The summe of Christian religion: deliuered by Zacharias Vrsinus in his lectures vpon the Catechism autorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolued the questions of whatsoeuer points of moment, which haue beene or are controuersed in diuinitie. Translated into English by Henrie Parrie, out of the last & best Latin editions, together with some supplie of wa[n]ts out of his discourses of diuinitie, and with correction of sundrie faults & imperfections, which ar [sic] as yet remaining in the best corrected Latine.

THE SECOND PART. (Book 2)

OF MANS DELIVERIE. (Book 2)

12 Seeing then by the iust iudgement of God, we are subiect both to temporall, and eternall punishments; is there yet any meanes or way remaining, whereby we may be deliuered from these punishments, & be reconciled to God?

GOD will haue his iusticea 1.1 satisfied: wherefore it is necessary thatb 1.2 wee satis∣fy, either by our selues, or by another.

13 Are we able to satisfie by our selues?

Not a whit. Naie rather we doe euerie dayc 1.3 increase our debt.

14 Is there any creature able in heauen or in earth, which is only a creature, to satisfie for vs?

None. For first, God will notd 1.4 punish that sin in any other creature, which man hath commit∣ted. And further, neither can that which is no∣thing but a creature, sustaine the wrath of god a∣gainst sinne, ande 1.5 deliuer others from it.

15 What manner of Mediatour then and deliuerer must wee seeke for?

Such a one verily, as is verie man, & perfectly iust, and yet in power aboue al creatures, that is, who also is verief 1.6 God.

16 Wherefore is it necessarie that he be verie man, and that perfectly iust too?

Because the iustice of God requireth that the same humane nature which hath sinned, doe it selfe likewise make recompence for sinne: But heeg 1.7 that is himselfe a sinner,h 1.8 cannot make re∣compence for others.

17 Why must he also be verie God?

That he might by the power of his Godheadi 1.9 sustaine in his flesh the burden of Gods wrath, andk 1.10 might recouer & restore vnto vs that righ∣teousnesse and life which we lost.

18 And who is that Mediatour, which is together both very God, and a very perfectly iust man.

Euen our Lord Iesus Christ,l 1.11 who is made to vs of God wisedome, righteousnesse, sanctificati∣on, andm 1.12 redemption.

19 Whence knowest thou this?

Out of the gospell, which God first made knowen inn 1.13 Paradise, & afterwardso 1.14 did spread it abroad by the Patriarks & Prophets:p 1.15 shadowed it by sacrifices & other ceremonies of the law: & lastlyq 1.16 accōplished it by his only begotten Son.

20 Is then saluation restored by Christ to all men, who perished in Adam?

Not to al: but to those only who by a true faith are engraffed into him, &r 1.17 receiue his benefits.

21 What is faith?

It is not only a knowlege, whereby I surely as∣sent to al things which God haths 1.18 reuealed vnto vs in his word, but also an assuredt 1.19 trust kindled in myu 1.20 heart by the holyx 1.21 ghost thorough the gos∣pel, whereby I make my repose in God, being as∣suredly resolued, that remissiō of sins, euerlasting righteousnes & lifea 1.22 is giuen not to others only,

but to me also, and that freely through the mercy of God, for theb 1.23 merit of Christ alone.

22 What are those thinges which are necessarie for a Christian man to beleeue?

All things which arec 1.24 promised vs in the gos∣pel: the sum whereof is briefely comprised in the Creed of the Apostles, or in the Articles of the Catholick & vndoubted faith of all Christians.

23 Which is that Creede?

I Beleue in God the father almighty, maker of heauē & earth. And in Iesus Christ his only Son, our Lord: which was cōceiued by the holy ghost, born of the virgin Mary, suffered vnder Pontius Pilate, was crucified, dead & buried, he descended into hell, the third day he rose again frō the dead, he ascended into heauen, & sitteth at the right hand of God the father al∣mighty, from thence shal he come to iudge the quick & the dead. I beleue in the holy ghost, the holy catholick church, the communion of saints, the forgiuenes of sins, the resurrection of the body, and the life euerlasting.

AMEN.

24 Into how manie parts is this Creede diuided?

Into three parts. The first is, of the eternall fa∣ther & our creation. The second, of the Sonne & our redemption. The third, of the holie ghost & our sanctification.

25 Seeing there isd 1.25 but one onlie substance of God, why namest thou these three? The Father, the Sonne, and the holie Ghost.

Because God hath soe 1.26 manifested himselfe in his woorde: that these three distinct persons are that one true euerlasting God.

OF THE FATHER.

26 What beleeuest thou, when thou saiest, I beleeue in God the Father almightie, maker of heauen and earth?

I beleeue the euerlasting father of our Lord Ie∣sus Christ whoa 1.27 hath made of nothing heauen & earth, with all that are in them, who like-wise vp∣holdeth andb 1.28 gouerneth the same by his eter∣nal Counsel and prouidence;c 1.29 to bee my God & my Father for Christes sake: and therefore I doe so trust in him, and so relie on him, that I make no doubt, but he will prouide all thingsd 1.30 neces∣sarie both for my soule and bodie. And further whatsoeuer euils he sendeth on mee in this trou∣blesome life, hee wille 1.31 turne them to my safety, seeing both he is able to doe it, as beeingf 1.32 God almightie; and willing to doe it, as beeingg 1.33 a bountifull father.

27 What is the prouidence of God?

The Almighty power of God euery where present,h 1.34 whereby hee doth as it were with his hand vphold &i 1.35 gouerne heauen & earth, with all

the creatures therin: So that those thinges which growe in the earth, as likewise raine and drouth, fruitfulnes & barrainnes, meat &k 1.36 drink,l 1.37 health and siknesse,m 1.38 riches and pouertie, in a woord, all things come not rashly or by chance, but by his fatherly counsell and will.

28 What doth this knowledge of the Creation and prouidence of God profite vs?

That in aduersitien 1.39 wee may bee patient, ando 1.40 thankfull in prosperitie, &p 1.41 haue hereafter our chiefest hope reposed in God our most faithfull father, beeing sure that there is nothing which mayq 1.42 withdrawe vs from his loue, for as much as all creatures are so in his power, that without his will they are notr 1.43 able not only to do any thing, but not so much as once to moue.

OF THE SONNE.

29 Why is the Sonne of God called Iesus, that is, a Sauiour?

Because he saueth vs from al ours 1.44 sinnes: Nei∣ther ought any safety to bee sought for from any other, nort 1.45 can elsewhere be found.

30 Doe they then beleeue in the only Sauiour Iesus, who seeke for happinesse and safety of the Saintes, or of themselues, or elsewhere?

No. For although in worde they boast them∣selues of him as their sauiour, yet indeed they de∣ny the onlie Sauioura 1.46 Iesus. For it must needes be that either Iesus is not a perfect Sauior, or that they, who embrace him as their Sauiour with a true faith, possesse all thinges in him whichb 1.47 are required vnto saluation.

31 Why is he called Christ, that is, annointed?

Because hee was ordained of the Father, and annointed of the holy Ghost thec 1.48 chiefe Prophet andd 1.49 Doctour: who hath ^e opened vnto vs the secret counsaill and all the will of his father concerning our Redemption; And the high-Priest, who with that one onely Sa∣crifice of his bodie hathf 1.50 redeemed vs, and doth continuallieg 1.51 make intercession to his fa∣ther for vs. And a king, who ruleth vs by his word and spirit, and defendeth andh 1.52 maintaineth that saluation which hee hath purchased for vs.

32 But why art thou called a Christian?

Because through faith I am a member of Iesusi 1.53 christ, andk 1.54 partaker of his annointing, that both I mayl 1.55 confesse his name, & present my selfe vn∣to him a liuelym 1.56 sacrifice of thankfulnes, and also may in this life fight against sin and satan with a free & good cōscience, & afterwardn 1.57 enioy an e∣uerlasting kingdom with christ ouer al creatures.

33 For what cause is Christ called the only begotten sonne of God, when we also are the sonnes of God?

Because christ alone is the coeternal & natural son of the eternallo 1.58 father, & wep 1.59 are but sonnes adopted of the father by grace for his sake.

34 Wherefore callest thou him our Lord?

Because he redeeming & ransoming both our body and soul from sins, not with gold nor siluer, but with his precious blood, & deliuering vs frō al the power of the diuel, hath set vsa 1.60 free to serue him.

35 What beleeuest thou when thou saist, He was con∣ceiued by the holy ghost & borne of the Virgine Mary?

That the sonne of God, whob 1.61 is and continu∣eth

true and euerlastingc 1.62 God,d 1.63 tooke the verie nature of man, of the flesh and bloode of the Vir∣gine Mary, by the woorking of the holy Ghost,f 1.64 that withal he might be the true seed of Dauid, like vnto his brethren in al things, sin excepted.a 1.65

36 What profit takest thou, by Christs holy concepti∣on and natiuity?

That hee is ouri 1.66 Mediatour, and dooth couer with his innocency and perfect holines my sins,g 1.67 in which I was conceiued,h 1.68 that they may not come in the sight ofk 1.69 God.

37 What beleeuest thou, when thou saist, He suffered?

That hee all the time of his life, which hee lead in the earth, but especially at the end therof,l 1.70 susteined the wrath of God, both in body and soule, against the sin of al mankind, that he might by his passion, as the onelym 1.71 propitiatory sacri∣fice, deliuer our body and soule from euerlasting damnation, and purchase vnto vs the fauour of God, righteousnes, and euerlasting life.

38 For what cause should hee suffer vnder Pilate as being his iudge?

That he being innocent andn 1.72 condemned be∣fore a ciuil iudge mighto 1.73 deliuer vs frō the seuere iudgement of God, which remained for al men.

39 But is there any thing more in it, that hee was fastned to the crosse, than if hee had suffered any o∣ther kind of death?

There is more: For by this I am assured that he took vpō himself the curse, which did lie on me. For the death of the crosse wasp 1.74 accursed of god.

40 Why was it necessary for Christ to humble him∣selfe vnto death?

Because the iustice and truth of God could by noa 1.75 other meanes be satisfied for our sins, but by the very death of theb 1.76 Sonne of God.

41 To what end was he buried also?

That thereby he might make manifest, that he wasc 1.77 dead indeede.

42 But since that Christ died for vs, why must we al∣so die?

Our death is not a satisfaction for our sinnes, but the abolishing of sinne, and our passage intod 1.78 euerlasting life.

43 What other commodity receiue wee by the sacri∣fice and death of Christ?

That by the vertu of his death, our old man is crucified, slaine, ande 1.79 buried together with him, that hencefoorth euill lustes and desires may notf 1.80 raigne in vs, but wee mayg 1.81 offer our selues vn∣to him a sacrifice of thankesgiuing.

44 Why is there added: He descended into hel?

That in my greatest paines and most grieuous tentations I may support my selfe with this com∣fort, that my Lorde Iesus Christ hathh 1.82 deliuered me, (by the vnspeakable distresses, torments, and terrors of his soul, into which he was plūged both before, and then especially, when hee hanged on the crosse) from the straits and tormentes of hel.

45 What doth the resurrection of Christ profit vs?

First, by his resurrection he vanquished death, that hee mighti 1.83 make vs partakers of that righte∣ousnes, which hee had gotten vs by his death. A∣gain, we are now alsok 1.84 stirred vp by his power to a new life. Lastly, the resurrectiō of our head christ, is al 1.85 pledge vnto vs of our glorious resurrection.

46 How vnderstād you that, He ascended into heauē?

That Christ, his Disciples looking on, wasa 1.86 ta∣ken vp from the earth into heauen, and yet stillb 1.87 is there for our sakes, and wil be, vntill he come againe to iudge the quick andc 1.88 dead.

47 Is not Christ with vs then vntill the ende of the world, as he hathd 1.89 promised?

Christ is true God, and true man: and so accor∣ding to his manhood he is not now on earth: but according to his godhead, his maiesty, his grace, and spirit, hee 1.90 is at no time from vs.

48 Are not by this means the two natures in Christ pulled asunder, if his humanity bee not wheresoeuer his diuinity is?

No: for seeing his diuinity is incomprehēsible, & euery wheref 1.91 present: it followeth necessarily that the same is without the bounds of his human nature which he took vnto him, and yet is neuer∣theles in it, &g 1.92 abideth personally vnited to it.

49 What fruite doth the ascension of Christ into hea∣uen bring vs?

First, that heh 1.93 maketh intercession to his father in heauen for vs. Next, that wee haue our flesh in heauen, that wee may bee confirmed thereby, as by a sure pleadge, that it shal come to passe, that he who is our head willi 1.94 lift vp vs his mēbers vn∣to him. Thirdly, that heek 1.95 sendeth vs his spirit in∣steed of a pledge between him and vs, by whose forcible working we seeke after, not earthly but heauenly things, where he himselfe isl 1.96 sitting at the right hand of God.

50 Why is it further saide, Hee sitteth at the right hand of God?

Because Christ therefore is ascended into hea∣uen, tom 1.97 shewe there that hee is the head of his church, by whō the fathern 1.98 gouerneth al things.

51 What profite is this glorie of our head christ vnto vs?

First, that through his holy spirite hea 1.99 powreth vpon vs his members heauenly graces. Then, that hee shieldeth andb 1.100 defendeth vs by his power a∣gainst all our enimies.c 1.101

52 What comfort hast thou by the comming againe of Christ to iudge the quicke and dead?

That in all my miseries and persecutions I looke, with my head lifted vp, for the verie same, who before yeelded himselfe vnto the iudgemēt of God for me, andd 1.102 tooke away all malediction from me, to come iudge from heauen, to throw al his & my enimies into euerlasting paines, but toe 1.103 translate me with all his chosen vnto himself into celestiall ioies and euerlasting glory.

OF THE HOLIE-GHOST.

53 What beleeuest thou concerning the holy-ghost?

First, that he is true and coeternall God with the eternal father & thef 1.104 Son: Secondly, that he is alsog 1.105 giuen vnto mee toh 1.106 make mee through a true faith partaker of Christ and all his benefits, toi 1.107 comfort me, and tok 1.108 abide with mee for euer.

54 What beleeuest thou concerning the holy & Ca∣tholicke Church of Christ?

I beleeue that the Sonne ofl 1.109 God doth from them 1.110 beginning of the worlden 1.111 to the end gather, defend ando 1.112 preserue vnto himselfe by his spirite andp 1.113 woorde out of wholeq 1.114 mankinde a com∣panyr 1.115 chosen to euerlasting life, and agreeing in

true faith: and that I am a liuelys 1.116 member of that company, and so shallt 1.117 remaine for euer.

55 What meane these wordes, The communion of Saints?

First, that al and euerie one who beleeueth, are in commona 1.118 partakers of Christ, & all his graces, as being his members. And then, that euerie one ought readily &b 1.119 cherefully to bestow the giftes & graces which they haue receiued; to the com∣mon commodity and safety of all.

56 What beleeuest thou concerning remissiō of sins?

That god, for the satisfaction made byc 1.120 Christ, hath put out all the remembranced 1.121 of my sinnes, & also of that corruption within me, wherewith I must fight all my life time: and doth freely en∣dowe me with the righteousnesse of christ, that Ie 1.122 come not at any time into iudgement.

57 What comfort hast thou, by the Resurrection of the flesh?

That not only my soule, after it shal depart out of my body, shal presently bef 1.123 taken vp to christ, but that this my flesh also, being raised vp by the power of christ, shalbe again vnited to my soul, & shalbeg 1.124 made like to the glorious body of christ.

58 What comfort takest thou of the article of euerla∣sting life?

That for asmuch ash 1.125 I feel already in my hart the beginning of euerlasting life, iti 1.126 shal at length come to passe, that after this life I shal enioy ful & perfect blisse, wherein I may magnifie God for euer; which blessednesse verily, neither eie hath seene, nor eare hath heard, neither hath any man in thought conceiued it.

59 But when thou beleeuest all these thinges, what profit redoundeth thence vnto thee?

That I am righteous in Christ before God, and an heir ofk 1.127 eternal life.

60 How art thou righteous before God?

l 1.128Only by faith in Christ Iesus: so that, although my conscience accuse me, that I haue grieuously trespassed against al the commandemēts of god, and haue nota 1.129 kept one of them: and further am as yetb 1.130 prone to all euill: yet notwithstanding (if Ic 1.131 embrace these benefits of christ with a true confidence & persuasion of mind) the ful &d 1.132 per∣fect satisfaction, righteousnes & holines of Christ without anye 1.133 merit of mine, of the meeref 1.134 mer∣cy of God,g 1.135 imputed andh 1.136 giuen vnto me, & that so as if neither I had committed any sin, neither any corruptiō did stick vnto me: yea as I my selfe had perfectlyi 1.137 accomplished that obedience, which Christ accomplished for me.

61 Why affirmest thou, that thou art made righte∣ous by faith only?

Not for that I please god through the worthi∣nes of meere faith: but because onely the satisfa∣ction, righteousnes and holinesse of Christ is my righteousnesse beforek 1.138 God: and Il 1.139 cannot take hold of it or apply it vnto my self anie other way than by faith.

62 Why cannot our good works bee righteousnesse, or some part of righteousnes before God?

Because that righteousnesse which must stand fast before the iudgement of God, must bee in al points perfect, &m 1.140 agreeable to the Law of God. Now our works, euen the best of them are imper∣fect

in this life andn 1.141 defiled with sinne.

63 How is it that our good works merit nothing, see∣ing God promiseth that he wil giue a reward for thē, both in this life, and in the life to come?

That rewarde is not giuen of merite, but ofo 1.142 grace.

64 But doth not this doctrine make men carelesse and profane?

No. For neither can it bee, but they, which are incorporated into Christ through faith, shoulde bring forth the fruits ofp 1.143 thankefulnes.

OF THE SACRAMENTES.

65 Seeing then that onely faith maketh vs parta∣kers of Christ, and his benefites, whence doth it pro∣ceede?

From the holy Ghost, whoa 1.144 kindleth it in our harts by the preaching of the gospel, &b 1.145 confir∣meth it by the vse of the sacraments.

66 What are the Sacraments?

They are sacred signes and seals set before our eies, and ordained of God for this cause, that hee may declare and seal by them the promise of his gospel vnto vs, to wit, that he giueth freely remis∣sion of sinnes, and lifec 1.146 euerlasting not only to al in general, but to euery one in particular that be∣leeueth, for that onely sacrifice of Christ which hee accomplished vpon the crosse.

67 Doe not then both the woorde and Sacramentes tend to that ende, as to leade our faith vnto the Sa∣crifice of Christ finished on the crosse, as to the one∣ly ground of our saluation?

It is euen so. For the holy Ghost teacheth vs by the Gospell, and assureth vs by the Sacramentes,

that the saluation of al of vs standeth in the on∣lie sacrifice of Christd 1.147 offered for vs vpon the crosse.

68 How many sacramentes hath Christ ordained in the new Testament?

Two. Baptisme, and the holy Supper.

OF BAPTISME.

69 Howe art thou admonished and assured in Bap∣tisme, that thou art partaker of the only sacrifice of Christ?

Because Christe 1.148 commaunded the outwarde washing of water, adioining thisf 1.149 promise there∣unto, that I am no lesse assuredly washed by his bloode and spirite from the vncleannesse of my soule, that is, from all my sinnes, than I ama 1.150 washed outwardelie with water, whereby al the filthinesse of the bodie vseth to bee pur∣ged.

70 What is it to be washed with the blood and spirit of Christ?

It is to receiue of God forgiuenesse of sinnes freelie for the bloode of CHRIST which heeb 1.151 shedde for vs in his Sacrifice on the Crosse. And also to bee renewed by the holie Ghost, and thorough his sanctifying of vs to become members of Christ, that wee maie more and more die to sinne, andc 1.152 liue holily and without blame.

71 Where dooth Christ promise vs that hee will as certainlie wash vs with his bloode and spirite, as wee are washed with the water of baptisme?

In the institution of Baptisme; the wordes whereof are these:d 1.153 Goe and teach all Nations, Bap∣tising them in the name of the father, the sonne, and the holy Ghost.e 1.154 He that shall beleeue and be baptised, shall bee saued: but he that will not beleeue, shal bee damned. This promise is repeated againe, whereas the Scripture calleth Baptisme, thef 1.155 washing of the new birth, andg 1.156 forgiuenesse of sinnes.

72 Is then the outwarde Baptisme of water the wa∣shing away of sinnes?

It is not. For theh 1.157 bloud of Christ alone clean∣seth vs from alli 1.158 sinne.

73 Why then doth the holie Ghost call Baptisme the washing of the newe birth, and forgiuenes of sinnes?

God speaketh so not without great cause: to wit, not onely to teache vs, that as the filth of our bodie is purged by water, so our sinnes also arek 1.159 purged by the bloud and spirite of Christ: but much more to assure vs by this di∣uine token and pledge, that wee are as verily washed from our sinnes with the inwarde wa∣shing, as we arel 1.160 washed by the outward and vi∣sible water.

74 Are infantes to be baptised also?

What else? for seeing theya 1.161 belong as well vn∣to the couenaunt & Church of God, as they who are of a full age; and seeing also vnto them is promisedb 1.162 remission of sinnes by the bloude of Christ and thec 1.163 holy Ghost the worker of faith, as well as vnto those of full growth: They are by Baptisme to bee ingrafted into the Church of God, and to bed 1.164 discerned from the children

of infidels, in like sort as in the olde Testament was done bye 1.165 circumcision, in place whereof isf 1.166 Baptisme succeeded in the new Testament.

OF THE LORDS SVPPER.

75 How art thou in the Lords Supper admonished and warranted, that thou art partaker of that onely sacrifice of Christ offered on the Crosse, and of all his benefites?

Because Christ hath commaunded me and all the faithfull to eate of this breade broken, and to to drinke of the cup distributed in remembrance of him, with this promiseg 1.167 adioined. First, that his bodie was as certainly broken and offred for me on the Crosse, and his bloud shed for me, as I be∣hold with my eies the bread of the Lord broken vnto me, and the cup communicated to me: and further that my soul is no lesse assuredly fed to e∣uerlasting life with his bodie, which was crucifi∣ed for vs, and his bloud, which was shedde for vs: than I receiue and tast by the mouth of my bodie the bread and wine, the signes of the bodie and bloud of our Lord, receiued at the hand of the Minister.

76 What is it to eate the bodie of Christ crucified, and to drinke his bloud that was shed?

It is not onely to imbrace by an assured confi∣dence of minde, the whole passion and death of Christ, and thereby toh 1.168 obtain forgiuenes of sins and euerlasting life, but also by the holy Ghost, who dwelleth both in Christ and vs, so more and more to beea 1.169 vnited to his sacred bodie, that though he be inb 1.170 heauen, and we in earth, yet ne∣uerthelesse are wee flesh of his flesh, and bone of

hisc 1.171 bones; and as all the members of the bodie are by one soule, so are wee also quickened andd 1.172 guided by one and the same spirite.

77 Where hath Christ promised, that he will as cer∣tainely giue his bodie and bloude so to bee eaten and dronken, as they eate this breade broken, and drinke this cup?

In the institution of his supper; the wordes whereof are these:e 1.173 Our Lord Iesus Christ in the night that he was betraied, tooke bread. And when he had giuen thankes, he brake it, and said, Take, eate, this is my bodie which is broken for you: this doe you in re∣membrance of me. Likewise also he tooke the cup when he had supped, and saide,f 1.174 This cup is the Newe Testa∣ment in my bloud:g 1.175 this doe as often as yee shall drinke it, in remembrance of me. For as often as ye shal eat this bread and drinke this cup, ye shewe the Lordes death till he come. This promise is repeated by Saint Paul, when he saith: The cup of thankesgiuing, wherewith we giue thankes, is it not the Communion of the bloud of Christ? The bread which we breake, is it not the com∣munion of the bodie of Christ?h 1.176 For wee that are manie are one bread and one bodie, because wee all are parta∣kers of one bread.

78 Are then the bread and wine, made the verie bo∣die and bloud of Christ?

No verily. But as the water of baptisme isi 1.177 not turned into the bloud of Christ, but is only a sign and pledge of those thinges that are sealed to vs in Baptisme: So neither is the bread of the Lords Supper the verie bodie ofk 1.178 Christ: Although ac∣cording to the manner of Sacramentes, and thati 1.179 forme of speaking of them which is vsuall vn∣to

the holy Ghost, the bread is called the body of Christ.

79 Why then doth Christ call breade his bodie, and the cup his bloud, or the new Testament in his bloud; and Paul also calleth bread and wine, the Commu∣nion of the bodie and bloude of Christ?

Christ not without great consideration spea∣keth so: to wit, not onely for to teach vs, that as the bread and wine sustaine the life of the body; so also his crucified body and bloudshed are in∣deed the meat & drinke of our soul, whereby it isa 1.180 nourished to eternall life: but much more, that by this visible signe and pledge he may assure vs, that wee are as verily partakers of his bodie and bloud, through the working of the holy ghost, as wee doeb 1.181 perceiue by the mouth of our bodie these holie signes in remembraunce of him: and further also, that his suffering and obedience is so certainely ours, as though we our selues had suf∣fered punishments for our sinnes, and had satis∣fied God.

80 What difference is there betweene the Supper of the Lord, and the Popish Masse?

The Supper of the Lord testifieth to vs that we haue perfect forgiuenesse of all our sinnes for that only Sacrifice of Christ which himself once fullyc 1.182 wrought on the Crosse: Then also that we by the holie Ghost are graffed intod 1.183 Christ, who now according to his humane nature is onely in heauen at the right hand of hise 1.184 Father, and there will bef 1.185 worshipped of vs. But in the Masse it is denied, that the quicke and the dead haue remission of sins for the onely passion of Christ;

except also Christ bee daily offered for them by their Sacrificers. Further also it is taught, that Christ is bodilie vnder the formes of breade and wine, and therefore is to beea 1.186 worshipped in them. And so the verie foundation of the Masse is nothing else than an vtter denyall of that onelie Sacrifice and passion of Christ Iesus, and an accursed Idolatrie.

81 Who are to come vnto the Table of the Lord?

They onely who are trulie sorrowfull, that they haue offended GOD by their sinnes; and yet trust that those sinnes are pardoned them for Christes sake: and what other infirmities they haue, that those are couered by his passion and death; who also desire more, and more to go for∣ward in faith and integritie of life. But hypocrites and they who doe not truely repent, do eate andb 1.187 drinke damnation to themselues.

82 Are they also to be admitted to this supper, who in confession and life declare them-selues to bee Infi∣dels and vngodlie?

No. For by that meanes the couenaunt of GOD is profaned, and the wrath of GOD isc 1.188 stirred vp against the whole assemblie. Where∣fore the Church by the commandment of Christ and his Apostles, vsing the keies of the kingdome of heauen, ought to driue them from this Sup∣per, till they shall repent, and chaunge their manners.

83 What are the keies of the Kingdome of hea∣uen?

Preaching of the Gospell, and Ecclesiasticall Discipline: by which heauen is opened to the

beleeuers, and isd 1.189 shutte against the vnbelee∣uers.

84 How is the kingdome of heauen opened and shut by the preaching of the Gospel?

When by the commaundement of Christ it is publickely declared to all and euerie one of the faithfull, that all their sinnes are pardoned them of God for the merite of Christ, so often as they imbrace by a liuely faith the promise of the Gos∣pel: but contrarily is denounced to all Infidels & hypocrites, that so long the wrath of God and e∣uerlasting damnation doth lie on them, as theye 1.190 persist in their wickednesse: according to which testimonie of the Gospel, God wil iudge them as wel in this life, as in the life to come.

85 How is the kingdome of heauen opened and shut, by Ecclesiasticall Discipline?

When according to the commaundement of Christ, they, who in name are Christians, but in their doctrine and life shewe themseluesf 1.191 aliens from Christ, after they hauing beene sometime admonished wil not depart from their errours or wickednesse, are made knowen vnto the Church or to them that are appointed for that matter, & purpose, of the Church; and if neither then they obey their admonition, are of the same men by interdiction from the Sacramentes shut out from the Congregation of the Church, & by God him selfe, out of the kingdome of heauen: And again, if they professe and indeede declare amendment of life, areg 1.192 receiued as members of Christ and his Church.

AFter it hath beene shewed in the first part, that men are become obnoxious vnto euerlasting pains and pu∣nishmentes, by reason of obedience not yeelded vnto the lawe; a question by and by ariseth, Whether there is, or bee graunted anie escape or deliuerie from these punishmentes. To this question the lawe maketh aunswere, that a deliuerie is graunted, so that perfect satisfaction be made vnto the law and the iustice of God, by sufficient punishment, paied for the sinnes committed. For the lawe bindeth either to obe∣dience, or that beeing not performed, to punishment. The performance of both which, both of obedience, & punish∣ment, is perfect righteousnes and iustice: and on both fol∣loweth the approbation & allowing of him; in whom that righteousnesse is. Now, the meanes and manners of satisfacti∣on are two: one, by our selues; which the lawe teacheth, and the iustice of God requireth: for wee haue sinned. But this satisfaction deliuereth not from eternall malediction; because it is neuer sufficient, and finished, but indureth to all eternity. The other meanes of satisfiyng is by an other, that is, by Christ. This meanes doth the Gospell shewe, and the mercie of God freely offer: neither yet is it repugnaunt to his law and iustice; because in no place the lawe misliketh or reiecteth it. This satisfaction or punishment is tempo∣rall, and yet sufficient, that is, equiualent to euerlasting punishment, and therefore a price worthie inough for our deliueraunce. Wherefore since Christ hath paied in our behalf vnto the law a sufficient punishment for our sinnes, the iustice of God, and the sentence of the lawe altogether willeth and requireth, that we bee admitted vnto a recon∣cilement with him, that is, be approued of God, and recei∣ued into fauour. Furthermore, by the questions of the Ca∣techisme a little before propounded, two things are taught concerning mans deliuerie. The first is, that it is possible; and after what sort. The second is, by whom, and by what maner of Mediatour it may be atchieued. The places here to be discoursed of are three.

• 1 Of Mans deliuerie.
• 2 Of our Mediatour.
• 3 Of the Couenant.

OF THE DELIVERIE OF MAN.

THe questions to bee considered hereof, are fiue.

• 1 What mans deliuerie is, or in what things it consisteth.
• 2 Whether anie deliuerie might be wrought after the fall.
• 3 Whether it bee necessarie, and cer∣taine.
• 4 What manner of deliuerie it is, and whether it bee per∣fect, that is a deliuerie from the euill both of crime and paine.
• 5 By what meanes it may be wrought.

1 WHAT MANS DELIVE∣RIE IS.

THis worde Deliuerie is respectiue. For all deliuerie and libertie hath a respect to somewhat: to wit, it is a graunt, whereby any one is licensed according to honest lawes, or the order of nature, to be free from subiections, defects, and burdens not proper vnto his nature, and to doe thinges agreeable vnto his nature without lette or hinderaunce.* 1.193 So the Deliuerie of man is an immunitie from miserie, that is, from the guilt and subiection or tyrannie of sinne: or, it is the right and power restored by Christ, to liue freely, accor∣ding to GODS lawe, and to inioy those commodi∣ties which were at the beginning graunted by GOD vnto mans nature without prohibition or impediment. For thus to liue, agreed vnto mans nature, in respect of his creation: and not to liue thus, is mans most miserable and shamefull seruitude. As therefore the mi∣serie and seruitude of man comprehendeth sinne, and

death, or punishment: so his deliuerie, is a deliuerie from sinne and death; or a restoring of righteousnes and life e∣uerlasting.

Nowe Deliuerie from sinne, is the perfect, both par∣doning of sinne, that it may not for euer bee impu∣ted; And also the abolishing of it in vs by regeneration, or newnesse of life, which is begunne here, but to bee perfected in the world to come. Deliuerie from death, is a Deliuerie, both from Desperation, or the fee∣ling of GODS wrath, which beeing in the wic∣ked here begunne, shall continue euerlastingly, and is called euerlasting death: and secondly, from cor∣porall death and all calamities and miseries by our Re∣surrection and Glorification. In summe: That Deliue∣rie is a full restoring of life euerlasting, that is, of Holinesse, Righteousnesse, and felicitie, or perfect Blessednesse, and so of all good thinges which are contrarie to those euils. It is called Deliuerie, be∣cause men, without Christes satisfaction, are helde as it were fettered in gyues, and Captiues of sinne and hell.

2 Whether anie Deliuerie might be wrought after the fall.

THis question is necessarie. For if there be no deli∣uerie of vs out of miserie, in vaine make wee que∣stion of the rest. Againe, there is some cause to doubt thereof, to them especially,* 1.194 vnto whom the doctrine of the Gospell is vnknowen. The Deliuerie therefore of man is possible. And the causes of the possiblenesse thereof are in GOD alone, declared in the sacred Scripture.

The first is his mercie and immeasurable goodnesse, which that hee woulde exercise in sauing of vs, not impeaching his iustice, he hath vttered in his word. Iohn. 5.21. The father quickeneth whom he will.

The second is, his infinite wisedome, whereby hee know∣eth, how to turne the purposes of the Diuel imagined and deuised to the reproche of GOD himselfe, by corrup∣ting

mankinde, and to the ouerthrowing of the salua∣tion of Gods chosen, euen to the manifesting of his owne glorie, and to the saluation of his chosen. God therefore, by this his wisedome hath found out an admirable tempe∣rament, and such as no creature coulde haue found, of his iustice and mercie, in deliuering man, that is, such a way, whereby hee might shewe his exceeding both mercie and iustice.

The third is Gods omnipotencie, wherefore hee is able to performe that deliuerie of man from sinne and death, which hee through his immeasurable mercie, and wise counsaile decreed. Luc. 1.37. With God nothing shalbee im∣possible. To denie then mans deliuerie, is to spoile God of infinite wisedome, goodnes, and power, against that which is said, 1. Sam. 2.6. The Lorde bringeth downe to the graue, and raiseth vp. Psal. 68.20. To the Lord God belong the issues of death. Isai. 59.1. The Lords hand is not shortened.

Obiection. What the vnchangeable iustice and truth of god requireth, that is vnchangeable. But the iustice and truth of god requireth the casting away and damnation of man: for god had expresselie threatned euerlasting death to the transgressours of his lawe: and the iustice of god will destroie euerie thing that is not conformable thereunto. Therefore the casting awaie of man from the face of god is vnchangeable, neither is it possible that without the impeaching of gods iustice and truth man should escape euer∣lasting damnation. Aunswere. The Maior is to bee distin∣guished. What the iustice of God requireth, to wit, simplie without al condition, that is simply vnchangeable. It re∣quireth the casting away of man with this condition, ex∣cept there bee interposed a full and perfect satisfaction. Wherefore the iustice of GOD requireth that a sinner ei∣ther satisfie, or bee cast away. Mathew 5.36. Thou shalt not come out thence, vntill thou hast paide the vtmost farthing. Re∣plie. But impossible is it for vs to satisfie for our sinnes, or to beare sufficient punishment, so that wee may come from thence. Aunswere. It is impossible in respect of our selues, but not in respect of God. He knoweth the meanes how by an o∣ther full satisfaction may be made for vs.

* 1.195But that our deliuerie by another is possible, is knowen onely by the promises of the Gospel, and the reuealing of

the holy Ghost forcibly mouing our hearts to beleeue the Gospel.

Here ariseth a question: Whether Adam after his fall might haue certainly promised himselfe deliuerie? Wee aun∣swere, that hee coulde not, without especiall promise, and reuelation. And before he had this, nothing could present it selfe vnto his mind, but the great iustice & truth of God exacting of him euerlasting punishment, for not yeelding obediēce. For flesh & bloud reueal not those things, which are the peculiar and proper benefites of the Mediatour. But some man may except: that the selfe same causes notwithstanding doe remaine, euen nowe after the publishing of the Gospell, to wit, the iustice and truth of GOD, who is neuer chaunged. If then Adam coulde not hope for deliuerie before the promise was published, neither could he after the publishing there∣of. For so hee might haue reasoned: It is impossible that the iustice and truth of GOD shoulde bee impeached. But mans recouering and escaping out of punishment, would impeache the iustice and truth of GOD, because euerlasting punishment shoulde not bee inflicted on man which yet the iustice and truth of GOD require. For, the punishment to bee euerlasting, and yet man to wade and escape out of it, are thinges contradictorie, and of flatte repugnauncie. There∣fore mans escape and deliuerie out of punishment is impos∣sible.

This Obiection or temptation Adam might by the promise nowe made haue repelled on this wise. The Minor is true, if the escaping bee such, that suf∣ficient punishment and equall to the sinne bee laide neither vpon the sinner himselfe, nor on another who offereth himselfe in the sinners place. But the iustice of GOD hath inflicted punishment sufficient for our sinnes, on his owne Sonne who offered himselfe of his owne accorde to sustaine it for vs. Wherefore mans escaping out of miserie, by the full satisfaction per∣formed by the Sonne of GOD, doth not impeache but rather establish Gods iustice.

But againe it is replied: That which necessarilie doth not conclude punishment to insue, doth leaue some hope,

neither willeth vs to dispaire of deliuerie from punish∣ment. But the euent hath taught, that the casting away of man is not necessarilie concluded or inferred vpon the first fall of Adam. Therefore Adam beeing fallen, no not before the promise published concerning the seede of the Woman, ought altogether to haue dispaired of his deliuerie. Aun∣swere. Hee ought not verily to haue dispaired, nei∣ther coulde hee haue inferred vpon his fall necessarily, that his deliuerie out of miserie was simplie impossible; but neither coulde hee of the otherside haue certaine∣ly promised vnto himselfe, or hoped for it, before the publishing of the Gospell. Because neither hee nor any creature was able,* 1.196 or shoulde for euer haue beene a∣ble of himselfe to perceiue, or so much as imagine vn∣to himselfe a maner of escaping punishment, not re∣pugnant to the iustice of God: except GOD had de∣clared and reuealed the same by his Sonne. Hee might truelie (as others likewise, who liue out of the Church destitute of the worde of promise) haue probablie reaso∣ned, that one day there shoulde bee a deliuerie. First, be∣cause it is not meete, that man the most excellent creature shoulde bee made of GOD to sustaine the greatest punish∣ment, and that for euer. Againe, For that it seemeth not likely, that GOD woulde haue deliuered a lawe to man to no effect, that is, which shoulde neuer bee perfectly performed by him.

But except the voice of the gospel had come, mā would neuer haue beene able by these reasons long to haue withstood the tentation of the Diuel, who woulde ea∣sily haue refuted them by his owne example. Where∣fore albeit these two reasons are of themselues most true (for GOD did not make mankinde vnto perpetuall miserie, neither made hee a lawe to no effect) yet man beeing fallen is not able, by reason of his blind∣nesse and corruption, without the promise and grace of the holy Ghost to assent vnto them, that is, is not able of them certainely and necessarily to infer, that he knoweth and hopeth for his deliuerance out of paine and miserie.

3 Whether Deliuerie be necessa∣rie and certaine.

THat some should be deliuered and saued from destru∣ction is necessarie. Obiection. But it is free vnto God,* 1.197 euen to saue none. Answere. It is free vnto God, to saue ei∣ther al, or none, or some: for he was not bound to vs, that he should saue vs. Rom. 11.35. Who hath giuen vnto him first, and he shal be recompensed? Yet is it necessarie that he should saue some, not by any absolute necessitie, but by such as is called necessitie by supposition.

First, because God hath most freely and vnchangeably decreed,* 1.198 & promised this deliuerie published. A syllogisme thereof may be framed on this wise: It is impossible that God should either lie or deceiue. But God hath auouched and promised by an ••th, that hee will not the death of a sinner, but will that hee bee conuerted and liue. The conuersion therefore and deliuerie of man, not onelie may bee wrought, but necessarily also is wrought.

Secondly, In the beginning God created mā, that he might for euer be magnified of him. Epes. 1.6. He hath made vs to the praise of the glorie of his grace. And Psalm. 89.48. Hast thou made al men for naught? Wherefore seeing God is not frustrated of the end of his counsels, it is necessarie that some be de∣liuered.

Thirdly, God did not in vaine send his sonne into the world, and deliuer him ouer vnto death. Iohn. 6.39. I came downe from heauen to doe his will which hath sent me. And this is the fa∣thers will which hath sent mee, that of al which hee hath giuen mee I should loose nothing. Mat. 9.13. I am come to call sinners to repentance, & 18.11. The Sonne of man is come to saue that which was lost. Rom. 4.25. He died for our sinnes, and is risen againe for our iustification.

Fourthly, God more enclineth to the exercising and setting forth of his mercy, than of his anger. But he sheweth his anger in punishing the wicked. Therefore he must shew his mercy in sa∣uing the Godly.

4 What manner of Deliuery this is.

THe deliuerie and setting of man at libertie is necessarilie compleat, that is, in al ponites perfect,* 1.199 euen from both

euils, both of crime, and of paine. First, because God is not a deliuerer in part onely, but saueth and loueth perfectly those whom hee saueth. 1. Iohn 1.7. The bloode of Iesus Christ cleanseth vs from all sinne, to witte, as touching both the formall partes thereof, the guilt, and the corruption of sinne.

Secondly, because he doth perfectly punish the wicked, that his iustice may bee exactly satisfied by their punishment: Therefore doth hee perfectly deliuer the godly from punishment; because he is more inclining & propense to mercy than to anger. Thirdly, because we were fully & perfectly lost in Adam. But Christs benefit is not imperfecter, or of lesse force than the sin of Adam, which it would be, if he did not perfectly deliuer: because al haue lost al their righteousnesse, saluation, and blessednes in Adam. Therefore righteousnes and felicity is restored by Christ.

Each of these deliueries, both from the euill of crime, and from the euil of paine or punishment, is necessarily perfect. Be∣cause the image of God, glory and blessednes, which is re∣stored vnto vs by Christ our redeemer, is more glorious, & greater than that,* 1.200 which we lost in Adam. Our deliuery from euerlasting death or damnation is most perfect, euen in this life, both as touching the parts thereof, and also in degree. Because Christs satisfaction for our sinnes, which is imputed vnto vs, is a most perfect conformity and correspondence with the law of God: Now from other calamities we shal be ful∣ly deliuered in the life to come, when as the remnants of sin in vs shalbe vtterly abolished. In the meane season, they are mitigated vnto the godly, euen in this life, & turned into fatherly chastisements.

* 1.201Our deliuery from crime or sinne by regeneration, is perfect, not at once in a moment, but successiuely by degrees. For in this life it is perfect, as concerning the partes thereof, but as by a be∣ginning onelie, that is, all the partes of obedience are be∣gunne in the redeemed, or beleeuers: so that, as long as we liue here, it is daily augmented by new accessions and encreasings. But after the departure of the soule out of the body this deliuerie is perfecter: because then man doeth wholy cease from sinne. After the resurrection and glorification it shall bee most perfect, both as touching the partes thereof, and

in degree. For then shall God bee all in all, that is, hee shal immediatly blesse vs with exceeding happinesse, so that nothing shall remaine in vs repugnaunt to God: but whatsoeuer shal be in vs, that shal be of god. But now there is somewhat in vs, which is not of GOD, euen sinne it selfe.

5 By what meanes mans deliuerie may be wrought.

THe meanes whereby we may be deliuered from the curse, and beeing reconciled to God, may be accoun∣ted iust before him, is only one, euen a full and condigne or worthy satisfaction, that is, punishment for sinnes committed, or obedience omitted. For the Lawe,* 1.202 when as wee haue not perfourmed obedience, dooth iustly exact punishment of vs: this being sufficiently paied, wee are receiued of God into grace, and beeing indued with the holy spirit are re∣nued to the image of God, that wee may hence-forward obey his Law, and enioy euerlasting blissefulnes. Beeing therefore reconciled vnto God by satisfaction most ful∣ly perfourmed vnto the Law, we are deliuered then from sinne also, that is, from corruption it selfe, by regeneration, that is, by the forcible working of the holy Ghost, abolishing it in vs, and restoring true holines and righteousnes, heere, by beginning it, and in the life to come also, by perfecting and absoluing it. This deliuery is necessarily knit with the former, as a necessary effect with his proper & nearest cause. For God wil of that condition accept of this satis∣faction, and for it pardon our sinne, so that wee leaue off to offend him hereafter thorough our sinnes, and be thankfull vnto him for our sinnes pardoned, and other his benefites. For to bee willing to bee receiued into Gods fauour, and yet not to be willing to cease from sinning, is to mock God. Wherfore they who are receiued of God into fauour, are withall regenerated: and satis∣faction is the cause, as of acceptation, so also of regenera∣tion. Now that, if satisfaction or sufficient punishment come not betweene, there is no deliuery from the guilt, or from sinne it selfe: the cause hereof is gods great iustice, and truth, which his mercy dooth no way ouerthrowe, Deut. 27.26. Cursed bee hee that confirmeth not all the woordes of this

Law, to doe them. Matth. 5.18. It is not possible that one iot of the Law should fall, that is, be frustrate, till al thinges be fulfilled. Psal. 5.4. Euill shal not dwel with thee. Seeing then the Lawe is not an emptie sound, and doth exact satisfaction for sinne committed, equall vnto the fault, it is wholy neces∣sary, that we performe it, if we wil be receiued of god into fauour.

Heere are wee met with an Obiection: But wee neuer sa∣tisfie the Lawe, therefore this manner of escaping punishment, is vaine and imaginary. We Aunswere. Wee are not able to sa∣tisfie by obedience; wee are, by paying the penalty which the Law in most full manner exacteth for our obedience omitted. Reply. But the Lawe requireth obedience, that is, the loue of God and our neighbour. Therefore it is necessarie, that the Law be satisfied by obedience. Aunswere. The Antecedent or former proposition is to be distinguished. The Lawe re∣quireth obedience, that is, which was after to bee perfourmed: this beeing perfourmed, the Lawe was satisfyed. But if it bee not perfourmed, then the Lawe exacteth punishment, as a satisfaction for o∣bedience omitted. For neither can satisfaction bee made by obedience, for the breach of the Lawe, or for omitting of obedience. Because the obedience or Godlinesse which followeth the breach of the Lawe, when as it is due for that present, when it is perfour∣med, cannot at all satisfie for the debt or offence or trespasse which is past. Wherefore sufficient punish∣ment, is that satisfaction, which the Lawe and Gods iustice exacteth at our handes for the not perfourming of obedience, that wee may bee accepted and beloued of God.

This beeing sette downe and resolued of, further demaund is made, by whome that satisfaction or punishment is to bee perfourmed? The Lawe will haue it perfourmed by vs, and that iustly: but it yeeldeth not ability to perfourme it, neither any where maketh declaration thereof. But the Ghospell declareth and sheweth vs Christ, by whome we may satisfie. By our selues wee can∣not.

First, because the Lawe requireth perfect satisfaction:

it is not perfect,* 1.203 except it bee either eternall (for all sinne is an offence against the infinite good: If then this infinite good must bee satisfyed, satisfaction must needes be made by eternall punishment, which aun∣swereth in equality to that infinite good) or else tem∣porall, yet equall to eternall, and worthie to bee ac∣cepted by the iustice of GOD for satisfaction. If it bee eternall, then neuer shall wee bee deliuered or recouered out of punishment, death and sinne beeing fullie conquered: because it can neuer bee saide, that wee haue satisfyed (which implyeth the ende) but one∣lie that wee are satisfieng (which sheweth the perpe∣tuation and continuing of punishment) which satisfa∣ction is such as the punishment of the Diuels and reprobate men, which neuer shall haue an end. Nowe for a Temporall punishment which shoulde bee aunswerable and equall to eternall, there is no man, by reason of manifolde imperfection who can perfourme it.

Secondly, because dailie wee heape vp offences and debtes, yea euen in our punishmentes themselues, while wee doe not in them acknowledge God to be iust, and iust∣lie to punish vs for our sinnes, but murmur and fret against him. Wherefore our paines and punishmentes must needes be also heaped vp and encreased. For he, who goeth on afterwards in offending him, whom he hath here∣tofore offended, can neuer haue him fauourable vn∣to him. Thirdly, because wee cannot deserue of God, that hee shoulde pardon vs our present sinnes, muchlesse our sinnes past. Neither can wee pay the debt past, with that, which wee owe presently. Since then wee are not able by our selues, wee must needes make satisfaction by ano∣ther.

Obiection. The Lawe requireth OVR punishment, because wee haue sinned. Aunswere. The Lawe requireth ours, but not exclusiuely, so that it doth not admit it to bee performed by another, for vs. For, albeit the Law knoweth not this satisfaction for our sins made by another, & to be imputed vnto vs, but the Gospell onely reuealeth it: yet no-where dooth the Lawe either exclude or disalowe it.

Wherefore it is not contrarie to the Lawe, that another should satisfie for vs. Reply. But that another should be puni∣shed for offenders, is vniust. Aunswere. That another should bee punished for offenders, is not disagreeing with Gods iustice,* 1.204 if these conditions cōcur withall. 1 If hee who is puni∣shed, be innocent. 2 If he be of the same nature with the offenders. 3 If of his own accord he offer himselfe to punishment. 4 If him∣selfe be able to recouer out of punishment, and not inforced to pe∣rish therein. And this is the cause that men can not iustly punish ones offences in another, because they cānot bring to passe, that the partie punished shoulde not perish in the punishment. 5 If hee wish and attaine vnto that ende which Christ respected, euen the glorie of GOD, and saluation of men.

* 1.205Furthermore, that other, by whom we must satisfie, either must be a creature onlie, or God to. But no mere creature, be he man, or not man, can satisfie for man, which is a sinner. First, be∣cause the iustice of God doth not punish in other creatures that, which man hath committed. But man hath sinned. There∣fore all humane nature which hath sinned, ought to bee punished, Rom. 5.12. As by one man sinne entered into the world, and death by sinne, and so death went ouer all men, for as much as all men haue sinned. Secondly because no creature at al can sustain temporal punishment equiualent to eternal. By reason there∣fore of the infirmitie & weakenesse of the creature, there would not be proportion betweene the punishment & the sinne, and so not sufficient punishment. Psalm. 130.3. If thou Lord straitly markest iniquities, O Lorde, who shall stande? Rom. 8.3. Because the Lawe was not able to iustifie, God sent his sonne. Deut. 4.24. God is a consuming fire. Thirdly, He who is himselfe defiled with sinne, cannot satisfie for others. Fourthly, Because the punishment of a meere creature would not bee a price of sufficient woorthinesse and valewe for our deliuerie. Where∣fore our Mediatour must be a man: yet so, that he be god also. Fiftly. The same is also shewed by this, that the deli∣uerie of man is wrought after a sort also by regeneration. But to purge out sinne, and to make fleshie hearts of stonie, is the worke, not of any creature, but of God alone. For his it is to restore the image of God in vs, who first created it in vs. Seeing therefore wee haue neede of a Mediatour for

our deliuerie, we must nowe speake of him.

OF THE MEDIATOR.

THE doctrine concerning the Mediator is to be held,* 1.206 and diligently to be consi∣dered. 1 Because it is the foundation and short sum of Christian Doctrine. 2. In respect of the glorie of God, that we may know, God doth not of any leuity pardon sins, but is so grieuously offended therewith, that he granteth no pardon to them, except the satisfacti∣on of his sonne mediate and come betweene. 3 In respect of our saluation; that we enioying such a mediator may be as∣sured of eternall life: because this our Mediatour is both willing and able to graunt it vs. 4 That we may acknowledge and magnifie the mercie and goodnesse of God towards vs, in that he hath giuen vs his sonne to be our Mediator. 5 Because this do∣ctrine is at all times most grieuouslie oppugned by the enemies of the Church, both forraine and domesticall, which are heretickes. But here it may seeme to some man that the doctrine con∣cerning the Mediator belongeth to the place of Iustifica∣tiō, because in this also the office of the Mediator is decla∣red. But it is one thing to teach, What and what manner a benefit the benefite of iustification is, and howe it is receiued: an o∣ther thing to shew, whose that benefite is, and by whom it is be∣stowed. And these are different and diuerse propositions: Iustification belongeth to the Mediatour, or is wrought by the Mediatour; and, remission of sinnes is our iustification. In the former propositiō iustificatiō is the subiect, that is, it is that whereof an other thing is affirmed; in the later it is the at∣tribute or predicate, that is, iustification it selfe is affirmed of another thing, euen of remission of sinnes.

The principall questions are these.

• 1 What in general a Mediator is
• 2 For what cause he is necessarie.
• 3 What his office is.
• 4 What manner of one is necessarie.
• 5 Who, or what person, is and may be Mediator.
• 6 Whether there may be more Mediators.

1 What a Mediator is.

* 1.207A Mediatuor in generall signifieth him, who interposeth or putteth himselfe betweene parties which are at va∣riance, & reconcileth the one to the other. Now to recon∣cile is 1. To make intercession or intreatie for him, who offendeth, vnto him who is offended. 2. To make satisfaction for the iniurie offered. 3. To promise & to bring to passe that the partie who hath offended, offend no more. For except this be brought to passe and effectuated, the fruite and commodity of the inter∣cession is lost. 4. Lastly, to bring them to an attonement and agreement, who were before at enmitie. If one of these con∣ditions bee wanting, there cannot bee anie true reconcile∣ment.

* 1.208But in speciall, and as heere it is vsed and meant of Christ, a Mediatour is a pacifier or reconciler of God and men, as well by merit and desert, as also by efficacie and forcible operation: that is, it is a middle person betweene God who is offended and angrie with sinne, and mankind offending, and subiect to the anger of God; to reconcile men vnto God, restoring them into fauour, causing men to loue God, and God men; and that by making entreaty and satisfaction to Gods iustice for them, and applying forcibly & effectually vnto them his satisfaction or merit; regenerating them, that they may cease from sinning; and hearing their groans and petitions, when they call vpon him. For when Christ doth these things, he causeth god to loue vs, and vs to loue god, that is, he maketh a peace and agreement to be betweene God and vs.

* 1.209A middle person, and a Mediator are different, because that is the name of the person, this of the office. Both which Christ is betweene God the father and vs. Hee is a Mid∣dle person, because in him both natures, diuine and hu∣mane, are vnited personally. And a Mediatour, because he reconcileth vs to his father, albeit in some sort he is also in the same respect the Middle person, in which hee is Mediatour, because in him two extreames are ioyned, God and man.

It is demaunded whether Adam had neede of a Media∣tour before his fall? Aunswere is to bee made by distingui∣shing of the diuerse meaninges and significations of Me∣diatour

If a mediatour be meant to be such a one, through whose mediation or by whome God doth bestowe his be∣nefites, and communicate himselfe vnto vs, Adam verilie euen before his fall had neede of a Mediatour, because Christ euer was that person, by whom god the father cre∣ateth and quickneth all thinges. For in him was life, to wit all, both corporall and spirituall life, and the life was the light of men. But if the Mediatour bee vnderstoode to bee him who perfourmeth both these and all other partes of a Mediatours office: Adam did not stand in neede of a Mediatour before his fall. Wee must obserue notwith∣standing that in the Scriptures this Phrase of speech is not found, whereby CHRIST is saide to haue beene the Mediatour also before the fall of man.

2 For what cause a Mediatour is necessarie.

A Mediatour is necessarie: Because first,* 1.210 GOD will not bee fauourable and doe good vnto vs, without reconcilement be made, that is, except first wee are brought again into fauour with him. But the iustice of God admitteth not anie returne into fauour, without satisfaction, and a re∣storing of Gods Image in vs. Wee now are not able to perfourme this, to witte, to appease God beeing offen∣ded with vs, and to make our selues acceptable vnto God. Wee haue neede therefore of another Mediatour, who may performe this for vs. Secondly, God required a Me∣diatour of the partie offending. For God, as God, woulde not receiue satisfaction of him selfe, and woulde for his iustice sake that the partie offending woulde ob∣taine fauour by him, who was able to make perfect satisfaction. Wherefore such a truce-man is required who both shoulde not bee auerse from man, but shoulde desire to helpe him, and also should bee most acceptable vnto GOD, least hee shoulde suffer a repulse; and fur∣ther might easily by his fauour, wherby hee shoulde pre∣uaile with GOD, reconcile vs vnto him through satis∣fieng and making entreatie and intercession for vs. Nowe were not wee able to beare this person, because wee were Gods enimies, neither were wee of power to make our stonie heartes fleshie. Therefore wee stoode

in need of a third, euen a Mediator, who both was able and willing to doe that for vs, and in vs, that is, who shoulde make intercession vnto God for vs, satisfie perfectly gods iustice for our sinnes, and restore vnto vs the image of God which we had lost, so that hereafter we should cease to sinne, or offend God thorough our sinnes, and should beginne by little and little to liue more and more ac∣cording to the rule of Gods law. Thirdly, They who neces∣sarily must satisfie the Lawe either by themselues or by another, & are not able by themselues, haue neede of a Mediatour. But we must satisfie the Law either by our selues or by another: and by our selues we are not able:* 1.211 Therfore we haue need of a Mediatour. But exception is made against the distin∣ction of the Maior proposition, in appointing either our selues or another. Where only one meanes of satisfieng is put downe, there must not be sought for or set downe another. But the Lawe acknowledgeth and putteth downe onely one means and way of satisfieng, to witte, by our selues: Therefore wee must not set downe also another, neither must wee say, either by our selues, or by another. Aunswere. We graunt the whole reason, being vnderstoode of the Law, or according to the declaration of the Law. For in the Law in vaine is sought the way of satisfieng by another. Againe, the Law teacheth onely one way or meanes of satisfieng, yet so that it no where excludeth, or denieth the other meanes which is by ano∣ther. For no where doth the Lawe say, ONELY by our selues satisfaction must be made to the Law. And albeit God did not expresse that other meanes in the Law, yet in his secret counsail hee vnderstood it, and left it to bee reuealed by the Gospel.* 1.212 In this therefore we must seeke it. This double meanes of satisfieng is to be obserued; the former meanes of satisfaction the Law and iustice of God requireth, to wit, that satisfaction be made by vs: the other doth the Gospel declare, and the mercy of god admit. Re∣ply. The doctrine of the Gospel then is disagreeing from the Law. Aunswere. It is not disagreeing. Because the Law putteth it not exclusiue, as shutting out al other: neither what the Law teacheth not, dooth it therefore deny or take away. Lastly, that a Mediatour is necessarie to make satisfaction to the iustice of God for vs, many other thinges declare.

1. The tremblings and tormentes of conscience in euerie one. 2. The paines of the wicked. 3. The sacrifices ordained by God, whereby was desciphered Christes onely & perfect Sa∣crifice. 4. The Sacrifices of the Heathen. For when as they were pressed with the prickes of conscience, they sought for a meanes without themselues, whereby they might pacifie God. 5. The Sacrifices of hypocrits. 6. The sacrifices of Pa∣pistes.

3 What is the office of a Mediatour.

THe office of a Mediatour is, To deale with both parties,* 1.213 both the offended and the offender. First, with GOD who was offended, our Mediatour had necessarily to do these things. 1. To make intercession for vs vnto him, and to craue pardon for our fault. 2. To offer himselfe for to satisfie. 3. To satisfie indeede the iustice of GOD, by suffering for our sinnes pu∣nishment sufficient, though temporall. 4. To craue of God and al∣so to obtaine, that he would accept of this satisfaction, as a price of sufficient woorthinesse, for which hee woulde account vs for Children, pardoning our offences. 5. To bee our surety and to pro∣mise in our behalfe, that at length we wil leaue off to offend him by our sinnes. Without this suretiship or promise, intercession findeth no place, no not with men, much lesse with God.

Secondly, with the party offending, that is, with vs,* 1.214 our Me∣diator must do these things. 1. He must be the messenger or embas∣sador of God the father vnto vs, that is, to shew and open this de∣cree of the father, that hee dooth present himselfe to make sa∣tisfaction for vs, and that God wil for this satisfaction pardon vs, and receiue vs into fauour. This vnlesse he should perform, we should bee euer ignoraunt of this will of God, and so should not be desirous of so great a benefit, nor euer attain vnto it. For there is no desire after that which is vnknown. 2. Hee must perfourme this satisfaction, by the pouring out of his owne blood: because otherwise the iustice of God shoulde be violated. 3. He must impute and apply that satisfaction vnto vs. 4. Hee must cause vs, by giuing his holy spirite vnto vs, to ag∣nise this so great a benefit, and to embrace, and not reiect it. For neither can any reconcilement be, or any amity be knit betweene parties, who are at variaunce, except both partes accorde. 5. Hee must by the same spirite cause vs to leaue off to sinne, and beginne to bee conformable to Gods Lawe,

that is, he must regenerate vs, and restore the lost Image of god in vs. 6. He must preserue, maintaine, & shield vs in this re∣concilement and obedience begunne in vs, against the Diuels and all enimies, yea against our owne selues, least we reuolt againe. 7. Hee must glorifie vs being raised againe from the dead, that is, perfect and finish our saluation which is begun, or all the giftes both which we haue lost in Adam, & those which himselfe hath merited for vs.

* 1.215The office therefore of the Mediator consisteth in merite, & in efficacy or forcible operation. For in these two, are all those things which we haue mentioned, comprehended & absol∣ued. Ioh. 10. I laie downe my life for my sheep, &, I giue vnto them eternall life. God giueth vs eternall life, and this life is in his Sonne. Iohn. 1. In him was life. Iohn. 5.26. As the Father hath life in himselfe, so likewise hath hee giuen to the Sonne to haue life in him-selfe; As the Father raiseth vppe the dead, and quickeneth them, euen so the Sonne quickeneth whome hee will.

* 1.216Nowe when question is made of the office of the Me∣diator, question is made withall concerning his benefites. For the office inioyned of God vnto the Mediatour, is, to be∣stowe benefits, which Paul, 1. Cor. 1.30. compriseth in fowre generall heades as it were, when hee saith: Christ is made of God vnto vs, wisedome, and righteousnesse, and sanctification, and redemption.

* 1.2171 He is called wisedome, first, because he is the matter or sub∣iect of our wisedome, 1. Cor. 22. I esteemed not to know any thing among you but Iesus christ, & him crucified. This is our chiefest wisedome to knowe and beleeue, that Christ is appointed our sauiour, by whom wee beeing reconciled to GOD, haue giuen vnto vs the holy spirite, righteousnesse and e∣uerlasting life. Secondly, Because hee is the cause or author of our wisedome; and that three waies. 1 Because hee hath brought foorth out of the bosome of the eternall father wisedome, that is, the Doctrine of our redemption. 2 Because he hath ordai∣ned, and doth preserue the ministerie of his woord, by which he informeth vs of the fathers will and his office. 3 Because hee is forcible and effectuall in the hartes of the chosen, and maketh them to yeeld their assent vnto the woorde or Doctrine, and to bee refourmed by it according to his

Image. For these three causes, hee is called the woorde, and the image of GOD, as it is saide; No man know∣eth the Father, but the Sonne, and hee to whom the Sonne will reueale him. Shorter thus, Christ is called our wisedome, because hee is, 1 The subiect. 2 The author. 3 The meanes of our wisedome.

2 Hee is called our Righteousnesse, that is, our Iustifier.* 1.218 For in him our righteousnesse is, as in the subiect, and is made ours by his merite, and forcible operation. For 1. hee suffered the punishment of our sinnes, which is iustice and righteousnesse, and the merit for-which we are re∣puted iust and righteous. Furthermore, he by his power ma∣keth vs righteous in the sight of god, by imputing vnto vs that his righteousnesse, and by giuing vs faith, whereby our selues also receiuing it may apply it vnto vs.

3 He is called our Sanctification,* 1.219 because he doth rege∣nerate vs by his holy spirit. 4 Redemption: because hee fi∣nally deliuereth vs. For the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (which we in∣terpret Redemption) dooth not onely signifie the price, but also the effect thereof. For abstractes are put for their concretes, according to the vsuall maner of the He∣brewes.

4 What manner of Mediator ours ought to bee.

IT is manifest by those thinges which are gone before, that there is giuen vs a recouerie out of eternal paines, (wherunto we were adiudged by reason of our sin) by a suf∣ficient satisfaction, perfourmed by some Mediator in our behalfe. Now therefore it may bee well demaunded, what manner of Mediatour is required to performe & pay a recom∣pence and ransome equiualent to our sins, and of sufficient worthinesse to redeeme vs: To this answere is made in the 15. question of the Catechisme. That such a one is requi∣red, who must bee True man, that is,* 1.220 who must haue mans nature, comming of mankind, and sprung from Adam (and stil retaining it) not as that it should be created of nothing, or made anie way, than of our bloode. 2. A man perfectlie iust. 3. True God. Nowe the Demonstrations and proofes concerning the person of the Mediatour are drawne from his office. For because such is his office, him-selfe also ought to bee such a one.

* 1.2211 He ought to be true man, and that a seruaunt, that is, subiect to al infirmities, Phil. 2.7. Isa. 53.3. First, because it was man that sinned: As by one man sinne entered into the woorlde. Secondly, That he might suffer death. For he ought to make satisfaction for vs, by shedding his blood. Hee coulde not haue suffered death, except he had bin true man. Thirdly, That he might help and relieue our infirmities. Fourthly, That hee might bee our brother, and our head, and wee his members. Heb. 2.14. For as much as the children were partakers of the flesh and bloode, hee also himselfe likewise tooke part with them. It was requisite therefore that our Mediatour shoulde bee true man, and that borne of the same mankind, which sinned; not created of nothing. 1. Because of Gods iustice, which required that the selfesame nature, which hadde sinned, should pay for those sinnes: because the same was to bee deliuered. But our nature which sprang from A∣dam, sinned. Wherefore true man of the same nature with vs ought to pay for men that, which was required at their handes. Gen. 2.17. In the day that thou eatest thereof, thou shalt die the death. Ezech. 18.20. The same soul that sinneth shall die. 1. Cor. 15.21. By man came death, by man came also the resurrection of the dead. Hereof the Apostle also saith, Coloss. 2.12. That wee are buried with him thorough Baptisme, in whom wee are also raised vp together.* 1.222 And Augustine in his booke Of true Religion saith, The same nature was to bee taken, which was to bee deliuered. 2. For our comfort: which consisteth in this, that wee may know, our Mediatour to bee very man, sprung of the same bloode, of which our selues were, and to be our brother. For except hee were such a one, wee should neuer bee able to resolue, that he is the Messias, and promised Sauiour vnto vs, and that the benefite of redemption dooth certainely belong to our flesh, and to vs men, neither shoulde wee freely fly and betake vs vnto him in our temptations. For of the seede of the woman it is saide,* 1.223 that hee shall break the head of the Serpent the Diuel: and, In Abrahams seede are all nations to bee blessed. It was requisite therefore that our Mediatour shoulde bee borne of mankinde very man. And furthermore I adde, that it was requisite that he should be subiect to al our infirmities, sinne onely

excepted. And that, 1. For the truth of God, who often by the Prophetes describeth our Mediatour to bee such a man, as is poore, weake, contemptible. And of Esaias espe∣cially is hee described to bee such a one. 2.* 1.224 For our comfort. Hee that sanctifieth, and they which are sanctified, are al of one (that is of the same humane nature) Wherefore he is not ashamed to cal them brethren.

2 It is requisite that hee bee a man perfectly iust,* 1.225 that hee might worthily bee our Sauiour, that is, that his passion might bee a ransome for the sinnes of others, For, had he bin a sinner or vniust, he should not haue beene able to haue satisfied so much as for his owne sinnes, and to haue auoided the wrath of God, much lesse to merit gods fauour for others. 2. Corinth. 5.21. God hath made him to bee sinne for vs, which knewe no sinne, that we should be the righ∣teousnesse of God in him. Hebru. 7.26. Such an High-Priest it became vs to haue, which is holy, harmelesse, vndefiled, sepa∣rate from sinners. 1. Pet. 2.22. Who did no sinne, neither was there guile found in his mouth. 1. Pet. 3.18. Christ hath once suffered for sinnes, the iust for the vniust, that hee might bring vs to god.

Nowe foure manner of waies is Christ perfectly iust,* 1.226 or hath perfectly fulfilled the Lawe. 1. By his owne righte∣ousnesse. For Christ alone perfourmed perfect obedience, such as the Lawe required. For hee was conceiued by the ho∣lie ghost, neither was there guile in him. 2. By paying sufficient punishment for our sinnes. It was necessary that this double fulfilling of the Law should be in Christ. For except hee were iust for himselfe, that is, hadde perfect conformitie with the Lawe, he could not haue fulfilled the Lawe for vs, by making satis∣faction for our sinnes, or by suffering the punishment which the Law exacted of vs, not of him. And except his suffering of punish∣ment had beene sufficient, wee shoulde as yet remaine in our sinnes and death. Furthermore, that righteousnesse of Christ, whereby himselfe did perfectlie keepe the Lawe, is called the fulfilling of the Lawe by obedience: and his suffering of pu∣nishment due for our sinnes, is termed the fulfilling of the Lawe by punishment; likewise obedience perfected and absolued in suffering punishment. And the punishment verily vnto which we were bound, he of his owne accord

paied for vs, and imputeth it vnto vs, that it maie no more bee necessary for vs to bee subiect vnto euerlasting dam∣nation. But his obedience or purity of life, that is, per∣fect loue of God and our neighbour, hee perfourmed for himselfe, not for vs, neither dooth hee impute it vnto vs. 1. Because himselfe is bound by nature to perfourme it; in that he is man: For euery reasonable creature, in that he is a creature, oweth perfect conformity and correspon∣dence to the Lawe and his creatour. 2. If Christ had per∣fourmed his obedience vnto the Lawe for vs, wee surelie should bee no longer bound vnto it: as neither is it neces∣sarie that wee should susteine euerlasting punishment for our sinnes, because they were once punished in Christ. 3. The Lawe and iustice of God doth not exact both to∣gether, that is both obedience, and punishment; but the one of them onely, that is, either obedience, or punish∣ment.

The third way, that Christ dooth fulfill the Law, is by fulfilling of it in vs, by his spirite, when as he regenerateth vs by it, and maketh vs able, that euen in this life we may beginne both inwarde and outwarde obedience, which the Law requireth of them who are reconciled to GOD, and may perfourme that wholy and fully in the life to come. Fourthly, hee fulfilleth the Lawe by tea∣ching it, and by purging it of errors and corruptions, and by re∣storing the true vnderstanding of the Scripture or sacred doctrine. For, as it appeareth by the Euangelist S. Matthew, the Scribes and Pharisies had so corrupted the spiri∣tuall meaning of the Lawe, wholly restraining it to bo∣dily actions, that Christ was enforced thereby to giue the right sense of manie places thereof, and so by the light of the trueth to scatter the mist of their corrup∣tions.

* 1.2273 It was requisite, that hee should bee God, not an i∣maginary GOD, and onely adorned with excellent giftes aboue all the Angels and Sainctes, but very god by nature, and that chiefly for these causes which here followe.

The first is, that hee might bee able to sustaine the in∣finite wrath of GOD, or greeuousnesse of punishment, which

shoulde bee temporall, and yet equiualent to eternal paines. Nowe a mere creature by reason of his infirmity woulde haue beene brought to nothing, or beeing oppressed by the weight of so great a punishment, would haue remai∣ned for euer subiect vnto the wrath of GOD. That there might therefore be a proportion betwixt the punishment of our Mediatour, and all the sinnes of all men, which was altogether required by the infinite iustice of God: it was behoouefull that that person shoulde bee of infinit strength, and so to bee GOD, who should suffer (with∣out falling into despaire, or beeing brought vnto nothing) a punishment, finite in time, but in greatnesse, and wor∣thinesse or valewe infinite. Nowe necessarilie was that punishment finite in respect of time: Because, that our Me∣diatour might accomplish the benefite of our Redemp∣tion, and nowe, when it was perfectly merited, apply it or bestowe it vpon vs, by his forcible working, that is, might effectually saue vs: it was necessary, that hee shoulde by his power overcome death, and first depell it and shake it off from himselfe. These thinges coulde not haue beene doone by a meere man, who, of what strength soeuer hee bee, cannot by his owne force or power wrastle out of the handes of Death. Where∣fore it was requisite that the Mediatour shoulde bee God.

Obiection.* 1.228 But a meere man was able by his obe∣dience perfectlie to fulfill the Lawe. Aunswere. If wee graunt this: yet that obedience coulde not haue beene a price for anothers debt, because himselfe shoulde haue beene bound to perfourme it, as bee∣ing man. It was required therefore, that our Me∣diatour shoulde pay a sufficient punishment for vs, which hee shoulde not haue been able to beare and ouercome,* 1.229 except hee had beene withall true GOD. For not the Diuels themselues are able to su∣staine the waight of Gods wrath, much lesse shoulde wee men bee able to doe it. Reply. But all the Diuels and wicked men, are constrained to beare & sustaine the wrath of God. Therefore creatures doe beare and sustaine it. Aunswere. They indeed beare the immeasurable wrath

of God, and sustaine sufficient punishment: but so, that the wrath of God is neuer satisfied by them, and so they neuer recouer out of punishment. For their punishment is exten∣ded to all eternitie. The wicked die, neuer dying. But the Sonne of God did so beare the burden of Gods wrath, that after he had satisfied for our sinnes, hee did shake off that burden and draue it away both from himselfe and from vs.* 1.230 For his temporarie punishment was equiualent to eternall. 1 In respect of the worthinesse of the person: for the Sonne of God did suffer. Acts. 20.28. God hath purchased the Church with his own blood. Rom. 8.3. God hath sent his Sonne. 2. For the grieuous∣nesse of the punishment; because hee sustained the torments and the feeling or sense of the wrath of God, and the hor∣rors of death for the whole world. He descended into hell. Psal. 18.5. The sorrowes of hel haue compassed me about. Deutr. 4.24. God is a consuming fire. Isay. 53.10. He hath laid the iniquity of al of vs vpon him, hee would breake him &c. And hence is it also vnderstood, why christ did so greatly tremble at death, whereas many Martyrs haue without feare or trembling offered their throate to the persecutors. But it was neces∣sarie that it should be a finite punishment, because other∣wise there had beene no satisfaction, if it had beene in∣tended for euer.

The second cause is, that his punishment might be a suffi∣cient and full woorthy merit and ransome for the purging of the sinnes euen of the whole world, and for the repairing of that righ∣teousnesse and glorie which they had lost. The worthines of this price must be infinit, & therfore so must the person also be himselfe, which paieth such a price. For, that the creator suffered for the sinnes of the woorlde, is by infinite more, than the death of al the creatures, and the conformitie or correspondence of all the Angels and holy men with God. Wherefore the Apostles when they speake of Christs pas∣sion, euer almost make mention of his Godhead. Acts. 20.28. God hath purchased the Church with his blood. 1. Iohn. 1.7. The blood of Iesus Christ cleanseth vs from all sinne. Ioh. 1.29. Behold the Lambe of God which taketh away the sins of the world. Yea God himselfe in Paradise ioyneth these two. Gen. 3.15. The seede of the woman shal breake thine head, and thou shalt bruse his heele. Wherefore not only the woorthinesse of the

person himselfe doth declare the worthinesse of this price, but also the multitude and greatnesse of sinnes which are committed from the beginning of the world vnto the end, among which none is so little, that deserueth not euerla∣sting death, and all of them are so euill and grieuous, that they cannot bee expiated or doone away, no not by the e∣ternall punishment of any creature.

The third is, That he may restore, by his forcible operation & power, the Image of God in vs.

The fourth is, That he should make knowen vnto vs the se∣cret wil of God, concerning the receiuing of mankind againe into fauor. For of this except he were God, himselfe should bee ignorant, & so should not be able to reueale it vnto others. Ioh. 1.18. No man hath seene God at anie time, the onlie begotten Sonne, which is in the bosome of the Father, hee hath declared him.

The fift is, That he might giue the holie ghost, by whome hee might bestowe on vs, mantaine and perfect in vs the benefits pur∣chased by his death, to wit, remission of sinnes, righteousnesse, new obedience, and life euerlasting. For it is not sufficient for our Mediatour to make intercession for vs, to be made a sacri∣fice, to open and manifest the decree of God, but it is ne∣cessarie also, that he promise in our behalfe, that wee shall embrace the decree concerning our redemption by our mediator, and cease at length to offend God through our sinnes: which is the other part of the couenant, made be∣tweene God and vs, and is performed by vs, that the coue∣nant may remaine firme and ratified. But this by-reason of our corruption, could bee promised of no man in our be∣halfe, except hee haue the power also of giuing the holie ghost, by whom he might woorke in vs to assent, and to be more and more conformed to the Lawe of God. But to giue the holy ghost, and by him to woorke forcibly, in the harts of men, faith, conuersion and saluation, belongeth to god alone, whose also is the spirit. Ioh. 15.26. Whom I wil send you from the father. Obiection. The partie offended cannot bee Mediatour, Christ as he is God, is the partie offended. Therefore, as hee is God, hee cannot bee Mediatour. Aunswere. The Ma∣ior proposition is true, if the partie offended be such a one, in whom there are not more persons.

But a most cleare Testimony, whereby are taught in few words those three, to wit, That the Mediatour is both true man, and perfectly iust, and true God, is extant, Act. 20.28. when it is said: God hath purchased the Church with his blood. For he is true man, who sheddeth his owne blood. He is perfect∣ly iust, who sheddeth it for the redemption of others. He is true God, to whom both the name and properties of true god are giuen, which is, to be a redeemer both by his merit, and also by his effica∣cy and power, and that, of the church, that is, of the elect and chosen.

5 Who is and may be that Mediatour.

OF the person, who should be that Mediatour, mention hath beene made by the way, in the former question: but the handling of it dooth chiefly appertaine vnto this.* 1.231 That Mediatour who must be both very god and very man, is not neither can be any other, than the naturall sonne of god, who also is the sonne of Mary, that is, Iesus Christ. 1. Our Mediatour must be true god. But god the father could not be Mediatour, because he worketh not by himselfe, or immediatly, but mediately by the Sonne and the holy Ghost, though yet he dooth all things of himselfe: neither is hee the messenger, or is sent, but he sendeth the Mediatour. Neither yet could god the holy ghost be Mediator, because he was to be sent of the Mediator into the harts of the elect. Therefore necessarily the sonne was to be our Mediatour. 2. That which a man imparteth to others he must needes haue himselfe first. But it belongeth vn∣to the Mediatour to conferre and bestowe grace and the name of the children of God vpon vs, that is, to woork, that through him we might be adopted of God to bee his sonnes, (now this the holy Ghost doth not giue, for hee is not the Sonne: neither had the father it, because hee was to adopt vs by his Sonne to bee his Sonnes) There∣fore the Mediatour himselfe was to haue the right and name of a Sonne, and that not by grace onelie, but by nature, that is, hee was to bee a Sonne by nature, that hee might make vs the Sonnes of adop∣tion. Iohn. 8.36. If the Sonne shall make you free, yee shall bee free indeede. Iohn 1.12. As manie as receiued him, to them hee gaue power to bee the Sonnes of GOD. Ephes. 1.5. Who hath predestinate vs to bee adopted thorough Iesus Christ

vnto himself: & vers. 6. With his grace he hath made vs accep∣ted in his beloued. 3. The Sonne alone is that person, by which the father openeth his will concerning our redemption, giueth his holie spirit, & maketh vs new creatures. Therefore is the sonne called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, the price & ransome of our redempti∣on, and the scripture ioineth the first creation with the se∣cond, & sheweth that we are again to be created by him, by whom we were created of God, 2 Cor. 5.17. Gal. 6.15. Eph 2.10. Ioh. 13. But this was proper vnto the Mediatour, to be a messenger & truceman betweene God vs, & to remake or regenerat vs by his spirit. Therefore the sonne must be this Mediatour. 4. It belongeth to the Mediatour, to send the holy Ghost. But the son sendeth the holy Ghost. Therefore the sonne is Mediatour. The father also indeede sendeth the holy Ghost; but mediately by the Sonne: the Sonne immediatly. 5. It belongeth to the Mediatour, to suffer & die for vs. But the son is he, who taking our flesh vpō him hath suf∣fred in it, & died. Therefore he is the Mediator. 6. That the son is the Mediatour, is proued by conference of reuelations & prophecies in the old testament, & by the fulfilling of the same in the new. 7. The same is proued by the works & miracles which Christ wrought. Ioh. 5.36. The works that I do beare witnes of me, that the father sent me. Ioh. 1.38. Beleeue my works. 8. This is al∣so apparant by the office of the son. His office is to declare the counsail of his father: whence, he is called the word. Ioh. 1.18. The onely begotten son, which is in the bosome of the father, he hath declared him. Hee hath also opened vnto vs the true knowledge of god, & his secret wil concerning our redemp∣tion. 9 By testimonies of Scriptures, both others & this of the Apostle. 1. Cor. 1.30. Christ is made of god, vnto vs wisedome & righteousnes, or iustice, & sanctification & redemption. Here are put the* 1.232 abstracts, for their concrets. Iustification, and San∣ctification in vs before the fall were one & the same thing, as in the holie Angels: but now they are different and di∣uers in vs. For Iustification now is the imputatiō of Christs righteousnes, whereby we are accounted righteous before God. Sanctification is the working of a conformity with god in vs: which conformitie is here vnperfect, but shalbe per∣fected in the life to come: where holines & righteousnes shalbe againe one & the same, euen in vs. The sūme is, In the

person of the mediatour three things are to be considered: which all the scripture ascribeth to Christ alone. First, that hee is God, which many places of the scripture do confirme. As Ioh. 1.2.3. The word was God. All thinges were made by him. Act. 20.28. God purchased the Church with his bloud. Rom. 1.4. Who was declared mightilie to be the Sonne of God, touching the spirit of Sanctification. Rom. 10.11. Whosoeuer beleeueth in him, shall not be ashamed. 1. Iohn. 5.7. There are three, which bear record in heauen, the father, the word, and the holie Ghost: & these three are one. To these also are to bee added those places, in which is attributed to Christ, diuine worship, inuocation, hearing of our praiers, workes proper to God alone. In like manner those which attribute vnto Christ the name, Iehoua. Hierem. 23. Zach. 2. Math. 3. Likewise those, in which those thinges which are spoken of Iehoua, are applied to Christ, as Isai. 6.9. and Ioh. 12.40. &c. Secondly, that he is true man. Hither belong those places, which call Christ man, & the son of man: as when Math. 1.1. he is called the sonne of Dauid, the sonne of Abraham, & Luc. 1.31. The fruite of the wombe. And when Romans. 1.3. & 9.5. he is said, to be made of the seede of Dauid according to the flesh: As also, to haue a bodie of flesh, not to be an imagina∣rie, but a true bodie. 1. Iohn. 4.2. Euerie spirite that confesseth that Iesus Christ is come in the flesh, is of God. Hither belong also those places, which attribute vnto Christ things proper vnto man, as to grow, to eat, to drink, to be ignorant of some thing, to rest, to be wearie, to be baptised, to bee circumcised, to lament, reioice &c. Thirdly, that two natures in Christ make one person. Hither are referred the places which by communicating of the pro∣perties of each nature, attribute those to his diuine na∣ture, which are proper to his humane nature, and so con∣trariwise. As Ioh. 1.14. The word was made flesh. Heb. 2.14. He was made partaker of flesh and bloud. Act. 20.28. God purchased the Church with his bloud. Ioh. 8.58. Before Abraham was, I am. Mat. 28.20. I am with you alway vntil the end of the world. Heb. 12. Hee spake vnto vs by his sonne, by whom he made the world. 1. Ioh. 4.3. Iesus Christ is come in the fleshe. Roman. 9.5. Christ is God ouer all blessed for euer. Amen.

6 That there is but one Mediatour.

* 1.233THere is but one mediatour, 1. Tim. 2.6. The reason is, be∣cause the Sonne onely is mediatour, and can performe the

office of the mediatour. And there is but one onely naturall Sonne of God. 1 Obiect. The Saintes also make intercession for vs. Therefore they also are mediatours. Answ. There is a difference betweene the intercession of Christ, and of the Saintes, who liue in the world, and pray for others, yea for their persecutours and for vnbeleeuers. For the Saints de∣pend vpon the merit of Christ, Christ offered himselfe a suertie, and a satisfier; he sanctifieth himselfe for vs, that is, presenteth himself in our steed. 2 Obiect. Where are manie meanes, there is not one mediatour. But there are manie meanes of our saluation; Therefore there is not one onely mediatour. Answ. The Maior proposition wee denie. For it is one thing to be a meanes, another thing to be the mediatour of our saluation.

OF THE COVENAVNT.

IT was said,* 1.234 that the mediatour is a person reconciling parties which are at variance. Nowe this reconciliation in the scrip∣tures is termed the Couenaunt, and Te∣stament, which is the correlatiue, that is, hath a mutuall respect to the media∣tour. Wherefore the Doctrine which treateth of the Couenaunt is linked with the place concer∣ning the mediatour, because euerie mediatour is the me∣diatour of some Couenaunt, and a reconciler of parties who are at enmitie.

The chiefe questions are,

• 1 What a Couenaunt is.
• 2 Whether it can be made without a mediatour.
• 3 Whether there be but one and the same Couenaunt, or more.
• 4 In what the old and new Couenaunt agree, and in what they differ.

1 WHAT A COVENAVNT IS.

A Couenaunt in generall signifieth a mutuall promise or a∣greement betweene the parties who are ioined in that Coue∣naunt,

whereby is made a bond or obligation for the per∣formance of certaine thinges on both parts, solemne cere∣monies and tokens beeing added thereto, to testifie and confirme that promise and agreement. For the making therefore, declaring, & confirming of a Couenaunt serue mutual promises and outward signes and tokens of the Couenaunt. A Testament is called the last will of a Testator, whereby he at his death disposeth of his thinges, what he woulde haue done concerning them: this is ratified by the death of the Testator.

In speciall, the Couenaunt betweene God and men is a mutual promise and agreement, made by our Mediatour, confirmed by othes and solemne tokens (which we call Sacraments) whereby God bindeth himselfe to remit their sins vnto them that beleeue, and to giue them euerlasting life, for & by his son, our Mediator: & men bind themselues to receiue this so great a benefite with faith, and to yeeld true obedience vnto God; which is, to liue according to his will, that so they may declare their thankefulnes vnto god. The summe is: This Couenaunt is gods bond to yeelde vs his grace and fauour: and of the otherside our bond, to receiue this grace by faith; and to yeelde new obedience.

* 1.235Furthermore the name of Couenaunt and Testament shew the same thing, to wit, our reconcilement with God, or the mutuall agreement betweene God and men. This reconcile∣ment is called a Couenaunt, because, as it hath been said, both God vnto vs, & we vnto god haue promised certain things to be performed of both parts, adding certaine signes and pledges of this our mutuall agreement.* 1.236 It is called a Testa∣ment, because this reconciliation was made, by the death of the Testator, Christ comming between, that so it might be firme and ratified.* 1.237 For while the Testator liueth, he re∣taineth a right to change, detract, or adde any thing. This reason is alleadged in the epistle to the Hebrews, cap. 9.16.17. The Testament, saith the Apostle, is confirmed when men are dead. For it is yet of no force as long as hee that made it is aliue. Christ hath purchased our reconcilement with God for vs with his bloud, and hath left it vnto vs, euen as Parents at their decease deliuer their goodes vnto their children. Obiection. The Testament is ratified by the death of the Testa∣tor, which is good, who cannot die. Therefore this reconcilement is

not ratified, or at least wise it may not be called a Testament. Aun∣swere. The Minor is to bee denied. Because, God is saide to haue redeemed the church with his bloud: Therefore hee died; but he died according to his humanitie. Or, which com∣meth to the same; Christ is the Testator, as hee is both God, & man: but died according to his humanity only. Where∣fore this reconciliation or Couenaunt may be called a Te∣stament. Replie. But Christ is the intercessor,* 1.238 and god the Te∣stator: Therefore the reconciliation is not of force. Aunswere. They differ in persons and offices. The person of Christ differeth from the person of the father and the holy Ghost in office, not in efficacie and power; and in respect of him it is an intercession, in respect of vs a reconciliation or re∣ceiuing into fauour.

2 How a Couenaunt may be made betweene god and men.

THat Couenaunt could not be made without a Media∣tour. For without Satisfaction, and the death of the Media∣tour, there could not be wrought a reconcilement, or anie receiuing into fauour. For wee were the enimies of God: neither was there an entrance open for vs to god, before he was pacifi∣ed by the merit of our Mediatour. Againe, Without the Me∣diatour regenerating vs, we should not haue beene able to stand to the conditions, and so had the Couenaunt beene made of no force: as it hath beene shewed more at large before in the place of the Mediatour, in the second question.

3 Whether there be but one Couenaunt.

THere is but one Couenaunt in substaunce, and matter:* 1.239 two in circumstaunces, or administration. There is but one in sub∣staunce. 1. Because there is but one god, one Mediatour of those parties, god and men, one meane of reconcilement; one faith: one way of the saluation of all who are saued and haue been saued euen from the beginning of the world vnto the ende. Hebr. 13.8. Iesus Christ yesterday, and to day, the same is also for euer. Roman. 9.5. Who is ouer all. Col. 1.18. And he is the head of the bodie of the church. Ephes. 2.21. In whom all the building coupled toge∣ther groweth vnto an holie temple in the Lord. Actes. 4.12.

Among men there is giuen none other name vnder heauen where∣by we must be saued. Mat. 11.27. No man knoweth the father but the sonne, and he to whom the sonne will reueal him. No man com∣meth to the father but by me. Iohn. 14.6. I am the way, the truth, and the life. Luc. 10.24. Manie Kings and Prophets haue desired to see, that which ye see. Iohn. 8.56. Abraham reioiced to see my day and he saw it, and was glad. All therefore as wel vnder the law, as vnder the Gospel, who were to be saued, had respect to the onely mediatour Christ, by whom alone they were reconciled to God and saued: and therefore there is but one Couenaunt. 2. Because the principall conditions whereby we are bound vnto God, and God to vs, and which are called the substaunce of the Couenaunt, are both before and after Christ all the same. For in both, both in the olde and new Couenaunt or Testament God promiseth remission of sins to belee∣uers and repentant sinners. In both, men are bound to be∣leeue and repent; that is, the grounde and foundation of doctrine in both is the same, to wit, the law and the promise of grace proposed in Christ.

Nowe the Couenaunt is also of two sortes, or there are two Couenants, as concerning the circumstances, & those conditions which are lesse principal, which are the formes of administra∣tion, seruing for the principal conditions, that the faithfull may attaine vnto them by the helpe of these. A rule here may be obserued:* 1.240 In all Couenaunts their conditions are euer to be considered: which if they be the same, then are the Couenaunts also the same: if diuers, then the Coue∣naunts also diuers: if partly the same, and partly diuers, then the Couenaunts also are in part the same, and in part diuers: as in this Couenaunt.

1 In what the old and new Couenaunt agree, and in what they differ.

* 1.241THe new Couenaunt agreeth with the old, in respect of God, in these. 1. The same is the Author of both Coue∣naunts. 2. The same parties are ioined in both Couenaunts, to wit God and man. 3. The same is the mediatour of both. Moses in deede is called also the Mediatour of the old Testament, but as a type: For Christ was also in the old Testament the Media∣tour

but had adioined vnto him Moses as a type, but nowe he is Mediatour without that typicall Mediatour. For he is manifested in the flesh, & is no more couered with types. 4 The promise of grace is in both the same, to wit, remission of sinnes, the giuing of the holy Ghost or regeneration,* 1.242 & life or glorie euerlasting, to bee giuen freely by and for Christ the Mediatour to those onely who beleeue. For God pro∣miseth grace and mercie to all who beleeue in the Media∣tour. Gen. 22. In thy seede shall all nations be blessed. Gen. 3. Hee shall breake the serpents head. Gen. 17. I will bee thy god, and the god of thy seede. This is the same with the promise, which is made to the faithful of the new Couenaunt: Hee that belee∣ueth in the Sonne hath euerlasting life. Now here wee speake not in particular, of the circumstances of grace, but in ge∣nerall, of grace it selfe which was promised. Both Coue∣naunts haue the same corporal promises also, but that only in generall.

Now, in respect of men, the new agreeth with the old: that in both men are bound to faith and new obedience. Gen. 17. Walke before me, and be thou vpright. I will be thy god, and the god of thy seede. But the Lord cannot be our god, except by a true faith we applie the merite of Christ vnto vs, for which alone he will receiue vs into fauour; and except wee bring forth the fruites of true repentance. The new and old Co∣uenaunt therefore agree as concerning the principal con∣ditions of the Couenaunt, both in respect of god, and in respect of man.

But they differ, in respect of god, in these. 1.* 1.243 In the promises of corporall benefites. For these in the old Testament were spe∣cial, certaine, and definite, as the promises of the Land of Canaan, of the Church, of the gouernement and Mosaical ceremonies to be obserued in that region and nation vntil the comming of the Messias: and lastly of the Messias to be borne out of that people. In the new Testament there are no speciall promises of certaine corporall benefites, but onely generall; as that god will alwaies in this life giue his Church some abiding and resting places, although it be dispersed and scattered throughout all Nations. 2. They differ in a circumstaunce of the promise of grace. For in the olde Couenaunt they were reconciled vnto god, and saued for

the Messias sake who shoulde come, or be exhibited: we in the newe Couenaunt are saued for him beeing come and exhibited. 3. In the signes or symboles of the promises. In the old were many and diuers signes and Sacramentes, as the Circumcision, the Passeouer, the Sacrifices: in the new few, and plaine, euen Baptisme, and the supper of the Lord. 4. In the olde Couenaunt were types and figures of good thinges to come, and so all thinges were the more obscure and darke; in the newe is an accomplishment and exhibiting of those things, and so all thinges more cleare. The doctrine and knowledge of the Gospell, especially nowe Christ beeing come and mani∣fested, is more bright and plentifull, for that a declaration of thinges done vseth to bee more perspicuous than the fore-telling of thinges which shall bee done. 5. In the olde the pouring out and effusion of the gifts of the holie Ghost is more narrow and sparing, in the new more large & plentifull. Hierem. 31. vers 31. I will make a newe Couenaunt. 2. Cor. 3.6. The olde was but for a time, during vntil the comming of the Messias. The newe is for euer: According to that, I will make an euerlasting Couenaunt with them.* 1.244 They differ in respect of men. First, For that in the olde testament the Church stood bound to the obedience of the whole Mosaicall lawe, Morall, Ceremoniall, and Ciuill. In the newe testament wee are bounde onelie to the spirituall or morall worship, and the vse of the Sacramentes. The Ceremoniall and Ciuil lawes of Moses binde not vs. Se∣condly, The olde was made to one certaine Nation. The Pro∣phets therefore were sent vnto the people of Israell, and to them they applyed their speeches. The newe belongeth to all Nations. For God will that all bee saued, of what Nation, language or condition so euer they bee. The Apostles therefore were sent to the whole world to gather the Church of Christ out of all Nations: or, which is the same, in the old testament the Church was tied vnto a certaine Nation; In the newe it is Catholicke and vniuersall, that is, spread through all Nations.

* 1.245Here is to be obserued, that the old Couenāt is takē by a figure of speach called Synecdoche (which we vse when wee take the whole for a part, or a part, for the whole) for the law, in re∣spect of that part, which was especially handled there. For in the old testament the law was more vrged, & there were

many partes thereof. Contrariwise the gospel was then more obscure. The newe also is taken for the Gospell, because in the newe testament a great part of Moses law is ab∣rogated; and the manifestation and knowledge of the gospell is to vs more cleare and ample.

OF THE GOSPEL.

THis 19. question of the Catechisme, which is, cōcerning the gospel, is like to the third. For as that, so this also shew∣eth, that our deliuerance by the Media∣tor is knowen & learned out of the gos∣pel. Seeing then it hath beene alreadie spoken of the Mediator, we are necessa∣rily also to speake of the doctrine in which the Mediator is declared, described, and offered vnto vs. That doctrine is the gospell. Afterwardes wee are also to speake of the meane, whereby we are made partakers of the Mediatour: that meane is Faith. First, therefore the common place concerning the Gospel commeth to be handled, which is fitly annexed to the former doctrine concerning the Mediator & Couenant between god & men. 1. Because Christ the Me∣diatour is the subiect or matter of the Gospel, which teacheth, who, & what maner of Mediator this is. 2. Because he is the Autor and publisher of the same: For it is part of the Media∣tors office to publish the gospel, as it is said Ioh. 1.18. No mā hath seen god at any time: the only begottē son, which is in the bo∣some of the father, he hath shewed him. 3. Because the gospel is part of the couenant, & the new couenant is often taken for the gospel.

The principall questions are,

• 1 What the gospel is.
• 2 Whether it hath bin alwaies knowen.
• 3 How it differeth from the Law.
• 4 What are the proper effects of the gospel.
• 5 Whence the truth and certainty of the gospel maie appeare.

1 WHAT THE GOSPEL IS.

THe greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for which we vse Gospel, signi∣fieth 1. A ioiful message or news: 2. The sacrifice which is offe∣red to god for this ioiful news. 3. The reward which is giuen to him who bringeth these glad tidings. Here it is takē for the doctrin which intreateth of Christ: because it declareth ioiful things, euē our deliuery frō sin & death, or remissiō, & life

euerlasting. There is a difference also to bee obserued be∣tweene the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth the doctrine concerning Christ now manifested: and is a cleare declaration of things done, or of the promi∣ses nowe fulfilled, by the Messias being manifested. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the promise and as it were a certaine shadow∣ing out or a darke expressing of things to be fufilled by the Messias, who was after to bee manifested, and so is it more obscure. The Gospell (for so we interprete 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) is of the new Testament, & the fulfilling of the promises of the old Testament. Neuertheles this difference of these words is not perpetuall, neither consisting in the thing it selfe. For both of them declare the same benefites of the Messi∣as: but the difference is onely in the circumstance of time, & in the maner of his manifestation & exhibiting. Ioh. 8. A∣braham saw my daie and was glad. Ioh. 14.5. No man commeth to the father but by me.

Now the Gospell is the doctrine made manifest of God by his Sonne the mediatour presently after the fall of mankind into sinne and death,* 1.246 promising all beleeuing and repentant sinners remission of sinnes, and their receiuing into fauour, and life euerlasting, freely to be graunted through and for his sonne the Mediatour: By which doctrine the holie ghost doth forcibly kindle and worke in the hartes of the chosen, faith, repentaunce, and the beginning of euerlasting life. Out of the 18. 19 & 20. questions of the Ca∣techisme, such a definitiō of the Gospel is framed: The gos∣pel is the doctrin cōcerning Christ, deliuering & teaching that he is made of god (vnto all those who are ingraffed into him by a true faith, and do imbrace his benefites) wisedome, righteousnes, sancti∣fication, & redemption: which doctrine was reuealed of god, first in Paradise by his son, & afterwards propagated by the Prophets, shadowed by the sacrifices and ceremonies of the law: and lastly ful∣filled and accomplished by Christ. Both which definitions, all the summes which are in scripture deliuered of the Gospel doe confirme: as Ioh. 6.40. This is the will of him that sent me, that euerie man that seeth the sonne and beleeueth in him should haue euerlasting life: And I will raise him vp at the last day. Act. 13.38. Through his name was repentaunce and remission of sinnes to be preached to all nations. Luc. 24 47. He commandeth his dis∣ciples to preach faith & repentance. Ioh. 1.17. The law was giuen

by Moses, but grace came by Christ. By these and the like testi∣monies of the scriptures it is manifest that both the law and the gospel preacheth repentance: and that the instrument, where∣by god doth worke in vs repentaunce or true conuersion, is properly the gospel. But this order in proceeding must bee obserued. First the law is to be proposed, that thence wee may know our miserie. Then,* 1.247 that wee may not dispaire after our miserie is knowen vnto vs, the Gospel is to bee taught which both giueth vs a certaine hope of returning into Gods promised fauour by Christ our Mediatour, and sheweth vnto vs the maner how we are to repent. Thirdly, that after we attaine vnto our deliuerie, we bee not careles and wanton. Againe, the lawe is to bee taught, that it may bee the leuil, squire and rule of our life and actions.

2 Whether the gospel hath beene alwaies knowen.

THe gospel, that is, the doctrine concerning the promise of grace through Christ our Mediatour, is not newe, but hath alwaies beene extant in the Church.* 1.248 For presently after mans fall it was manifested in Paradise: but consummated and absolued by Christ; both in the fulfilling or ful perfor∣mance, as also in a more cleare declaration of those things which had before time beene promised in the olde Testa∣ment. This is confirmed by the records of the Apostles: as of Peter, Act. 10.43. To him also giue all the Prophets witnes, that through his name all that beleeue in him shall receiue remis∣sion of sinnes. 1. Pet. 1.10. Of the which saluation the Prophets haue inquired and searched. Likewise of Paul, Rom. 1.2. Which (gospel) he had promised afore by his Prophets in the holie scrip∣tures. Of Christ himselfe also, saying, Ioh. 5.46. Had yee belee∣ued Moses, ye woulde haue beleeued me; for he wrote of me. The same is manifest by all the promises and prophecies, which speake of the Messias. This is therefore diligently to bee marked, because God will haue vs know that there was, & is, from the beginning of the world vnto the end, one one∣ly way of saluation. Ioh. 1. In him was life, and the life was the light of men. Ioh. 10.28. I giue vnto them eternal life. Ioh. 8.56. Abraham saw my day, and was glad. Gen. 12.3. In thy seede shal all Nations bee blessed. Iohn. 10.7. I am the doore. Iohn. 14.6. I

am the way, the truth and the life. No man commeth to the fa∣ther but by mee. Ephes. 1.22. God hath appointed him ouer al thinges to bee the head to the Church. Hebrewes. 13.8. Christ is yesterdaie, and to daie. Iohn. 5.46. Moses writ of me. Now Moses writ of Christ.* 1.249 First, Because he recounteth the promi∣ses concerning the Messias. Gen. 12.3. In thy seede shall al na∣tions be blessed. Deutronom. 18.11. God shall raise you vp a Prophet. Numb. 24.17. A starre shall rise out of Iacob. Se∣condly, he restraineth the promise concerning the Messias vnto certaine persons, of whom hee was to bee borne: By which af∣terwardes the promise of the Messias was more and more renewed and reuealed. Thirdly, The whole Leuitical Priest∣hood, and ceremoniall worship had a respect and were referred vnto Christ, as the Sacrifices, the immolations, the altars, the temple. Yea the kingdome also, and the kings were a type of the kingdome of Christ. Wherefore Moses writ many things of Christ.

1 Obiection. But Paul saith, that the Gospel was promised by the Prophets: and Peter saith, that the Prophets did foreshew the grace which should come vnto vs: wherefore the Gospell hath not beene alwaies. Aunswere. The Antecedent of this rea∣son is to bee distinguished. The Gospel was promised, and the grace and fauour to come was foreshewed: it is true. First, as concerning the fulfilling of those thinges, which in the olde testament were promised to come. Secondly, In re∣spect of the more manifest knowledge of the promise of grace. Thirdly, In respect of a more large pouring out of the giftes of the holie Ghost. Wherefore the whole reason wee ac∣cept of, as true, if by the Gospell they vnderstand the doctrine of Christ alreadie exhibited & raised from the dead, sitting at the right hand of his Father, and gi∣uing aboundantly giftes vnto men. But wee denie it, as the worde Gospell is taken for the very promise it selfe of grace, remission of sinnes, regeneration, glorifica∣tion, freely to be bestowed for the Mediatours desert, and merit. For this grace was also promised & truely proffered in the old testament to all beleeuers, for Christs sake, but who was hereafter to come & to be exhibited; as the same grace is yeelded vnto vs for the same Christ, but who is al∣readie come and exhibited. Iohn. 8.56. Abraham sawe my day,

and was glad. Act. 10.43. To him giue all the Prophetes wit∣nesse. Rom. 10.4. Christ is the end of the Law.

Obiection. 2. Paul Ephes. 3.5. saith, That in other ages the gospell was not opened vnto the Sonnes of men. Aunswere. This reason is a fallacy of diuision (as the Logicians call it) in dismembring or diuiding those thinges which are to bee ioined: or otherwise, it is a fallacie, in affir∣ming that simply to bee saide so, which was so said but in some respect. For the Apostle in the same place present∣ly addeth, as it is nowe. For now, that is, the Messias beeing manifested, the gospell is much more clearely discoue∣red, and deriued and spread to many more, than it was in the old Testament. It was therefore knowen vnto them who liued of olde: though not, in so simple sort as vnto vs.

3 Obiection. The Lawe was giuen by Moses, grace and truth came by Christ, Iohn 1.17. Therefore the gospell was not from the beginning. Aunswere. Grace and truth did appeare by Christ exhibited and manifested, to witte, in respect of the fulfilling, and full and plentifull per∣fourmance of those thinges which were promised in the old Testament. But hereof it followeth not, that they in the old Testament were destitute of this grace. For vnto them also was the same grace effectually applied by Christ and for Christ, but beeing as yet to be manifested in the flesh, and therefore more sparingly. Whatsoeuer grace and true knowledge of God was euer in any men, they had it by Christ. Iohn 1.18. No man hath seene God at any time, the only begotten son, which is in the bosom of the father, he hath declared him. Reply. But hee saith, The Law by Moses: therefore not the gospel. Answere. The consequence is of no force which is inferred from the manner of handling a thing to the thing it selfe. As, Moses doth comprise and deliuer the gospell in dark and sparing maner: Therefore he doth not at al meddle with it: This consequence is not of force. For the Law is said to be giuen by Moses: because this was chiefly belōging to his office, that he should pub∣lish the law: though withall hee taught the gospel, albeit more obscurely & sparingly. For the promises of grace are intermingled with the law: and al the rites of the old testa∣mēt haue a significatiō & a testificatiō of the grace of the

gospell, which grace was bestowed on beleeuers for christ, who shal hereafter be manifested. But it was christs chiefe functiō to publish the Gospel, albeit he also taught the law. For he purged the moral Law from corruptions, by right∣ly interpreting it, and did write it by the woorking of his holy spirit in the harts of men, abrogating the Law cere∣monial and iudicial.

3 How the Gospel differeth from the Law.

ALthough in the doctrine both of the Lawe and of the Gospell is entreated of the nature of God, and of his wil and workes: yet is there very great difference between both.* 1.250 They differ, 1. In their reuealings, or in the maner of their reueiling. The Law is knowen by nature, that is, knowledge of the Law was graffed and ingendered in the mindes of men in the very creation, and therefore knowen to al, although there were no other reueiling of it. Rom. 2.15. They haue the effect of the Law written in their harts.* 1.251 The gos∣pel is not knowen by nature, but is peculiarly reuealed to the Church alone, by the Sonne our Mediatour. For no creature could haue seene or hoped for that mitigati∣on of the Law, and the way howe to recouer out of pu∣nishment, except the sonne had reueiled it. Matth. 11.27. No man knoweth the father but the Sonne, and hee to whome the Sonne wil reueile him. Matth. 16.17. Flesh and blood hath not re∣ueiled it vnto thee. Iohn 1.18. The sonne which is in the bosome of the father, he hath declared him. Secondly, they differ in the verie kind of doctrine, or in the subiectes or matters which they deliuer. For the Law teacheth what we ought to bee, to wit, per∣fectly conformed vnto God:* 1.252 but yet it dooth not make vs to be such. But the gospell sheweth the meanes, whereby wee maie bee such, euen by the imputation of anothers righte∣ousnesse, and the inchoation or beginning of newe o∣bedience, whereby we are conformed to God in Christ. The Lawe saith, Restore that thou owest: doe this and liue: The Gospell saieth,* 1.253 beleeue CHRIST, thy debt is payed: the grace of the holy Ghost is purchased, whereby hee that is regenerated may perfourme the Lawe. 3. They differ in the promises. The Lawe promiseth euerlasting

life, but with a condition of perfect righteousnesse or obedience to bee perfourmed of vs. Hee that dooth them shall liue in them. If thou wilt enter into life, keepe the commaundements &c. The gospel promiseth euerlasting life, with a condition also of per∣fect righteousnesse, but which is perfourmed by another, though yet imputed vnto vs by faith. The Law promiseth life to those who yeelde obedience, or are righteous in themselues. The gospell promiseth vnto sinners remission of sinnes and life euerlasting freely to be giuen for the satisfaction of Christ, apprehended of them by a true faith, that they be penitent or begin new obedience. The gospel therefore requireth of vs only a true faith, whereby we may embrace Christs perfect righteousnesse freely imputed to belee∣uers, yea Christ himselfe together with all his bene∣fits bestowed of mere grace vpon vs. Neither for these respects are the Law and the gospell at ods one with the other. For albeit the Lawe will, that thou keepe the com∣maundementes, if thou wilt enter into life: yet dooth it not shutte thee from euerlasting life, if another fulfill the Lawe for thee. For by setting downe the one way of satisfieng for sinnes, it doth not exclude the other, to wit, of satisfieng by another, which way the gospel declareth vnto vs. Now we cannot make satisfaction by another, that is, by Christ, except by faith wee cloth our selues with his perfect righteousnesse. The gospell therefore commaun∣deth vs to haue faith, and with-all to repent from our hearte: for faith cannot stande without true repen∣tance.

4 They differ in effectes. The Lawe is the ministerie of death,* 1.254 and killeth. Because by it selfe without the Gospell, it is on∣ly the letter, that is, the outwarde preaching, and bare knowledge of those thinges which we ought to doe. For it teacheth indeede our duety, and that righteousnesse, which God requireth at our handes: but it dooth not make vs able to perfourme that righteousnesse, neither dooth it shewe vs any hope to attaine thereunto by ano∣ther; but rather accuseth and condemneth our vnrigh∣teousnesse. Fleshe hardely bearing this, is angrie and rageth against GOD himselfe, and is in despaire.* 1.255 The gospell is the ministerie of life and of the spirit, that is, it hath the

forcible operation of the holy Ghost adioined, and doth quicken. For this is the instrument of the holy Ghost, which hee properly vseth, to kindle faith in vs, whereby wee, who before were dead, are againe quickned and receiue strength to perfourme the Lawe. For thorough faith in Christ our Mediatour, the Lawe ceaseth to bee vn∣to vs the ministery of Death, and is become spiritu∣all, that is, the instrument of the holie GHOST, whereby hee forcibly mooueth our heartes to serue God.

* 1.256It was said, in the definition of the Gospell, and in the third difference betweene the Law and the Gospell, that the Gospell requireth both faith and repentaunce or newe obe∣dience, and so is the preaching both of remission of sinnes and of repentaunce. Against this Flacius Sectaries keepe a sturre, and reason after this sort: There is no precept or com∣maundement belonging to the Gospell. The preaching of repen∣taunce is a precept or commaundement. Therefore the prea∣ching of repentaunce belongeth not to the Gospell, but to the Lawe. Aunswere. We deny the Maior, if it bee generally meant.* 1.257 For this precept is proper vnto the Gospell, That it commandeth vs to beleeue it, to embrace the benefit of Christ, and now being iustified to begin that righteousnes which the Lawe requireth of vs. Wherefore the Gospell is the preaching of repentaunce: because it willeth sinners, yeelding them hope to obtaine pardon tho∣rough and for CHRIST, to returne vnto GOD. It sheweth them the way howe to exercise true repen∣taunce, and beginneth it in their hearts by the force of the holy Ghost. These thinges are not doone by the Lawe, but by the Gospell onely. They reply. Yea but the Lawe also willeth vs to beleeue, and commaundeth conuersion. Therefore it is not proper to the Gospell: or else the Gospell is not diuerse from the Lawe. Aunswere. Both the Law and the Gospell commaundeth faith and conuer∣sion to God; but diuersly. The Lawe dooth it onelie in general, because it commaundeth vs to beleeue euery woord of God,* 1.258 that is, all the promises, commaundements, and threatninges of God, deliuered either in the Lawe, or in the Gospell, and that with a denouncing of punishment, ex∣cept

wee doe it. The Lawe saith, Beleeue euerie woorde of God: it willeth therefore, that we beleeue and obey this com∣maundement also, by which God in the Gospell com∣maundeth vs to returne vnto him, and to beleeue in Christ. But the Gospell in speciall, and expresly willeth vs to embrace by faith the grace promised vs in Christ, and to re∣turne vnto God: that is, it saith not in generall, Beleeue all the promises and denouncinges of God, &c. For this it lea∣ueth vnto the Law: but it saith plainely and expressely, Beleeue this promise, to wit, that thy sinnes are pardoned thee, and that thou art receaued of God into fauour, by and for Christ, and returne vnto GOD. Further, it exhorteth vs both inwardely and outwardely, by the woord and Sacramentes, that wee walke woorthie of him, that is, doe such woorkes, as are pleasing to GOD: but this it dooth onely in generall, and therefore sendeth vs backe vnto the Lawe, which in particular and distinctly declareth, what that righteousnes, or obedience, or workes are, which God requireth of vs.

4 What are the proper effectes of the Gospell.

THe proper effectes of the gospell are 1. Faith. Roman. 10.17. Faith commeth by hearing. 2. Corint. 3.8. The gospell is the ministery of the spirite. Rom. 1.16. The gospell is the power of God vnto saluation to euerie one that beleeueth. 2. Our whole conuersion vnto God, iustification, regeneration, and saluation, which are the effects of Faith. For by Faith as by the in∣strument whole Christ together with all his benefits is re∣ceiued.

5 Whence the truth and certainty of the gospel maie appeare.

THe truth and certainty of the gospell, that is, of the promise of grace appeareth, 1. By the testimony of the holy ghost. 2. By the prophecies which haue bin vttered by the Prophets and other holy men. 3. By the fulfilling of those Prophecies, which was accomplished in the new Testament. 4. By the miracles, where∣by the doctrine of the gospel was confirmed. 5. By the end or proper∣ty of the doctrine of the gospel: Because that alone sheweth the way how to escape death and sinne.

Question, 20. & 21. of Faith.

* 1.259THese two questions are necessarily annexed to the former concerning the Mediator Christ, & the gospel. For without this Doctrine of faith, neither the Mediator, neither the preaching of the gospell are profitable to anie, but rather en∣crease and aggrauate their condemnation. For albeit the satis∣faction of our Mediatour Christ for our sinnes be most per∣fect, and God doth testifie in his gospell, that hee will ac∣cept it for righteousnesse, & for it receiue men into fauour: yet notwithstanding all are not freed from miserie, but they only who beleeue the gospell, and also doe apply the merit of Christ vnto themselues by a true faith. For of that condition is Christes righteousnesse made ours, if wee receiue it: now that receiuing is the act and worke of faith alone, that is, faith only is the mean, whereby we are made partakers both of Christ himselfe, and of all his benefites. Wherefore we are diligently to learne out of Gods word, what is the nature, and what the propertie of faith.

* 1.2601 Obiection. Grace exceedeth the sinne of Adam. If there∣fore for the sinne of Adam al men are cast away: much more by the grace of Christ, all and not beleeuers onlie are saued. Aunswere to the Antecedent: Grace exceedeth and is aboue sinne, in respect of the sufficiencie of the satisfaction; not in re∣spect of the application thereof. Wherefore, that al are not saued through the satisfaction or obedience of Christ, the fault thereof sticketh in men themselues, and is to bee as∣cribed vnto the vnbeleeuers, who embrace not the grace of Christ offered, but like vngratefull men reiect it. But in the beleeuers onlie doth god obtaine his end and purpose, when as they bee thankefull vnto God, receiue the benefites of god by a true faith, and celebrate and magnifie them in their whole life.

2 Obiection. Whomsoeuer Christ hath fully satisfied for, they are to be receiued of god into fauor: For so doth the Iustice of god require. But Christ hath fullie satisfied for all the sinnes of all men. Therefore al men are to be receiued of god into fauor: or, if this be not doone, god shall be vniust, or somwhat is derogated from christs merit. Aunswere. The Maior proposition beeing vn∣derstoode simply and without any limitation, is false. All are receiued into fauor, for whom Christ hath satisfied, to

wit, if they apply the satisfaction of Christ vnto themselues by beleeuing and resoluing, that they are for that his satis∣faction accepted of god, Ioh. 3.16. So god loued the world, that he gaue his Sonne, that whosoeuer beleeueth in him, might haue euerlasting life. And hereof it appeareth, wherefore all are not saued, euen because all doe not apply by faith Christes sa∣tisfaction vnto them; and god will haue examples to re∣maine not only of his mercy in his chosen, but of his Iustice also in the reprobate. This would not be, if al, without ma∣king of difference, were saued.

Obiection. Adam by one sin made al subiect to condemnati∣on, but Christ doth iustifie only some.* 1.261 The force therefore is greater of sin to condemne, than of the satisfaction of Christ to saue. Auns. We deny the consequence of this argument: because the efficacie and excellency of the satisfaction of Christ, is not to bee esteemed, by the multitude of them who are there∣by saued, but by the greatnesse of the benefit it selfe. For it is a greater work to deliuer and saue euen one from euerlasting death, than to make all men by one sin guiltie of euerlasting death. For be it that Christ should saue euen but one man. 1. It was necessarie that hee shoulde paie in a finit time, a punishment in greatnesse and valewe infinit, not only for that one sinne of Adam, but for other infinite sinnes which followed it, of which euery one also deserue infinit punishment. 2. It was required al∣so, that he should purge and take away not onlie that originall & birth-sinne, but also infinite others. 3. and should restore in vs a perfect conformitie with god. Wherefore the grace of Christ in sauing euen one man doth in infinit manner exceed the sinne of Adam. Againe, that al are not saued by Christ, the cause lieth not in the force and excellency of his satis∣faction, or in the merit of Christ: for this in it selfe is a sufficient and ful worthie ransome, for the expiating of al the sinnes of al men: but the fault rather is in men, who do not as much as applie vnto themselues by a true faith Christs merit, as they doe apply vnto themselues the sinne of Adam, both by beeing borne in it, and consenting vnto it, and in fostering it. For the grace of God is not narrow∣er, or of a straiter compasse than sinne, in respect of the sufficiencie of Christes satisfaction, but in respect of the sufficiency of the application thereof, which is required of

men. For God will not so shewe his mercie, as that he will not also exercise his iustice.

Now the reason, why God doth impute for perfect righteous∣nesse the merit of Christ to beleeuers onely, and restoreth saluation vnto them, is, for that in them alone he obtaineth the end both of his creation, & also of his deliuerie & iustification, euen his praise and glorie. For they only agnise this bene∣fit of GOD, and yeeld thanks vnto him for it: the rest de∣spise it.

OF FAITH.

HAVING declared the Doctrine con∣cerning the Mediatour, which is the gos∣pell; it remaineth that we speake of the meane, whereby wee are made parta∣kers of the Mediatour, that is, of faith, without which also the preaching of the Gospell profiteth and auaileth no∣thing.

The principal questions concerning Faith, are seuen.

• 1 What faith is in generall.
• 2 How many kindes of faith there are.
• 3 How those kindes differ.
• 4 How faith and hope differ, and agree.
• 5 What are the causes of faith.
• 6 What the effects.
• 7 To whom it is giuen.

1 WHAT FAITH IS.

FAith in generall, is a knowledge of certaine propositions, & a firme assent, caused by the authoritie of a true witnesse, who is not thought to deceiue, whether it be God, or An∣gell, or Man, or Experience: or, it is to assent firmelie to a thing knowen, for the asseueration sake, & word of true witnesses. This faith reacheth to thinges both diuine and humane. Wherefore wee must giue a more restrained faith, which

may agree to diuine thinges: which notwithstanding must bee also generall. Theologicall faith therefore is a cer∣taine knowledge, firmely yeelding assent to all thinges,* 1.262 which are deliuered in the sacred Scriptures, of God, his will and woorkes, and of sinne: euen because God himselfe dooth affirme it: or, it is, to yeeld assent to euerie word of God, deliuered to the Church, ei∣ther in the Lawe, or in the Gospell, for that it is the asseueration or auouching of God himself. Oftentimes it is taken for the ve∣ry doctrine of the Church, or those thinges whereby wee are out of Gods woorde enfourmed and instructed vnto faith or assent and beleefe.

Furthermore, albeit there be also other certain notices whereunto we firmely giue assent, as vnderstanding or ap∣prehension of principles, Science, Sapience, Art,* 1.263 Pru∣dence (for the assent comming vnto the notice doth con∣firme and perfect it, so that what knowledge of a thing is had without assent, it is imperfect and vnprofitable) yet none of these are that faith, especially the Theologicall, such as a little before it is described. For to those notices or apprehensions we doe assent, either because they are naturally engraffed in our mindes, or, for that they bring demon∣strance or some other true and certaine proofes. But the Theologicall assent or faith is not, neither ariseth it out of the instinct of nature, neither out of sense, or experience, nei∣ther out of demonstrations, or reasons borrowed from Philosophie, but commeth and dependeth of a peculiar and supernaturall reuelation or diuine Testimonie. That therefore which is added in the former description, for the asseueration of God himselfe, distinguisheth Theological faith from al other knowledges, euen the most certaine. And this generall definition of Theologicall faith is necessa∣rie, that wee may not thinke that out of Philosophie or such principles as are naturally knowen to all, are to bee drawen reasons or argumentes sound and sufficient, to confirme the articles of our faith, but may know, that the woord of God, and those good and necessarie consequen∣ces and arguments which are framed out of it, are a super∣naturall light, and more certaine then all, though most exact, and exquisite, demonstrances either natural or Ma∣thematicall of Philosophers.

2 What are the kinds of faith.

• 1 Historical.
• 2 Temporary.
• 3 Working miracles.
• 4 Iustifieng.

* 1.264THe difference of these kindes one from the other ap∣peareth out of their definitions. Historicall faith, is to know and think al those thinges to bee true, which are manifested from aboue, either by voice, or by visions, or by any other manner of reuelation, and are taught in the bookes of the Prophetes and Apostles, and thus to be persuaded of them for the asseueration and testimonie of god himselfe. It is called historicall, because it is a bare knowledge, of such thinges, as God saith hee dooth, or hath done, or hereafter wil doe. Of this faith these Te∣stimonies of holy Scripture make mention. Iames 2.19. The Diuels beleeue, and tremble. For the Diuel knoweth exactly, both what things are written in the woorde, and also what are not written. Because he is a spirit, witty, quick, and lear∣ned: hee is present and seeth whatsoeuer things are doone in the church, & also through long experience hath known & doth know the doctrin of the church to be true, &c. 1. Cor. 13.2. If I haue al faith, so that I moue moūtains &c. Which say∣ing may be constred of al the sorts of faith, Iustifing faith only excepted. Act. 13. Simon Magus is said to haue beleeued, to wit, that the doctrine was true, which the Apostles did propound.* 1.265 Wherefore historicall faith, may be without iusti∣fieng faith, although iustifieng faith is not without it: for the hi∣storical is a part of the iustifieng: & therefore this is good and profitable, and necessarie in it selfe, but is made in Di∣uels and men sinne by an accident, for that they apply not those thinges to themselues, which they knowe out of the word of God.

* 1.266Temporarie faith, is to assent vnto the heauenly doctrine which is deliuered by the Prophets and Apostles, to professe it, and to reioice in the knowledge thereof, and to glory therein for a time, yet not for any feeling of gods grace towardes them, but for other causes whatsoeuer,* 1.267 and therefore without any true conuersion, and finall perseuerance in the profession of that doctrine. This faith or approbation of Gods truth, and ioy therein, is not true, sound and perpetual, but only dureth for a season, because it ariseth and dependeth of temporary causes, which may bee changed and taken away; as the desire and pleasure of

knowledge, glory, honours, and other worldly commodi∣ties, whether publick or priuate, true, or apparant & in shew. These commodities being gone once, and persecuti∣on or some other temptation arising, it must needs be also that this faith must fail. This definition is drawn from the words of Christ: Matth. 13.20. Hee that receiueth seede in the stony ground, is he which heareth the word, and incontinently with ioie receiueth it, that is, embraceth and professeth it, and re∣ioiceth in it: yet hath he no roote in himselfe, that is, hee wan∣teth applying of the merit of Christ & confidence therein, and the regeneration of the holy ghost. Wherefore it is only a resemblance and shew of godlines, not true godli∣nes and faith. It differeth from historical faith, 1. For that this temporarie doth fore put historicall. Further, it addeth some∣thing vnto knowledge, as profession of doctrine and a certaine god∣linesse, gladnesse and glorying or reioicing, because of the know∣ledge of the truth, but at length it saileth. Historical faith is onely aknowledge. This difference is thereby confirmed, in that the Diuels haue historicall faith: for they beleeue & trem∣ble: but they haue not this Temporarie faith. First, because that knowledge and faith, which they haue, neuer faileth or is ex∣tinguished, but remaineth in them perpetually. Againe, neither ioy they in their knowledge, neither doe they professe it: but though they know it to be true, yet do they horribly persecute it, and would haue it wholy rooted out. Now if any man had rather com∣prehend this temporary faith vnder historicall, I am not against it. But then must degrees be made of historicall faith, to wit, that in some it is ioined with a certaine ieioi∣cing and profession, as in those who reuoult from the do∣ctrine of the Church and godlinesse: in others not so, as in the Diuels and damned persons: and so the matter commeth all to one. Obiection. But the Diuel hath often professed Christ; therefore he doth not oppugne his doctrine.* 1.268 Aun∣swere. He did this, not for any desire of promoting and aduanncing Christs doctrine, but for the hatred he bore vnto it, that by his testimony he might cause it to be sus∣pected, and might mingle therewith his owne errors and lies. Therefore doth Christ commaund him silence. Matth. 1.25. As also doth Paul: Act. 16.18. Wherefore it is but an ac∣cident vnto historicall faith, for the Diuell to professe

those thinges which he knoweth to be true, although hee greatly detesteth them: as also men for some cōmodity, or vpon some other cause sometimes professe those thinges which they hate, and the memory whereof they woulde haue abolished both out of their owne mindes, and out of the minds of al men

* 1.269The faith of Miracles is an especial gift of working miracles, that is, it is a certaine persuasion, springing from an especiall re∣uelation and promise of god, whereby a man firmelie resolueth, that some extraordinary or miraculous woorke, and contrarie to na∣ture, shall come to passe by gods power, which hee hath foretolde or woulde haue to bee doone in the name of God and Iesus Christ. This kinde of faith is prooued out of the Apostle. 1. Corinth. 13.2. If I had all faith, so that I could remooue moun∣taines &c. For although this speech bee vnderstoode of all the kindes of faith, excepting iustifieng faith, yet is it es∣pecially referred to the faith of Miracles: as Christ also saith,* 1.270 Mat. 17.20. If ye haue faith as much as a grain of mustard seede, ye shal saie vnto this mountaine, Remoue &c. That this faith is diuerse from the other kindes, neither to bee drawen simply out of the word of god, but by an especial reuelation of god comming thereto, without which miracles cannot be wrought, we prooue by these reasons. 1. By that saying of Christ, If ye haue faith as much as a grain of mustard seede: But manie holie men, who both knewe the historie of Gods woorde, and reioyced therein, and applyed it vnto them∣selues, had faith: yet did they not remooue mountaines. Therefore this is a diuers kind of faith, from that which they had. 2 Many endeuored to cast out Diuels without anie reuelation from aboue, as the Sonnes of Sceua. Act. 19.14. With whom it fell out ill; the spirite of the possessed man inua∣ding, disarming and wounding them. 3 Simon Magus Acts. 8.13. is saide to haue beleeued, and yet could hee not woorke miracles: and therefore he would haue bought and gotten this power with mony. 4 The Diuell knoweth the storie of the Scripture, neither yet dooth hee woorke miracles: because none besides the Creatour is able to chaunge the nature of thinges. 5 Iudas did woorke miracles, and yet, Ioh. 6.70. hee is saide of the Lorde to bee a Diuell, that is, not to haue a iustifieng faith. He had therefore some other faith, to

witte, the faith of Miracles, Historicall, and perhaps also Temporarie faith. So, Matthewe. 7.22. Manie shall saie vnto Christ: Haue wee not by thy name cast out Diuels? But CHRIST will aunswere them, I neuer knewe you.

Wherefore this gift of woorcking miracles is giuen to hypocrits also. For albeit they haue alwaies Historicall faith ioined therewith: yet haue they not alwaies Iustifi∣eng faith. The other kindes of faith extend to all thinges that are written in the woorde: but this of Miracles, is appropriated and restrained to some certaine workes or effects to come.

Iustifieng or sauing faith,* 1.271 as it is described out of the word of God in the 21. question of the Catechisme, is, not onelie steedfastlie to assent to euerie woorde of GOD, and in this also to the promise of grace for Christes merit, but also a confidence, and full perswasion, applieng to euerie one that pro∣mise; that is, whereby euerie man in his minde is fully and certainely perswaded, that not onely others, but himselfe also hath God fauorable vnto him, according to the promise of grace, and therefore reioiceth in God, and ouercommeth all pensiuenesse and feare.* 1.272 This differeth from the other kindes of faith, in that this onely is the cer∣taine confidence, whereby wee apply Christes merit vnto our selues. And we apply it vnto our selues, when euerie one of vs doe certainely resolue, that the righteousnesse or merite of Christ is also giuen and imputed to vs, that wee may be esteemed for iust and righteous of God, and also may be regenerated, & glorified. Confidence or trust, is a mo∣tion of the hart or wil following and pursuing some good thing, & reioicing and resting therein. It is a motion of the heart, because it is a following and pursuing of a good thing, & a desire of retaining that good, which a man already doth enioy. It is reioicing, because it is glad of the present grace of God to∣wardes euerie of vs, of full deliuerance from the gilt of sin, & from sinne it selfe in part; & because by that which euery one enioyeth in present, hee conceiueth euerlasting hope of blessings to come, as of euerlasting life, & of ful deliuery from al euill both of crime and paine, and therefore is free from the feare of future euill. To him that hath shall bee giuen. The holie spirite giuen vnto vs, is the earnest and pledge

of our full redemption. 2. Corinth. 1.22. and 5.5. Ephes. 1.13.

Againe, iustifieng faith differeth from the rest, in this also, that this iustifieng faith is concerning all spirituall giftes, and whatsoeuer belong to our saluation, and is properly and simply or absolutely called faith in the Scripture: and is proper also and peculiar to the elect and chosen. The faith of mira∣cles is of a certaine gift, whereby we are not bettered, which we may want without any hinderaunce to our saluation: neither is it giuen to al the faithful; nor at al times. Hi∣storicall faith is a part of the Iustifieng, and befalleth to al both the godly, and hypocrits, but is not sufficient alone to sal∣uation, because it applieth not to it selfe those benefits which are knowen vnto it out of the word. Temporary faith hypocrites haue. Iustifieng faith therefore comprehendeth historicall, but this is not sufficient to make a iustifieng faith, as neither are the other two. For, If the inheritance be of faith, that faith then shal be one of these foure: But it is not of historicall faith: otherwise the Diuels also shoulde bee heirs. Neither of temporary, for that is reiected by Christ: Nor of the faith of miracles; if so, Iudas also should be heire. The inheritaunce therefore is of iustifieng faith, which is properly called faith. The more general or material cause of faith, is a knowledge and assent. For, if we speak properly, we are not said to assent vnto a doctrine which we know not. The difference or formall cause is, to apply the promise of grace once known, and as it were to claim it for him that knoweth it. For this causeth faith to be, and to be called iustifieng. The sub∣iect or part of man wherein it remaineth, is the heart or will. The peculiar affection, or property of it, is to rest & ioy in God, where∣by it is distinguished from all the other sorts of faith. The holy spirit is the principall efficient cause thereof. Instrumentall causes, are the word and Sacramentes. Furthermore, what iusti∣fieng faith is,* 1.273 no man vnderstādeth, but he who hath it, for he that beleeueth knoweth that he doth beleeue. As he who neuer hath tasted honny, dooth not verily knowe that it is sweete, though you te l him much of the sweetenesse of hon∣ny. But whosoeuer truely beleeueth, that is, hath a sa∣uing faith, hee both hath experience in himselfe of these things, and also is able to declare them to others.

First, hee beeing conuicted thereof in his conscience, knoweth that whatsoeuer thinges are spoken in the Scriptures, are t ue and diuine. For faith is builded vpon a certaine, or as∣sured and diuine Testimony; otherwise were it not a full perswasion. 2. Hee findeth himselfe bound to beleeue them. For if I confesse them to bee true, therefore is it meete and iust that I should assent vnto them. 3. Hee is certaine that thorough Christes satisfaction hee is receiued of God in∣to fauour, and is endewed with the holy Ghost, and is by him regenerated and directed. 4. Hee applieth vnto himselfe all these thinges, and dooth thus gather and conclude of the former: I knowe that those thinges which are promised, belong vnto mee: that is, with a certaine confidence hee thus concludeth, By the present loue of God towardes me, and the beginninges or first fruites of the holy Ghost, I certainly resolue and am perswaded, that God will ne∣uer chaunge this his good will towards mee, and there∣fore I hope also for a consummation and accomplish∣ment of these blessinges, that is, for plenary and full re∣demption. 5. He reioiceth in the present blessinges which he hath, but most of all in the certaine and perfect saluation to come: and this is that peace of conscience, which passeth all mans vnder∣standing. 6. Hee hath a will to obey the doctrine of the Prophetes and Apostles without ani•• exception in doing or suffering what∣soeuer is therein commaunded. If I wil beleeue God, I must o∣bey his will, and thinke that this his will is not reuealed vnto vs from men, but from him. Wherefore a man endu∣ed with iustifieng faith doth that duty, which is imposed vpon him, striue the world and the Diuell neuer so much against him: and vndergoeth, beareth and suffereth what∣soeuer aduersities for the glory of God cheerefully and boldly, hauing God his most benigne and good father. 7. Hee is certaine, that his faith, though it bee in this life imper∣fect and languishing, and often very much eclypsed, yet being builded vpon the promise of god, which is vnchangeable, dooth neuer altogether failor die, but the purpose which it hath of beleeuing and obeying God, continueth, it striueth with doubtes and temptations, and at length vanquisheth, and in the celestiall life which is to come, shall hee chaun∣ged into a full and most certaine knowledge of God

and his will, where wee shall see God face to face. 1. Cor. 13.12.

4 How faith and hope differ and agree.

ALbeit faith & hope agree, in that they both respect the same benefits, and therefore. Heb. 11.1. faith is saide to be of things which are hoped for; as also in that they are mutuallie ioy∣ned in an inseparable bond: For he that is certaine of the pre∣sent wil of God towards him,* 1.274 is also certaine of his will to come, because god doth not change: Yet notwithstanding, they must not be confounded, but distinguished. For faith taketh hold of the present good, as remission of sins, or recon∣ciliation, & regeneration, or the beginning of obedience & life euerlasting in vs. Hope eyeth the good to come, as the con∣tinuance of our reconciliation, and the perfecting or ac∣complishment of euerlasting life or our conformitie with God, that is, full deliuerie from all euill. For these are the effectes to come of that present and perpetuall wil of God towards vs, which wee apprehend by faith. Rom. 8.24. Wee are saued by hope: but hope that is seen is not hope: But if we hope for that we see not, we doo with patience abide for it.

1 Obiection. Life euerlasting is a thing to come. We beleeue life euerlasting: Wee beleeue therefore that which is to come, that is, faith is also of things to come, and so faith is hope it selfe.

Ans. The Maior must bee distinguished. Life euerlasting is to come; tru, as concerning the consummation or accom∣plishment therof: But it is present vnto vs, as cōcerning the wil and vnchaungeable purpose of God, who hath decreed from euerlasting that which he hath begun in vs, and will also in due time accomplish it. Againe it is present vnto vs as concerning the beginning therof. For euerlasting life is begun here in the elect by the holy ghost. Wherefore faith apprehendeth it, as it is present, both in respect of the purpose of God, & in respect of the beginning thereof in vs. For he that be∣leeueth feeleth and knoweth that he is quickened: and re∣solueth, this to bee the will of God, that that quickening and reuiuing which is here begunne, shall bee absolued in another life. Iohn. 5.24. He that beleeueth in the sonne, hath passed from death to life. Iohn. 17.3. This is life eternall, that they know thee to be the only verie God, and whome thou hast

sent, Iesus Christ. Gal. 4.6. God hath sent forth the spirit of his sonne into your harts, which crieth Abba, father. Rom. 8.24. We are saued by hope. 1. Ioh. 3.2. Now are we the sonnes of God, but it doth not yet appear what we shalbe. By faith thē we are certein that those blessings also, which as yet we haue not, are not∣withstanding ours, for Gods promise, & for the vnchange∣able will in God to giue them vs: but in certain hope wee looke for them, as concerning their accomplishment.* 1.275 The summe is, There is one and the same act, and operation of faith and of hope, but they differ in consideration. It is called faith as it doth apprehend things to come, as if they were present in regard of the vnchangeablenes of Gods will. It is called hope, as it doth cer∣tainlie look for the bestowing of those things. Therfore, Heb. 11 1. it is shewed, that faith is, the ground & substance of things which are hoped for, that is, it is that, which maketh things which are hoped for to be extant and present, in that manner as hath bin shewed. Shorter thus, Faith apprehendeth the promi∣ses concerning things to come, as they are to come: Hope, the things themselues which are promised.

2 Obiection Faith is the euidence of thinges which are not seene: therefore not of thinges present. Aunswere. It is the euidence of thinges which are not seene, to wit, by the outward senses: but they are seene by the eies of the mind, euen as if they did lie open to the eies of the bodie. A∣gaine they are not seene, in respect of their accomplishment or consummation.

5 What are the causes of Faith.

THE first and principall efficient cause of faith, is the ho∣lie ghost, illightening the minde, that it may vnder∣stand the word, and moouing the will, that it may assent vnto the woord once vnderstoode. Yee are freelie saued by faith, and that not of your selues: it is the gift of God. Ephes. 2.8. Obiection. The Diuel hath faith: It is wrought therefore in him by the holie ghost. Aunswere. What faith is in the Di∣uel, is wrought by the spirit of God, but that by a generall woorking onely, whereby hee worketh in all, euen in Di∣uels and hypocrites, what-soeuer knowledge or vnder∣standing is in them. 1. Cor. 12. &c. not by a speciall and proper action or working, wherby to regenerat or sanctifie

them, that they might truely acknowledge him to bee the author of this gift, and magnifie him therefore; after which maner hee woorketh faith in the elect alone. The Diuels therefore and hypocrits haue faith from the spirit of God: but the elect from the spirit of God sanctifieng them.

The instrumentall cause of faith in generall is the whole worde of God, the Lawe and the Gospell, written, spoken, readde, heard,* 1.276 meditated: likewise many works & miracles of God in the world. But the chiefe and proper instrument of iustifieng faith is the preaching of the Gospell, & the vse of the sacraments. For these doth the holy ghost vse as instruments (yet not necessarie but arbitrarie & at his own good pleasure) both to stir vp faith in vs, and to nourish, strengthen & increase the same. Rom. 10.17. Faith commeth by hearing. Rom. 1.16. The gospell is the power of God vnto saluation to euerie one that belee∣ueth. 1. Cor. 4.15. I haue begottē you through the gospel. Mar. 16.16. He that shall beleeue and be Baptized, shall be saued. Act. 22.16. Wash away thy sins. 1. Cor. 10.16. The bread which we break, is the communion of the bodie of Christ. Wherefore ordinarilie iustifieng faith is neuer engendred in those who are of yeares to receiue it, without the preaching of the gospell. The cause of that faith which worketh miracles, is not simply the woorde of God, but there must necessarily come thereto an especiall and immediate reuelation from God.

* 1.277The formall cause of iustifieng faith, is a certaine knowledge & confidence in Christ.

The obiect of it is, Whole Christ, and his benefits promised in the word: Likewise, God fauorable to vs through Christ.

The subiect, wherein it remaineth, is the vnderstanding & will of man.

The end or finall cause. 1 The glorie of God, to wit, the celebration of his trueth, iustice, bountie, mercie, which hee hath shewed in the sending of his Sonne, and in the giuing of faith in him. 2 Our Saluation, that we may receiue the blessings which are promised in the worde.

6 What are the effects of faith.

* 1.278THe effects of iustifieng faith are, 1 The iustifieng of vs before God. 2 Peace of conscience, or ioy resting on God. Rom. 5.1. Beeing iustified by faith, we haue peace with god. 3 Our whole conuersion, which followeth faith, and beginneth at the same time

with faith. For by faith are our hats purified. 4 The fruits of con∣uersion & repentance, euen good woorkes. For whatsouer is not of faith is sinne. Hither may be referred also the consequen∣ces of faith, that is, encrease of spirituall & corporal giftes. The first then and immediate effect of iustifieng-faith is Iustification: from this afterwardes flow al other benefites purchased by the blood of Christ, which all we beleeue to be giuen vs by faith. If therefore faith be the next cause of our Iustification, in respect of vs, it is also the cause of those thinges which necessarily followe Iustification. Luk. 8.48. Thy faith hath saued thee. In a worde: The effects of faith are Iustification and Regeneration, which is begunne here, and is to bee perfected in the life to come. Rom. 3.28. & 10.10. Acts. 13.39.

7 Vnto whom faith is giuen.

IVstifieng faith is only proper to the elect,* 1.279 and that to all of them. For it is giuen to the elect alone, and to all the elect, euen to infants, as concerning some inclnation Ioh. 6.44. No man cā come to me, except, the father, which hath sent me, drawe him. Ioh. 20.16. Ye beleeue not: for yee are not of my sheepe. Mat. 13.11. It is giuen to you to knowe the secrets of heauen: but vnto them it is not giuen. Act. 13.48. And they beleeued as ma∣ny as were ordained to euerlasting life. Rom. 8.30. Whome hee predestinated, them also hee called; and whome hee called, them also hee iustified. Ephes. 2.8. Faith is the gift of God. Rom. 10.16. All haue not harkened to the gospell. 2. Thes. 3.2. For all men haue not faith.

Temporarie faith, and the faith of miracles, is giuen to those who are members of the visible Church only, that is hypo∣crites. But now neuerthelesse this faith of miracles ceaseth which florished in the Primatiue Church; for that nowe the Doctrine is sufficiently confirmed. Historicall faith all they haue, who are by profession of the Church, whether they be of the godly, or reprobates: yea and they also, who are not members of the Church, but enimies, as Diuels & Tyrants. Historicall is a part of Iustifieng faith: because there can bee no assent or perswasion of a thing, which is not first knowen.

Obiection. Historicall faith is a good worke.* 1.280 The Diuels haue Historicall faith. Therefore they haue good woorkes. Aun∣swere.

Historical faith is a good worke, if it be ioyned with an application of those thinges, whereto it assenteth, that is, with confidence. Reply. Historicall faith is a good woork, though it bee not ioined with confidence, because it is an effect of the spirite of God: Therefore the Diuels haue good woorkes. Aunswere Historical faith is a good woorke in it selfe, but is made ill by an accident, for that the reprobate doe not apply those thinges to themselues which they knowe and beleeue to bee true. Wherefore the Diuels are saide to trem∣ble: for that they doe not think that God is towardes them also such, as is described in his woorde, good, mercifull, &c. The summe is: As the substaunce it selfe of the Diuels, and other things which they retaine still of their first cre∣ation; so also both the knowlege and faith which they haue concerning diuine matters, are in themselues very good, because they are the effects and gifts of god: but they are made euil by an accident, euen by reason of their abusing of them, for that they referre them, not to this end as to shewe themselues gratefull vnto God the author of these good things, and to magnifie him for them.

* 1.281Obiection. Against this, that all the Elect are saide to haue faith, some thus reason: Many infantes are of the Elect, and yet haue not faith: Therefore al the Elect haue not faith. An∣swere. They haue not indeede actuall faith, but they haue a power or inclination to beleeue, which the holy Ghost, as is fittest for their capacity and condition, woorketh in them. Wherefore that remaineth stil, which before was confirmed: That all the Elect haue faith. And further, this I adde, that not only faith, but the confession also of faith is necessary for al the Elect which are growen to years and vnderstanding. 1. Because of the commandements of God. Exod. 20. Thou shalt not take the name of the Lorde thy God in vaine. Therfore thou shalt take it aright. He that shal confes me &c. Mat. 10.32. 2. Because of the glory of god. Let your light shine be∣fore the woorlde. Mat. 5.16. 3. Bicause faith is not idle: for it is as a fruitful tree. 4. That we may bring others to Christ. And thou bee∣ing conuerted, confirme thy brethren. Luc. 22.32.

* 1.282Now we know that we haue faith. 1. By the testimony of the holy ghost, and by a feeling of true faith in our selues, or by the thing it selfe, that is, by a true and vnfained desire of recei∣uing

the benefits offered by Christ. For he that beleeueth, knoweth that hee dooth beleeue. 2. By the strife and conflict within vs of the faith of doubtfulnes. 3. By the effects; that is, by an earnest purpose of obeying God according to all his commandements.

Against the certainty of faith,* 1.283 whereof we spake in the de∣finition of faith, some dispute on this wise. Obiect. 1. They, who may fal before the end of their life into sin & dānation, cannot be certain of their saluation & euerlasting life: This is proued, be∣cause, to be certaine, and to be in possibility to fall, are contrary one to the other: It is false therefore, which is taught in the definitiō of Iustifieng faith, to wit, that euerlasting life is giuen vs, and so our faith to be certaine and assured of it. Ans. To be in possibility of falling, or failing, that is finally,* 1.284 is contrary to the certainty of our saluatiō. But they who are once inriched by god with true faith, doe not fail finally. Reply. 1. All that are weak may faile finally. We are al weak. Therefore we maie fail finally. Auns. The Maior is to bee distinguished. All that are weak may faile finally; true, if they stoode by their owne strength. But we, who are beleeuers, stand, preserued and vphelde by the grace and power of God. Therefore can wee not fi∣nally fail. For whom God hath once embraced with his fa∣uour, them he wil not, nor suffereth to fal vtterly from his grace. Reply. 2. But god hath no where promised that he wil keep and preserue vs in his grace. Answere. Yes, he hath promised, and expressed it, Ioh. 1.28. I giue vnto them eternal life, and they shall neuer perish, neither shall any pluck them out of mine hand. My father which gaue them me is greater than all, and none is a∣ble to take them out of my fathers hand. I and my father are one. Rom. 8.38. I am persuaded that neither death, nor life, nor An∣gels, nor principalities, nor powers, nor thinges present, nor thinges to come &c. shall bee able to separate vs from the loue of God, which is in Christ Iesus. Reply. 3. But it is saide, 1. Corint. 10.12. Let him that thinketh hee standeth, take heede least hee fall. Therefore perseuerance dependeth not of God promising, but of our selues, and therefore is doubtful, standing vpon a doubt∣full ground. Aunswere. This is a fallacy reasoning from that which is no cause, as if it were a cause. For by this verie exhortation hee goeth about to nourish, make perfect, and preserue the safetie of the faithfull.

For God vseth such threatninges, thereby to retaine the godly in their dutie, that they may not waxe proude, and please themselues. But hereof it doth not followe that hee permitteth the perseuerance of the godly in faith & grace to their owne strength and arbiterment. Moreouer Paul in that place speaketh not to particular men, but to the bo∣die of the Church of Corinth, in which many were hypo∣crites. Wherefore they who truely b••leeue, must certainly resolue, that God wil saue them. For if he will haue vs assu∣red of his present fauour & g••ace towards vs, he will also haue vs assured of that which is to come: because God is vnchangeable. Reply. 4. Salomon saith, Man knoweth not, whe∣ther he be worthy of loue or hatred. Therefore we cannot be assured of the election of God, neither resolue any thing of Gods present fa∣uor, &s, by consequent, neither of that which is to come. Answere. To the Antecedent. 1. Man knoweth not; true, as concerning second causes, or by euents of thinges, bee they good or euill. For external and outward fortune, is no certaine token where∣by to iudge of Gods fauour. 2. Againe man knoweth it not; of himselfe, but he knoweth it God reuealing it, and certifiyng vs aboundantly of his loue towards vs by his word and spi∣rite. Replie. 5. But no man hath knowen the mind of the Lord. Rom. 11.34. Aunswere. No man hath knowen it, that is, before G••d hath reuealed it, neither after hee hath re∣ueiled it doth any man perfectly know it: for so much know we of god, as himselfe hath reuealed vnto vs: It is the spirit, which reuealeth and witnesseth vnto vs, that we are the sonnes of God. 2. Cor. 1.22. Rom. 8.16.

2 Obiection. Ezech. 18.24. The iust man is said to perish, if he turne himselfe out of the right way. I herefore beleeuers also may defect from godlines, and fall from euerlasting saluation An∣swere. He in that place is called iust, not who is truely iust: but who seemeth vnto men iust. For the sonnes and heires only are indewed with true conuersion and godlines. Rom. 8.14. As many as are led by the spirite of God, they are the sonnes of God. And if sonnes, then also heires. 1. Cor. 2.12. We haue re∣ceiued the spirite which is of God, that we might know the things, which are giuen vnto vs of God. vers. 16. Wee haue the minde of Christ. Eph. 1.13. 2. Cor. 1.22 and 5.5. The spirite is called the earnest of our deliuerie which is to come.

3 Obiection. Paul 2. Cor 6.1. exhorteth the Corinthians, that they receiue not the grace of God in vaine; so Christ likewise biddeth vs, watch and pray. Aunswere. Thereby carnal secu∣ritie is forbidden and certainety of saluation, as also faith, tranquillity, watchfulnes, and praier is commaunded. For these are the necessary and proper effects of our election, & an infallible Argument of saluation. For al beleeuers are elected: and Eph. 1. Paul teacheth, that by faith wee are made partakers of Gods adoption.

4 Obiection. Saul failed and fell away finally. Saull was one of the godlie. Therefore the godly also fall away. Aunswere. We denie the Minor, that Saul was one of the godly. Replie. But he had the giftes of the holie ghost, Aunswere. Hee had such giftes of the holie Ghost, as are common to the godly with the reprobate; he had not the gifts of regene∣ration, and therefore neither shall hee the holy Ghost san∣ctifiyng him, which is proper to the elect.

5 Obiection. The doctrine of the certaintie of our saluation breedeth securitie. Aunswere. It breedeth indeede a spiritual securitie, by it selfe, in the elect alone: and a carnal, by an accident, and that onely in the wicked and reprobate: but not at all in the godly.

Conclusions comprising the summe of the doctrine of Faith.

1 FAith, if wee take the word amply and largelie, signifi∣eth a certaine knowledge rising from the asseueration of witnesses, who are thought not to deceiue.

2 In the doctrine of the Church, mention is made of fower sort•• of faith. Historicall, Temporarie, working miracles, and Iu∣stifieng.

3 Historicall faith is a knowledge, resoluing, those thinges to be true which are deliuered in the bookes of the Prophets and A∣postles.

4 Tēporary faith is the knowlege of the doctrin of the church ioined with a ioy, for the knowledge of the truth, or for other ei∣ther true, or apparent good thinges, without any applying of the promise of grace to the beleeuer, and therefore without either true conuersion or finall perseuerance.

5 Faith which worketh miracles, is a certaine knowledge by especiall reuelation of the will of God, of working some certain mi∣racle according to the petition or foretelling of him, by whom it is

to be wrought.

6 Iustifieng faith is a knowledge, whereby a man doth firmly assent to euery word of God reuealed vnto him, and resolueth, that the promise of gods grace through christ belongeth to him: & fur∣ther it is a ful persuasion and cōfidence in this fauor of god towards him, ouercomming al fear and pensiuenes.

7 For the confidence of iustifieng faith is a motion of the will & heart, consisting of a ioy conceiued for the certainty of the pre∣sent grace of God towardes vs, and of a hope of our future deliuery from al euils.

8 There is no faith therefore; but which resteth on the wil of God reuealed in his word.

9 All faith is wrought in men by the holie Ghost, ei∣ther by the voice of Gods heauenly doctrine, or by immediat reue∣lation.

10 Seeing God wil kindle, frame, and confirme ordinary faith in vs by the doctrine of the Church, al are bound to hear it and me∣ditate thereon.

11 Temporarie faith befalleth to manie hypocrites which are in the Church. Historical, and the faith of miracles is common to the godly and vngodly. Iustifieng faith is giuen in this life to all those only who are chosen vnto euerlasting life.

12 Iustifieng faith doth not alwaies comprise Historicall; nei∣ther is alwaies ioined with the faith of miracles: As also the faith of miracles hath alwaies either historicall or temporarie faith ioy∣ned therewith, but Iustifieng it hath not alwaies.

13 Faith also in the Saintes is imperfect in this life and lan∣guishing: but yet whosoeuer feeleth in his hart an earnest desire of beleeuing, and a strife against doubts arising in his mind, he maie and ought certainely to resolue that hee is endewed with true faith.

14 True faith being once kindled in our hearts, albeit often it languisheth and is darkned for a time, yet is it neuer wholy extin∣guished.

15 But after this life it shall attaine vnto a more certaine and ful knowledge of God & diuine matters, euen to a feeling and experience, with all the blessed, of Gods presence: which knowe∣ledge the Scripture calleth knowledge by the spirite, and face to face.

16 Faith which is onely historicall, breedeth, though by an

accident, despair, and the grieuousnes of Gods iudgement.

17 Temporary faith breedeth a certaine ioy, but not a quiet conscience, (because it ariseth not from the true cause:) as also it maketh shew of confession and some shew of good woorkes, but that only for a season.

18 Faith of miracles, doth obtain of God those miracles, where∣of it is conceiued.

19 By faith only applying to euery one the promise of grace we obtaine and receiue righteousnes before God, and the participa∣tion or communion of Christ with al his benefits.

20 As before this faith cannot goe true conuersion, and the beginning of true obedience, according to all the commaun∣dementes of God, so can they not but needes accompanie the same.

OF THE CREEDE, OR, SYMBOLE OF THE APOSTLES.

AFter we haue intreated of FAITH,* 1.285 it directly followeth now that we speake of the sum of those things which are to bee beleeued, which we cal the Symbole of the Apostles, or the Apostolick Sym∣bole.

The especial Questions here are,

• 1 What a Symbole is.
• 2 What are the parts of the Apostolique Symbole.

1 WHAT A SYMBOLE IS.

THis woorde Symbole, is deriued from a greeke woorde, which signifieth either a common collation of diuerse men to the making of a banquet, or, a signe, token, and marcke, where∣by a man is discerned frō others: Such as is the militarie signe, whereby fellowes are desciphered from enimies. The Symbole, so termed in the Church, is a breefe and summa∣rie forme of christian doctrine: or a briefe summe, or confession of the points of Christian religion, or Euangelical doctrine. Nowe it is called by the name of Symbole, because it is as a token, or profession, whereby the Church with her members is discerned from all her enimies, and from al other sects. Some say, that this briefe summe of Euangelical doctrine was called a Symbole, for that this

doctrine was collated as it were, and imparted by the Apostles, and euery one of them did bestow some part thereof: but that cannot be proued. But if you wil deriue it thence, this reason also nothing absurde may be rendered thereof: for that the Ar∣ticles of faith are the squire and rule, whereunto the faith and doctrine of al Orthodox or right beleeuing Christians ought to a∣gree and be conferred.

This Symbole is called Apostolique, 1. Because it conteineth the summe of the Apostolique doctrine, which the Catechumens were enforced to hold and professe. 2. Because the Apostles deliuered that summe of doctrine to their Scholers and Disciples: which the Church afterwardes held as receiued from them. This selfesame Symbole is called also Catholick, because there is but one faith of al Christians. Question. Were there not new Symboles made, as Athanasius Symbole, the Symbole of Nice, of Ephesus, of Chalcedon. Aunswere. These are not other from this Apo∣stolique Symbole: but certaine words are added as an ex∣plication of this, by reason of heretiques, by whom because of the shortnes thereof, this was depraued. There is no change either of the matter or of the Doctrine, but onely of the forme of declaring it, as easily appeareth by compa∣ring them together.

2 What are the parts of the Apostolicke Symbole or Creed.

THe principall parts thereof are three.

• 1 Of the Father and our creation.
• 2 Of the Sonne and our redemption.
• 3 Of the holy ghost and our sanctification: that is, of the workes of our Creation, Redemption and Sanctification.

* 1.286Obiection. Vnto the father is ascribed the creation of heauen and earth: vnto the Sonne, the redemption of mankind: vnto the holy ghost, sanctification. Therefore the Sonne, and the holy ghost did not create heauen and earth; neither did the Father and the holy ghost redeeme mankinde; neither do the Father & the Sonne sanctifie the faithfull. Answere. It is a fallacie grounding vpon that which is affirmed, but in respect, as if it were simply affirmed. For the creation is giuen to the Father, redemp∣tion to the Sonne, sanctification to the holy ghost, not as they are simply an operation or woork, (for so should other persons be excluded from it) but in respect, for the order and man∣ner of woorking, which is peculiar and proper to euerie of

them in producing and bringing forth the same externall woorke. A more open declaration hereof may be this. The woorkes of our creation, redemption, & sanctification, are the operations of the Godhead outwardly, that is, externall ope∣rations, which God worketh on his creatures: and they are vndiuided, that is, common to the three persons, which they by common wil and power woork in the creatures, by reason of that one and the same essence and nature of the Godhead, which they haue. For the Scripture attributeth the Creation not onely to the father, but to the Sonne al∣so, and the holy ghost. Ioh. 1.3. Al things were made by it. Gen. 1. The spirit of the Lord moued vpon the waters. Mat. 1.20. That which is conceaued in her, is of the holy Ghost. Likewise our re∣demption is attributed to the father, and the holy Ghost. Iohn. 3. God sent his Sonne into the woorlde, that the world might be saued by him. Tit. 3. Hee saued vs by the renewing of the holie ghost, which he shed on vs abundantly. And sanctification both to the father, and to the sonne. Gal. 4.6. God hath sent the spi∣rit of his sonne into your harts, crying Abba, Father. 1. Thess. 5.23. The very god of peace sanctifie you throughout. 1. Cor. 1.30. Christ is made sanctification vnto vs. Eph. 5.26. Christ sanctifieth the Church. Al the persons therefore create, redeem, sancti∣fie. Neuerthelesse yet in respect of that order of woorking which is betweene them, Creation is ascribed vnto the fa∣ther: Because hee is the fountaine, as of the Diuini∣tie of the Sonne and the holie Ghost, so also of those diuine operations which hee woorketh and perfourmeth by the Sonne and the holie Ghost. Redemption is ascribed vnto the Sonne; because hee is that person which execu∣teth the fathers will concerning the redeeming of man∣kinde, and dooth immediatly perfourme the woorke of our redemption. For the Sonne onely was sent into flesh, and hath paied the ransome or price for our sinnes, not the father, nor the spirit. To the holy ghost is ascribed sanctification: because he doth immediatly sanctifie vs. For the father createth, but mediatly, by the Sonne and the holy Ghost: The Son from the father: and the holy Ghost from the father and the sonne. The father and the holy ghost redeeme vs, but mediatly, by the sonne: But the son immedi∣atly from the father by the holy ghost. The father and the son

sanctifie vs, but mediatly, by the holy ghost; but the holy Ghost immediatly, from the father and the sonne.

* 1.287Here is to be obserued, that the workes of the persons are of two sortes: namely, Their woorkes inwarde, and their woorkes outward. The inward or internal workes of the persons, are those, which the persons haue and exercise one towardes another. By these actions or properties are the diuine persons distin∣guished, and described. For the father is the first person, which hath not his essence and beeing from any other, neither begotten nor proceeding; but being of himself, he begot from euer∣lasting the sonne, & from him proceeded the holy Ghost. The sonne is the second person of the Godhead, begotten from euerlasting of the father. This generating or begetting of the Son is the participating of the whole diuine essence, wherby the son receiueth from the father the same essence whole∣ly and entirely, which the father hath and reteineth. For the diuine essence being infinit and indiuisible, there can∣not some part thereof bee seuered, and imparted to ano∣ther, as it commeth to passe in creatures; but it must needs bee wholy imparted vnto him, vnto whomsoeuer it is im∣parted. The holy ghost is the third person of the deity, proceeding, from euerlasting, from the father and the sonne. But begetting & proceeding differ. For to be begotten, or to be born, is for another man or another person to bee produced out of the sub∣stance of him that begetteth, by waie of birth, as the sonne is borne of the father. Proceeding is a communication of the diuine essence, whereby the third person onely of the Godhead receiueth from the father and the sonne, as the spirite from him, whose spirit it is, the same whole essence, which the father and the son haue & retaine. As therefore he that begetteth is one person, & hee another that is be∣gotten: In like maner the holy ghost also is another person from the father & the son, from whom he from euerlasting ineffably is produced, or hath his being, by proceeding or issuing: yet for al this there is but one and the same diuine essence of these three persons, albeit the father, as the foū∣taine of the deity, hath his beeing from no other, but from himself: the son begotten of the father: the holy ghost pro∣ceeding from the father and the Sonne.

2 The outwarde or external woorkes of the persons are those,

which are done towards the creatures, and on them, & by them, through the wil and power or efficacie of the father, the son, & the holy ghost: but yet that order stil of the per∣sons beeing kept, as that the father is the fountaine of the operations of the son, & the holy Ghost, & doth al things, not of any other, but of himselfe: The Sonne and the holy Ghost doe not work of themselues, but by themselues, that is, the Son worketh, the fathers wil going befo e, the holy Ghost woorketh, the will going before both of the Father & the Son. Obiect. Whose works are diuerse, their essence also is diuerse. The external works of the Father, the Sonne and the holy Ghost are diuerse: Therefore their essence also is diuerse. Answere vnto the Maior we make by inuerting it thus; Nay rather because the persons are infinit, there must needes bee but one essence of all. Because the inward operation is the com∣munication of the essence: and therefore the diuersity of externall woorks doth not import diuersitie of essence.

THE FIRST PART OF THE CREEDE, OF GOD THE FATHER, CREATOR.

I BELEEVE in God the father Almighty, Creatour of heauen and earth.

To beleeue in God, is, to beleeue 1. That there is a God, and hee such a one, as hee hath manifested himselfe in his woord and woorkes. 2. That he is such a one to me, and that whatso∣euer he hath manifested of his nature, hee will apply and refer to my safety.

Obiect. In the Creed the father only is said to bee God.* 1.288 There∣fore the son & the holy ghost are not god. Ans. We deny the ante∣cedent. Because the name of god in the creed is put essen∣tially, & cōpriseth al 3. persons, that is, it is put for God the father, the Son, & the holy Ghost. These 3. therefore, The Father, the Son, & the holy Ghost, are one subiect by appositiō of the word, God, as if it should bee saide: I beleeue in one God, who is the Father, the Sonne, and the holy Ghost. The rest, which commeth betweene each of these in the Creede, appertaine to the description of each person: and this is easily proued. First, these words, I beleeue, and the parti∣cle, in, are referred after the same maner and sense to al three per∣sons. For it is as well said, I beleeue in the Son, and, I beleeue in

the holy ghost, as, I beleue in the father. But we may beleue but in one god. Wherefore as we beleeue in the father, in that he is God: so beleeue wee also in the Sonne and the holy ghost, because they are God. When then it is said, I beleeue in the sonne, &, I beleeue in the holy ghost, in both places is ne∣cessarily vnderstoode the woord, God. Furthermore, if of these woordes of the first article, it followe, that the father onely is God, then of the same words by the like reason it should followe, that the Father onlie is omnipotent, and creatour of heauen and earth: which the whole Scripture crieth to bee most false. But of especiall consideration is this name of God, but on∣ly once mentioned in the Creede, thereby to signifie, that the true God is but only one.

* 1.289Wee are moreouer to obserue in this place, that it is one thing to beleeue God, another thing, to beleeue in god, For that sheweth a faith of knowledge, or historicall, this declareth true faith or confidence. To beleeue god, if wee speake properly, is to beleeue there is a GOD, and hee such a one, according to whatsoeuer is ascribed vnto him, as he hath manifested himselfe in his woorde. To beleeue in god, is, to be perswaded, that whatsoeuer God is, & is said to be, he is al that, and referreth it all to my safety, for his sonnes sake; that is to resolue that he is such a one to∣wards me.

* 1.290To beleeue in the Father, is, to beleeue, 1 That hee is the Father of our Lorde Iesus Christ. 2 That he is also my father for Christs sake, that is, that he beareth a fatherly good will towards me, as hauing adopted vs, by Christ & in Christ, to be his sonnes. God is called a Father. First, In respect of christ his onlie begotten & naturall Sonne. Secondly, In respect of all creatures, as he is Creator, & preseruer of them all. Thirdly, In respect of the elect, whom beeing adopted in his beloued Sonne, he regenerateth. Wherefore GOD is our Father in respect both of our Creation, adoption, and regenera∣tion.

When the name of the Father is opposed to the Sonne, it sig∣nifieth the first person of the God-head: but when it is refer∣red to the creatures, it signifieth the whole diuine nature, which is the Father, the Sonne, and the holy ghost: Or, the name of Father as it is opposite to the Sonne, is vnderstood

personallie, as heere in the Creede: but as it is compared with the creatures, it is taken essentially: as, Our father which art in heauen.

To beleeue in God almightie, is to beleeue in such a one,* 1.291 1 Who is able to doe whatsoeuer he will, yea also those thinges which he will not, if they be not contrarie to his nature: as hee could haue kept Christ frō death, but he would not. 2 Who doth all thinges euen with his becke and worde onlie, without anie difficultie. 3 Who alone hath power to woorke al thinges, and is author of that power which is in all his creatures. 4 Who is also vnto me Almightie and omnipotent, and both can and will direct all thinges, to my safetie, that is, who will vse his omnipoten∣cie to the preseruing and sauing of mee, not only for that he hath nothing wanting vnto him for performance here∣of to my behoofe, but also for that no creature is able to stop or hinder it. There is no good then so hard or full of difficultie, but he is able to giue me: no euil so great, but he can auert it from me. And this is properly to beleeue in god almightie and omnipotent. Neuerthelesse those things which go before are necessarily linked with the latter. For except we beleeue God to bee such, that is omnipotent, wee shall not be able to beleeue that God is such to vs in christ: that is, wee shall not bee able to apply his almightinesse and omnipotency vnto vs: so also in the rest which our faith apprehendeth concerning God, these two are to be ioy∣ned, to wit, that God is such, both in himselfe and towards vs.

Obiection. God is not able to make that which is once doone, vndoone. Therefore he is not omnipotent. Answere. To haue the power to ly, or to be changed and the like, is no part of omnipotencie, but of infirmity. Now a passiue power, as to suffer change, and defects, are in creatures, not in God. Furder it is Gods omnipotency, to be able to do whatsoe∣uer he will. By inuerting it therefore I conclude thus: Be∣cause GOD is not able to will and doe that which is against his nature, and which would destroy it, he is om∣nipotent.

To beleeue in the creatour, is, 1 To beleeue in him,* 1.292 who is cre∣ator of al thinges. 2 Who sustaineth and gouerneth by his proui∣dence those thinges which he hath created. 3 Who hath created

all thinges, and so my selfe also, to his owne glorie, and to the ob∣taining at length of my saluation: & that I may be a vessel of mer∣cie, hee bringeth mee to that saluation by his especiall prouidence, where-with hee embraceth his chosen. 4 Who hath created all other thinges to his glorie, and for vs, euen to serue for the safetie of his Church. More brieflie thus: I beleeue in God the Creatour, that is, I beleeue that God, who hath created all thinges, and gouerneth them by his proui∣dence, hath created mee and the faithfull in the world, to celebrate and serue him: and all other thinges, to serue for our safetie. All thinges are yours: and you are Christes, and Christ is Gods: as if he should say, All thinges are created for vs, euen as wee are created for God.

To this first part of the Creede belong three Common places, verie necessarie to be knowen.

• 1 Of GOD.
• 2 Of the Creation.
• 3 Of Gods prouidence.

OF GOD.

THE principall questions are,

• 1 Whether there be a God.
• 2 What hee is, or what manner of God hee is whom wee woorship, and in what hee differeth from Idols.
• 3 Whence it may appeare that there is but one God.
• 4 What the names of Essence, Person, and Trinitie, signifie.
• 5 In what the Essence differeth from the person.
• 6 Whether these names are to bee vsed in the Church, and whether they are had in the Scripture.
• 7 Howe manie persons there bee of the godheade.
• 8 Howe these differ one from another.
• 9 For what cause this doctrine is to bee helde in the Church.

1 WHETHER THERE BE A GOD.

THE great miserie of mans nature cannot bee suf∣ficientlie thought vpon, that, whereas it was created to the bright knowledge and euen the verie image of god, it is fallen so farre, as not onely it is ignorant who, and what God is, but also maketh dispute, whether there bee

any GOD in heauen or no. The causes of this euill,* 1.293 the Church alone doth vnderstand: the first whereof is the blindnesse and corruption of mans nature after his fall: the next the instigation of the Diuel, who would haue the whole opinion of God rased out of the minds of men: vnto which commeth the horrible confusion of mans life and humane affaires, in that often-times the wicked florish, & the godly either are oppressed by them, or while they per∣ceiue not the causes of these euils, and the secret gouern∣ment of God, they fall to doubting whether there bee any God, who hath care ouer the world and humane affaires.

But that there is a God, is proued by diuerse reasons.

1 From the beutifull & goodly order of nature,* 1.294 beheld in the world. Now order is instituted, but of a wise and vnderstan∣ding nature. In nature there is order. Therefore there is a superiour mind or intelligent power which instituteth and maintaineth the same.

2 From the nature and excellencie of mans minde. For it cānot possibly be, that he should bestow any thing vpon an other, which himselfe hath not, who should giue it: & that our reasonable nature must needes haue his original from an intelligent & vnderstanding nature, is manifest inough, for that the cause is not woorser or baser than the effect it bringeth. But the mind of mā is reasonable or indued with reason, & hath some cause. Therfore it hath an vnderstan∣ding cause, which is God. The Minor is proued Whatsoeuer hath a beginning is from another: because it must needes be from some thing. And of it selfe it cannot haue being or beginning, be∣cause nothing is cause of it selfe. But mans mind hath a beginning. Therefore from another; which other must needes be God.

3 From the notions of general rules or principles in the mind;* 1.295 as are the difference betweene honest things & dishonest, numbe∣ring, vnderstanding of consequences in discourse & reasoning, & other notions borne together with vs. For these notions of principles beeing borne in vs, and with vs, could not come by chance or from a sensible nature common to vs with brute beasts. Whereupon we frame this Syllogisme: Noti∣ons are not engendred nor haue their being, but from a cause intel∣ligent (for no man maketh another wise, who himselfe is not wise) but in men there are notions, not comming by vse, nor receiued frō

men: Therefore they are from God. Rom. 1. God is said to haue manifested his righteousnesse to men. Likewise, Man is the image of god. Seeing then these effects are attributed vnto God as proper: there must needs be a God.

* 1.2964 From the naturall notion of this principle, whereby wee af∣firme, that god is. Principles are true: Because they are di∣uine wisedome; and because, the contrary or opposite thereto beeing granted, nature is thereby destroied. But, That God is, is a principle. 1. Because euery one hath experi∣ence hereof in himselfe. 2. All wise men confesse it. 3. All nations consent in it: because they haue some religion, and about that they contend and striue. 4. Rom. 1.19. That which may be known of god is manifest in them, that is, in the minds of men, for god hath shewed it vnto them. Therefore god is.

* 1.2975 The terrors of conscience which are stroken into the mindes of the wicked after they haue sinned. The torment of minde, which ensueth vpon sinnes committed, is inflicted of a iudge which knoweth both honest and dishonest thinges, detesteth those things which are dishonest, beholdeth the mindes and harts, exerciseth iudgement vpon the minds: But in al the wicked is this torment. Rom. 2.15. They shew the effect of the law writtē in their harts, their conscience also bearing witnes. Isa. 57.20.21. The wicked are like the raging sea, that can∣not rest. There is no peace, saith my god, to the wicked. Isa. 66.24. Their worme shall not dy, neither shall their fire bee quenched, Therefore there is some such iudge. But he cannot be, ex∣cept he be God: because this punishment cannot come but from God. Deutr. 4. God is a consuming fire.

* 1.298And hence is apparant the impudencie of Epicures and Academicks, who deeme al religion to be deuises of subtill men, coined to this end and purpose, that the rest of the common people might, through fear of a superiour power, be kept in good or∣der. For first, if through deceiueablenes other men beleeue that God is, and dread him; why then are these men them∣selues, who wil seem by their sharp insight to espy the guile most of al tormēted with the conscience & priuy acknow∣ledgement both of this their blasphemy, as also of other their misdeeds? Moreouer the sole and bare asseueration & word of a few could not haue bin sufficient neither to per∣suade al mankind, nether to maintain the persuasion, once

brought in, to al succeeding ages. Neither doth that lightē the force of those argumēts, which are deducted from this notion, that there is a God; & from the conscience, in that they say, there are many found, who neither beleue there is a god, nether are moued with the conscience of their sins. For although they couet neuer so much to persuade themselues, that there is no God, yet is their conscience alwaies against them. And therefore it is most false that these men ima∣gine that any one of the wicked is free from the gnawing of his conscience. For how much the more euery one des∣piseth God and al religion, and endeuoreth to represse the prickes of conscience: so much the more is he tormented, and at euery mentioning and signifieng of God hee trem∣bleth and shaketh with horror; and how much the slowli∣er, with so much the more seuere dolor & paine is his secu∣rity shaken from him. Whereupon wee see, those, whose whole life was profane and secure, for the most part, when they are oppressed with the terror of gods iudgement, to perish in despair. Now that which is said Psa. 10. The vngod∣ly is so proud, that hee careth not for god: neither is god in all his thoughts: & Ps. 14. & 53. The fool hath said in his hart, there is no god: that this hath not this meaning, as if the wicked were void of al knowedge and fear of god, or do not confes that there is a god: but that framing vnto themselues another, than he indeed is who hath manifested himself, to wit, one that careth not for mens affairs, defēdeth not, nor deliue∣reth the good, and punisheth the wicked; they place an i∣dol in the roum of the tru God: Dauid himself doth suffici∣ciently declare, when as he describeth the same prophane∣nesse of the wicked, Ps. 10. in these words: For he hath said in his hart, tush, god hath forgotten, he hideth away his face, and he wil neuer see it.

6 From the punishmēts of the wicked,* 1.299 which they suffer besides the torments of conscience. For the euents of al times cōstrain men to confesse that their sins are punished with grieuous punishments in this life; & cōtrariwise the lot & end of the good to be more pleasant. Wherefore there is a minde or vnderstanding power, which discerneth honest things frō dishonest, iudge of mankind, punishing the wicked, & defē∣ding the good. And that this may not be ascribed to the

wisedome or seuerity of magistrats or other men, this first withstādeth & hindereth, for that it must needs be that this na∣tural instinct, whereby men iudge that offender▪ are iustlie puni∣shed, must proceed from some mind which is enimy to wickednes. Again, for that oftentimes by marueilous & inexpected and vn∣looked for meanes they are drawen to the iustice and punishment of the Magistrates, whose sinnes before had beene priuy, or who seemed to haue bin able by their owne power or subtilty easily to escape their handes; and that especially, for that many, who through either the negligence or white∣liuerdnes of Magistrats are not punished by them, yet run into calamities and haue allotted vnto them ruthful ends. And whē transgressions & sins encrease too much, & their impunity, whole nations and common-wealthes with horrible and manifest examples of gods wrath perish: as the world in the de∣luge: Sodom by fier cast from heauē: Pharao in the red sea: the Iewes, & many florishing kingdomes by most lamen∣table ouerthrowes. That these things cānot come to passe by chaunce, neither any other way than by the iudgement and power of him who is Lord of mankind & nature, both Gods comminations and threatnings, and the conscience of euery one, and the order of iustice, whereby these folow and ensue vpon impiety, and the very hugenes, waight and greatnes of things doth conuince. Wherefore it is said, Ps. 58. The righteous shal reioice when he seeth the vengeāce: he shal wash his footsteps in the blood of the vngodly. So that a man shall say, Verily there is a reward for the righteous: doubtles there is a god that iudgeth the earth. And Psa. 9.16. The Lord is knowen to execute iudgemēt: now albeit the wicked florish often for a while, & the godly are oppressed, yet neuertheles exāples which are fewer in nūber, do not weaken the general rule, vnto which most euēts agree. But if it were so that fewer of the wicked did suffer punishment, yet those selfsame examples, though but a fewe, would testify that god is, & that he is displeased with the offences of others also, who seem to be lesse puni∣shed. But this is not true, no not of any of them, that they are not punished in this life. For al those who are not be∣fore the end of this life conuerted to god, if punishment do not sooner ouertake them, yet at length they die in dis∣paire, which punishment is more grieuous than all the

euils eyther corporall or externall, and is the begin∣ning & testimonie of euerlasting punishment. Now in that this punishment is not sufficient, it doth therein agree with all euen the most tragicall cases of the wicked: and there∣fore wee are taught by the doctrine of the Church, that Gods lenitie, which he doth not seldome vse in this life to∣wards the wicked: and his seueritie, which hee seemeth to shew towardes the godly, doth not at all weaken his diuine prouidence and iustice, but rather declareth his goodnes, whiles by differring of punishment he inuiteth the wicked to repentaunce, and by exercising the godly with cha∣stisementes and crosses, hee perfecteth their saluation; and also it confirmeth the certaintie of iudgement after this life, wherein perfect satisfaction shall be made by the wicked to Gods iustice.

7 From a bodie politique, which is wiselie ordered by lawes.* 1.300 This coulde not haue beene shewed vnto men, but from a minde, vnderstanding and approouing this order, which minde is God himselfe. Moreouer, that which is not preser∣ued by humane wisedome, or by force, or naturall causes, neither yet can be ouerthrown by Diuels & the multitude of wickedmen, hath a defender more potent & mightie than these. Common-weales are not preserued by humane strength or wisedome, & are oppugned by the wicked and Diuels. Therefore they haue a superior and migh∣tier defender than all these. And this defender is God alone.

8 From the order and nature of efficient causes.* 1.301 For it can not bee, that the processe and race of effici∣ent causes shoulde bee of an endlesse and infinite ex∣tent: wherefore there must bee some first and princi∣pall cause, which may either mediately or immediate∣ly produce and mooue the rest, on which also all o∣ther causes may depende. Nowe that the progresse of causes, which haue their moouing and beeing eache of other, is not infinite, they shewe by this reason. If the causes of anie effect were infinite, whereof some should mooue or produce other some, one of these absurdities should follow; that either within the compasse of a finite time should bee effected infinite motions and mutations, or else at no time those infinite causes euer to attaine vnto their end, that is, vnto their purposed effect. Both which beeing manifestly false, and im∣possible,

it must needes be that the original of mutations dependeth of some cause immutable, eternal and omnipotent.

* 1.3029 From the final causes of al things. To appoint the endes of all thinges belongeth to a nature which is wise, and ad∣ministreth al things. Now al thinges are ordeined to their ends, and those also certaine. (But these endes and vses of thinges haue not their beeing by chaunce, or from a nature onely endewed with sense) Therefore from some nature which is wise and omnipotent, which is God alone.

For, that nature worketh for some end, this is so farre from remoouing the framer and artificer from it, as rather it most of all confirmeth, that there is a minde maker and framer of the woorlde, which appointed the actions of na∣ture to these ends, and nature deede intendeth to an end thtough the ordination and appointment of another, but neither vnderstandeth it, nor is moued thereby to work.

And further, that there are manie things in the world which not onlie seeme vnprofitable to all, but are also troublesome and pernicious: this also doth not infringe the generall rule, That all thinges were made to a good vse. For by reason of sinne those things nowe hurt, which would haue profited men if they had not sinned. And therefore to the godly al thinges turne to their safetie, yea that punishment it selfe, which God inflicteth by other creatures vpon mē, serueth for an vse agreeable to the wisedome and iustice of God. Many thinges also, whereby men feele discommodities, haue withal some vses acceptable, & preseruatiue to mans life. And farther there is no one thing among all things which yeeldeth not matter of agnizing and celebrating the wisedome, bounty, power, and iustice of the author.

* 1.30310 From certaine and cleare significations of future euentes, which neither by humane sight or perceiueablenes, nei∣ther by naturall causes or signes coulde haue beene fore∣knowen: but only beeing reuealed by him, who hath both mankinde and the nature of all thinges so in his owne power, that nothing can bee doone but through his mo∣tion. Such are the prophecies of the deluge, of the poste∣rity of Abraham, of the comming of the Messias. Which first is thereby manifest, for that the decrees and coun∣sailes

of that minde, which is the first cause of his owne workes, no man can knowe before himselfe: and therefore they cannot bee foreknowen of others, but beeing disclo∣sed by him. Furthermore, many Prophecies haue beene vttered in such sort, that God hath not onely foretolde things should so come to passe, but also that those thinges shoulde bee doone and brought so to passe by him, Ezech. 12. Of all thinges foretolde by him hee saith, I will speake the woorde, and I will doe it. Lasty, it must needes bee that he knoweth all things who promiseth that hee will giue aunswere concerning all purposes and euentes ne∣cessary to bee knowen, which shall bee demaunded of him, and dooth indeede perfourme this; euen as God did among the people of Israel. And therefore God himselfe alleageth this as his worke alone, for proofe of his diuinity against all forged & fained Gods. Isa. 41.23. Shew the things that are to come heereafter, that wee may knowe that you are Gods.

11 From heroicall instinctes, that is, wisedome,* 1.304 and excel∣lent vertue, in vndertaking and atchiuing those woorkes, which surpasse the common capacity of mans nature. Such is the felicity and happinesse of noble artificers or gouernours, in searching or polishing artes, and in finding out deuises and counsailes: Likewise the couragiousnesse of mind in performing the actions of vertue, and in mena∣ging matters: such as was in Achilles, Alexander, Archime∣des, Plato, and others.

2 Who and what God is.

WHen it is demanded, who is the tru god,* 1.305 we are to hold most firmly and surely, that he alone is the tru god, who euen from the beginning of mankinde did not onely manifest himselfe in the nature of thinges by the steppes and prints of his diuinity shining therein, but especially in the Church, by his woord deliuered, and other famous testimonies of miracles, deliueries, and consolations, wher∣by he plainly teacheth whom & what he will be acknowle∣ged and published by vs to be, and that he is not acknowle∣ged or woorshiped of any, but of them, who thinke accor∣ding to this word both of him and his will, neither is the

true knowledge of him founde else-where than in this worde. The certaintie of this position, is hereof most manifest, for that all those who imagine GOD to bee other in essence, or nature, or will, than hee hath testifi∣ed himselfe to bee in his owne manifestations and re∣ueilings, doe not embrace and woorship at all the true GOD, but an other thing of their owne framing, in steede of the true GOD, according to these sayings, Iohn. 4.22. Ye woorship that which ye knowe not: we woor∣ship that which wee knowe: for saluation is of the Iewes. And cap. 5. vers. 23. He that honoreth not the sonne, the same ho∣noreth not the father which hath sent him. Gal. 4.8. But then when ye knewe not GOD, yee did seruice vnto them which by nature are not Gods. Eph. 2.12. Ye were at that time without Christ, & were aliants from the common-wealth of Israell, and were straungers from the Couenaunt of promise, and had no hope, and were without GOD in the world. Act. 17.23. Whom yee then ignorantly worship, him shew I vnto you. 1. Iohn. 2.23. Whosoeuer denieth the sonne, the same hath not the father.

But against these thinges seemeth that to bee, which Paul saith to the Rom. 1.19. That that which may bee knowen of GOD is manifest also in men estranged from chri∣stian Religion: for that GOD hath shewed it vnto them. For the inuisible thinges of him,* 1.306 that is, his eternall power and Godhead, are seene by the creation of the world beeing considered in his woorkes; to the intent that they shoulde be without excuse. And Act. 17. That GOD in former ages did not leaue himselfe without witnesse: and that out of the whole nature of thinges, but chieflie by the minde of man, and the difference of thinges honest and dishonest, and by the punishments the of wicked, it may in some measure bee ga∣thered, not onely that there is a GOD, but also what hee is: and therefore manie thinges are found to haue beene spo∣ken truely by the heathen and others concerning the vnitie and nature of GOD. But to these obiections wee aun∣swere: that there are indeede some true thinges, con∣cerning GOD manifested otherwise also than by the worde deliuered to the Church: but by them notwith∣standing, who is the true GOD, cannot bee shewed; and that for two causes. For first, those thinges by themselues

are not sufficient: For, to the knowing of the true God, it is requisite that wee knowe and professe, not some thinges onely, but all thinges which hee openeth of himselfe, and woulde haue knowen. Moreouer, these selfe same true testimonies of God also, which remaine in mens minds and in na∣ture, all they by reason of a naturall blindnesse in them and pra∣uitie doe manie waies corrupt, who in weighing of them followe not the light and interpretation thereof drawen from the worde of God deliuered to the Church, when as euen of these thinges which might bee knowen by the helpe of nature, manie thinges they doe not knowe, manie they faine of their owne, which haue nothing agreeing with the nature and wil of God: and those thinges which they do retaine, & in shewe of wordes professe, they farre otherwise vnderstand than they are proposed of God, and declared in his word, and in the Church vnderstoode: and so beholding and sounding in their mouth true sentences and sayinges con∣cerning God, conceiue neuerthelesse and foster false opi∣nions of him in their mind. This answere S. Paul himselfe expresseth Rom. 1. when he addeth; That they are inexcusable; because that when they knewe god, they glorified him not as god.

Now albeit Philosophicall wisedome cannot therefore shew, who is the true god, for that concerning the essence, na∣ture, wil, and workes of god,* 1.307 so much as is necessary to bee knowen it doth not teach, & is diuersly depraued by men, so that out of the Church remaineth no true knowledge of god, yet neuertheles that voice of the nature of things concerning god ought not for these causes to bee reiected as false, or contemned as fruitles. For neither is that straight waies false in it selfe, which is peruerslie constred of men; neither fruitles for al things, nor to al men, which auaileth the reprobate nothing at all to euerlasting saluation. For god will also out of the Church bridle the lewd & dissolute, by the testimonies which their conscience & punishments giue of his will, an∣ger, and iudgement, and according to them will hee haue the life and manners of men ruled. Hee will haue mans corruption and his iustice made more conspicuous and cleare in punishing them, who stubburnely withstand the knowen truth. He wil by natural testimonies, mens consci∣ence shewing the imperfection thereof, haue men stirred

vp to seeke the true God in the Church, as it is said, Act. 17. That men were therefore placed in the theater of the worlde, that they should seeke the Lord, if so be they might haue groaped after him, and found him. Hee will also haue them, who are con∣uerted to him, to be more confirmed by the consent of na∣ture and the worde, as the often alleadging of naturall te∣stimonies in the Scriptures declareth. Lastly he will, the imperfection of naturall knowledge being considered, haue mens ignorance concerning God acknowledged, & his mercy magnified, who discouereth and openeth him∣selfe in his woorde.

God cannot bee defined, 1. Because he is immense. 2. Be∣cause his essence is vnknown vnto vs: Yet some way hee may be described: which description comprehendeth his attri∣butes or properties, the persons & principal woorks and by these three is the true God discerned from all false Gods.

* 1.308After this sort then is God Theologically described, God is a spiritual essence, intelligent, eternall, infinite, other from all the creatures, incomprehensible, most perfect in it selfe, vnmu∣table, and of an immense power, wisedome & goodnesse, true, iust, chast, mercifull, bountifull, most free, angry and wrath with sinne: which essence is the eternal father who frō euerlasting begot the Sonne according to his Image, and the Sonne, who is the coeternall Image of the father: & the holie ghost, proceeding from the Father and the Sonne: Euen as it hath bin manifested from aboue, certain worde thereof beeing deliuered by the Prophets, Christ and the A∣postles, and by diuine testimonies, t••at the eternall Father toge∣ther with the Sonne, and the holy ghost, hath created heauen and earth, and all creatures, and worketh all good things in all: & that in mankind he hath chosen vnto himselfe and gathered a Church, by, and for the Sonne, that by his Church this one and true Deitie may be according to the word deliuered from aboue, acknowledged, celebrated, and adored in this life, and in the life to come: & lastly that he is the iudge of the iust and vniust.

* 1.309Philosophically he is described on this wise: God is an eternall minde or intelligence sufficient in himselfe to all felicitie, most good, and the cause of good in nature. So is hee defined by Plato in his book of Definitions; likewise in his Timaeus. And by Aristotle Lib. 12. Metaph. Cap. 7. and Lib. de Mundo, &c.

The Theological description of god,* 1.310 which the church deliuereth, differeth from this Philosophical description, because that is pefecter than this. 1 In the number of parts, whereof it addeth manie by nature vnknown vnto men; as of the Trinity, of the Redēption of man, &c. 2. In the vnderstanding & declaration of those parts, which are common to both▪ for the Theological description declareth them more certainlie and fullie. 3. In the effect or fruite. By Philosophie or the light of nature men are not able to bee brought to the true knowledge of God, both because it is maimed, and false by mens corruption: as also because it doth not stirre vp in vs Godlines, that is, the loue and feare of God: seeing it tea∣cheth not those things, whereby this is effectuated and brought to passe.

An explication of the description of God deliuered by the Church.

GOD is an essence] That is, a thing, which 1. hath his being from none, but from himselfe. 2. is preserued or sustained of none but subsisteth by himselfe. 3. is necessarilie. 4. is the only cause vnto all other things of their being. Wherfore he is called Ie∣houa, as if you would saie, beeing by himselfe and causing other things to be, to wit, according to his nature and promises.

Spirituall] 1. Because hee is incorporeal: as being infinite, and indiuisible, & most excellent. 2. Insensible. For first, ex∣perience teacheth this. Secondly, God is without sensible quali∣ties, which are the obiects of the senses: and Thirdly, hee is immense. The eies perceiue onely thinges finite, and which are within a certain compasse. 3. He is spirituall, because both himselfe liueth, and is the author of all life both corporall and spi∣rituall.

Obiection. Against this opinion manie places of scrip∣ture haue beene heretofore by some alleadged,* 1.311 in which it is written, that God and Angels did appeare and were seen, thereby to proue, that their nature is corporeal and visible. But we are to know, that not the very substances of God and Angels, but created shapes and bodies were beheld of men, made, car∣ried, and moued, by the will and vertue of God or Angels, that by them they might make knowen their presence, and vse their ministerie and seruice in instructing men of those

thinges which seemed good vnto them. And these were sometimes by imagination represented to the interiour senses of men: which also somewhere may, & somewhere cannot be gathered out of the circumstances of the histo∣ries: As the Angels appearing to Abraham & Lot, were in∣uested with true bodies, as which might bee toucht and handled. Whether Micha before Achab saw with the eies of his bodie, or of his mind, the Lord and his Angels, is a matter of doubt. But that those visible shapes were not the very substaunce of God, is hereby manifest, for that the scripture with great consent teacheth, that God is seene of no man, neither can be seene, and incomprehensible, and vnchangea∣ble. But those visible shapes were not alwaies the same.

* 1.3122 Obiection. To these they adde that which is saide, that God was seene of Iacob face to face. Gen. 32. And of Moses. Exod. 33. and Deut 34. And of all the people, Deut. 5. And that all of vs shall see God face to face, in the life to come. 1. Cor. 13. By which metaphor or borrowed speeche, is signified a cleare and conspicuous manifestation and knowledge of God, which is perceiued, not with the eies of the bodie, but of the minde, either by meanes, as by the word, by his woorkes and outwarde tokens, and such as runne into the the senses, whence the minde may gather somewhat of God: Or without meanes, by inwarde reuelation. And al∣beit in the life to come shall bee a farre more bright knowledge of god than nowe: yet to knowe god most per∣fectly is proper to god onely, as it is saide, Iohn. 6.46. Not that any man hath seene the father, saue hee which is of God, hee hath seene the father: So farre is it, that the inuisible, infinite and euerlasting Deitie may euer be conceaued by bodilie eies, whose nature is not to perceiue any obiectes, but such as are finite and limited.

* 1.3133 Obiection. They haue alleaged also those sayinges, wherein the parts of mans bodie are attributed to God. But these also are not properly, but by a Metaphor, spoken of god, whereby is signified to vs a power in god working after an incomprehensible manner his workes, a certaine shadowe whereof are those actions, which men doe by the ministe∣rie and helpe of their bodily partes: as the eies, and eares signifie the wisedome of god, whereby hee vnderstandeth

all thinges: the mouth, the publishing of his worde: the face, the declaration, tokens, and feeling of his diuine goodnesse & grace, or seueritie & anger: The hart, his loue: the hands and armes, his power: the feete, his presence.

4 Obiection. They haue affirmed also,* 1.314 because man was made according to the image of god, that therefore god hath a hu∣mane shape; not marking, that the image of god consisteth not in the shape and figure of the bodie, but in the mind, & integritie of nature, in wisedome, righteousnes, and true ho∣lines. Eph. 4. As for Tertullian, whereas he reasoneth, that god is a bodie; that he speaketh vnproperly therein, and abu∣seth the word bodie, in steed of substance, not only Austine witnesseth in his Epistle to Quoduultdeus: but this is also an argumēt, & proofe thereof, because he termeth also the soules and Angels oftentimes bodies.

Wherefore let vs know that therefore wee are taught the nature of god to bee spirituall,* 1.315 that wee may not con∣ceiue of god anie thing which is grosse, terrene, carnall, and vnworthie his diuine Maiestie: neither shoulde deeme that hee can bee perceiued by our bodilie senses or in thought imagined, but shoulde consider his nature by his worde and woorkes: that wee shoulde not dare to represent him by any bodilie shape: and in a worde, that wee shoulde remember that hee is to bee worship∣ped, not with the gestures or other thinges of the bodie, but with the minde and spirituall motion of the heart. Lastly, Seeing hee alone inspireth into vs temporall and euerlasting life, wee shoulde acknowledge the gift of both to come from him: Out of this fountaine onely wee should seeke it, and indeuour to referre it wholy to his glorie.

Intelligent] 1.* 1.316 Because hee is the cause both of the minde of man, and of the notions shining in it, and also of that order which it in the nature of thinges and common weales. 2. Because all intelligence or vnderstanding of the creature commeth from him, both in respect of the facultie, as also in respect of the operation. For neither can the efficient and preseruing cause of intelligent natures, and of the vn∣derstanding it selfe and order in nature, bee but in∣telligent and vnderstanding. And therefore the ho∣ly Scripture also reasoneth on this wise, Psalme. 94.9. He that planted the eare, shall hee not heare: or hee that made the

eie, shall he not see? Nowe this wee are to holde, first, against those, who setting nature in the place of God, imagine the world and the varietie and order of thinges in it, to arise from the mat∣ter and the inclination thereof to this forme: when as notwith∣standing these thinges coulde not haue their beeing from a cause not intelligent. Wee are to holde it also, thereby to acknowledge not onely true knowledge it selfe, but also all abilitie of vnderstanding, and the sagacitie and perceueraunce of the sen∣ses and minde to be the gift of God.

Eternall] That such an eternitie, which can haue neither beginning nor any end of beeing, agreeth to God alone, both nature sheweth,* 1.317 for so much as hee is the first cause of all things, and of infinite perfection & power; and the scripture also recounteth, as Psal. 90.2. Before the mountains were brought forth, or euer the earth and world were made; thou art God from euerlasting, and world without end. But we are to obserue, that not therefore onely the eternitie of God is so often incul∣cated in the scriptures, that in regard hereof hee may bee discerned from thinges created: but also because hee will im∣part eternitie vnto vs, that is, hee hath purposed and promi∣sed that he will giue vs of his eternall goodnes, and proui∣dence, eternal blessings, and will haue continuall care of vs through al eternitie, and wil haue a kingdome in Angels & men, whereof shalbe no end.

Therefore are wee giuen to vnderstand that God is e∣ternal to vs,* 1.318 that we may oppose the certain hope of eternall bles∣sednes grounded vpon his eternitie against the shortnes of mortall life, and against the frailtie of mans condition. For seeing hee is eternal, he can, and seeing hee promiseth, he will for euer preserue vs with his protection. Psal. 48.13. For this God is our GOD for euer and euer. And Psalm. 111.9. Hee hath commaunded his Couenant for euer. Wherefore being vphelde by this consolation, let vs neither refuse to suffer the short mi∣serie of this life, neither preferre the short felicitie thereof before e∣ternal blessings: and seeing God wil be not only bountifull towards the godly, but iudge also of the vngodlie eternally, let the cogitati∣on of the eternal wrath of god keep and hold vs in the feare of god, that we may not desire to buie the fading shewe of whatsoeuer good with eternal miserie.

That god is other from all his creatures, we must hold: first,

against Philosophers,* 1.319 who wil haue the world or nature it selfe to bee god, that is either a generall matter, or a power, or a minde and intelligence, or some forme to be infused, min∣gled, & tied to the bodies of the world, & them to informe, quicken, sustein, and moue, as the soule susteineth and mo∣ueth mans bodie. Which Virgil calleth, the spirit of the world: others the soule of the world. Secondly, against those who ima∣gine the creatures, either all, as Seruetus; or some, according to the doctrine of the Manichees, to spring from the verie essēce or nature of god, deriuing it selfe, as they speake, into others by propagation. Thirdly, that al prophane, vnworthie, & idolatrous cogitation of god, whereby god may be made like to anie creature, may be exclu∣ded. For, that the essence of god is far other than the essēce of al the creatures, both nature & the word of god sheweth, whē as it teacheth that god is wise & Creator of the world: now the world hath manie parts vnreasonable; and it self cannot be Creator to it selfe, it sheweth also that things are not deriued out of the substance of god, that beeing vnchangeable and indiuisible. And lastly, that the Deitie is most vnlike & different from all things created, because there can neither be, nor be imagined anie similitude of a finite nature and an infinite.

First therefore, whereas the scripture saith,* 1.320 that al things are of god: Rom. 11.1. Cor. 8. it doth not mean that al things are god, or the essence of god, or propagated from it. For al other things are of god, not as begotten of him or procee∣ding from him, as the word, and eternal spirite of god, but as cre∣ated, that is, made of nothing. Rom. 4.17. Who calleth those things that are not, as if they were. Secondly, when as the soule of man is called celestiall and diuine. Likewise, when it is said, we are the generation of god. Act. 17.29. This is not meant of the cō∣municating of the diuine substance, as if the soul were de∣riued from the essence of god, but of the similitude of pro∣perties, & of the creation. The soule therefore is said to bee celestiall and diuine, that is, adorned with celestiall & diuine powers & gifts, which although they be a certain shadowe of the diuine nature, yet are they created qualities. Thirdly whereas the elect and saints are said to bee of god, to bee borne of god and his spirite, and the sonnes of god, and spirituall; Iohn. 1.13. & 8.47. & 3.6. Neither is this vnderstood of the propagati∣on of the essence, but of the similitude of the properties, or

of the image of God, to the which they are refashioned by Gods spirite. And fourthly when Paul also saith, 1. Cor. 6.17. That he which is ioined vnto the Lord, is one spirit; and Pe∣ter. 2. Pet. 1.4. That we are made partakers of the diuine nature: we are taught, both that the spirite of God dwelleth in vs by grace, and is ioined vnto vs, as also that there is begun in vs euen nowe a conformitie with God, which shall bee per∣fected in the life to come. And lastly, when Christ himselfe is said to be God, and to haue a diuine bodie: There is not there∣by signified a mutation of the diuine nature into the hu∣mane, or of the humane into the diuine: but an vnsepara∣ble conioyning of two natures, reteining their properties distinct, into one person, and a glorifiyng of the humane nature which indeede agreeth to a nature ruler and gouer∣nes of all things, but yet notwithstanding made & created.

* 1.321Incōprehensible, or immense] 1. He wil haue vs to know, that he cannot be cōprehended in the cogitation of any creature, so that what things he ascribeth to himself in his word, how great soeuer they be thought of vs, yet are they alwaies far grea∣ter. For the power of vnderstanding which reacheth but to finite things, cannot cōceiue the forme or perfect patterne of an infinit nature. 2. The Deitie cannot be cōprehended or cir∣cumscribed in place or space, or any limits; that is, the essence of God, is immense or vnmeasurable, neither to be extended, nor diuided, nor multiplied. Therefore it is al euery where, one & the same. The 1. reasō hereof is: Because an infinit pow∣er cannot be cōtained in an essence or nature which is finit & limi∣ted.* 1.322 2. Because the power of god is alwaies euery where; & therefore his substance also. For that cānot be without this; yea it is the diuine essence it selfe. And that the power or vertue of the diuinity which hath been spread perpetually in infinit ma∣ner both before & after the creation of the world, cannot be any where, either in no substāce at al, or in any substāce, but only in the very substāce it self of god, the Philosophers also, who cōceiued god to be infinit, haue cōfessed. Neither yet is it to be thought, that the substance of the diuinity is so ex∣tended, that one part thereof is one where, or so multiplied, that an other part is another where; but that it being infinit is euery where: and seeing it cannot bee diuided into partes, as beeing immense and most perfect, to bee all euerie where: and seeing it is but one,

that it is euerie where the same, so that none can pierce into or cō∣prehend it, but it pierceth into & cōprehendeth all things. Iere. 23. Doe not I fill the heauen & the earth, saith the Lord? 3 Not onely the power, but the essence also of the Diuinitie to be infinite, doth euen hereby most certainlie appeare, Because there is one, the same, and whole substance of the three persons. For the eternall fa∣ther, as he is alwaies, so at that time, when Christ liued on earth, was hee in heauen. And the woorde or coeternall Son of the Father was in his bodie on earth: & yet because there is but one & the same essence of the father & the sonne, both the father was with the Son on earth, and the son with the father in heauen; as himselfe saith, Ioh. 16. The father is with me: & Ioh. 3. The sonne of man which is in heauen: and Iohn. 14. I am in the father, and the father is in me. So the holy ghost was truely present in the likenesse of a Doue and a flame, at the Baptism of Christ, & at Pentecost, & now dwelleth in vs as in his Temple: And yet is alwaies with the father and the Sonne in heauen, as the father and the Sonne are with him in all the Saintes, which are dispersed through out heauen and earth: And hence appeareth the third diffe∣rence betweene an infinite nature, and a finit nature, or the third reason, which is onely opened in the worde of God, where∣by the diuine essence is incomprehensible, to witte, by commu∣nication, whereas the whole is in such sort common to the three persons of the Diuinity, as not only it is in them as in the creatures, but also is their very substance, & yet ne∣uerthelesse remaineth in number one and the same.

Nowe, that it is proper to the Deity alone,* 1.323 nor imparted or communicated to any creature to bee infinite or immense, or to bee euerie where at the same time, or to be the same in diuerse places, is apparant by these reasons. First, Because it is impossible that any creature should be, or be made equal to the creator, as it hath beene often said: Lord, who is like vnto thee? 2. Because god him∣selfe by this mark distinguisheth and discerneth himselfe from the creatures: for in saieng, that he is, he, who filleth heauen & earth, he signifieth that there is no other such besides him. 3. Be∣cause christ sheweth his diuinity by this argument, in that whē he was in body on earth, yet hee affirmeth himselfe to bee in heauen, Iohn 3.13. The fourth reason is, that the godly Doctors of the auncient Church defended the Diuinitie of the holy Ghost by

this selfesame argument: as Dydimus in his Treatise of the holy Ghost lib. 1. cap. 1. The holy Ghost himselfe, if he were one of the creatures, shoulde haue at leastwise a substaunce limi∣ted, as all thinges which were made. For although inuisible crea∣tures are not limited and circumscribed by place; yet are they limited by the propertie of their substaunce. But the Holie GHOST beeing in manie, hath not a limited and finite sub∣stance.

* 1.324God is moreouer most perfect in himselfe. 1. Because hee onely hath al things which maie be desired vnto perfect felicity and glo∣ry: so that no way any thing may bee added vnto him to make him more glorious or happy: And all the creatures haue but only some parts and degrees of blessinges distri∣buted vnto them, conuenient for their nature and place, which the Creator assigneth and giueth to euery one. 2. Be∣cause hee receiueth no part of this most absolute felicitie from a∣nie other, but hath al thinges in himselfe, and of himselfe, and is alone sufficient to himselfe for all thinges: and therefore nee∣deth no mans labour, or aide, or presence, but was alike blessed from euerlasting, before any creature was, as hee is now, after the creation of the woorlde. But contrariwise al the creatures stand so in neede of the goodnesse and pre∣sence of God, that without it they cannot onely not any way bee well and in good state, but not so much as bee at al the space of one moment. 3. Because hee is not for himselfe onely, but for the creating also, preseruing, guiding, and furnishing of all and euerie creature so sufficient, that he alone doth giue to al of them all good thinges necessarie and meete for them, aswell e∣ternall and heauenly, as terrene and temporall, neither yet for all that dooth the least iot depart either from his power, or from his happinesse. Now all the creatures not onely cannot at all profite one another, more than God woorketh by them as the instrumentes of his goodnesse, but neither they them∣selues, which are as it were cundites, can haue the least good in themselues, but what they haue drawen from God alone, as the onely fountaine and well-spring of goodnesse and felicity. Now he alone is sufficient for al, and be∣stoweth al thinges, because there must needes bee some one first cause in nature of all good thinges: and hee hath all thinges in his power, because, except he hadde them, hee

could not giue them others. And except hee had them of him∣selfe, he could not be the first head and fountain of al good things.

1 Obiection. Prouerb. 16.* 1.325 He is said to haue made al things for himselfe. Aunswere. Not for the aiding or encreasing of himselfe, as if hee needed any thing, but rather for to communicate and shewe himselfe vnto his creatures hee made thē; because this is the nature of that which is good, not onely to preserue it selfe, but also to communicate it selfe to others. 2. It is obiected that hee vseth the creatures in accomplishing his workes. But this hee dooth not as constrai∣ned thereto by any necessity or impotency, but of his most free will and goodnesse, to shew that he is able both waies, both without them, & with them, to do whatsoeuer he wil: that he is Lord of all thinges, both by right, and by his po∣wer, and can vse al thinges at his pleasure: and that he al∣so dooth worthy his creatures this great and free honour, as to make them the instrumentes of his bountifulnesse, & fellowes and disposers (as Saint Paul speaketh 1. Cor. 4.) of his diuine works. 3. Furdermore, that we are willed to performe, exhibit, and offer, obedience, worship, honour, sacrifices, to God, and to giue him that which is his: therby is taught, not what good commeth more to god, but what good ought to be in vs. For as disobedience and despite against god maketh not God but the creature more miserable, so obedience towardes God, which is a conformity and agreement with Gods Law and minde, is the good and blessednesse, not of God, but of the reasonable creature. And this is saide to bee giuen or taken from God, not that God needeth it, or is profited thereby, but because men ought, by order of iu∣stice, to perfourme and yeeld it vnto God. As Psalm. 50.9. I will take no bullocke out of thy house: nor he-goates out of thy foldes. And Luke 17.10. When yee haue doone all those thinges which are commaunded you, saie, wee are vnprofitable seruantes.* 1.326 And if any man reply, That glorie neuerthelesse tendeth to his happinesse and perfection, vnto whom it is giuen: we must know, that the glory of god signifieth sometimes the foundation of glory, to wit, the attributes or virtues which are in god himselfe, and his diuine worke, and the beholding and approbation of them in god. And in this sense can no man giue him glory, nether can it

bee diminished or augmented, but it was and remay∣neth the same in him for euer: according as it is saide, Iohn. 17.5. Glorifie mee O Father, with the glorie which I hadde with thee, before the woorlde was. Sometimes it signifi∣eth the agnizing and magnifieng of the goodnesse and woorckes of God, which is not in GOD, but in creatures endewed with reason: and therefore may be made lesser or grea∣ter; and beeing amplified or diminished, it encreaseth or diminisheth the goodnesse, happinesse, and perfecti∣on, not of GOD, but of the creature. But if anie man will further reply, that this verie worshippe and obedience profiteth him vnto whome it is doone: to graunt this concer∣ning the Creatures, as who may bee furthered and en∣riched by the mutuall dueties of each other; yet will it by no meanes agree to GOD, seeing no man can help or harme him, and the true agnising and magnifyeng of GOD, as also the whole conformity and agreement with him, is not his happines and perfection, but the crea∣tures.

* 1.3274 Obiection. To whome is giuen that which is due vnto him, to him something commeth thereby more than hee hadde be∣fore. Vnto GOD is yeelded our obedience and woorshippe, which is due vnto him. Therefore somewhat commeth to him from vs. Aunswere. The Maior is true of that which is due of need or want, or which hee needeth, and is furthered there∣by, to whom it is giuen. But our obedience is no such due, but that which GOD, by order of his iustice, requi∣reth of vs: and that not for his, but our perfection and feli∣city.

* 1.328Lastly, if anie man vrge, that he who reioiceth doth receiue some good of those thinges, wherein hee reioiceth: and therefore some fruite certainly to redound vnto God out of our obedience and saluation, seeing hee pronounceth that hee roioiceth therein, wee graunt verily that in men, reioicing and the like affections are stirred vp by outwarde obiectes: But wee must not deeme that our vertues are the cause of that re∣ioicing which is in God. For therefore is a thing thought right and honest, because it is agreeing to the wil and na∣ture of God: and because God from euerlasting is deligh∣ted with his owne goodnesse and vprightnesse, and with

thinges agreeing therewith: therefore dooth hee cre∣ate and woorcke such in men: and that euerlasting ap∣probation or liking, which was the cause why GOD created good things, is the cause also why hee now cheri∣sheth and preserueth them being created. Wherefore the euerlasting reioicing in God for our obedience and salua∣tion, is the efficient cause of our obedience and saluation: but not contrariwise, our obedience the efficient cause of that reioicing in God: as it commeth to passe in men, who are affected by outwarde obiectes. Or thus: God reioi∣ceth at our good, as beeing an obiect, but not a cause: be∣cause obiects are not the cause, but effects of gods appro∣bation and reioicing.

Moreouer when GOD pronounceth himselfe to be vnchaungeable, hee sheweth that hee will bee alwaies such,* 1.329 as hee hath beene from all eternity: so that first, neither his essence, and whatsoeuer is proper thereto, can bee augmen∣ted or diminished: neither secondly, his nature and will bee chaunged: neither lastly, himselfe hath neede to transport him∣selfe from place to place. This doe Philosophers, induced thereto by reasons, confesse. For first, whatsoeuer is chaun∣ged, that must needes haue, either some outwarde cause, or some originall or beginning in it selfe of moouing and chaunging, or both. But GOD cannot bee mooued or chaunged by anie thing which is without him: for so himselfe should not be the the first moouer and maker of all that is good in nature. Neither can he suffer chaunge from anie inwarde originall or beginning of chaunge. For whatsoeuer is so moued or changed, that must needs haue partes, whereof some must mooue & some be moued. Now that god should be diuided into parts, neither doth his immensity suffer, nor his great perfectiō. For seing euery part is imperfecter thā the whol, & in god is nothing which is not most perfect: it is impious to imagin any parts in him. Wherefore neither by any outwarde, nor inward cause is he moued or changed. Secōdly, whatsoeuer is changed, that must needs be changed either to the worse, or to the better, or into a state equal to the former. It is impossible that God should bee made wor∣ser: for he should so become of perfect vnperfect. And to be made better is also vnpossible. For so he should haue bin before more vnperfect. But neither can he be trāslated into an equall

condition and state, as thereby to leaue some good which be∣fore he had, and to receiue some good which before hee had not: for thus should he be neither before nor after his change most perfect, as wanting some part of those good thinges which belonged vnto him. Thirdly, That which is infinite, neither can be made greater; for so it shoulde not haue beene infinite before; nor lesser, for so it shoulde bee made finite. Seeing then both the essence, and power, and wise∣dome, and all the vertues of God are incomprehensible, & all things in God immense; therefore cannot any of them be either diminished or increased. Fourthly. For the same cause, God doth not transport and remooue himselfe from place to place as creatures, seeing by reason of his immensitie, where∣by he filleth heauen and earth, he can neither depart nor be absent from any place. Fiftly, Seeing he is most wise, and therefore from euerlasting hath most well purposed, decreed, and foreseene all things; change of purpose & will cannot fal into him. And therefore God would haue this in many places of ho∣ly scripture inculcated vnto vs, that his nature & wil is sub∣iect to no mutations, as beeing a thing most respecting his glory. As Num. 23.19. God is not as mā, that he should lie; nor as the Son of man, that he should repent. Hath he said it then, & shall he not doe it? Hath he spoken, & shall he not accomplish it? Psal. 33.11. The counsell of the Lorde shall endure for euer. And the thoughts of his hart from generation to generation. Iam. 1.17. With whome is no variablenesse, neither shadowe of change.

* 1.3301 Obiection. But God is said to repent. Answere. He is said to repent, not that he changeth his will: but, 1 because he earnestly detesteth sinnes, and is not delighted with the destru∣ction of men. 2 Because by reason of this hatred against sinne, & this mercie towards repentant sinners, he maketh change of things and euents, which from euerlasting he decreed, as men are wont to doe, who repent them of their purpose. For among men euery change is an amending of that, which disliketh thē. Amending riseth vpon repentance. Wherfore the name of repētance, as also the names of other human affectiōs are said to be attributed to god by an anthropopathie. Because the Scripture speaketh of God after the manner of men, for our infirmitie, that wee vnderstanding those thinges, which are in vs, to be shadowes of those which are in god,

may in some sort conceiue something of the nature of god and his wil towardes mankinde. Wherefore these formes of speaking doe not signifie any perturbation in God, or change, or passion like vnto our affections, but are vsed to signifie these two things of God. First, that that is not a fai∣ned or dissembled, but an earnest, eternall, vnchangeable nature & will in god, a shadow and image whereof he would haue the affections and motions created in men to be: yet is it with∣out al trouble, or hinderance, or diminishing of his bles∣sednesse and ioy. Secondly, that he doth those things which mē are wont to do, being stirred vp by those affections, which are attributed to God, not that he, as men being mooued by a present or sodaine affection of the minde, doth nowe first take counsel, but doth now at the length execute and do those things, which he decreed and appointed from all eternity.

2 Obiection.* 1.331 The promises and threatnings of God often∣times are not fulfilled. Aunswere. The promises of God are alwaies to be vnderstood with an exception of the crosse of the Godly, and of the punishments, and chastisments of such as depart from God and sinne, or with a condition of perseuerance in faith and Godlines: and also contrarilie his threatninges, with an exception of conuersion and praier, or with a condition of perseuerance in sinne. And these conditions are sometimes expressed, as Ier. 18. and 28. where plainly is set downe this rule of vnderstanding Gods promises and threatninges: as that God will punish them who depart from him, vnto whom he had promised blessinges: and will spare those who repent, to whom hee had threatned punishment. And sometimes they are closely vnderstoode, especially in the threatninges and comminations, thereby euen to wrest repentaunce and more timely and earnest praiers from vs, by which as meanes interposed and comming betweene, he hath de∣creed to saue and deliuer vs. Reply. But these conditions are vncertain & chaungeable. Therefore the wil of god is also change∣able. Aunswere. In respect of the nature, will, and iudge∣ment of man, they are chaungeable: but in respect of the counsell and prouidence of God, vnchaungeable and most certaine. For God hath decreed from euerlasting

the means and ends of things: as also he hath decreed in whome hee will, and in whome hee will not woorke con∣uersion.

3 Obiection. He changeth manie his precepts, obseruances and woorks, as the Mosaicall Lawes and gouernement. Answere. He changeth them indeede; but so as he woulde also from euerlasting that change: neither are al thinges appointed of God for perpetuity. But he decreed, from euerlasting, some things to last only for a time.

* 1.332Wherefore bee it to vs out of all controuersie, that God is vnchangeable. For first, this is amongest those especial diffe∣rences, whereby the Creatour will be discerned from all creatures, that hee onelie can by no meanes bee changed, whereas all other things both are diuerslie changed, & may at the onlie pleasure of God be changed infinitelie, howsoeuer for a while, so long as it is his pleasure, they are and seeme firme and immutable; according as it is said, Mat. 24. Heauen and earth shall passe, but my word shall not passe. Secondly, Hence we vnderstand and are assured, that al things in the worlde are gouerned by the euer∣lasting prouidence of god. For seeing no mutation happeneth to god, it must needes be that all his counsailes were purposed from euerlasting. And seeing god both foreseeth all things vn∣changeable, and his counsailes concerning the euent and end of thinges are certaine and vnchangeable: it must needes be also that the second causes and meanes or Antecedents, with∣out which those euents were not to followe, must bee cer∣taine and vnchangeable. And because in things created, espe∣cially in humane affaires, there is great vncertaintie and mutabi∣litie, neither is there any cause of vnchangeablenesse but the will of god; God could not haue appointed any thing certaine or vnchangeable concerning the euent and end, except hee had also made all the meanes, (by which the end is attained vnto, and which as concerning their owne nature are most vncertaine and chaungeable) by his euerlasting counsaile and decree certaine and vnchange∣able.

Wherefore it is saide, Isay 14.27. The Lord of hostes hath determined it, and who shall disanull it? Thirdly, the whole vse and force, and declaration of the promises, threatnings, and examples of Gods goodnesse, power, iustice, mercie, and wrath,

both olde and newe, to teach vs, and to erect vs with comfort, or by feare to holde and keepe vs in our duetie and the feare of God: dependeth of Gods vnchaungeable nature. For all those do then affect vs, when wee thinke that the same nature and will of God, which was in times past, is nowe also, and is and will bee such to vs repenting, or persisting in our sinnes, as wee see it was in times past, and nowe is towardes others. And then doe wee truelie relie vpon the promises of God, when wee knowe, that his coun∣sell shall neuer bee chaunged. Fourthlie, This doctrine inclineth mens mindes to obedience and subiection, which is necessarie in asking thinges at Gods handes: that wee de∣sire not GOD to doe those thinges for vs, or others, which hee hath before time assuredlie toulde vs, that hee will not doe: and further that wee submit and leaue with reuerence those thinges to his pleasure, whereof hee would not as yet haue knowen vnto vs, what hee hath decreede. Fiftlie, The vnchaungeablenesse of Gods will is the grounde and foundation of the hope and comfort of the godlie in this life. For it is most absurd to conceiue of GOD, that nowe hee loueth, and nowe hee hateth vs, nowe hee will assuredlie giue vnto vs euerlasting life, and a little after againe hee will not: And therefore when once true faith and conuersion vnto GOD is be∣gunne in our heartes, and the spirite of God hath be∣gunne to witnesse to our spirite, that wee are the sonnes of GOD, and heires of euerlasting life; God will haue vs certainlie to resolue, that as hee had this his will towardes vs from euerlasting, so to euerlasting hee will not change it, but will assuredlie bring vs, at his pleasure, out of this wicked and miserable life through al tentations and daungers what-soeuer, to eternall and euerlasting life, according to that article of our Faith, I beleeue life euerlasting.

When as Omnipotencie is attributed to GOD,* 1.333 there∣by is first vnderstoode, That whatsoeuer hee will, or what∣soeuer, not impairing his nature and maiestie, hee is able to will, he is also able to perfourme. Secondie, That he is able to performe all those thinges without anie difficulty & labour, euen with his only beck & will. Thirdly, That all the force & power of working

and effecting anie thing, is so in god only, that there is not the least abilitie or efficacie of anie creature, but what he continuallie im∣parteth, & preserueth at his pleasure. And therefore the power of God is to bee considered of vs, not as beeing idle, but as creating, sustaining, mouing, and ruling al thinges. The reasons are, 1 God is the first cause of all thinges: Therefore he hath all thinges in his power, and their abilitie is so much, as he giueth vnto them. 2 Hee dooth such thinges as can bee done by no created & finit power: as are the creation & gouer∣ning of all thinges, the preseruation of common weales, the deluge, the deliuerie out of Aegypt, & all his miracles. 3 He is vnchangeable. Therefore in him to be able to do, and to doe, is the same which to will, and so of the contrary.

But although al men affirme God to be omnipotent, yet there is a double difference betweene the sacred Doctrine of the Church,* 1.334 and Philosophie, concerning gods omnipotency. For first, without the doctrine of the Church, men only know the vniuersall and generall power of god, whereby hee createth, preserueth, and gouerneth the whole world: but they know not that power, whereby he saueth men, and restoreth the world by his sonne, gathering and preseruing an euerlasting Church, and deliuering it from sin and death, and endowing it with life and glory euerlasting: by which works God especially sheweth forth his power, as it is said, Hag. 2.7. Yet a litle while, & I wil shake the heauens & the earth, and the sea, and the drie land. Secondly, neither doe they professe of the generall power of god so much as is sufficient. For albeit they are enforced to confesse that God is the author and preseruer of the woorld: yet are they not able to saie that al things were created of nothing by the woorde of God a∣lone: & for as much as they are ignorant fo the cause of sin & confusion, they cannot affirme al things so to be admini∣stred and gouerned by gods omnipotency, as that al which is good is done by the powerful working of Gods will: but they attribute many things to chance, fortune, & humane wisdome, or vertue, and so imagine the power of god to be idle in these and doing nothing.

Furthermore, that god cannot either sinne, or wil, and allowe of sinne, or be changed, or diminished, or suffer any thing, or make things doone vndoone, or wil thinges flat repugnant and contra∣dictorie, or create another god or some nature equal to himselfe, or

bee perceiued by bodilie senses, or doe other thinges proper to a create or finite nature, or admit the same into himselfe this doth not diminish or weaken, but rather augment & strengthen his power. For that is the greatest and most perfect power, which can neither be destroied, nor weakned, nor dimini∣shed: and that, none susteining it, but only by it selfe. But contrariwise, to be able to be corrupted & impaired, is a to∣ken of imbecillity and imperfection of exceeding & immense wisedome.* 1.335 That we may rightly and with profit and commo∣ditie know the power of God, it is necessarie not to consi∣der it, but as it is ioyned with his immense wisedome and goodnesse, which moderateth it. Further, of his diuine wisedome first we learne, That God doth of himselfe in one act or view vnderstand and behold perpetually and most perfectlie, in maruellous manner, and that vnknowen to vs, himselfe and the whole order of his minde declared in the nature of thinges and in his woorde, and what agreeth therewith and disagreeth, and all his woorkes, and the works of all creatures, past, present, and to come, & all the causes and circumstances of all things. And moreouer, That al Angels and men haue no more knowlege of diuine and hu∣mane matters; than God doth woork & maintaine in their minds. For among other thinges, the most beutiful and sightlie order which is in the nature of thinges, the endes and vses of all things, the signification of future euents, arts and sciences, the euerting and ouerturning of those deuises, which the Diuell and wicked men haue most craftily con∣triued against God and all the godly, doe enforce all men to confesse, that these things could not proceed but from a most wise artificer and author. Wherefore also the scrip∣ture it selfe willeth vs to consider the wisedome of God, shining in these his woorks. Eccle. 3.11. God hath made euerie thing beutiful in his time. Isai. 44.7. Who is like me that shal cal, & shal declare it, & set it in order before me, since I appointed the ancient people? Ioh. 5.13. He taketh the wise in their craftinesse. And of these hee concludeth, that the wisedome of God is immense & vnconceiueable. As, Ps. 145 7. His wisdom is in∣finit. Rom. 11.32. O the deepenesse of the riches both of the wise∣dome and knowledge of God! But here again is to be obserued a difference betweene Philosophie and the word of God. First, that euen in the creation, the knowen or legall wisedome was

darkned and maimed in men through sinne, and therefore nee∣deth a renewing by the woorde deliuered to the Church. And then, that men without this heauenlie doctrine are altoge∣ther ignorant of that especial wisedome of God reuealed in the go∣spell, whereby he saueth the Church gathered from amongst man∣kind by the son. As it is said, Mat. 11. I giue thee thanks, O father, bicause thou hast hid these things from the wise & men of vnder∣standing, and hast opened them vnto babes.

* 1.336The goodnesse of God signifieth sometimes his bountiful∣nes, as Psa. 106.1. Praise the Lord because he is good: sometimes all the vertues, and whatsoeuer is spoken of the nature of God. As Psalm. 14. Let thy spirite leade mee thorough the right waie. That which also is meant by the name of holines or sanctity and light. 1. Iohn 1. So in this place, first by the name of good∣nesse are vnderstoode al those thinges which are attributed to god in his woorde, and are represented and resembled in his image, as those thinges which are termed good in Angels and men, as life, power, wisedome, ioy, righteousnesse &c. For such is the nature of God, as it hath manifested it selfe in the Lawe and Gospel, and the goodnesse of the reasonable creature, is an image of the diuine goodnesse. And therefore here also differ philosophy and the Scripture; in that Philoso∣phy attributeth onely to God that his goodnesse which was opened in the Lawe, and yet neither that wholie: but of his goodnesse reuealed in the Gospell it is altoge∣ther ignoraunt. Secondly, by reason of the great and huge difference betweene the creatour, and the creature, we vnderstand those good thinges to bee in GOD, which are agreeing to his di∣uine nature and maiestie. For those which are proper vn∣to created natures, woulde not bee good in GOD, but rather a diminishing of his goodnesse. Thirdly, By rea∣son of the immensitie of his diuine nature, those things which are finite in creatures are in GOD infinite. And therefore against sundry and diuerse disputes of Philosophers con∣cerning the chiefest good, we learne in the Church, that GOD is the chiefest good. Fourthly, because nothing is vnperfect or not subsisting by it selfe in GOD: whatsoeuer is attributed vnto him, is not in him, as formes or accidentes in creatures: but such is his essence and nature, in a manner not able to bee comprehended by our knoweledge and vnderstan∣ding.

Fiftly, His nature and will is a rule of that goodnesse and vprightnesse which is in creatures. For so farre foorth thinges are, and are called good, as they agree with the wil of God. Sixtly, GOD is the onelie fountaine of goodnesse, and the first cause of all good thinges: So that all thinges haue so much goodnesse, as God dooth create and maintaine in them. And in this sense is it said, Luke 18. There is none good but God onelie, euen so, as hee is most perfectly good, and the fountaine of goodnesse.

The righteousnesse of God sometimes in Scripture signi∣fieth that which is accounted righteousnesse before him,* 1.337 and whereby he maketh vs righteous: & that elsewhere legall: which is holines of life, or conformity with the law of God, which God worketh in vs by his spirit, begun in this life, & to be perfected in the life to come; as Iam. 1.20. The wrath of man dooth not accomplish the righteousnesse of God. Or sometimes Euangelicall, which is the righteousnesse of Christ imputed to beleeuers of the free mercy of God. As Roman. 3.21. But now is the righteousnes of God made manifest without the Law, hauing witnesse of the Lawe and of the Prophetes, to witte, the righteousnesse of God by the faith of Iesus Christ vnto all, and vppon all that beleeue. Sometimes is meant that righteous∣nesse, whereby himselfe is righteous: and then also in ma∣ny places it signifieth the faithfulnesse or mercie and benig∣nitie of GOD, who according to his promises preserueth, defendeth, and deliuereth the faithfull, as Psalm 31.1. De∣liuer mee in thy righteousnesse. But when it is properly spo∣ken of the righteousnesse of GOD, whereby himselfe is righ∣teous, as in this place: First, hee is called iust, in respect of his generall iustice and righteousnesse, which is the order or nature of this diuine vnderstanding and will, where∣by GOD will, and approoueth, doth himselfe, and woorketh in others vnchaungeablie and vnspeakeablie such thinges, as hee hath commaunded in his Lawe: and neither will, nor approoueth, nor woorketh, nor causeth, nor furdereth any thing whatsoeuer disagreeth from this order, but horribly hateth and detesteth them, as it is said Psalm. 11.17. The righteous Lord loueth righteousnesse. Se∣condly, In respect of his particular iustice and rightiousnesse, which is the vnchaungeable will of God, whereby God giueth

to himselfe, and will haue giuen him by others that glory, which is due vnto the chiefe good: as he saith: I wil not giue my glory to another: & punisheth al sin with such punishment as is equall to the offence, that is, with eternal, as in them who perish; or with equiualent, as in his Sonne Christ, su∣steining the punishment for al those who are saued by him, according as it is saide, Thou shalt not depart thence, vntill thou host paied the vtmost farding: and cannot iniury anie creature, whatsoeuer he determineth of him, or doth vnto him, because he oweth no man any thing; as it is said, Psa. 45. God is iust in al his waies. And Act. 10. God is no accepter of persons. Thirdly, Gods diuine wil is the chiefe and perfectest rule, and onely squire of vprightnesse: And therefore God a∣lone, because he is exceeding good, cannot of his owne nature wil or work anie vniust thing, but the wils and acti∣ons of all creatures, are so far iust, as they are made by god conformable to his diuine wil.

* 1.338Now although al confesse god to be righteous and iust, because God hath imprinted this notion and knowledge of him∣selfe among other in the reasonable nature: because hee is per∣fectly good, and therefore is the rule of perfect righteousnesse: be∣cause hee witnesseth by examples of punishmentes and rewardes that he hateth and punisheth vniust thinges, and liketh the iust: because hee is the iudge of the woorlde, to whome it belon∣geth to compose or set and administer all thinges in a iust order: because lastly hee oweth not any thing to any nature, but by the right of a creatour, it is laweful for him to dispose of all thinges at his will, and therefore cannot be to any iniurious, as it is saide Luc. 17. When ye haue done all, saie, we are vnprofitable seruants. Rom. 11.35. Who hath giuen vnto him first, and hee shall be re∣compenced? Matth. 20.15. Is it not lawfull for mee to doe as I wil with mine owne? Yet notwithstanding it is farre off, that men shoulde iudge aright of the righteousnesse and iustice of God, without the doctrine of the Church, because they haue not the whole knowledge, not so much as of the Lawe, wherein God made knowen his iustice, and can affirme nothing certaine concerning the euerlasting pu∣nishmentes of sinnes; and are altogether ignoraunt of the punishment which the Sonne of God susteined for sinnes.

Moreouer mens mindes are troubled,* 1.339 so that they doubt, whether all thinges be gouerned of God in a iust and vp∣right order. First, when they see it goe well with the bad, and ill with the good. And to this obiection the doctrine of the Church onely is able to make aunswere, which sheweth that God differreth the punishmentes of the wicked, and the rewardes of the good to another life: inuiteth the vn-Godly by his mildnesse & lenity to repentance: proueth & confirmeth the Godly by exercises and calamities: puni∣sheth and chastiseth many for their sins, who seem in mens iudgements to be g••ltles. It goeth therefore euil with the good, but not finally. Now as hee differeth the punishment of the wic∣ked, thereby to inuite them to repentance: so he afflicteth the Godlie, First, Because they yet retain manie sinnes, Second∣lie, To proue and trie them, Thirdly, To confirme their saith in them

Obiection. But iustice requireth, that neuer any good should be done to the wicked; they were presently to bee punished. Aun∣swere. Except there be a reasonable and iust cause why to differre their punishment. Reply. But yet no harme shoulde euer be doone to the good. Aunswere. Not to those which are perfectlie good. But we in this life are not p••••fectlie good. Reply. Wee are perfect in Christ. Aunswere. And therefore we are not punished of God, but onelie chastised, proued, and exercised, that so at length we may be also perfect in our selues.

Secondly when men consider, that God dooth not cause and bring to passe that no sinne be committed, when yet he might most easily doe it: but farther that he punisheth sinnes which went before, with after-sinnes; and passeth at his pleasure thinges from one to another, as the Aegyptians goods to the Israelites, Exod. 12. And yet these thinges to be forbidden vs by his Lawe: it seemeth vnto them, that God will, & dooth some things con∣trarie to his Lawe. But these thinges are contrarie to his Lawe and iustice, if they be done by men: but if God doe them, they are most iust, and are most agreeable to his Lawe. For creatures are bound one to another, one to prouide for anothers safety whensoeuer hee can: But God is bound to none. Thirdly, some, when they heare that god dooth not giue alike and equallie to men, who all are

by nature equal, that is, the Sonnes of wrath, when as he conuer∣teth and saueth some, hardeneth and condemneth others, they deeme that by this reason accepting of persons is laide vpon God. But these men mark not, that then it is vniust to giue vn∣equallie to those who are equall, when a due and deserued rewarde is paide, and that GOD doth giue his blessings vnto men not of due, but of his free bountifulnesse.

Reply. Those thinges which are doone according to iustice, are doone as due. But that good should be doone to those who are good, the order of iustice requireth: Therefore good is doone vnto the good as due. Aunswere. Al this is true, if wee talke of creatures. But if of God, not so: because the crea∣tour is bound to none, as the creatures are: neither can the creatures deserue any thing of God, as they may one of another. Wherefore God punisheth of iustice; but dooth good of grace and mercie; according as it is saide, When yee haue doone all, say, we are vnprofitable seruants, wee haue doone that which was our dutie to doe. And if any man reply, that not men onelie, but God also is bound by order of iu∣stice, to spare, and doe well to the good, out of those wordes of A∣braham. Gen. 8.23. Wilt thou also destroie the righteous with the wicked? It is to bee obserued, that this bond is not of any desert or right, that may make the Creatour to stand answerable to the Creature, but of gods promise and truth. For God did most freely and of his exceeding goodnesse, when hee ought nothing to any, bind himselfe by promi∣ses endented, to doe good vnto the godlie. And this goodnesse of God and faithfulnesse in keeping his pro∣mises, is often called iustice. And therefore it is well saide, that it agreeth not with God, to afflict anie vn∣deseruedly, not because hee should iniurie any, though he destroied him not offending, but because his mer∣cie, and bountifulnesse and trueth doe not admit this.

These thinges are necessarily to be ascribed of vs vnto the iustice of God, that the cogitation thereof may ascer∣taine vs of the punishment of the wicked, & of the deliue∣raunce of the Godly from their iniuries after this life: that so we may patiently beare, whatsoeuer he will lay vpon vs, as Dan. 9. it is said, O Lord, righteousnes belongeth vnto thee, but vnto vs open shame.

GOD teacheth vs in the Scripture to knowe his trueth after this manner: First,* 1.340 that his infinite Wisedome suffereth none but most true and certaine knoweledge of all thinges to bee in him. Hebrues 4.13. There is no creature which is not manifest in his sight: but all thinges are naked vnto his eies, with whom wee haue to doe. Secondly, that hee nei∣ther appointeth, nor will, nor speaketh, thinges repugnaunt and contradictorie, 2. Corinth. 1.19. The Sonne of GOD Ie∣sus CHRIST, who was preached among you by vs, was not Yea, and Naie, but in him it was Yea. Thirdly, that hee faineth nothing, nor deceiueth anie man, but this is in trueth and indeede his will, which hee openeth vnto vs. Roman. 3.4. Let GOD be true, and euerie man a liar. Fourthly, that hee neuer changeth his minde. Psalm. 89.34. My couenant will I not break, nor alter the thing that is gone out of my lips. Fiftly that it certainly commeth to passe, whatsoeuer god auoucheth shal come to passe: which experience also witnesseth, & many sayings of holy Scripture, as Matth. 24. Heauen and earth shall passe, but my word shall not passe. Sixtly, that he is the louer, autor, and preseruer of the truth in the reasonable creatures, and an enimie to all lies, dissembling, and hypocrisie. Therefore Iohn 14.15. and 16. The holy Ghost is called the spirite of trueth, who shoulde teach vs all trueth. Prouerb. 12.12.

The lying lippes are an abomination vnto the Lord: but they that deale truelie are his delight. Mat. 24.51. He wil giue him his porti∣on with hypocrits.

Seeing then the trueth of God is to bee considered out of his woorde and woorkes, albeit men by nature confesse that GOD is true: yet are they ignoraunt wherein his trueth consisteth. For it is saide, Iohn. 17. Thy woorde is trueth. and Psalm. 89.5. Thy trueth in the congregation of the SAINTES. Neither doth the conscience or the priuie knowledge of anie mans sinnes suffer him who knoweth not CHRIST the Mediatour, to put any confidence in Gods promises. For as 2. Corinth. 1. it is said, Al the promises of God in him are Yea, and in him Amen vnto the glorie of God.* 1.341

But if sometimes god foretold that hee would doe those things, which he neuer decreed to doe, he did not therein dissemble. For what hee threatned, that hee meant with this condition

should so come to passe, except the conuersion of men and praiers came betweene: and what he promised hee meant with this condition, if they repented, & either persisted in godlinesse, or needed not affliction and chastisement. Wherefore he would indeede haue punished the Niniuits if they had persisted in their sinnes. And Christ, Luke. 24. was indeed departing, except his disciples had desired him to stay in the Inne at Emaus.

* 1.342As for that which God saith, Ezech 14 9. And if a Prophet be deceiued, and hath spoken a thing, that he hath deceiued him: he signifieth not thereby that hee deceiueth by instilling lies into false Prophets, but that they are by him in iust iudgement deliuered and giuen to bee seduced by the Diuell, as 1. Kings. 22. GOD is saide to haue giuen a lieng spirite in the mouthes of all the prophetes of Achab. Re∣plie. But yet GOD would that the false Prophetes should tel a false tale. Aunswere. Hee would; but in diuerse respects, and to a diuerse end. God foretolde victorie to Achab by an ironie, and that a sharpe and bitter one, there∣by to recall him from making his expedition to warre, and to punishe him for not obeying, by deliuering him to bee seduced by the Diuell. The false Prophets fore∣tolde victorie to flatter him, the Diuel to destroy him and to die.

* 1.343There is made also mention of Chastitie in the former descripti∣on of God, because amongst his especiall and most notable differen∣ces, whereby he may be discerned from Diuels, he wil haue truth to be and chastitie. For as God will bee acknowledged to bee true, and will haue trueth loued of vs, that it maie cer∣tainelie appeare, that he is, and what hee is, & that men may think and speake the truth of him, and through his knowledge be partakers of euerlasting life; so the Diuell attēpteth to fil the worlde with lies; that he may both dar∣ken the glorie of God, and by forging lies of God, destroy mankinde. Whereupon the holy Ghost is called the spirite of trueth; But the Diuell a liar and murtherer from the begin∣ning, & the father of lies. Ioh. 8. And as God both by reason of the exceeding puritie of his nature, as also because hee will haue the spousal loue and coniunction of mariage to be the image of the vn∣speakeable loue and spirituall coniunction betweene him and the

Church, as wee may see Ephes. 5. Ezech. 16. Osee 2. and there∣fore will haue it accounted sacred and holy amongest men; As God then in these respectes is the louer and author of chastity, and dooth most seuerely detest and punish al vncleannes, both internal & externall, which is repugnaunt to this order, as the examples of the Sodomites, of the tribe of Beniamin, and others of all other ages and nations te∣stifie: So the Diuell, both for his impurity, as also because whatsoeuer God woulde haue helde most holie and ve∣nerable that for the hatred hee beareth to God hee studi∣eth most to depraue and most foulie to defourme; ende∣uoureth with obscenitie and filthinesse horriblie to pol∣lute al mankinde, and to withdrawe them from GOD. Therefore it is said, 1. Thess. 4.3. This is the wil of god, euen your sanctification, and that yee should abstein from fornication, that euery one of you should know how to possesse his vessell in holi∣nesse and honour.

The mercie or fauourable and inclinable will of GOD to preserue his creatures and especiallie mankinde,* 1.344 the Scripture proposeth vnto vs opened by these degrees. First, that hee taketh delight in the saluation of all, but in the destruction of none. Ezech. 33.11. As I liue, saith the Lord god, I desire not the death of the wicked, but that the wicked turne from his way, and liue. Secondlie, that he differreth, mitigateth, and taketh away punishmentes, inuiting all men by his long suf∣fering to repentaunce, if not one waie, yet by the testimonie of their conscience. Heereof Exod. 34. and often elsewhere hee is saide to bee slowe to anger. Thirdly, that hee debaseth him∣selfe to relieue our infirmitie both by inwarde and outwarde supplies, as by his spirit, worde, oathes, Sacramentes, and mira∣cles. Fourthly, that he embraceth with singular loue his chosen, so that he saueth, and deliuereth them for euer from sinne and all euils, and comforteth them also in afflictions, Reuelat. 7. and 21. God shall wipe awaie all teares from their eies. Isaie 49.15. Though a woman shoulde forgette her Childe, yet will I not forgette thee. Fiftlie, that hee chose rather to bring to passe this our deliuery euen by the incarnation and death of his onelie begotten Sonne, than that all mankinde shoulde pe∣rish. Iohn 3. So god loued the woorlde, that he gaue his one∣lie begotten Sonne. Sixtlie, that hee promiseth and perfour∣meth

all these thinges of his owne free goodnesse. Exod. 34.19. I will shewe mercie, to whome I will shewe mercie: and will haue compassion on whome I will haue compassion. Isay, 43.25. I, euen I, am hee that putteth awaie thine iniqui∣ties for mine owne sake, and will not remember thy sinnes.

Seuenthly, That hee dooth these thinges towardes sinners, who not onelie were vnwoorthie of them, but also who were his deadlie enimies. Romanes 5.10. When wee were eni∣mies, wee were reconciled to GOD by the death of his sonne. They also of the wiser sort, which are out of the Church, are all compelled to attribute mercie vnto God, bee∣cause they see him so mercifullie to spare sinners: where∣upon Ieremie, Lamentations chap. 3.22. saith, It is the Lordes mercies that wee are not consumed, because his com∣passions faile not. But beecause the perfectnesse of Gods iustice, and the priuitie of their owne sinnes doth not permit them to conceiue any firme persuasion of Gods mercie towardes them, neither knowe they ought concer∣ning the saluation of men by the death of his sonne: there∣fore are they not able either constantly or wholy to agnise Gods mercie.

1 Obiection. Mercie is a kinde of griefe or sorrow: therefore there is sorrow and griefe in God. Aunswere. The names of affections, when they are attributed vnto God by an An∣thropopathie, they doe not signifie anie passion or change in God, but an inspeakeable either dislike, or liking of the obiects. God therefore is said to be mercifull. 1. Because he is against the destruction of his creature. 2. Because hee doth those thinges, which mercifull men are wont to doe. 2 Obiecti∣on. God seemeth sometimes to reioice in reuengement. Isai. 1. Prouerb. 1. Aunswere. He reioiceth not in reuengement or punishment, but in the executing of his owne iustice. 3 Obiection. It seemeth in some places of scripture, that Gods mercie doth not extend it selfe vnto the wicked; Isai. 27. Aunswere. This is to be vnderstood of that degree of mer∣cie, wherewith he imbraceth his chosen. And yet hee spa∣reth also the wicked, neither reioiceth at their destruction. 4 Obiection. But yet he saueth not all, whereas he is able to do it. Therefore hee is not exceeding mercifull, neither mercifull to∣wardes all. Aunswere. He doth not saue all, for most iust

cause. For his mercie is so to bee exercised that it hinder not the execution of his iustice.

5 Obiection. He doth not take mercie on anie, or receiue a∣nie into fauour without the satisfaction of his sonne. Therefore he doth it not freelie. Aunswere. That which is concluded doth not followe; because God of his free grace giueth this satisfaction it selfe, and applieth it vnto vs. Nowe hee giueth a thing freely, who giueth the price of a thing, for which the thing it selfe is giuen.

God is also called Bountifull, 1.* 1.345 Because hee createth and gouerneth all things. 2. He is the onely fountain of al good things. 3. Which befall to all creatures. 4. Yea to the wicked. 5. Of his goodnes, loue, and free mercie towardes all creatures. 6. But espe∣ciallie towardes mankinde, which he hath made according to his image, and for whose sake hee hath created all other things. 7. But in them also chieflie toward his Church, to whom hee hath opened himselfe and his will. 8. And in this his Church, toward his chosen Angels and men, to whom by his sonne he giueth life and glorie euerlasting. And further, whom he is angry with, and on whom he inflicteth punishment, hee is not angrie with their substaunce or nature which himselfe created, but with that corruption, which came by other meanes to his diuine worke. Rom. 1.18. The wrath of god is reueiled from heauen against all vngodlines. Obiection. No crea∣ture visible is subiect to so manie euils, as man. Therefore he is not bountifull towards men. Aunswere. Hee is subiect to these euils by an accident, that is, because of sinne: but withall he is enriced abooue other creatures, with great blessings euen when hee is out of the Church; but is most happie and blessed, if he repent.

God also alone is most free,* 1.346 because hee alone by nature is such, that no fault or miserie can fall vpon him. 2. Neither can hee bee constrained of anie. 3. Neither is hee bounde to anie. 4. Neither is hee subiect or tied to the rule or lore of an other. Wherefore whatsoeuer he will and doth, that hee will and doth of himselfe most freely, when, as much, and in what maner he wil; & what he will, that is most good & iust. But here chieflie is considered the freedome of will, or libertie frō constraint, which is the power & abilitie, whereby god without any necessitie hath from euerlasting decreed, the

whole order of the creatiō, preseruatiō, & rule of al things, and doth accomplish the same, not beeing constrained or tied to other causes; yet so, that hee neuer swarueth from his rightnes. To this beare witnes his miracles, and many examples of deliueries and punishments, and many places of scripture, as Psalm. 135.6. Whatsoeuer pleased the Lord, that did hee in heauen and in earth, in the sea, and in all the depths. 1. Sam. 14.6. It is not hard to the Lord to saue with manie or with fewe.

1 Obiection. That, without which second causes, which worke necessarilie, can not worke; doth it selfe also worke necessarilie. Without the first cause, which is God, Second causes, which ne∣cessarilie worke, cannot worke: therefore the first cause also, which is God, worketh together with them necessarilie. Aunswere. The Maior is true of such causes as woorke with absolute necessitie: but it is false of such as worke onely of a condi∣tionall necessitie, that is because it so pleaseth God (who notwithstanding could moue them otherwise, or else at all not moue them, or not so much as make them) that they should worke, and shoulde worke after that maner, which they doe woorke. Therefore all second causes depend on the first, but not the first any way on the second.

2 Obiection. God is vnchangeablie good; therefore not free∣lie good. Aunswere. This vnchangeablenes, dooth not di∣minish, but establish the libertie of Gods will. For it is not the vnchangeablenes of a nature, but constraint and coa∣ction, which is contrarie to libertie: and so much the more freely the will chooseth, with howe much the greater and surer force and motion it is carried vnto her obiect.

3 Obiection It is said also of particular euents, that God can onelie wil those thinges which are best: but onelie those things which hee hath decreed are best; therefore hee cannot will other things. But aunswere is made to the Minor: What things God hath decreed, those are best, not before, but after his decree. For Gods will being the rule and squire of rightnes, therefore are thinges good, because hee will them: where∣fore if hee woulde haue from euerlasting had anie other thing: that then shoulde haue beene best. As that Ioseph should be solde, and made Lord of Aegypt, and giue suste∣nance to his fathers familie, was best, because God would

so Now if God would haue any other way exercised Ioseph and taken vengeaunce on his brethren, that shoulde then haue beene the best. It foloweth therefore, that God will no other thing, after hee hath once decreed, what hee will haue done; but that he was able from euerlasting to haue decreed some other thing: For whatsoeuer he would, that from euerlasting hee woulde most freely. 4 Obiection. Moreouer, some places of scripture seeme to intimate that the will of God may bee sometimes hindered by his creatures. As E∣zech. 33.11. I desire not the death of the wicked. Math. 23. How often would I haue gathered thee, and thou wouldst not? Ans. These and the like places onely shew, with what God is de∣lighted, & to what he inuiteth & calleth al: but not what by his mercie & spirit he hath purposed to work in euery one.

Wherefore this doctrine of the libertie and free will of God let vs diligently maintaine, that both the glorie of god may bee vindicated from stoicall blasphemies: and in vs faith, hope, inuocating on god, and sedulitie and ear∣nestnes in performing our duety, may be established, if ac∣knowledging god most freely to gouerne all hir creatures, we be neither secure in prosperitie, nor in aduersitie doe cast away hope and good indeuours.

Lastly in the description of gods nature is put,* 1.347 that he is angrie and wrath with offences and sinnes. Which horrible anger and wrath of god, whereby hee detesteth and punisheth all sinnes, although al the wicked at length too late perceiue & haue experience of, when they rush into eternall dispaire; yet such his displeasure and indignation as god will haue to be knowen, they cannot so much as conceiue, who are with∣out the Church, seeing they neither iudge all those euils to be sinnes, which god in his lawe threatneth hee will pu∣nish with euerlasting tormentes; neither knowe the death and punishment of the sonne of god, than which god could not shewe a greater token and Argument of his anger a∣gainst sin. The elect and chosen alone, are throughly mo∣ued by a right and sauing knowledge thereof gathered out of gods punishments and threatninges to conuersion, and the feare of god. But the greatnes of it no man can fully conceiue, according as it is saide Psal. 90. Who knoweth the power of thy wrath?

* 1.348Out of the description therefore of God before deliue∣red, wee may vnderstand, how the true God is discerned from false Gods. Likewise, what the knowledge of God reueiled in his word differeth from that, which the heathen haue beeing deriued from the light of nature. The difference consisteth, first In the attributes or properties of God, now expounded. Second∣ly, In the persons. Thirdly, In the workes: of these two is to be spoken afterwardes. These thinges are fullie and rightly vnder∣stood in the Church onely: Because they are made knowen by reuelation from GOD onely, wherefore they who are not of the Church, doe not knowe and worship of the true GOD, but an idole in steede of the true GOD. For they erre, First, in the attributes or properties of GOD, who either knowe not and professe all, or doe not rightly and fully expounde them; as they are declared in the worde; or else corrupt them. The Heathen therefore know not the omnipotencie, wisedome, goodnes, iustice, truth, mercie, bountifulnesse of GOD shewed in the sauing and re∣storing of men, by the sending of the Sonne, and the holie Ghost: They knowe not the death and punish∣ment of the Sonne of GOD; therefore they knowe not the grieuousnesse of GODS anger against sinne, euen that hee will punish all sinne, yea the least, with eternall punishment. Wherefore also they know not the iustice of GOD punishing all sinne with eternal pains in the wicked, or with that which is equiualent to eternall in his Sonne. They knowe not the Wisedome, Mercie, Truth of god, freeing vs sinners from death, and receiuing vs, without breach of his iustice, into fauour; Iustifiyng vs, sanctifiyng, and glorifiyng vs in his Sonne by the holie ghost, according to his promi∣ses. Neither further doe they ascribe vnto god fullie and wholy his Omnipotencie, Wisedome, goodnesse, which shineth in the creation of thinges, and in the continuall preseruing of the same. For of manie things they haue either none, or but a darke knowledge: ma∣ny things they subtract, and withdrawe from the pro∣uidence and gouernement of god, and attribute it to their owne wisedome, industrie, vertue, and strengh, or ascribe it to fortune, and chaunce. The like we are

to conceiue of other attributes of god, in which they are alike blinde.

Secondly, The Church acknowledgeth three persons of one and the same Diuine Essence, that is, that the true god is an Essence, so in number one eternall and infinite, that notwithstanding it is the same and whole substaunce of the three persons: to wit, the eternall Father, and his Coëternall Sonne, and the Coëternall holy ghost: But the Heathen, and Pagans, and other sectes doe not acknowledge three persons, but as the Essence, so al∣so the person of the Godhead they professe to bee one∣ly one.

Thirdly, They which are not of the Church, are altoge∣ther ignorant of the works of the Churches saluation, name∣ly, the reconciliation of men with god, iustification, sanctification, and full deliuerie from all sinne and mi∣serie by the Sonne and the holie ghost. Neither doe they wholy acknowlege or professe the woorkes of Creation. For they doe not thinke all thinges to haue beene created of nothing, by the woorde of god onely: they denie all generally and each in particular, euen the least, to bee administred power-fullie by the Omnipotencie of God: but ascribe very manie to Chaunce, Fortune, and humane Wisedome.

Wherefore, seeing out of the woorkes of god, as his proper affectes, are made knowen both the proper∣ties or nature of the true god, as also the Trinitie of persons in one godhead, and therefore god and eache of the persons take their names from them; and see∣ing those woorkes are both all and chieflie extant in the Church, and are by the Church rightly, and suf∣ficiently vnderstoode: hereof is necessarily concluded, that hee alone who is made knowen in the woorde, and the Church, is the true and naturall god, and that hee is to bee knowen and discerned from Idols by the woorde onely, and by his benefites and reuelations ex∣hibited to the Church; as the sending of the holy ghost, the redemption of mankinde, regeneration, sanctification and glorification; concerning the which Pagans and many other sects know nothing at all.

3 Whence it may appeare, that there is but one god.

* 1.349ALbeit god in the beginning did as certainely declare vnto mankinde that he is but one onely, as what he is: yet the world by the guile and deceit of the Diuel (going about to spoile god of his honour, and to beare and vaunt himselfe for god, and to destroy mankinde for the hatred hee beareth vnto god) and through their owne blindnes & malice reuolting frō gods diuine manifestations, & frō the doctrine of our first fathers, hath in horrible madnesse forged a multitude of gods, yeelding diuine honours partly to creatures, partly to imaginarie gods, and forgetting the true god, or desiring to ioine and couple other gods with him. And whereas there is no greater bond, than whereby the creature is bound to honour his Creator, and therefore no more griuous sinne, than to obscure the glo∣rie due vnto god, or to conuey it ouer to any other: god, that he might meete with this sacrilege, hath often testi∣fied and witnessed in his word, that there is but one god, not manie, That is, that there is but one diuine essence eternal, of infinite power, wisedome, and goodnes, Creator, pre∣seruer, and ruler of all thinges. As Deut. 6.4. Heare O Israel, the Lord our god is Lord onely. And cap. 32.39. Behold now, for I, I am he, and there is no gods with me. Isai. 44.6. I am the first, and I am the last, and without me is there no god. And cap. 45.5. I am the Lord, and there is none other: there is no god besides me. 1. Cor. 8.4. Wee knowe that an Idole is nothing in the world, and that there is no other god but one. Eph. 4.5. One Lord, one faith, one baptisme, one god and father of all, which is aboue all, and in vs all. See also Deut. 4.35. 2. Kings. 22.32. Psalm. 18.32. Isai. 36.5.* 1.350 & 45.21. & 47.8.10. Hose. 13.4. Mat. 2.10. Marc. 12.32. Rom. 3.30. Galat. 3.20. 1. Tim. 2.10. &c.

There are not wanting reasons and arguments also, vnto which the iudgement of reason assenteth and yeel∣deth, that there are no more true gods but one.

1 We are to hold so manie for gods, as haue manifested their diuinitie by certaine and vndoubted testimonies. But there is but one onlie manifested by miracles, prophecies, & other works, which cannot be done but by an omnipotent nature. Isai. 44. Psalm. 86.

Therfore but one is to be held for god, euen he whō the Church adoreth. Obiect. Other gods haue wrought miracles, & vttered prophecies. Ans. 1. Those miracles were no other thā might be done by creatures, not proper to an omnipotent nature. 2. They confirmed some manifest impietie or turpitude, and therefore were not true miracles.

2 His authoritie and Maiestie is greater,* 1.351 who alone raigneth ouer all, and alone gouerneth all thinges, than his, who hath a fel∣low partaker of the rule and gouernement with him, that is, it is a point of the greatest maiestie, to raigne alone: but the Maiestie of god is so great, that no greater can either bee, or bee imagined: Therefore there is but one God. The Maior is prooued. Because hee who is not Lord alone, vnto him greater Maiestie may bee added: but the greatest and highest Maiestie, is that, whereunto nothing can be added. And the Minor is proo∣ued by the perfectnes, omnipotencie, blessednes, and surpassing goodnes of god, & by natural iudgement. Exod. 34.14. Thou shalt bowe downe to none other god. Isai. 42.8. I am the Lord, this is my name, & my glorie wil I not giue to another. 1. Tim. 1.17. Vnto god onelie wise, be honor. Apoc. 4.11. Thou art worthie, O Lord, to re∣ceiue glorie, and honor, & power: for thou hast created all thinges.

3 That which hath greatest perfection, can bee but one,* 1.352 for the whole is greater and perfecter than anie part thereof. Therefore he is perfect, who hath the whole alone: and they imperfect, who haue anie thing diuided and distributed amongst them. Further∣more, the verie euidence of the thing it selfe doth so inforce vs to confesse the greatest perfection of goodnes, wisedome and power to be in god, seeing he is the cause of al, that good is in nature; that nothing is more absurd, than to imagine anie thing to be god which is not most great, and most perfect. Wherefore there is but one only diuine essence, for that the diuinitie beeing dispersed into more gods, would be al and whole in none: and so none of them would bee perfect, & therefore none the true god. And herehence appea∣reth the vanity of that deuise and imagination, whereby it fained that there is but one supreme god: but to this are added, o∣ther minor & demy gods,* 1.353 as subiect and vnder-powers to the high∣est. For seeing it is impious to conceiue of the diuinitie, o∣therwise than as being most great & most perfect, and such wherto nothing may be added, & which is subiect to none; therfore neither that which is distributed into more gods,

neither any thing, which commeth short neuer so little of the greatest perfection and surpassing al mans cogitation, can be the true god, as it is often saide: Lord, who is like vnto thee? Whether therefore the others bee equall, or in∣feriour, yet would there be in none the whole diuinitie. For in him that is supreme or soueraigne, & the rest iointly to∣gether is more of the diuinitie, than in that one supreme onely. Therefore neither in the supreme & soueraign god, should the whole deitie be. And further those inferiour po∣wers can not bee gods, because they are not most perfect, nor supreme.

* 1.3544 God is of infinite goodnes, and the verie chief good. But there ought to be one onelie chief good For if besides that there were ano∣ther chief good also, that should be either greater, or lesser, or equal. If greater, then should it also be god: which were contumelious a∣gainst god: if lesser, it should not be god: if equall, then neither the one nor the other should be god.

* 1.3555 There is but one Omnipotent. God is Omnipotent. Therefore he is but one. The Maior is proued thus. He against whose will any thing may be done, or whom another can hinder from doing that he would, cannot be truely omnipotent: but if there be more, at one & the same time put to be omnipotent, then shall they be a∣ble to do anie thing, though the others bee against it; and one shall necessarilie haue the power to hinder another, and to let his action, and to doe any thing contrarie to the others wil; for otherwise hee should not be able to doe all thinges (for it is proper to him that is omnipotent, that no man be able to resist him) but should haue his power bounded and limited within a certaine compasse. None of them therefore would be indeed omnipotent, but in word onely and by intreatie each of other: and therefore there cannot bee imagined more gods, except omnipotencie be withall taken from them. Ob∣iection. But they may agree all. Wherefore omnipotencie hinde∣reth not, why there shoulde not bee moe omnipotent. Aunswere. Omnipotencie is, not onely not to be hindered, but, not to be able to be hindered.

* 1.3566 It is not lawfull to imagine god to be such a one, as sufficeth not for the wielding and menaging of all things, neither such a one as is superfluous or idle, without manifest impietie and absurditie; seing there is nothing superfluous or idle in god. But if there be put more gods, either each of them will be too weake to rule all, and so

imperfect, and not worthie of the title and name of diuinitie: or one will suffice for the guiding of the whole world, and so the rest shall bee idle, superfluous and needelesse. Wherefore there must needes bee but one god, that hee alone may suffice for all.

7 There can bee but one infinite:* 1.357 for if there were more infi∣nites; none shoulde bee present euerie where, and rule all. Where∣fore there cannot be more, but one onelie god which is infinite.

8 There is but one first cause of al things. God is that first cause.* 1.358 Therefore he is but one. Obiect. Manie are called Gods. Psal. 82.6. I haue said, yee are gods. 1. Cor. 8.5. Manie are, and are called gods in heauen and in earth. Exod. 7.1. Moses is called Pharaos god. Likewise the gods of the heathen. Therefore there is not one god onely. Ans. There is an ambiguity & double signification of this word, God, which sometimes signifieth him, who is by nature god, and hath his being not frō anie thing but from himself and by himselfe, and all other thinges are from him. Such a God is but one onely. Sometimes it betokeneth not the verie Diuine, Eternall, and immense Essence, but a god either so entitled, for some similitude of the Diuine properties, dig∣nitie, and diuine office, and function: Or an imaginarie, and faigned god. Such Gods are manie. First, Iudges, and Magistrates are entitled and called gods, not that they haue the Diuine Essence communicated vnto them, and are by nature GOD; but because they beare a Diuine of∣fice and function, that is, because they are the Depu∣ties and Vicegerents of GOD, by whom, as by his in∣strumentes and seruaunts, hee exerciseth his power and iudgementes here on earth: and therefore dooth fur∣nish and arme them with Wisedome, Fortitude, Po∣wer, Authoritie, and Maiestie, as much as is necessa∣rie and sufficient to bridle the mindes of the multitude, beeing desirous of licenciousnes, and to holde and keepe them in feare and obedience: hee dooth also vouch∣safe them the honour of his name, that the Subiectes may thereby know, that they haue to deale not with men, but with GOD himselfe, (whose Vicegerents they are) whether they obeie their Magistrate, or repine against him. Rom. 13.2 Whosoeuer resisteth the power, resisteth the or∣dinance of God. Secondly, The Angels also are called Gods, both for the excellencie of their nature and giftes, power and

wisedome, as also for the diuine office and function, which God exerciseth by them in this world, in defending the godly and punishing the wicked. Thirdly, The Diuel is called the God of the world, for his great potencie and pow∣er, which hee hath ouer men and other creatures by the iust iudgement of God. 2. Cor. Ephes. 6. Nowe Idols are called Gods by a figuratiue sp••••che of imitation, imita∣ting and following therein the opinion of men who saigne a diuinitie in creatures, feare them, trust in them, and rest on them. Exod. 20.3. Thou shalt haue none other Gods before me. Philip. 3.9. whose God is their bellie.

4 What these words, Essence, Person, & Trinitie, betoken & signifie.

* 1.359ESsence, as it is vsed in this doctrine, for substaunce, is a thing subsisting by it selfe (that, is a thing hauing a proper beeing, not sustained in another) although it bee communicated to moe. That is saide to be communicable or communicated, which is common, or may bee made com∣mon to moe. That is saide to bee incommunicable, which is not in moe, neither can bee affirmed of moe. Mans es∣sence is communicable and common to manie men, but this essence is in generall common, not in particular, and in number: that is, the nature and essence of all men is in generall one, but not one in number: for euerie man hath his Essence di∣stinct from others, neither are all one man, but manie men. But the Essence of God is communicable in particular; be∣cause the selfesame Deitie in number, and that whole and entire is common to the three persons, & is the substance of the three persons: and therefore the three persons are that one God, who created all thinges; not three gods.

A person, is a thing subsisting, indiuiduall, liuing, vnder∣standing, incommunicable, not susteined in another, neither part of another.

Subsisting] By which word is signified, that it is not an accident, cogitation, decree, vanishing sound, or any cre∣ated qualitie, or motion.

Indiuiduall] Not any generall; but a particular one in number, and therefore vndiuidable, and called indiuiduall. Liuing] No inanimat thing, which hath no life, as a stone.

Vnderstanding] A thing which hath sense onely, as are

brute beastes, who are thinges liuing and sensible, but not vnderstanding, and therefore are no persons.

Incommunicable] Not the diuine Essence, which is com∣mon to three: not the substaunce of mans nature or any o∣ther thing created: which is communicated to the thing begotten thereof or thence deriued.

Not susteined in another] Not the human nature of Christ: because this is personallie susteined of the word, that is, so, that it together with the word is the substāce of one Christ, & except it were subsisting in the word, should not at al be.

Neither part of another] Not the soule of man, which as long as it is conteined in the bodie, is part of man.

5 What difference betweene Essence and Person.

IN the Church,* 1.360 by the name of Essence is vnderstood that which God, the etern•••• ••••ther, and Sonne, and holy Ghost, eache of them a••••••n themselues absolutely, and is common to them three, euen the verie eternal and one onely Deitie, or the verie being of God. By the name of Person is signified the manner, after which that beeing or Essence of God is in eache of these three, or the proper and seuerall manners of eache of their beeings. That is, Person, is that, which eache of these three are respectiuely or being compared one to the other: or, is that very being of god considered respectiuely to one and another, and di∣stinct by a proper and peculiar manner of beeing and sub∣sisting from the others. Wherefore in number there is one and the same Being or Essence in God, that is, in each of these three, who are god, but it is after a diuers manner in god. As when we speake of god the father; that being is of it selfe, not from another. The sonne is the father: The Sonne is the same being or Essence, but from the Father: The holie ghost like∣wise is the selfe same diuine being, which the father is and the sonne, but from the father and the sonne. So the wise∣dome, power, iustice, goodnes, bountifulnes, mercie, &c. of these three are the verie diuine being or essence, which is in number one and the same in these three. But to be of himselfe, or from another; likewise to be from one, or from two: (that is, to haue that one Essence of himselfe, or to haue it communicated from an other, either from one or from two) is the manners of being which are three, to wit, The eternal father, and the sonne, and the

spirite of them both. And this is it, that Iustine Martyr saith: There is one existence or essence of the three, which is from none but of it selfe: because it is but one: but the manners of the existence are three. Wherefore as concerning existence, Being, or es∣sence it selfe, the three persons are of themselues: as con∣cerning the maner of existing or beeing, the father is none but of himselfe: The sonne of the father; the holie Ghost, from both: The sonne begotten, the holy Ghost procee∣ding.

The summe of the difference between the Essence and person is: the essence is absolute and communicable; the per∣son respectiue and incommunicable. This may bee made more manifest by exemplifiyng in a man. It is one thing, to bee a man, an other thing to bee a Father, or a Sonne; and yet one and the same, is both a man and a Father: but hee is a man absolutely, or in himselfe, or according to his owne nature; he is a father to another, or in respect of another, namely of his sonne. Semblablie, it is one thing, to be God, another thing to be the father, or son, or holy ghost, and yet one and the same is both God, and father; god in respect of himselfe, or his own nature; father in respect of the sonne. Again, the essence of a man who beget∣teth another is communicated to him who is begot: but the person, or indiuidual, is not communicated. For the begetter bringeth forth not himselfe, but another distinct from himselfe, the same essence notwithstanding being communicated vnto him. And no relatiue is his correlatiue, or any part thereof. Therefore the sonne is not the father, nor the father the sonne, although both bee true man. So in like sort, the eternall Father hath by eternall generating communi∣cated to the Sonne his Essence, but not his Person, that is, hee begot not the Father, but the Sonne, neither is the Father the Sonne, or the Sonne the Father; albeit each is true God.* 1.361

Now although this be like in God and man, that both doe communicate to an other not his Person, but his Es∣sence: yet is there an exceeding dissimilitude in the maner, where∣by the diuine Essence being infinite, and the humane being crea∣ted and finite is communicated to another: Which dissimilitude is diligently to be obserued. For first, in men, in the father &

the Sonne, the Essence is as distinct as the Persons themselues. The father and the Sonne are not onely two persons, but also two men distinct in essences: So that the fa∣ther is not that man, which is the sonne. But in God the persons are so distinct, that yet the essence remaineth common, one and the same, and therefore there are not three Gods, but the Sonne is the same God in num∣ber, which is the Father and the Sonne. Secondlie, In persons created, hee that begetteth and generateth doth not com∣municate his whole essence to him that is begotten: (For then hee should cease to be a man,) but only a part, which being alotted and seuered out of the essence of him that begetteth, is conueied or de∣riued into him that is begotten, and is made the essence of ano∣ther indiuiduall or person, distinct from the essence of the indiui∣duall who begetteth. But in vncreated persons he that begetteth or inspireth, communicateth his whole essence to him that is begotten or proceedeth, or is inspired: yet so, that he who com∣municateth doth reteine the same, and that whole. The reason of both differences is, that the essence of man, as also of other creatures, is finite and diuisible, the essence of God infinite and indiuisible: and therefore the Deity may, beeing the same and whole or entire, bee together both communi∣cated and reteined. Wherefore the eternall Father, and Sonne, and holy Ghost are that one true GOD: and yet the Father is not the Sonne, or the holy Ghost, nei∣ther is the holy Ghost the Sonne; that is, they are one God, not three Gods, but three persons, subsisting in one God.

By the name of Trinity, are vnderstoode the three ma∣ners of beeing in God, that is, three not essences, but per∣sons of the same diuine Essence. Now Trinity and triplicitie, as also Trinal and triple differ. That is said to be Triple, which is compounded of three essences, or is distinct by three essences. Trinall is that, which in essence is but one and most simple, but hath three manners of beeing. God there∣fore is not Triple; because there are not mo essences: but Trinall, because he beeing one according to his essence, is three according to his persons.

This difference of essence and person is to be obserued and held. 1 Least the vnitie of the true God be distracted. 2 Least

the distinction of the persons be taken awaie. 3. Least another thing be vnderstoode by the name of person, than the truth of gods woorde declareth. For person in this place doth not signifie only a relation or office, as the Latines are wont to speak, Princi∣pis personam tueri, to defend the person of the Prince, as of olde, Sabellius falsely taught: muchlesse doth it signifie the coun∣tenance, or visible shape (as in these daies Seruetus sported and trifled with the word, person) representing the forme, or gesture of another; such as is the person of a stage plaier: but it signifieth a thing subsistent, truely distinct frō others, vnto whom it hath a relation & respect, by an incommu∣nicable property: that is, it signifieth that which begetteth, or which is begotten, or which proceedeth; not the of∣fice, or dignity, or degree of him that begetteth, or is begot∣ten, or proceedeth. Furthermore, the persons are not anie thing separated from the essence, but each of them are the verie selfesame whole essence of the Diuinitie. But the difference is in this, that the persons are each distinct from the other, but the essence is common to them three. And, that the person is no other thing subsisting, or other substaunce, than the essence, may be vnderstoode in some sort, by the example of a man. One and the same man, or one and the same substaunce, is a father and a man, or a sonne and a man: and yet the manhoode, or, to be a man, is one thing; the fatherhoode, or, to bee a father, another: but there is not one subsistent which is the father, and another subsi∣stent which is a man, but one and the same subsistent is both, because both manhoode and fatherhoode is in him: manhood absolutely, fatherhood respectiuely as in regard of his Sonne.

Of the worde essence also it is furder to be noted, that God or the Deitie or diuine essence is not in respect of the persons, the same which the matter in respect of the effect: because God is vnchaungeable, neither is compounded of matter and forme. Therefore we cannot say wel: Three persons are, or, consist of one essence: Neither is it as the whole in respect of the parts: because God is indiuisible. Wherefore it is not well saide, that the person is a part of the essence, or the essence consisteth of three persons: for euery person is the whole diuine essence, one and the same. Neither is it as the

general to the speciall, because the persons are not specials, but indiuiduals. Neither is it simplie as the special to the indiui∣duals, because the diuine essence it selfe is indiuiduall, or one in number: and the persons are not another, or a di∣uerse, or a separated thing from the essence, but euery per∣son is that essence. Therefore it is well said, God or the Di∣uine essence, is the father, is the sonne is the holy ghost: Likewise, The three persons are one God, or in one God: Againe, they are one and the same essence, nature, diuinity, wisedome, &c. They are of one or the same essence, nature, diuinitie, &c. Yet it cannot bee saide well, they are of one God. Wherefore the diuine essence is in respect of the persons, as a thing after a rare and sin∣gular maner communicated, in respect of those things, vnto which it is common. For neither is there the like example of com∣munity in any created things. For a generall is a certain thing common to manie specials, & a general and special to manie indi∣uiduals: but yet so, that they are affirmed of those manie plurallie, not singularlie: as, that the father, and the sonne, or this father and sonne are two liuing creatures, two men. But wee maie not speake after this sort of God and the diuine persons, as to saie, the father and the sonne are two Gods, two spirites, two omnipotentes, &c. Because there is but one GOD, one spirite, one omnipotent, &c. Wherefore that affirmation, the father is God, the Son is God, the holy Ghost is God, is a true affirmation affirming that which is more common of a thing which is more re∣strict: that is, affirming the essence of the indiuidual; which hath in some sort an analogy and proportion on∣ly with the speciall affirmed of his indiuiduall, but is not at al the same, nor of the same kind.

6 Whether these names are to be vsed in the Church.

THese names are to be vsed and reteined in the church. Obiection. But these names, namely Essence, person, and Tri∣nitie, are not in the Scripture; therefore they ought not to be vsed and reteined in the Church. Answere. These names which are not in the Scripture, neither the words themselues, nor the sense of them, are not to be vsed: but both the names them selues of essence and person are found in the Scripture, and the thing also or the doctrine it selfe concerning them. The name Essence is expressed by the name of Iehoua, which is frequent in the Scripture. Likewise by the name of Beeing,

which often also offereth it selfe in the Scripture. Exod. 3.14. I am that I am. Reuel. 1.8. Which is, and which was, and which is to come. The woorde Person, is expressed by the greeke woord 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Heb. 13. which woord is there in∣terpreted, Person: The ingraued forme of his person. The name of Trinitie, is signified, 1. Iohn. 5.7. There are three which beare recorde in heauen, the father, the woorde, and the holie ghost, and these three are one. And this for the names themselues. Now for the thing. As often as is mentioned one Iehoua, so often is mentioned one essence. As often as the Father, the Sonne, and the holie ghost is called Iehoua, so often the three persons of the Diuinitie are expressed; that is, three subsisting, three vnderstanding, &c. And this aunswere yeeldeth the first cause, why these woordes ought to bee reteined in the Church: because namelie they are extant in the holie Scripture, either in woordes or in sense and meaning.

The Second cause is, because they are fit to expound the phrase and speech of the Scripture vnto the vnlearned. And furder if no woordes were to bee vsed, but such as are extant in the Scriptures, all interpretation shoulde bee taken away. For interpretation requireth, that the words of Scripture bee expounded to the vnlearned by such words, as being more vsual in other languages or matters & doctrines, are more easie for them to vnderstand, & pa∣ueth and maketh plaine away vnto them for the vnder∣standing of the speech and phrase of Scripture.

The third cause is, that the sleights and sophismes of here∣tiques, which for the most part they goe about to cloake and couer with the woords of holie Scripture, are more easily espied and taken heede of, if the same things bee expounded in diuerse woordes, and those especiallie short, perspicuous, and signi∣ficant. So the sectaries and followers of Seruetus do con∣fesse, that the Father, the Sonne, and the holy ghost, are one God, but not one in essence, but by propagation, that is, that they are not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the same in substance, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, like in substance. Likewise they graunt the Sonne to be true God, but they deny him to bee the same in sub∣stance with his father. But therefore is it that heretiques will none of the Churches phrase & speech, because they

dislike the thing it selfe. For if there were a consent & an according in the thinges, we shoulde easily come to an a∣greement about the woordes.

7 How many persons there be of the Diuinity or God-head.

IN one diuine essence are subsisting three persons,* 1.362 and those truely distinct one from another by their properties; namely the Father, the Sonne, and the holy Ghost; each of which three persons notwithstanding are one and the same God, eternal, infinit, & most perfect in himselfe. And these persons are consubstantiall and coeternal, without any confound∣ing of their properties and respects, as also without anie disparagement, or inequalitie betweene them.

And that there are three persons, each of which are that one true God, creatour of all thinges, is prooued, first, by testimonies of Scripture, which are taken partly out of the olde Testament, and partly out of the newe. The old Testament yeeldeth vs many testimonies. Gen. 1.2. The spirite of God mooued vpon the waters: Then God said, let there be light. Exod. 3.2. The Lorde is saide to haue appeared vnto Moses in a flame of fire, out of the middest of a bushe. Steuen, Acts. 7.30. calleth him the Angell of the Lorde, which is Christ the Sonne of God, euen that Angell of the great counsaill. Isay. 61.1. The spirite of the Lorde God is vpon me: therefore hath he annointed mee, he that sent me to preach good tidinges vnto the poore, to binde vp the broken hearted. Heere the spirite is discerned both from him that annoin∣teth, and from him that is annointed. Hee is discerned also by his giftes, because he saith, Vpon me, that is, dwel∣ling in me, sanctifieng me. Therefore these be three di∣uerse persons subsisting. But yet there are both mo, and more cleare testimonies in the newe Testament. Mat. 28.19. Teach all nations, baptising them in the name of the father, and the Sonne, and the holy Ghost. Iohn. 14.26. The comforter which is the holy Ghost, whom the father will send in my name. Ioh. 15.26. When the Comforter shal come, whom I wil send vnto you from the Father, euen the spirite of trueth, which proceedeth of the Father. 2. Cor. 13.13. The grace of our Lord Iesus Christ,

and the loue of God, and the communion of the holie Ghost be with you al. In this saying of the Apostle inuocation is ioyned with an application & distinction of the 3 persons. By grace he meaneth the benefites of Christ: by Loue, the accepta∣tion, whereby GOD, for his Sonnes sake, doth receiue vs into fauor: by the communion of the holie ghost, his gifts which are common vnto the godly. 1. Iohn. 5.7. There are three in heauen which beare record Tit. 3 5 God saued vs by the washing of the new birth, and the renewing of the holie ghost, which he shed on vs aboundantlie through Iesus Christ our Sauiour. Heere hee maketh three authors of our saluation. Ephes. 2.18. Through him we haue an entrance vnto the father by one spirite. Gal. 4.6. God hath sent forth the spirit of his sonne into your harts. There∣fore it is one spirit, which the father & the Sonne sendeth. Secondly, The same is proued by those places of Scripture, which giue vnto these three, the Father, the Sonne and the holie Ghost, the name of Iehoua and true God. In like manner those places wherein those thinges which are spoken of Iehoua in the old Testament, are in the newe referred expressely and most plainly to the Sonne and the holy Ghost. Thirdlie, those places which attribute the same whole diuine essence to the three; and shew that the Sonne is the proper Sonne of the father, most truly begotten of him: and that the holy ghost is the spirit of the father and the Sonne, and that so proper and peculiar as that he is, and proceedeth of God, which is the father and the sonne. The sonne therefore and the ho∣lie Ghost haue the same, and that whole essence of the Deity, which the Father hath: The Sonne hath it com∣municated of the father by beeing borne of him, and the holy Ghost of the father and the sonne, by proceeding from them. Fourthly, those places, which giue vnto the three the same attributes or properties and perfections of the diuine na∣ture: namely, eternity, immensity, omnipotency, &c. Fiftly, those places, which attribute to the three the same effects or works proper vnto the Deitie, namely, creation, preseruation, and gouernment of the world, as also miracles, and the saluati∣on of the Church. Sixtlie, those places, which yeeld to the three equall honour and worshippe, and such as agreeth to the true god alone. By this consent therefore of the olde and newe Testament it is confirmed, that one GOD is three

persons truely distinct, and those three persons are one God.

By this also we vnderstand, that it is truly said, that the father is other from the sonne and the holie ghost, and the holie Ghost other from both: but not truly, that the father is another thing from the sonne, the sonne another thing, and the holy ghost another thing. For to be another thing, betokeneth a diuersitie of essence; to be other, a diuerse manner of existing, or a di∣stinction of person. Nowe the three distinct persons haue not a diuerse Deity, but one and the same in num∣ber.

8 How the three persons of the godhead are distinguished.

THese persons are distinguished two waies:* 1.363 by their in∣ward woorkes: and by their outward woorkes. Their inwarde works are those which the persons haue and exercise one towardes another. By these then they are distinguished, in that the fa∣ther is and existeth of himselfe, not from another. Hee begot the Sonne, & inspired the holy Ghost, by communicating his essence vnto them after an vnspeakable manner. The sonne hath his beeing from the father, beggotten of him from euerlasting, that is, he hath the same essence with the father, but com∣municated vnto him from the father. The holie ghost procee∣deth from euerlasting from the father and the Sonne, that is, hath the same essence, but communicated vnto him from the father and the Sonne. Obiection. That which is not vnder∣stoode cannot be discerned or distinguished: the manner of the be∣getting and generating of the Sonne, and of the proceeding of the holie ghost is not vnderstoode. Therefore they cannot bee discerned or distinguished. Aunswere. Those things cannot be discer∣ned, which are not at all vnderstoode, neither in respect of the proper causes thereof, nor in respect of the effects. But that the son is begotten of the father, and the holy ghost proceedeth from the father and the sonne, we know out of the holy Scriptures. We vnderstand also in some sort, what this is, namely, the sonne to be begotten of the father: For to bee borne or to be begotten, is to be produced out of his essence who be∣getteth to haue his essence communicated vnto him of him who be∣getteth. Albeit the maner, whereby the eternal father com∣municated his essence, the same whole and entire vnto his

son, we conceiue not. The like also is to be vnderstood con∣cerning the proceeding of the holy ghost.

Here is to be obserued also, that it is truly said, The son is begotten: The holie ghost proceedeth. Likewise, The diuine per∣son is produced, begotten, proceedeth of the essence of the father, or of the father and the son. But not truly: The diuine essence is pro∣dured, or begotten, or proceedeth. Yet truly it is said, The diuine essence is giuen, communicated to another, receiued of another. The reason hereof is, for that to bee giuen, communicated, re∣ceiued,* 1.364 stretcheth further than to bee produced, begotten, or to proceede. For not whatsoeuer is giuen, communicated, recei∣ued, is also begotten. Further, that is said to bee begotten, not which is communicated to the thing begotten, but that, vnto which the substaunce of him that begetteth is communicated: So the essence of GOD the father, is not begotten, or produ∣ced from another, and yet the selfe same essence of it selfe subsisting, is giuen and communicated to the Sonne and the holy Ghost, and receiued of the Sonne and the holy GHOST. Iohn 5.26. The father likewise hath giuen to the Sonne to haue life in himselfe. Neither dooth it followe: The person is begotten: therefore the Essence is be∣gotten. For that which is affirmed truely of a thing re∣spectiue, is not necessarily to bee affirmed of a thing ab∣solute in his owne nature. For although euerie father hath a Sonne: yet not euerie thing, of which it maie bee truely affirmed, that it is a father, maie bee said to haue a Sonne. Albeit then the person of the Sonne is begotten: yet whatsoeuer is the Sonne is not begot∣ten.

* 1.365Another difference of the persons is, in the order of their outwarde actions, which they exercise towardes the creatures, in them, and by them. The Father woorcketh, createth, sanctifieth of himselfe, by the Sonne and the holie Ghost. Hee sendeth them, and is not sent. The Sonne woor∣keth from the Father by the holie Ghost: hee is sent of the Father: hee sendeth the holy Ghost: The holie Ghost woor∣keth and is sent from both. His working is said to bee from a∣nother, who woorketh anothers will and pleasure going before, his owne accompanieng and following it, not in time, but in the order of woorking. The persons therefore differ

not in the woorkes themselues, but in the manner onelie and order of working. The work is not distinct: the manner of working is distinct. The father is called the first person, because the Deity is communicated vnto him from none. The Sonne, the second person: because the Deity is communicated vn∣to him from the Father. The holie Ghost, the third: because the essence of the father and the son is communicated vn∣to him from the father and the son. Now the first and last are here said, not as in degree, or dignity, or time, but onely in order of existing and working.

This eight question together with the former shall be more at large explicated in the Articles of the sonne and the holy Ghost.

9 Wherefore this doctrine is to be held and maintained in the Church.

THis doctrine of the Trinity is to be learned and held in the Church. 1. In respect of the glorie of God,* 1.366 that God maie be discerned and distinguished from Idoles. For God will not bee matched with Idols: but will haue himselfe to bee woorshipped, and celebrated, and therefore knowen and agnised for such a one, as he hath declared himselfe to bee. 2. In regard of our owne saluation and comfort. No man is saued, who knoweth not the father; and the father is not knowen without the sonne. 1. Iohn. 2.23. Whosoeuer de∣nieth the sonne, the same hath not the father. Againe, no man is freed and saued from sinne and death, without belee∣uing the Mediatour Christ. But no man reposeth trust and confidence in the sonne, when as yet he is not knowen vnto him. Therefore we must first know the sonne, and then for the son we must know the father, that we may be∣leeue in him. Likewise no man is sanctified and saued by the holy Ghost who knoweth not the holy Ghost. For he who receiueth not the holy Ghost is not saued. But no man receiueth him, whom hee knoweth not. Therefore who knoweth him not is not saued. That no mā receiueth him, whom he knoweth not, is proued by those words of Christ. Iohn 14.17. The spirite of truth the world cannot receiue, because it seeth him not, neither knoweth him. Ioh. 3.5. Except a man bee borne againe of water and the spirit, he cannot enter into the king∣dome of heauen.

Hence it manifestly appeareth, that they which wil be sa∣ued must necessarily know the father, the sonne, and the holy ghost. And they must knowe, that the sonne and the holy ghost are distinct from the father, but yet cōsubstantial with the father, & equal in perfections, honor, worship, & therefore the same true God which is the father. For except God be known of vs to be such, as he hath declared himselfe to be; he doth not communicate himselfe to vs, neither may wee looke or hope for euerlasting life from him. And what he hath shewed himselfe to be, wee haue heard, namely, that he is the eternall Father, coeternall Sonne, and coeternall holie Ghost.

But among al points there is none more sharply oppug∣ned by the aduersaries of the truth, than this doctrine of the three persons in one godhead, especially since the son of god was manifested in the flesh. It is not harde to espie the causes of this strife, for that indeede no part of Doctrine is more vnknowen and vnsearchable to mans reason: as also for that the diuell in hatred of God and men attempteth with horrible fury to darken and extinguish the glory of the Sonne of God incar∣nate.

* 1.3671 Obiection. One Essence is not three persons: Iehoua is one essence. Therefore he is not three persons. Answere. One finite essence, is not three persons: But God is infinite. Obiection 2. That which hath a beginning is not eternall. But the sonne and the holy Ghost haue a beginning: Therefore they are not eternall. Aunswere. That which hath a beginning of essence and time is not eternal: But the sonne and the holy ghost haue onely a beginning of person, or order, or maner of beeing: and so the Scripture teacheth, Christ both to bee Iehoua, and to haue a beginning, namelie as touching his manner of being. He gaue vnto the sonne to haue life in himselfe. Obie∣ction. 3. Our vnity with God is a consent. But the vnity of the son with the father is like to ours. Therefore it is the vnitie, not of essence, but of consent, which the sonne hath with the father. An∣swere. The conclusion of this reason hath more in it, than was in the former propositions. For the conclusion is ge∣neral of al kind of vnitie, whereas the Minor was particu∣lar of the vnity of consent. For there is another vnitie of the Sonne with the Father, namelie of essence. Obiect. 4. In

whome the whole Deitie is, besides him there it no other, in whome the whole Deitie is. But the whole Deity is in the father. Therefore not in another. Aunswere. The Maior is false: because the same Deity which is in the Father is whole also in the Sonne, and whole in the holy Ghost. Obie∣ction. 5. The diuine essence is not begotten: But the Sonne is begotten. Therefore he is not the diuine Essence. Answer. Where al be particulars nothing can be concluded. And the first proposition or Maior cannot bee expounded vniuersal∣lie: For it is false, That whatsoeuer is the diuine Essence is not begotten. Obiection. 6. Where are distinct operations, at leastwise internall, there also are distinct essences. But the inter∣nal operations of the father, and the sonne, and the holy Ghost are distinct. Therefore also their essences are distinct. Answere. The Maior is true of finit persons, but not of infinite. Obiect. 7. The diuine Essence is incarnate. The three persons are the di∣uine Essence. Therefore the three persons are incarnate. Aun∣swere. Here also are meere particulars, whereof nothing can be concluded. For the Maior speaketh not of the Diuine Essence generally, but particularly as it is the Sonne. Obiection. 8. The Sonne is Mediatour vnto Iehoua. But the Sonne is Iehoua. Therefore hee is Mediatour to himselfe. Aunswere. Here also are meere particulars, and therefore nothing concluded. For not all that is Iehoua, is Mediator. Obiect. 9. Christ hath a head aboue him: There∣fore hee is inferiour to GOD, and by a consequent hee is not of one and the same essence with GOD. Aunswere. Hee hath indeede a Head, but that first, in respect of his Media∣tourshippe, secondly in respect of his manhoode. Obie∣ction. 10. This is (saith Christ) life euerlasting, that they do know thee to bee the onelie verie God. Therefore the Sonne and the holie Ghost are not true God. Aunswere. In this place is oppo∣sed, not the father to the son and the holy ghost, but God to Idoles and creatures. Moreouer the particle, onelie, dooth not belong to the subiect, thee, but to the predicate God, which the greeke Article sheweth. Obiection. 11. Ieho∣ua is the Trinity. The father is Iehoua. Therefore he is the trinity. Aunswere. Iehoua is not taken for the same, but varieth in this Syllogisme. For Iehoua in the Maior is meant of all three persons, in the Minor of one only. Reply. The father

is Iehoua, one in number: Therefore the father is the Trinitie. Heere those diuerse manners of beeing are of no force. Aun∣swere. He is one in number of essence, not of persons. Ob∣iection. 12. Where are three & one, there are four. But in god are three & one, namelie three persons, and one essence. Therfore there are four in God. Aunswere. Where there are three and one reallie distinct, there are foure. But in God the persons are not really distinct from the essence: for the three per∣sons of the Diuinity are one and the same essence: Ob∣iection 13. The same works are atributed to the Father, and the Sonne, and the holy Ghost, in the Scripture. Aunswere. This hindereth not the distinction of persons. For mo persons may concurre to one action, the distinct order of woor∣king beeing obserued. Obiection. 14. Christ saith, Iohn. 14. He that seeth me, seeth the father. Aunswere. Christ meaneth not hereby, that he is the father, but that he sheweth and resembleth the person, wisedome, omnipotency, goodnes and wil of the father in his doctrine and woorkes: as it is saide: The Sonne, which is in the bosome of the father, hee hath shewed. Againe, Who is the inuisible image of GOD. And as himselfe addeth here, The father in mee, and I in the fa∣ther. Obiection 15. The wisedome and power of the father are not distinct persons from the father, but are the father him∣selfe, as also mercie, goodnesse, chastitie, trueth and other proper∣ties of God. But the Sonne and the holie Ghost are the wisedome and power of GOD: Therefore they are not persons distinct from the father, but the father himselfe wise and powerful. Aunswere. There is an ambiguity in the woordes, wisedome and power, which in the Maior signifie the wisedome and power, whereby not only the father, but the Sonne also and holy Ghost is wise and forcible or effectuall, that is, the common nature or essence of the father, and the Sonne, and the holy Ghost. But in the Minor they signi∣fie the persons of the Sonne and the holy Ghost, the Son beeing called the wisedome, and the holy Ghost the power of GOD, because by them the Deitie sheweth foorth, and declareth the wisedome and power there∣of.

OF CREATION.

NEXT vnto the Doctrine concerning God, the Doctrine of the woorkes of GOD is most fitly placed: as we see to be done al∣so in the Creede. The woorks of God are of two sortes. Generall and Speciall. The gene∣ral are diuided into the works 1. Of crea∣tion, (the works whereof are read in Ge∣nesis to haue bin accomplished in 6. daies, & are by daily in∣crease furthered and multiplied in the world) 2. Of preserua∣tion, (whereby God still susteineth the heauens and earth, and the things, that in them are, that they fal not to ruine and decay) 3. Of administration, whereby through his im∣mense and great wisdome he administreth and gouerneth all things. These two latter are comprehended vnder the name of his prouidence. And therefore next vnto creati∣on is annexed the place concerning Gods prouidence. The Special woorkes of GOD, are those which are wrought in the Church and company of his elect and chosen, to iustifie, sanctifie, and glorifie them, and are either works of Reparation or restoring (whereby hee repaireth al things which for the sinne of man are subiect to corruption) or of perfection and accomplishment, whereby hee bringeth all things to their certaine appointed end.

The principall questions of creati∣on are these,

• 1 Whether the world were created of God.
• 2 How it was created.
• 3 For what cause it was created.

1 WHETHER THE WORLD WERE CREATED OF GOD.

THE name of the world is diuerslie vsed in the Scripture. 1. It signifieth the vniuersal frame of all thinges, namelie, Heauen and Earth, and al thinges which are them, visible and inuisible, besides God himselfe. 2. Woorldlie con∣cupiscences. 3. All mankind. 4. The wicked or those that are not regenerate in the world. 5. The elect. Here we consider it in the first sense.

To create signifieth, 1 to ordaine or constitute; as the latines vsed it, creare Consulem, to create a Consul. 2 To make something of nothing, without any motion, with a becke or woorde only. So is it taken in this place. 3 The continuating of creati∣on: or creation continued: Which is the prouidence of God.

That the worlde hath not beene from euerlasting, but had, when it seemed best to the creatour, according to his eternal counsel and wil, a beginning once, and was crea∣ted of that only true God, who hath manifested himselfe in the Church, that he is the eternal Father, and Sonne, and Holy Ghost, we know: First by testimonies of holy scrip∣ture, as by the whole historie of the creation set downe by Moses. Likewise out of other testimonies of Scripture verie many. Psalm, 33 6.9. By the woorde of the Lorde were the heauens made, and all the host of them by the breath of his mouth.* 1.368 He spake and it was doone, he commaunded and it stood, or was created. There are other places also in the Psalmes, where more largely and amply the wonderfull woorkes of God, and the principall partes of the woorlde created by God are proposed to be considered of vs, that through the consideration thereof wee may learne to put our trust and confidence in God. For to this purpose did the Lord himselfe propose vnto Iob his marueilous and incom∣prehensible woorkes conspicuous in heauen,* 1.369 and earth; & other thinges also created by him, to declare his iustice, power, and prouidence.

* 1.370Furdermore, besides testimonies of Scripture almost innumerable, it is confirmed also by firme and true rea∣sons, that the world was created of God. First, The auto∣ritie of God himselfe auouching the same in his word. Secondly, The originals and beginnings of nations and peoples shew it, which could not be faigned of Moses, whenas some remē∣brance and memoriall of them was then extant amongst manie: which yet in processe of time perished. Thirdly, The noueltie and latenesse of all other histories compared with the antiquity & ancientnesse of the sacred storie. Fourthly, The age of men decreasing; which sheweth that there was greater strength in nature at the first, and that not without some first cause it hath decreased hitherto. Fiftly, The certaine

course & race af times, euē from the beginning of the world, vnto the exhibiting of the Messias. Vnto Testimonies of scripture come also argumentes drawen out of nature it selfe. First, The order of things instituted in nature, which must needes haue beene produced and framed by some intelligent minde, farre superiour to all thinges. Secondly, The excellencie of the mind of men, and Angels. These intelligent mindes haue a beginning: therefore they haue it from some intelligent cause. Thirdly, The principles or generall rules, and naturall notions ingenerated in our minds. Fourthly, The tremblings of conscience in the wicked. Fifthly, The con∣stitution and founding of common weales. Sixtly, The endes of all thinges profitablie and wiselie ordeined. Therefore by some cause vnderstanding & ordaining them. Seuenthly, The verie order of causes and effectes, which cannot bee carried backward or forward infinitly: for then neuer should the end be come vnto, or the effect produced. Lastly those other arguments and reasons also, which proue that there is a God, prooue in like manner that the worlde was created of God.

And although out of Philosophie, or those generall principles, which are naturallie knowen, it cannot bee knowen or shewed, Whether the woorlde was created from euerlasting, or in time: and also, Whether it was to haue beene created, or no: Likewise Whether it shal endure for euer or no: and whether it shall remaine the same, or is to bee chaunged: (for these thinges depend onely vpon the will of God, which is onely declared to the Church in his worde:) yet notwithstanding it may bee knowen by the light of nature; sithence the woorlde was, that it was by God alone produced out of nothing. For euen the sounder philosophers are enforced to acknowledge, that GOD is the cause efficient, or maker of all other thinges which are: Therefore hee was the maker both of the first matter of all thinges, and of those cele∣stiall and heauenlie spirites, and of the soule of man. But these thinges are not produced by GOD out of any matter; Therefore out of nothing. Wherefore, whatsoeuer argumentes are brought of Philosophers a∣gainst the creation of the woorlde, it is easie to per∣ceiue

that those were not framed out of true philosophie, but by the imaginations of men; if the order of the gene∣ration and mutation of things instituted in nature, which was created of God, bee discerned from creation.

* 1.3711 Obiection. God, say the Philosophers, could not bee from euerlasting idle. But the world not beeing created, he should haue beene idle. Therefore the worlde is eternall. Aunswere. First, the Maior is false; If it be all one with them, to bee idle, and not to administer and rule the worlde. For GOD created the worlde most freely, which beeing not created, hee should neuerthelesse haue beene no lesse perfect, than he is, now whē it is created: as who for euer is most perfect of himselfe and in himselfe. Secondly, the Minor is also false, If they meane by idle, him who doth nothing at all. For God be∣fore the creation of the woorlde did contemplate and be∣holde from euerlasting his own wisedome; hee begot the Son; from him flowed the holy Ghost: he chose vs to euer∣lasting life; hee decreed to produce & create the worlde in time. Thirdly, It is impietie to rush and breake in into the secrets of god, who hath prouided and prepared hel for curious see∣kers or searchers, what God did before the creation of things.

* 1.3722 Ob. They collect arguments also, whereby to prooue, that this motion or mutation of things which nowe is, hath beene from euerlasting. Whatsoeuer can any way be mooued or changed, say they, that either hauing bin such from euerlasting, hath ad∣mitted no change or motion, which were absurd, & is also denied of vs: or hath beene made such by some generation & motion. But there is no motion or change, except there bee some thing before, which can be mooued and changed. Wherefore no motion of anie thing can be brought, which some other motion hath not gone be∣fore; and so there shall bee no beginning of changes & mutations. But there is an vntrueth, & an vnsufficient enumeration in the Maior, for that they imagining that thinges coulde neuer be produced out of other but by generation, take a∣way from god the power of creating what he wil, euen out of no matter preexistent or being before. Wherefore our aunswere is, that Motion goeth before a mooueable thing which is generated, but not which is created.

* 1.3733 Obiect. All motion, before which was quietnesse or a cea∣sing of mutation, hath another motion going before it, where∣by

is remooued the cause of that quietnesse, or let of mutation. But they say that according to our assertion there is put a quietnes be∣fore the first motion that euer was in the nature of things. There∣fore there must bee some motion or mutation, whereby the cause of that quietnes was taken away: & so there shall bee no mutation which may be said to be the first. Auns. The maior is true of the mutation & entercourse of things now begunne after the creation, but not of the first orignal of these mutations, & changes, which we now see in the world. For the let & stay of them was then the will of God only; which is not taken away, but being the same, & standing immoueable from e∣uerlasting to euerlasting, beginneth & effecteth the begin∣nings & ends, & mutations, or motions of things, and also quietnesse or cessation, & a continuance in the same state, most freely, & without any mutation or change of himself. Seing then this his diuine wil alone beginneth the motion & mutation of things without second causes, as hee did in the creation of the worlde; it was not onely not necessary, but not so much as possible, by reason of the eternitie and immutability of the diuine wil, that there should be any o∣ther mutatiō before that original & beginning of the mo∣tions & mutations of nature. For god wil from euerlasting to euerlasting, that al should then begin, haue their moue∣ing, mutation, & beeing, when this beginning was made. There is therefore an ambiguity in the word, quietnes. For we grant the Maior, as concerning that quietnesse, which signifieth a priuation in the subiect; that is taken away by motion: But the maior is false if it meane such a quietnesse as is an absolute denial of the being of motion. This is ta∣kē away, not by motion, but by the wil of god, which alone, without second causes & any motion, beginneth motion.

4 Ob. If time be eternal, then motion also is eternal: for time is the measure of motion,* 1.374 wherby we iudge how long or short al motiō is. But time is eternal; because euery instant or point of time is the end of that time which went before, & the beginning of that which followeth. Therefore also motion is from euerlasting. Auns. The appellation of time heere is ambiguous or doubtfull, and therefore causeth a double aunswere. For if time bee ta∣ken onelie for the measure of some motion, the Maior is true, but if it be takē for the during of any thing, the Maior is false: as it

is manifest in the during of quietnesse, which during also is time. So also eternity is time without any mutation of the thing which is eternall. So the Minor also is true as concerning duration; but as concerning the mea∣suring of motion, it is false. Neither is it furthered by the argument which is adioined concerning an instant. For the first instant or moment wherein any motion beginneth, may bee also without any precedent moti∣on (for otherwise wee shoulde bee faine to say that all, euen the shortest motions of all thinges, were from euerlasting.) And that instant is onely the beginning, or first point, or indiuisible moment, wherein time, by the will of God, beganne to flowe or multiply; but it is not the end of any time forepast. So the first point in a line hath only line after it, not also before it: that is, it is the be∣ginning of the line, not also the end.

* 1.3755 Obiection. Whatsoeuer hath a beginning hath also an ending. The celestiall bodies haue no ending. Therefore they had no beginning. Aunswere. The Maior is to bee distingui∣shed. Whatsoeuer hath a beginning naturally, by motion or alteration of a preexistent subiect, hath an ending also and is corrupted, to witte, naturally, by motion. The ce∣lestial bodies are not corrupted, that is, naturally; for they haue not a matter which is capeable of another forme. Therefore they had no beginning, that is by naturall motion. For, by order of nature, corruption followeth the generation of one thing out of another. Nowe al∣though heauen is not corrupted naturally; yet is it corruptible by the absolute power of GOD woorking without anie motion. For the omnipotencie of the Crea∣tour is able most freely either to preserue in the same state, or to chaunge, or to bring to nothing as well those things which he formeth out of other things, as which hee produceth out of nothing.

6 Obiection. God is eternal. Heauen is the pallace and seat of god. Therefore heauen is eternal. Answere. It doth not follow. For first there are foure termes in this Syllogisme. For God is one thing, and the pallace and seat of god another thing, which is not god. In like maner the body is the seat of the soule. But it followeth not hereof, that the body is a spirituall, intelli∣gent,

immortall essence, because the soule is. Secondly, heauen is the seat of God, not properly, nor necessarily: because God, as being an infinite essence, is in al thinges, and with∣out althings.* 1.376 And Aristotle himselfe witnesseth that hee is without heauen. Therefore hee can bee, though heauen bee not; neither needeth he this Tabernacle. But hee is saide to dwell in heauen, though hee fill all thinges with his es∣sence and power. 1. Because hee is aboue all thinges, and the Lorde and ruler of all. 2. Because hee exhibiteth there his glorie, ma∣iestie, and grace more clearly and fullie to be beheld and enioied of the blessed Angels and men, than heere on earth.

Against the first aunswere the Vbiquetaries replie in Aristotles behalfe, on this manner:* 1.377 The blessednesse of GOD is not without GOD, but is GOD himselfe. Heauen is the blessednesse of GOD, not anie place: Therefore heauen is GOD himselfe. Answere. 1. Not onlie Aristotle, but the sacred scripture also doth eueriewhere distinguish heauen from god, as, the thing made, from the maker thereof: and also, opposeth heauen to earth, so that it affirmeth earth to bee be∣low, and heauen aboue vs, where GOD communicateth himselfe and his blessednesse vnto the elect more cleare∣lie and fullie, than on earth: Heauen, saith GOD him∣selfe, is my seat: and earth my footestoole. Wherefore although heauen were somewhere taken for heauenly blessednesse, yet might it not bee heereof inferred, that heauen proper∣lie is not a place, wherein the elect enioie and shall for euer enioie that blessednesse: For also hell sometimes sig∣nifieth hellish pains, yet so, that it excludeth not the place, where the wicked, beeing truely seuered from the Godlie, shall suffer those paines and tormentes. 2. The Minor is false, if heauen bee taken for that blessednesse, which is GOD himselfe, beeing sufficient vnto himselfe in all thinges. For heauen is a thing created and finite: that blessed∣nesse is increate, and immense. And if it bee vnder∣stoode of a created blessednesse, which is in vs communi∣cated from GOD, there are foure termes in the Syl∣logisme. For the Maior proposition speaketh of an in∣created blessednesse, which is the verie essence of GOD, neither is communicated at anie time to anie crea∣ture.

* 1.3787 Obiection. Hee that is Lorde in possession, is happier than hee which is Lord onlie in possibilitie. But GOD before the cre∣ation was onelie in possibilitie Lorde. Therefore hee is made hap∣pier by the creation. But this is absurd. Therefore the woorlde was from euerlasting. Aunswere. He is happier, that is Lord in possession; true, if by the actual dominion and gouerne∣ment there arise anie more good vnto him than hee had before. But vnto GOD by reason of his exceeding great perfection, simplenesse, and immutabilitie, there coulde or can nothing at all come by his creation and dominion ouer his creatures. For the respectes and appel∣lations of Creatour, Lorde, Sauiour, Redeemer, Father of man∣kinde, and the like, which GOD in time assumeth vnto him, doe not appertaine to Gods essence, but signifie the beginninges and mutations of creatures; that is, GOD is termed crea∣tour, not of anie newe action or forme, that is in him, but of the creatures, which once beganne to be from him, when they were not at all before. Wherefore these re∣spectes, creation, dominion, and the rest, are in the creatures re∣all relations, but in GOD respectes onelie of our considerati∣on. And therefore the creatour and the creature are rela∣tiues, not mutuall, as the Schoolemen wel speake and iudge: because not both of them, but one onelie dependeth of the other, and is referred thereto reallie and formallie, that is, the creature. For in the creatour is nothing at all de∣pending of the creature. For if the creatour and the cre∣ature were relatiues mutuall, then these absurdities neces∣sarily follow; 1. That god is not most perfect in himself. 2. That frō euerlasting both the creator was as he is creator, and the creature. 3. Or some reall thing to haue come in time to the diuine essence: 4. and therefore the diuine essence to be mutable and compound. Wherefore relations in god do not make mutation, but are attributed to god in respect of the creatures.

2 How God made the world.

* 1.3791 THe woorlde was created of God the father by the sonne, and the holie ghost. Of the sonne it is saide, Ioh. 1.3. All thinges were made by this woorde of the holy Ghost. Gen. 1.2. And the spirite of GOD mooued vpon the wa∣ters. And Iob. 33.4. The spirite of GOD hath made mee. 2. God created the world most freely, without anie constraint, not

by anie absolute necessitie, but by necessitie of consequence,* 1.380 that is by the decree of his wil, which decree though it were eter∣nall and vnchangeable, yet was it most free. For neither was God tied to the creating and susteining of things, nei∣ther if hee had not at all created the world, or did annihi∣late it being created & bring it to nothing, were hee there∣fore lesse good, or lesse happie. 3. God made the world with his beck onelie or wil, without labor, wearisomnes,* 1.381 motiō or any change of himselfe, that is, not by any new action of his, but by his forcible will onely, which from euerlasting woulde that things shoulde on a sodaine exist and be, at such a time as hee had freely appointed and decreed. Isai. 40.28. The Lord hath created the ends of the earth; he neither fainteth nor is wea∣rie. Now to worke any thing with his becke and word one∣ly, is the highest and chiefest manner of working.* 1.382 For there are fiue kindes of operations, and agents. 1. A naturall agent. 2. That which woorketh with an appetite. 3. Men and Diuels. 4. Angels. 5. God; which three latter sortes are voluntarie agents.* 1.383

The first therefore is of those things which worke according to the qualitie, and force of their owne nature, not beeing guided by anie proper vnderstanding or will of their owne: Such is the o∣peration of fier, water, medicinable hearbs, precious stones. The actions and operations of these are subiect to the rule of those which are voluntary agents, and are by them mo∣ued and directed to certain vses,* 1.384 and to the performing of certain works. The second, is of those which folow also the lore of nature in woorking, but not without some proper appetite or de∣sire of their own, though the rule of reason be wanting: But neuer∣thelesse their action and working is so ordered, that some∣times it is forced from them against their will. Of this sort are the operatiōs & actions of brute beasts. But these also are subiect to the rule & direction of god, Angels, & men; yet so, that no violence is offered vnto them, but what they doe moued by these superiour agents, that they do of their own accord, according to their owne nature & force giuen thē of god. The third is, of men & Diuels,* 1.385 who also work accor∣ding to the qualitie of their nature, namely by reason, & by delibe∣ratiō, & freely, but corruptlie. The fourth is of good spirits, which we cal Angels, who likewise as mē work by reasō & wil, but not cor∣ruptly: yet notwithstāding, both of thē, both men & Angels,

though they woorke according to their nature freely,* 1.386 are not exempted from the decree and direction of God. The fifth is, the highest and supreme kinde of working, which accor∣ding to the nature of the first agent floweth from an vnderstan∣ding and will, and that most pure, most perfect, and most right, nei∣ther is it subiect to the pleasure and disposition of anie higher cause. Therefore this agent, which is God himselfe, is most wise, most good, most free, and immense, which hath no neede of any deliberation to goe before, and doth without motion, at his becke and commaundement onely, woorke and guide al things, which he will, and as he will. Where∣fore all thinges depend of his will, but he of none. Psal. 33.6.9. He spake, and it was done: he commaunded, and it was created. Rom. 4.17. Who quickeneth the dead, and calleth those thinges which be not as though they were.

4 God created all thinges of nothing, not of a preexistent or forebeing matter:* 1.387 not of the Essence of god, nor of anie matter coe∣ternall with god. For if God created all things, nothing then is excepted besides the creator himselfe, no not the mat∣ter, whereof all the rest were framed. 1 Obiection. That which is produced with some preexistent thing is not created:* 1.388 Man was produced out of a preexistent thing, the earth, and the rib. Therefore hee was not created. But this is false; for the scripture saith that god created man. Therefore creation is not a production of a thing out of nothing. Aunswere. The Maior is not sim∣plie true. Because those thinges also are said to be created, whose matter, whereof they came, is of nothing. Man therefore was made of nothing, not immediately, but me∣diately by reason of his matter, not the last, but the first matter: for this at the beginning, had a beginning from nothing, & out of it afterward diuers kinds of things were formed. To this reason also, that may bee added, namely, that that production also is called creation, whereby a thing, which was not before, is made sodainly, without a∣ny motion by the commaundement of God onely out of a matter indeede, but yet such, as hath no definite power in it selfe of producing any thing.

Such a production, being no naturall generation, and being after a sort not out of any matter, is rightly called in the scripture creation. Wherefore it followeth not: Some

creation is not of nothing immediately, neither of that which is simply no matter: therefore no creation is of no∣thing. For creation properly so called is a production of a thing out of nothing.

2 Obiection. Of nothing is made nothing. Aunswere. This principle and rule is true as concerning that order which was appointed by God in nature now created. Fur∣ther by such an agent, as is created it selfe, nothing is made of nothing: but that which is impossible to a creature is possible to God the creator. And it appertaineth to our comfort, that God hath created all things of nothing. For if he hath created all thinges of nothing, he is able also to preserue vs, and to hinder the attempts of the wicked, yea to bring them to nothing.

5 God created the world at a certaine and definite time,* 1.389 and e∣uen in the beginning of times, not from euerlasting. For first, all thinges were created of nothing, and therefore haue a beginning. Secondly, it is to bee knowen out of the sacred storie, how long the world hath lasted. For according to the veritie of the scripture, by Luthers account, they are from the creation of the world to the Natiuitie of Christ, yeares, 3960. and so to our time, namely to the yeare of Christ, 1579. there shall be yeares 5539. According to Melancthons supputation, the yeares from the beginning of the world are 5541. For from the beginning of the world vnto Christ he numbreth 3962. yeares. According to their supputation of Geneua, from the creation of the world vnto Christ, are 3942. yeares and sixe moneths. There shall bee then to the yeare of Christ, 1579. from the Creation of the world, 5521. years, and sixe moneths. According to the supputation of Beroal∣dus, from the creation of the worlde vnto Christ, are 3928. yeares, and so then shall bee to the yeare of Christ 1579. from the creation of the world, 5507. yeares. These supputations accorde verie well one with another, as con∣cerning the graunde number, though in the lesser number some yeares are either wanting or abounding. By these foure supputations then, of the most learned of our time, compared together, this at the least shal be apparent, that God created not the world before these 5541. yeares past, and therefore it was not from euerlasting.

* 1.3906 God created not the world in one moment, but in the space of sixe daies. In the seuenth day god ended all his works. Obiect. He that liueth for euer (saith the sonne of Sirach, Eccle. 18.1.) made all thinges together. Therefore hee made all in one moment. Ans. He speaketh not of a momēt of time, but of the whole number of things: as if he should say, whatsoeuer are, they are all from god by creation. But the causes why god crea∣ted not al in one moment, are these. 1. Because he would haue the creation of the matter it selfe distinct and manifest from the forming, and fashioning of the bodies of the woorlde, which consist of it. 2. Because hee woulde shewe his power and libertie in produ∣cing and bringing forth whatsoeuer effects he could, & that with∣out naturall causes, while hee yeeldeth light to the woorld, maketh the earth fruiteful, bringeth plants out of it, euen before the Sun & Moon were made. 3. He would this way shew his goodnes and prouidence, whereby hee cherisheth his creatures, and prouideth for them not yet borne, bringing beasts into the earth full of plants and food, and men into the world most stored and fraught with al thinges apperteining to the ne∣cessitie and delight of life. 4. He would by that order and course of creation hold vs not in an idle, but diligent consideration of his works: which also by the consecration of a sabbaoth he hath consecrated to all mankinde.

* 1.3917 God created all thinges most wisely, verie good; that is, euerie thing in their kind and degree perfect. Gen 1.31. All thinges were verie good. Wherefore god was not the cause of sin or defor∣mity; but sin came into the world by man. Obiect. Death is euil. Likewise it is said, There is no euil which the Lord hath not done. Amos. 3.6. Ans. 1. God at the first creation made all thinges good; the euil both of crime or essence, & of pain or punish∣ment, ensued vpon mans disobedience. 2. Death & calamities are euil, in respect of the creature which suffereth them, and in the iudgement of flesh: but they are good, in respect of god, who iustly inflicteth them for sin, & doth purge out that sin in the godly by chastisements. Wherefore after the fall of man, god was the author of pains & punishments: because they are in a respect & consideration good: but sin he doth not cause, but onely permit.

3 For what cause god created the world.

THe endes of the creation of al thinges are some general,* 1.392 some speciall and subordinate. 1. The first and chiefe end is the glorie of god. For he would haue his goodnes, wisedome, om∣nipotencie, iustice (which his properties he sheweth in the creation of al things) be knowen & magnified of vs. Prou. 16.4. The Lord made al thinges for himselfe. Psal. 103.22. Praise the Lord al ye his works. Rom. 11.36. Of him, & through him, and for him are al things. 2. The manifesting, knowledge,* 1.393 & contempla∣tion of his diuine wisedome & goodnes shining in the very creati∣on of things. For that he might bee celebrated & magnified for his works, he was to create those thinges which should know him, & should praise & magnifie him, being knowen and manifested vnto them in his woorkes. And to this pur∣pose created he natures both endewed with reason & with∣out reason, that there might bee both those which shoulde praise him, & the matter of his praise. Psalm. 19.1. The hea∣uens declare the glorie of god, & the firmament sheweth the worke of his hands. 3. The administration & gouerning of the world.* 1.394 For therefore he created the world, that hee might by his pro∣uidence euer gouerne, rule, preserue it, & so might perpetu∣ally shew forth his maruelous works, which he hath done from the beginning of the world, & now doth, & wil do: but chiefly that he might administer the Church & congrega∣tion of elect Angels & men. Isai. 40.26. Lift vp your eies on high, & behold who hath created these things. This third end is subordinat & serueth for the secōd end. 4.* 1.395 To gather a church of Angels & men, who shuld agnise & magnifie this creator. 5. That al other things might serue for the safetie both of the soul, & bodie of man: as also for the life, necessity, & delight of men: but especially that they might profit the elect, eache thing in their due place, & might be to them as ministers & instru∣ments, whereby god blessing & increasing them, might be lauded & praised of them. Gen. 1.28. Subdue the earth, & rule ouer the fish of the sea, & ouer the foul of the heauen, & ouer eue∣rie beast that moueth vpon the earth. Psal. 8.6. Thou hast made him to haue dominion in the works of thine hands: thou hast put al things vnder his feete. Only man he created for himself: the rest for man, that by man they might serue god. Wherefore when we place creatures in the roome of god, we cast our selues out of that degree, in which we were placed by god.

* 1.396This doctrine of the creation of the world god would for these causes especiallie haue remaine extant in the Church. 1. That the glorie of the creation might bee giuen wholy to god, and his wise∣dome, power, and goodnes therein acknowledged. 2. That neither the Sonne, nor the holie ghost should be excluded, but each should haue their owne parts yeelded them therein, according as it is said, that all might honor the sonne, as they honor the father. 3. That as the world was created by the sonne and the holie ghost, so also we might knowe that by them mankinde is restored. Colossians. 1. For by him were all thinges made: And hee is the heade of the bodie of the Church; for it pleased the father that in him should al fulnes dwell. 4. That seeing god created all thinges of nothing, we may thinke that he is able to restore them being corrupted and ru∣inated, into their first state againe. 2. Cor. 4.6. For god that com∣manded the light to shine out of darkenes, is he which hath shined in our harts, to giue the light of the knowledge of the glorie of god in the face of Iesus Christ. 5. That we may not referre the origi∣nal of corruption to god, but knowe, that it was purchased by the fault of Diuels and men. Iohn. 8. The Diuel is a lyer and a mur∣therer from the beginning; & whē he speaketh a lie, he speaketh of his own. Rom. 5.12. By one man sin entred into the world, & death by sin. 6. That knowing god, as in the creating, so also in the main∣taining and gouerning of all things, not to be tied to second causes and to the order by him setled in nature, but that hee may either keepe or alter it, wee shoulde with confidence and full persuasion looke for and craue those things which he hath promised, yea those things, which in respect of second causes seeme vnpossible. Rom. 4. He calleth those thinges which are not, as if they were. 7. That wee should celebrate for euer the knowē goodnes of god, wherby he hath created all thinges, not for his owne profit or happines (for he wan∣teth nothing) but for ours: and seeing all other things were crea∣ted for mans vse, we aboue other creatures, especiallie being resto∣red from sinne and death to righteousnes and life, shoulde acknow∣ledge that we owe thankfulnes vnto god therfore. Psal. 8.4. What is man, that thou art mindfull of him: and the sonne of man, that thou visitest him? Thou hast made him to haue dominion in the works of thine hands. 8. That wee knowing god (in as much as of nothing and through his meere goodnes hee created all thinges) to owe nothing to anie; but all his creatures to owe themselues & all that they haue to him their creator; should confesse that to be most

iust, whatsoeuer hee shall doe concerning vs and all his creatures; Ierem. 45.4. Beholde, that which I haue built, will I destroie, and that which I haue planted, will I plucke vp, euen this whole land. And seekest thou great things for thy selfe? seeke them not. 9 That we should refer the vse of all thinges to the glorie of God, since that we haue receiued al good things from him. Rom. 11. Of him, and through him, and for him are al things. 10 That seeing the works of god were therefore created and placed before our eies, euen for vs to beholde them; we doe not idlie, but earnestlie, and as much as euerie mans abilitie, occasion, and vocation permitteth him, contemplate and consider them, and learning out of them the wisedome, power, and goodnesse of the Artificer, celebrate it both in this life and in the world to come. Acts. 17.26. He hath made of one bloud all mankinde to dwell on all the face of the earth, and hath assigned the times which were ordeined before & the bounds of their habitation, that they shoulde seeke the Lord, if so be they might haue groaped after him and found him, though doubtles he be not far off from euerie one of vs.

OF ANGELS.

AMongst thinges created by GOD the chiefe and principal, are those natures which are indued with reasō, Angels & men. For in these hee imprinted the markes and image of his Diuinitie, and woulde haue all other thinges to be the matter of his praise: but of these he woulde bee knowen and praised, and vnto them was his will to impart and communicate his blessednesse and ioy. The questions concerning Angels are two: the first where∣of is, what description is set downe in the Scripture, of good An∣gels: the other, what description is deliuered of bad Angels.

1 WHAT GOOD ANGELS ARE.

ANgels, both good and bad, as holie Scripture recordeth,* 1.397 are spirites, by which name here a spirituall person is vnderstood, that is, a substaunce incorporeall, inuisible, indiuiduall, liuing, vnderstanding, incommunicable, not susteined in another, neither

the part of an other, as Luc. 24. it is taken. A spirite hath not fleshe and bones. Colos. 1.16. All which are in heauen, and in earth, thinges visible and inuisible. Heb. 1.14. They are all mi∣nistring spirits. 1. King. 22.21. There came forth a spirit and stood before the Lord.

* 1.398That therefore both in times past there appeared often∣times good Angels, when as the gathering and establishing of the Church, the doctrine of god beeing not as yet plainelie deliuered, and the prophecies not fulfilled, needed more extraordinarie and miraculous reuelations than now; and now a daies also not seldome appeare bad Angels: this first doth not proue their nature to be vi∣sible or corporall. For those visible shapes or bodies, which may be seene or felt, are diuers substances from the incor∣poreall Essence of spirits, being formed either of nothing, or of some matter, and carried and moued by a spirite for a time for the woorking and performing of certaine actions. For both they put them off and lay them a∣way againe, and also they take formes of diuers sortes and kinds; as the Serpent by whom the Diuel communed with Eue: Mens bodies, whose feete Abraham washed. Gen. 17. A flame in the bush appearing to Moses. Exod. 3. A piller of cloude and fier in the desert: Horses and Chariots of fier. 2. King. 2. and 6.

* 1.399And further this verie thing refuteth the opinion of the Sadduces, Who, Actes. 23. said there was neither Angel nor spirite; but that good Angels are cogitations and motions rai∣sed by GOD in men, or happie euents proceeding from GOD: and bad Angels, euil and wandring affections, or lustes, or purpo∣ses and deuises, which come of the corruption of nature. For ex∣cept they were liuing substaunces and forcible in working, they woulde not assume, carrie, and mooue bodies and vi∣sible shapes. Moreouer the Scripture attributeth ma∣nie thinges to them euery where, which agree not but to natures subsisting by themselues, liuing, and vn∣derstanding.

For the good Angels were those ministers, by whom the lawe was deliuered in mount Sina. Actes 7. Galat. 3. They shall come with Christ when he shal iudge the quicke and the dead. Mat 25. They knowe not the daie of iudgement. Mat. 24. They alwaies beholde the face of the father which is in heauen. Math. 18.10. They reioice for the saluation of men. Luke. 2. and 15.1. Pet. 1.

The elect shall be like vnto them. Math. 22. Christ is made more excellent than the Angels. Hebrewes. 1. They defend the elect. Psalm. 34. But the euil Angels did not abide in the truth. Iohn 8.44. They appeare amongest the children of god. Iob. 1.6. They inuade and possesse the bodies of men and beastes. Math. 8. They shall be punished with euerlasting torments. Math. 25.

Angels are also finite, that is of a limited essence or nature,* 1.400 and endewed with a certaine measure of strength and wisedome. For although spirites are not circumscribed in a certaine compasse of place, as bodies: yet their substaunce is nei∣ther infinitelie extended, neither in more places than one at the same time, neither is able in wisedome or power, or other properties to match and equall the immensnes of the Creator. For they are saide to goe from one place to another, and to be absent from one place, when they are in another; as Luk. 1. Act. 10. & 12. & Dan. 10.

They were created by god of nothing,* 1.401 in the verie beginning of the world. Psal. 148. Praise ye him, al ye his Angels; praise him al his armie. For hee commaunded, and they were created. Col. 1.16. By him were all thinges created which are in heauen, and which are in earth, thinges visible and inuisible: whether they bee thrones, or dominions or principalities, or powers &c. Wherefore albeit in Moses there is no mention made,* 1.402 in the storie of the creation, seuerallie of Angels, as who applying himself to the common capacitie of men especially recounteth the visible workes of god: yet, whenas he saith that heauen, earth and al the host of them was created, he implieth al∣so Angels, which both are these verie heauenly hosts and ministers of god, and are often mentioned among them by Moses himselfe. And whereas they are called, Iob. 1. & 38. The children of god; it is not to be vnderstood of any coeter∣nity and propagation of their substance out of god, but of their creation and conformitie with god, and of the mu∣tuall loue betweene god and them, as in like sort also may bee saide of men.

They were created al good and holy, that is, in their creation,* 1.403 they were enriched with strength, wisedome, libertie of wil, holines and righteousnes, whereby they might be confor∣med and like to god, as it is saide: He sawe all that hee had made, and lo, it was verie good. And of the good Angels it is

said, Psal. 103.20. Ye his Angels, that excell in strength, that do his commaundement, in obeying the voice of his word. Mat. 18.10. Their Angels alwaies beholde the face of my father which is in heauen. Mat. 22. The elect shall be in the resurrection as the An∣gels of god in heauen. Luc. 9. they are called holie. Likewise, Isai. 9. Seraphin, that is, flaming or shining, namely with puritie and diuine wisedome, and with the loue of god. But of the bad Angels it is saide, Iohn. 8. Hee abode not in the truth. And in the epistle of Iuda, The Angels which kept not their first estate, but left their owne habitation.

* 1.404Now as these former, to bee spirites, finite, created by God of nothing, and created good and holie, are in the Scripture deliuered as common both to good and bad An∣gels: So also the Scripture deliuereth those things, where∣by a huge and exceeding difference appeareth betweene them. For the good Angels by the especiall grace of their Creator were so confirmed and established in that sanctitie and blessednes, wherein they were created, that albeit they serue their Creator with an exceeding and most free wil, yet can they neuer reuolt from him, or fall from that state of righteousnesse and felicitie, wherein they stand. Wherefore 1. Tim. 5. They are called elect Angels. Mat. 18. They are saide alwaies to beholde the face of the father: Of those who are elected to euerlasting life, it is said, Math. 22. That they shalbe like the Angels. And this perseueraunce in their state they haue, not by the peculiar excellencie and vertue of their nature; as it is saide, Iob. 4.18. He found no stedfastnes in his seruaunts, and laid follie vpon his Angels: But of the meere and free bountifulnes of God towards them, by the sonne of God keeping and guiding them, that they may be ioined to him as to their head, and remaine toge∣ther with elect men the euerlasting Church and Temple of God, magnifiyng and praising God for euer. Colos. 1. All thinges consist in him. Likewise, Ephes. 1. It hath pleased the father to gather together in one all thinges both which are in hea∣uen, and which are in earth in Christ.

* 1.405The good Angels were both created and confirmed 1 Euerlastingly to knowe and magnifie God for his goodnesse, and bountie towards them and mankind. Psal. 103. Praise the Lord al ye his hosts. Isa. 6.5. They crie: Holie, holie, holie the Lord of hosts, the whole earth is ful of his glory. And Luc. 2. They laud & praise

God for the manifestation of the Messias.* 1.406 2 To be the ministers of god for the accomplishing and maintaining of the safetie and sal∣uation of the chosen, when as God by them declareth his wil, deliuereth the godly out of daungers, defendeth them a∣gainst the Diuels and wicked men: Or also to punish the wic∣ked, who oppugne the Church. Psalme. 34.7. The Angel of the Lord pitcheth rounde about them that feare him, and deliuereth them. Psalm. 91.11. He shall giue his Angels charge ouer thee, to keepe thee in all thy waies.* 1.407 Nowe although the wicked also and reprobate are defended by the Angels, and receiue o∣ther benefites not seldome at the handes of God: as Iohn. 5. When after the waters of Bethesda had been troubled by an An∣gel, whosoeuer then first stepped in was made whole of his disease: Yet these benefites stretch no further than the commodi∣ties of this life, and as other thinges which befall vnto the wicked in this life, whether good or bad, are turned to their destructiō, but serue for the defence & deliuery of the cho∣sen, for whose sakes, God oftentimes, like as he punisheth the wicked, so also enricheth them with his benefits.* 1.408 The ministerie then and gard of Angels properly belongeth to the Saintes and chosen, vnto whom that beeing lost by sinne, is restored by the merite and benefite of Christ. For hee is the heade of the Church which consisteth of An∣gels and men, restoring that good will and coniunction (which is betweene the members of the same bodie) be∣tweene men and Angels, and vsing at his good pleasure the ministerie of Angels to safegard and defend his. Eph. 1. That hee might gather together in one all thinges which are in heauen and in earth, in Christ. Psalme. 97. and Hebrewes. 1. Let all the Angels of god worship him. Math. 13. Hee shall send his Angels. Heb. 12.22. Ye are come vnto the mount Syon, and to the Citie of the liuing god, the celestiall Ierusalem, and to the companie of innumerable Angels. And Gen. 28.12. Iacob sawe a ladder which reached from earth to heauen, on which the Lorde stoode, and the Angels went vp and downe by it: which signified Christ, God & man, the Mediator. Iohn. 1.51. Ye shall see hea∣uen open, and the Angels of god ascending and descending vpon the sonne of man.

Now god doth manie things by Angels, and sometimes by many together, which he coulde as wel doe either without

them,* 1.409 or by anie one of them: Partlie in fauour and regard of our infirmitie; which vnlesse it see it selfe inuironed with many succours, defences and instrumentes of his diuine power and bountifulnes, falleth presently to doubting of the prouidence, safegard, and presence of god: as it is ma∣nifest by the example of Elisaeus seruant. 2. Kings. 6. and by those consolations and incouragementes which promise vnto the Church the aid of Angels: Partly to shewe his power also ouer his Angels, who vseth their labour and ministerie as his pleasure. Hereof, 2. Thes. 1. The Angels are called the powers of the lord Iesus when he shal shew himselfe frō heauen, that is, by whō he exerciseth his power. Likewise, Ep. 1. & Colos. 1. They are called principalities, might, powers, dominions created by the sonne of God, subiect vnto him being exalted at the right hand of God: Because by them he sheweth and exerciseth his prin∣cipalitie or rule, might, power, and dominion. Likewise, Psalm. 103. & 148.1. King. 22. Apoc. 19. The host of the Lord, and the host of heauen: Because both the number of them is huge and great, and God ruleth ouer all of them, as a Captain ouer his souldiours, and doth by them whatsoeuer he will. Hereof also are they called Cherubins, that is, flying or winged, because they performe and execute, with all rea∣dines and celeritie the hostes and commaundementes of god, and doe each their owne partes and dueties. Where∣vpon wee pray, Let thy will be done in earth as it is in heauen. They are also called gods. Psal. 8. & Heb. 2. Because the na∣ture, and Maiestie of god shineth in their strength, vertues, functions, and maruelous woorkes. Which is also signified both by the name of Gabriel, that is, the strength of god; & by the name of Raphael, that is, the medicine of god. For the same cause also the name of Michael, that is, who is like god, Dan. 10. & 12. in the Epistle of Iude, and in the Reuelation, cap. 12. Is giuen to the son of God and an Angel, who is called the Archangel, either because the sonne of god is head of the Angels, or because god doth according to that measure, which seemeth best to him, distribute his giftes to the Angels, and shewe forth his powerfull opera∣tion by them.

Of euil spirits or Angels.

THEY which now are euill spirites or Angels, although they also were at their creation good, and adorned by God with the same holinesse, and righteousnes, and blessednesse, wherewith the rest were: yet notwithstanding by their own will, & that free, & therefore by their owne fault, they auerted themselues from GOD, and reuoulted from his loue and from obedience due vnto him, so that they left the habitation of God, and no longer con∣tinued their conformitie with God, but euer burne with a horrible hatred of GOD and men, and, that they maie despite GOD, force men to sinne, and by force and sleightes attempt to cast all downe head-long into de∣struction. 2. Pet. 2.4. God spared not the Angels that had sinned, but cast them downe into hell, and deliuered them into chaines of darkenesse, to bee kept vnto damnation. And Iude. The Angels which kept not their first estate, but left their owne habitation, hee hath reserued in euerlasting chaines vnder darkenesse vnto the iudgement of the great daie. Ioh 8.44. Yee are of your father the Diuel, and the lustes of your father yee will doe. He was a mur∣therer from the beginning, and abode not in the trueth. When he speaketh a lie, then speaketh hee of his owne: for hee is a lyar, and the father thereof. 1. Iohn 3.8. Hee that commit∣teth sinne, is of the Diuell: for the Diuell sinneth from the beginning. Iohn 13. Satan entered into Iudas. Actes 5. Satan filled Ananias heart, that hee shoulde lie vnto the holie Ghost, and keepe awaie part of the price of the possession. Ephes. 2. Ac∣cording to the course of this woorlde, and after the Prince that ruleth in the aire, the spirite, that nowe woorketh in the children of disobedience. 2. Thessal. 2. it is saide of Antichrist: Whose comming is by the woorcking of Satan with all power and signes, and lying woonders, and in all deceiueablenesse of vnrighteous∣nesse among them that perishe, because they receiued not the loue of the trueth, that they might bee saued. And therefore hee is called the wicked, 1. Iohn 3.12. Caine, which was of the wicked. Ephes. 6.16. That yee maie quench al the fierie dartes of the wicked. And euerie where in the Scripture hee is cal∣led Satanas, that is, the aduersarie of god and men. 1. Chro∣nic. 21.1. And Satan stoode vp against Israel, and prouoked Da∣uid to nomber Israel. And he is in like maner called, Diabolus,

Diuel) because hee depraueth the woorde of God, and is a slanderer of men, as in Paradise, & Iob. 1. & 2. And the Dra∣gon or old Serpent. Reuel. 12. & 20. because speaking by a Ser∣pent in Paradise he seduced mankind through his subtilty, neither ceaseth he to seduce them stil: Gen. 3.2. Cor. 11. Apoc. 12. The great Dragon, that olde Serpent, called the diuell and sa∣tan, was cast out, which deceiueth all the world. Again, The accu∣ser of our brethren which accused them before our GOD day and night. And Cap. 9. he is called Abaddon and Apollyon, that is, destroieng. He is also called the God of this woorld, blinding the eies of vnbeleeuers. 2. Cor. 4. and the Prince of the woorlde. Iohn 12.14.16. both for his power and forcible woorking, which hee sheweth on the wicked, and for that tyrrannie which he exerciseth against the godly also by gods permis∣sion; as withal for that obsequie, homage and obedience, which is done him by the wicked, euen those who professe the woorshippe of the true God. Ephes. 6. 1. Pet. 5. 1. King 22. 1. Cor. 10. Ioh. 8.

* 1.410By these places is made manifest the impiety of the Manichees, who fained two causes, or two Gods coeternall, the one good, whom they called the light and minde; the other euill, whom they termed the darknesse and matter, the former whereof had created good natures, the latter bad: abusing those testimonies of Scripture, where the Diuel is called the god and prince of the world, the father of the wicked, autor of sinne and death, the power of darkenesse. And standing most of al on this argument, that a good God should not make the cause of euill. For neither hath the Diuell any more power either ouer the godly or ouer the wicked, or ouer other creatures, for which he is called the prince & god of the world, than is gran∣ted him of God, as appeareth by the first and second chap∣ter of the story of Iob, and by the inuasion of the swine, Mat. 8. Neither is the creation of the wicked, but the corrupting and enforcing of them to euill, attributed to the Diuell. Neither is there any neede, least God should be made au∣tor of sinne, to make another God of the Diuell, seeing the Scripture teacheth of Diuels and men, that both were created good and holy by God; but the Diuel reuoulting from god and seducing men, corrupted both himselfe and men.

And although of their owne proper and free will they rush and bend themselues against God:* 1.411 yet by the iust iudegement of God they are so for saken and abiected of him, that they are with∣out all chaunge, or alteration vnrecalabite euill, and subiect to euerlasting tormentes. Wherefore Iude saith, that they are reserued by GOD in euerlasting chaines vnder darekenesse. And Christ, Matth. 25. Goe yee cursed from mee into euerla∣sting fire, which is prepared for the Diuell and his Angels. For though doubtlesse these euil spirits, were euen from their fall dispoiled of the celestiall habitation and blessednesse: yet notwithstanding both they and reprobate men shall bee at the last iudgement adiudged to more greeuous punishment: as contrariwise the felicity and glory of the Godlie shall then at length, after the resurrection of their bodies, bee in all respectes consummated and made perfect. Therefore 2. Pet. 2. and in Iude, these spirites are saide to bee reserued vnto damnation and the iudgement of the great day. And Mat. 8. They complain that Christ came to trouble them before their time.

Furthermore GOD permitted them to fall into this wickednesse,* 1.412 not onelie thereby to shew his wrath against sinne in their euerlasting paines: but also to punish by them in this life the wicked, and also to chastice or trie and exercise with temptations the elect. For fire is saide to bee prepared for them from euerlasting. Matth. 25. And 1. Sam. 16. vers. 18. The euill spirite of GOD came vpon Saul, and vexed him. Psalm. 78.49. Hee cast vpon the Aegyptians the fiercenesse of his anger, in∣dignation and wrath, and vexation by the sending out of euill Angels. But Iob, cap. 1. vers. 2. is deliuered to bee afflicted of Satan, for the trial of his constancie. Luc. 22.31. Satan hath desired you to winnowe you as wheat. 1. Thessal. 2. Wee woulde haue come vnto you, but Satan hindered vs. 2. Corint. 12.7. Least I shoulde bee exalted aboue measure thorough the aboundaunce of reuelations, there was giuen vnto mee a pricke in the flesh, the messenger of Satan to buffet mee, because I should not bee exalted out of measure. 1. Thessal. 3. Least the tempter hadde tempted you in anie sort, and that our labour had beene in vaine. And Matth. 4. Christ himselfe is tempted of Satan: and therefore verily is hee called the tempter, for that hee solliciteth and inicteth men to sinne and to reuoult

from God, both by offering outwarde occasions of sinnes, as also by stirring vp the cogitations and inward motions of the wil and hart.

OF GODS PROVIDENCE.

* 1.413THE Doctrine which entreateth of gods prouidence, is ioyned with the place which entreateth of the creation: Be∣cause the prouidence, that is, the pre∣seruation and gouernement of thinges, dooth not differ from creation in the thing it selfe: for that there is but one and the same wil or power, or action of God, whereby things both beginne to be, and continue: but they differ in conside∣ration onelie. For the omnipotent will of GOD is called crea∣tion, in respect of the beginning, when thinges by the force and power of his will tooke their beeing: it is called prouidence, as by the selfe-same power thinges are pre∣serued. Wherefore prouidence is the continuaunce and accomplishment of creation, or creation it selfe continued and perpetuated. For as no thinges would euer haue bin except GOD hadde created them: so neither woulde they retaine and keepe their beeing, neither their force of woorking, neither the verie operation it selfe or mo∣tion, if GOD did not preserue and mooue them effe∣ctuallie. And therefore the Scripture it selfe often ioy∣neth the preseruation and continuall administration of thinges with their creation, and from hence reaso∣neth for Gods prouidence. And GOD is called Ieho∣ua, not onelie because hee once gaue to euerie thing both small and great, their beeing, but also, because hee maintaineth it in all, ruleth and mooueth them so, as that hee not onelie seeth, what is doone in all things, but also causeth and inclineth them, to doe this, which he from euerlasting would euery of them to doe. And by this his prouidence hee gouerneth, administreth, ruleth and preserueth all thinges, that they be not brought to confu∣sion.

But albeit there be more in number, and more euident arguments in nature of Gods prouidence than of the cre∣ation of all things out of nothing, and therefore the Phi∣losophers doe more acknowledge that, than this: yet by reason of the pride of mans heart, which hardly suffereth all good to be ascribed vnto God; by reason of the iudgement of our sense, vnto which most things seeme to go by fortune, especially the wils of men: by reason of the knowledge of Gods prouidence, darkened by the fall of man; by reas••n of our desire of auoiding and declining by anie meanes gods fight and Iudge∣ment; by reason of the small compasse of mans minde, and vnder∣standing; whereby when men measure God, they cannot easily imagine in him, the gouernment of al things in the woorlde, as being partly hard or impossible, and partly as vnwoorthie of God: and lastly by reason of confusions & sins, al which euils would seeme to haue God their author, if it should be granted that God gouerned all thinges; we find experience euerie one both in our selues and others, how hardly the true Doctrine concerning Gods prouidence getteth place in the minde; and that naturall light suffi∣ceth not to the right vnderstanding thereof, so great va∣rietie of opinions and errors concerning this point of do∣ctrine dooth sufficiently declare. Now there are of these, three sorts especially.

1 The Epicures will haue either no prouidence at all,* 1.414 or onely of those thinges which are, and are doone in the lower partes of the world.

2 The Stoickes haue deuised in steede of prouidence an ab∣solute necessitie and order of all thinges, being in the verie nature of things, whereunto not onlie al other things, but god himselfe al∣so is subiect.

3 The Peripatetiques did imagine, that God indeede dooth beholde and vnderstand all thinges: but yet dooth not order and rule all thinges, but mooueth the celestiall motions, and dooth by them send downe by waie of influence some power and vertue vnto the lower partes of nature: but the operations themselues or motions depend of the matter and of the wils of men: that is, they will haue the prouidence of GOD to bee a presci∣ence or foreknowlege in god of al things, but not a will de∣creeing, causing, and ruling al things.

Contrarily, The Church teacheth out of the worde of God, that nothing is extant and commeth to passe in the whole world, but by the certaine and definite, though yet most free and most good counsail and purpose of God. Which that it may the better bee vnderstoode, these three questions are to bee considered.

• 1 Whether there be any prouidence of God.
• 2 What the prouidence of God is.
• 3 Why the knowledge thereof is necessarie.

1 WHETHER THERE BE ANY PRO∣VIDENCE OF GOD.

* 1.415It is manifest that they who deny Prouidence, take away religion and the whole woorshippe of God. For if God dooth not respect and rule humane affaires, then neither were good things to be desired of him, neither were hee to be praised for them receiued, who doth not giue them: neither his anger to be feared, who doth not punish: nei∣ther were we to liue according to his will, who requireth not obedience, nor maketh or keepeth anie difference betweene the good, and bad. These therefore are the first and most knowen, and most certaine grounds and princi∣ples of al religion: That there is a God, and that there is prouidence: that is, that God knoweth and ruleth those thinges which are, and are done in the world, and especi∣ally mankinde, as beeing the chiefe and principall part of the world. Neither yet doth the whole Scripture therefore so many waies inculcate Gods gouernment of all thinges, as if their own conscience did not conuince euerie man of it: but that it might the more confirme in vs the beleefe & perswasion of a thing most certaine, and most necessary to be knowen, & teach vs that which men know not of it, and correct that which they vnderstand amisse.

* 1.416There are two sorts of arguments & proofs whereby is confirmed that there is a prouidence of God. First it is proued by testimonies of Scripture. Act. 17.21. He giueth to al life & breath, and all thinges: and a little after, In him wee liue and mooue and haue our being. Matth. 10.29. Are not two Sparrowes

sold for a farthing, and one of them shal not fall on the ground without your father? Yea and all the haires of your head are numbered: Like to these are found infinite testimonies in the Scripture, not onely as concerning the generall rule, but also as concerning particular examples. For there is almost no point of heauenly Doctrine, which is more dili∣gently inculcated & vrged in the old Testament, than the Doctrine of Gods prouidence. So in Ier. 27. God reasoneth from the generall to the particular, that is, from the rule it selfe to the exāple. The general is, I haue made the earth, the man, and the beast that are vpon the ground, and haue giuen it vnto whom it pleased me. And presently he adioyneth the particular: Now haue I giuen all these landes into the handes of Nabuchadnezzar the king of Babel my seruant.

Moreouer the prouidence is confirmed by reasons:* 1.417 which are in such sort Philosophicall, as that also the Scripture often vseth the same. Of these there are two sorts, whereof one demonstrateth the thing that is in question, from the woorkes or effectes of GOD: the other from the at∣tributes or properties or nature of God, whereon as their proper cause those effects depend. Yet more knowen proofes and more common and obiect are those which are drawen from the woorkes or effectes of god. For by these, as being more knowen vnto vs, we learne and knowe the cause it selfe, euen the nature and properties of God: then after wee knowe the cause, we returne backe againe from it to the effectes, and demonstrate them by this, and haue distinct and perfect knowledge thereof. And both these proofes, and reasons are demonstratiue, necessarily and irrefragably proouing that which is in question, and common to Philosophy with Diuinity. But the properties and workes of God are better knowen of them which are in the Church, than of them which are without. And furder the prouidence of God is proued almost by the same arguments, whereby it is shewed that there is a God.

The reasons drawen from the workes or effects of God, for proofe of his prouidence.

1 THE order which is in the nature of things, that is,* 1.418 the most apt disposing of all the parts, & the successi∣on of motions and actions continuing by certaine and

perpetual Laws and courses, and seruing for the preserua∣tion of the whole, and for those ends, whereunto thinges were ordained. This order proceedeth not from a mere sensible nature, neither commeth it by chance or fortune: but contrarie, hee must needes be most wise, who appoin∣ted and setled this order in the nature of things, and so he also, who by his prouidence gouerneth and ruleth nature. Psal. 8 19.135.147.148.

* 1.4192 The minde and vnderstanding which is in Angels and men. Man, which is as it were a litle worlde, is ruled by a minde and vnderstanding: much more then is the great woorlde gouerned by diuine prouidence, as in the admini∣string whereof more wisedome is required. Whence it is saide, Psalm. 94.9. Hee that planted the eare, shall hee not heare? Or hee that formed the eie, shall he not see?

* 1.4203 The naturall notions of principles engraffed in our minds, o the Lawe of nature, or the difference betweene thinges honest and dishonest. He that hath engraued in the mindes of men the rule of directing their life, hee will haue men to liue according to that rule, and therefore respecteth & gouerneth their life, actions, and euentes. But God hath engraued in the mindes of men such a rule, whereby to discerne that which is honest from thinges dishonest. Therefore hee is both the beholder and iudge of mans life. Rom. 2.12.13.14.15. As manie as haue sinned without the Lawe, shall perish also without the Lawe: and as manie as haue sinned in the Lawe, shall bee iudged by the Lawe. (For the hearers of the Law are not righteous before God, but the doers of the Lawe shalbe iustified &c. And PLAVTVS saith, There is verilie a God, who both heareth and seeth what we doe.

* 1.4214 The terrours and tormentes of conscience in the wicked, which generally ensueth vpon sinne committed by them. These feares cannot bee stroken into any without some intelli∣gent and vnderstanding nature, which beholdeth and respecteth all humane affaires, especially seeing the wic∣ked cannot escape. Therefore there is some reuenger of sinnes and wickednesse, who is God, and who inflicteth those horrours, and also who knoweth and regardeth all thinges, euen the secrets of men. Rom. 1.18. The wrath of God is reueiled from heauen against all vngodlinesse, and vnrigh∣teousnesse

of men. And Iuuenall writing vnto a friend of his some way to comfort him for the losse which hee had suffered by trusting too much a cousoning and periured Merchant: Why, saieth hee, doost thou thinke such fellowes to haue escaped, whose minde beeing conscious and guiltie of the deede possesseth them with astonishment, &c.

5 Rewardes and punishmentes.* 1.422 He that at all times and in all places adorneth vertue with rewardes, and draweth the wicked to punishment, hee must needes rule all man∣kind by his prouidence. But God yeeldeth more plea∣sant successes and euents to the good, which liue with moderation, and soberly, euen to those that are without the Church, and punisheth hainous offences with grie∣uous punishmentes in this life: yea when men winke at them: Therefore GOD ruleth and iudgeth the whole worlde by his prouidence. Psalm. 58.10. The righteous shal reioice, when hee seeth the vengeance: hee shall wash his feete in the blood of the wicked; And men shall say, verilie, there is fruite for the righteous, doubtlesse there is a God that iudgeth in the earth.

6 The order and preseruation in common-weales.* 1.423 He that ordereth and setleth the Empiers and states of the whole woorlde, preserueth and mantaineth them against the power, hatred, sleights, furies of Diuels, tyraunts, & wicked men, and at his pleasure altereth and transla∣teth them; it must needes bee that hee taketh care of, and guideth the affaires, counsels, and actions of men. But it is God, who alone is able to perfourme, and doth perfourme these thinges: for none besides him is mightier than the Diuell; and the order of common-weals & king∣domes doth alwaies continue. Therefore god gouerneth all thinges by his prouidence. Prouerb. 8.15. By mee kings raigne, and Princes decree iustice. Dan. 4.14. That liuing men may knowe, that the most High hath power ouer the kingdome of men, and giueth to whomesoeuer he wil, & appointeth ouer it the most abiect among men. And Tully saieth in a certaine Oration, Common-weals are gouerned far more by the aide and assistance of God, than by mens reason and counsel.

7 The vertues, & singular gifts, or heroicall instinctes,* 1.424 and the excellencie of artificers, which God bestoweth for the good and

preseruation of mans societie. And these things are far grea∣ter than that they can proceede from a thing mere sensi∣ble without vnderstanding, and more excellent than that they should bee giuen of nothing or gotten by men; Nay rather, when GOD wil doe thinges for the preseruing of mans society, hee giueth vs men endewed with heroicall and noble vertues, inuentours of arts and sciences, princes valiaunt, good, and wise, and other the like fit and able in∣struments: and contrary, when he wil punish vs for our de∣sertes, hee taketh away againe such profitable and preser∣uing instrumentes from vs. Therefore there is some dispo∣ser of these good things, and so the gouernour of humane affaires. Es••r. 1. The Lord stirred vp the spirit of Cyrus. Isai. 3.2. The Lord taketh away the strong man, and the man of warre, the Iudge, and the Prophet.

* 1.4258 The prediction and signification of euentes, or of things to come, and the execution or accomplishment thereof. Hee that of himselfe dooth fore-shewe certainely vnto men thinges to come, doth not only foresee those things, but also causeth them, and hath the whole nature of things so in his power, that nothing can be done without his wil and pleasure. But God alone doth of himselfe certainly fore-shewe thinges to come. Therefore he doth not only foresee them, but al∣so causeth them, and therefore gouerneth humane affairs. Numb. 23.19. Hath hee saide, and shall hee not doe it? And Tullie saith:* 1.426 Are there gods, and doe they not signifie or foretell things?

* 1.4279 All things in the whole world, both great and small, are not onlie ordained, but are also done and tend to their certaine and ap∣pointed end. Therefore it is God, who by his wisedome, and power as he destineth al things to their ends, so also dooth bring them thereunto.

Reasons drawen from the properties or nature of God.

* 1.4281 THere is a god. Therefore there is prouidence. For that God should not rule and gouerne the world crea∣ted by him, hath flat repugnancy with the nature of God, (for the world can no more consist without God, than be created without him) and they who deny prouidence, deny God to be God, and take away al religion.

2 He is omnipotent,* 1.429 who hath al things so in his owne power, that with euery thing he may doe what he wil, and without his wil nothing can be done. But God is omnipo∣tent. Therefore he hath the whole nature of thinges in his power, and effectually moueth and gouerneth al things at his owne pleasure.

3 It is the property of a wise gouernour,* 1.430 to let nothing of that, which he hath in his power, to bee doone without his wil and counsail. God is most wise, and hath al thinges in his power, and is present with them. Nothing there∣fore is done in the world without Gods prouidence.

4 God is most iust, and iudge of the world.* 1.431 Therefore he, in ruling the woorld, giueth rewards vnto the good, and inflicteth punishments vpon the wicked.

5 God is most good. But that which is most good,* 1.432 is most communicable: Therefore as GOD of his infinite goodnesse created the woorlde, so by the same his good∣nesse dooth he preserue, administer, and rule the woorlde created.

6 Euerie positiue thing, and all good is from God,* 1.433 as the first cause and chiefe good. But not only substaunces, but all their motions and actions are a certaine positiue thing & good. Therefore all motions also haue God their first cause, and are done by his wil.

7 Hee that will the ende or consequent of anie euent,* 1.434 will al∣so the meane or euent which goeth before. But GOD will the ends of all things which are doone. Therefore he will also all precedent euentes, either simply and absolutely, or in some sort and respect.

8 God is the first cause of al things.* 1.435 Therefore all thinges depend on him.

9 An vnchangeable prescience or foreknowledge dependeth of an vnchaungeable cause.* 1.436 God foreknoweth all thinges vn∣changeablie from euerlasting. Therefore this his foreknow∣ledge must depend of an vnchaungeable cause. But there is no vnchangeable cause beside the wil of God. Therefore al things depend and are gouerned of the wil of God.

2 WHAT THE PROVIDENCE OF GOD IS.

THe prouidence of god is the eternal, most free, vnchaungeable,* 1.437 most iust, wise, and good counsail of god, whereby he worketh al

good thinges, and permitteth also euil thinges to bee doone, and di∣recteth al things both euill and good to his glorie, and the safety of his chosen.

* 1.4381 By the name of counsell is comprehended, An vn∣derstanding, or prescience and foreknowledge of things to come or to be done, & of the causes for which they are, or are not to be doone: Likewise a will effecting or woorking a thing for cer∣taine causes, and that in due time and order. Prouidence there∣fore is the prescience, and forcible wil of God. Psal. 33.11. The counsel of the Lord standeth for euer. Isaie 46.10. My coun∣sel shall stand. Prescience is a knowledge, whereby God knew from euerlasting not so much what himselfe was or is to doe, as what not himselfe, but others, would and wil doe, as sinnes. And this prescience belongeth to vnderstanding. Prouidence & Predestination, though they agree in this, that both are of those things only, which god himselfe purposed to do, yet they differ: because prouidence extendeth to al things and to al the works of god: but predestination is extended proper∣ly to those creatures only which are endued with reason. Predesti∣nation is the most wise, eternall & vnchangeable decree of God, whereby he deputed & destined euery man, before he was created, to his certaine vse and end. God predestinated no man to commit sinne, though he foreknew sinne before.

* 1.4392 That this counsel is eternal cannot bee denied: because seeing neither the ignorance of any thing, nor encrease of knowledge, nor change of wil falleth into God, it is certain that he knew and decreed al things from euerlasting. Pro. 8.22. The Lord hath possessed me in the beginning of his way. Isa. 46.10. Which declare the last things from the beginning, & from old the things that were not done. Ephes. 1.4. Hee hath chosen vs in Christ before the foundation of the woorlde. 1. Corint. 2.7. Wee speake the wisedome of God, which hee had determined before the world.

* 1.4403 Most free; that is, a decree which was made from euerlasting of all thinges and euentes, as it pleased him of his greate wisedome and goodnesse, when hee had perfect power otherwise to haue directed his counsell, or else to haue omitted it, or to haue done thinges otherwise, than hee decreed to doe them by his counsel. Psal. 115.3. Hee doth whatsoeuer he wil. Ier. 18.6. As the clay is in the potters

hand, so are you in mine hand.

4 Vnchangeable) Because neither error of counsell,* 1.441 nor any change or mutation falleth into god: but what he hath once decreed from euerlasting, that as beeing most good and right doth he bring to passe. 1. Sam. 15.29. The strength of Israel wil not lie nor repent. Mal. 3.6. I am the Lorde, I chaunge not.

5 Most wise) This is shewed both by the woonderfull course of things and euents in the world,* 1.442 and by the scrip∣ture it self. Iob. 12.13. With him is wisedom and strength, he hath counsel and vnderstanding.

6 Most Iust) Because the wil of God is the onely foun∣taine and the chiefe rule of all iustice manifested and de∣clared in the Lawe. Whatsoeuer therefore GOD will,* 1.443 or hath decreed, or doth woork, it is simply and in it selfe iust, whether we know or not knowe the manner, how it is iust. 2. Chro. 19.7. There is no iniquitie with the Lord our God, neither respect of persons. Dan. 9.14.

7 Whereby god worketh) This is added, that wee maie knowe the counsel of God not to be idle,* 1.444 but effectual and forcible in working. For god not only once created things & bestowed on them a vertue and force whereby to work, but also doth preserue and moue, by his presence and con∣tinual working, al things at his pleasure. No creature, whe∣ther great or smal, can either be, or moue, or do or suffer a∣nie thing, except God effectually preserue, moue and go∣uern it. Act. 17. In him we liue, and moue, & haue our being. And God worketh al things by his sole and eternal wil, without any labour or motion. For to wil, in him, is both to be able, and to do: and contrary, his power and action is his very e∣ternal and vnchangeable wil. For in god the wil is not dis∣ioined from his efficacy and woorking, as it commeth to passe in creatures.

The working or operation of God is two-fold. General,* 1.445 where∣by hee susteineth and gouerneth al things especially man∣kind: special, wherby he beginneth the saluatiō of his chosē in this life, and perfecteth it in the life to come. 1. Tim. 4.14. God is the sauior of al men, specially of those that beleeue. Ro. 8.14. As many as are led by the spirit of god, they are the sons of god. An other diuisiō there is of gods working, wherby it is diuided

into immediate,* 1.446 and mediate working. Immediate working is, when beside, or contrarie to the meanes and order setled by him in nature he woorketh what he will; as in all miracles which are described and declared to this end, that we might learne that God dooth woorke most freely, either by meanes or without them. For that all those miracles are not wrought without diuine power, both experience teacheth vs (in asmuch as they cannot bee wrought by the power of any creature) and the Scripture witnesseth, as Psalm. 136.4. Which onely dooth great woonders. Exod. 8.19. This is the finger of God.

* 1.447Mediate woorking is, when God by creatures or second cau∣ses produceth those effectes, to which those creatures, or causes, are by the accustomed and common order of nature fit, and so made of God, as when he susteineth vs by nourishments: Deutr. 8 3. and driueth away diseases by medicines. Isay. 38.21. Take a lump of drie figges and lay it vpon the boile, and he shall recouer. So likewise God by his worde written, read, heard, shew∣eth vnto vs both his will & himselfe. Luk. 16.29. They haue Moses and the Prophets: let them heare them.

* 1.448Moreouer the mediate woorking or action of God is doone sometimes by good, sometimes by vitious and sinfull instruments, as wel naturall as voluntary: Yet in such wise, that the work of God in them and by them, is alwaies most good, most iust, and most holy. For the goodnesse of gods works de∣pend not vpon the goodnesse, wisedome, and rightnesse of the instrument, but of god. As touching good instruments, that by thē God worketh verie wel, there is no controuersie among the Godly: but of euill instruments, all thinke not the same. Neuerthelesse yet, except we wil deny 1 the trials and cha∣stisementes of the Godlie, or 2 the punishmentes of the wicked, which are doone by the wicked, both to bee iust, and to proceede from the will, power, and efficacie of God; as also 3 the vertues and such actions and deedes of the wicked as haue beene for the safetie of mankinde, to be the giftes and blessings of God; that is, except we will deny that God is a iust iudge of the world, and power-full in operation, and the efficient of all good thinges; wee must needes doubtlesse confesse that God doth also execute and accomplish his iust and holy works and iudgementes by euill and sinfull instruments. So God,

Numb. 23.8. blesseth Israell by Balaam. Deutr 13.3. tempteth the people by false Prophetes. 1. Sam. 16.14. vexeth Saul by Satan. 2. Sam. 15 12. punisheth Dauid by Absalon.

8 He worketh al good things] Euen in all creatures,* 1.449 both great and small, hee woorketh good things, so that not onely hee doth engender and preserue in them a generall power and force of woorking, but doth also effectuallie moue them, so that, without his will being effectuall and woorking, that power and force neuer in any thing shew∣eth forth it selfe, or is brought into act, that is, not onlie all force of working, but also the act and operation it selfe is in al creatures from GOD as the efficient thereof and directer.

For by the name of good are vnderstood,* 1.450 1 The substances and natures of thinges. 2 Their quantities and qualities, forces or powers, or inclinations. 3 Habits and faculties of the minde con∣formed to the will of God. 4 Motions, actions, and euents, as they are motions, and agree with the Law of God. 5 Pu∣nishments, as they are the execution of gods iustice, and are infli∣cted by god the most iust and righteous iudge of the world. All these, since they are either things created of God, or some thing ordained by him and agreeing with his diuine Lawe and iustice, they must needes both partake of the nature of good, and proceed from god their efficient, and by his prouidence continue and be directed.

Furder,* 1.451 whereas al thinges are saide to be done by the prouidence of God, we vnderstand both things past euen from the beginning of the woorlde, & thinges present and thinges to come euen to all eternitie. Isay. 46.9. Remember the former thinges of olde, for I am god, and there is no other god, and there is nothing like me, &c.

9 He permitteth also euill things to be doone.* 1.452] Euill is two∣folde, the one of crime or offence, which is sinne; the other of pain or punishment, which is euerie destruction or affliction, or forsaking of the reasonable creature inflicted by God for sinne. Example of each signification & meaning is. Ier. 18.* 1.453 If this nation against whom I haue pronounced, turne from their wickednesse, I will repent of the plague that I thought to bring vpon them. But now because the euill of paine or punishment, being the exequution of the Law, and declaration of Gods iustice,

is indeed a natural euil, as it is a destruction of the creature, but is in a consideration a moral good, as it is agreeing with the order of gods iustice: this sort of euils also not onely as it is an action or motion, but also as it is a destruction or affliction of sin∣ners, is to bee ascribed to God as autor & efficient thereof: 1 Because hee is the first cause & efficient of al good things (now all euill of punishment or pain, as it is a punishment, dooth partake of the nature of morall good, because the law and order of Gods iustice requireth the punishment of sinne) 2 Because it is the part of a iust iudge to punish sinne: But God is iudge of the world, & wil be acknowledged the maintainer of his iustice and glorie. 2. Chron. 19.6. Ye execute not the iudgements of man, but of the Lorde. 3 Because the whole Scripture with great consent referreth both the punishments of the wic∣ked, and the chastisements and exercises, & Martyrdomes of the godly, as also the passion and death of the Sonne of God himselfe, which is a sacrifice for the sinnes of men, to the effectuall and forcible working of the will of God. As Amos. 3. There is no euill in the Cittie which the Lorde hath not doone. Isay. 47.5. I the Lord make peace and create euill. Where∣fore wee account in the number of good things the punishments of the wicked, and gods iudgements: which God not onely by his vnchangeable decree wil haue doone, but also doth them by his effectuall power and will. For although destruction be euill in respect of the creature who suffereth it: yet is it good in respect of the Law and order of diuine iustice exacting it, and in respect of God most iustly inflicting it, & executing as it were the proper and peculiar woorke of the iudge of the worlde.

1 Obiection. Wised. 1.13. God made not death. Answere. True, not before sin, when he created all things. 2 Obiect. Hose. 13.9. Thy destruction is of thy selfe Israel. Answere. True, as concerning the desert: but as concerning the effecting or inflicting of their punishments, it is from God. 3 Obiect. He will not death. Ezech. 18.23. & 33.11. Answere. He wil not death with a desire of destroying,* 1.454 or that he delighteth in the destruction, vexation, or perdition of his creature: nei∣ther would he it, or woulde effect or cause it, if it were no∣thing else, but a destruction and perdition. But he will it, & woorketh it, and delighteth in it, as it is the punishment of

sinne, and the execution of his iustice, or the deliuerie of his Church, or a chastisement, or triall, or Martyrdome, or ransome, Isay. 1.24. Psalm. 2.4. Prouerb. 1.26. 4 Obiection. Hee will that all men shall bee saued. 1. Tim. 2.4. 2. Pet. 3.9. Answere. All men, that is, all sorts of men. For out of all sorts of men he chooseth his chosen.

Now of euil of crime or offence,* 1.455 there is another conside∣ration. For these, as they are sinnes, or euils of crime, are not con∣sidered as good, & S. Iames saith of them, let no man when he is tēpted (that is, when he is sollicited to euil) say that he is tēp∣ted of God. Therefore God neither intendeth them in his counsel & purpose, neither alloweth, nor worketh, nor fur∣dereth them: but only suffereth or permitteth them to bee doone of diuels & men; that is, doth not hinder thē from not being doone, when yet he could hinder them: partly to shew in punishing them his iustice, & partly to shew in par∣doning them his mercy. Gal. 3.22. The scripture hath conclu∣ded all vnder sin, &c. And Rom. 9.17. For the same purpose haue I stirred thee vp, &c. But in the mean season the forsaking of his creature, or depriuing him of diuine light & rightnesse, & the action it selfe, which diuels & mē sinning, do against the Law & wil of God, he notwithstanding by his generall prouidence & efficacy wil & moueth, but to such an end, as doth best agree with his nature, law, iustice, & goodnesse, whether it be knowen or vnknowen to vs. Therefore sinnes are truely said to be doone, not by the wil or working, but by the permission of God.

The word permission, in this place is to bee reteined, be∣cause both it and others of the same force, are sometimes found in the Scripture. As Gen. 26. and 31.7. Psal. 105.14. But yet we must expound it aright out of the scriptures; For God neither will, nor will not sinnes simplie, but in some respect he wil, and in some respect hee will not, but onely permitteth them. Which that it may the better be vnderstood, we must knowe, that in euery sin or euil of crime are two things: namely, the material, or subiect, and the formal,* 1.456 that is the corruption it selfe, or defect of rightnes, sticking & inherēt in the sub∣iect. The subiect, is a thing positiue, or a thing of nature, as an inclination, motion, action; & therefore dooth it partake of the nature of good, & is wrought and moued by god, but

corruption is not wrought by God, but came vnto the subiect by the wil of diuels and men forsaking God. Wherefore no sinne can bee, or bee imagined, which is not in some good thing, and hath adioined vnto it some consideration, and respect of good. Otherwise God for his infinit goodnesse would not suffer it to bee doone, neither shoulde it bee desired of any, neither should at al be: so that it is truly saide, that there cannot bee put anie thing which is the chiefe and extreme euill, that is, such, as dooth take away good wholy: for it should not bee desired vnder some shewe and apparancie that it hadde of good, neither shoulde it haue a subiect where∣in in to bee,* 1.457 and so shoulde destroie it selfe. But albeit euill is alwaies ioyned with good, and dooth concurre with it in the same actions or inclinations: yet these two thinges are diligently to bee seuered and discerned, neither is the woorke of the Creatour to be confounded with the worke of the creature sinning least either God thereby bee made the cause of sinne, or the greatest part of the gouerne∣ment of the woorlde and humane affaires bee taken from him.

Heereby wee may vnderstand, howe farre foorth god will sinne,* 1.458 how he wil not, but permitteth it. He wil therefore sinnes, 1 As concerning their matter, that is, the actions themselues of men sinning, motions and inclinations to obiectes, as they are onely such, God wil, woorketh and directeth. For both they partake of the nature of good: and if God simplie would them not, they shoulde not at all bee done. 2.* 1.459 As concerning the endes whereunto God destineth those acti∣ons, which are sinnes: that is, hee wil the actions of sinners, as they are the punishmentes of the wicked, or chastisementes, or trials, or martyrdomes of the godlie, or the Sacrifice of the Sonne of GOD for the sinnes of men. But these endes are most good, and most agreeing with the nature, iustice, and goodnesse of GOD. Therefore GOD, the first cause of al good, will, intendeth, and woorketh these in the sinnes or actions of the wicked: and by a consequent, also the actions them-selues, which the wicked doe in sinning, and by which as meanes GOD attaineth to those endes. 3.* 1.460 As concerning the withdrawing of his grace, that is, his diuine light and rightnesse. This withdrawing is an acti∣on,

proper to god, namely his eternall and forcible woorking will, destining whom it will, to bee forsaken. It is also iust and holie, because GOD is bound to none: and because it is either the exploration and triall of the creature, or the punishment of sin. And this withdrawing once beeing put, the inclinations, motions, actions of the creature cannot but erre and swarue from the Lawe of GOD, and bee sinnes.

Nowe as the inclinations, motions, and actions of sinners,* 1.461 are sinnes, that is, are repugnant to order and nature; and swarue from the Lawe of GOD, because they are doone without the knowledge of Gods will, and purpose of o∣beying him: So God neither will, nor ordaineth, nor alloweth, nor commaundeth, nor woorketh, nor furthereth them: but for∣biddeth, condemneth, punisheth and suffereth them to be committed of his creatures, and to concurre with his most iust decrees, iudgementes, and woorkes: thereby to shewe, howe necessary and needefull for the creature is the grace of the holie ghost to flie sinne, and to manifest his iustice and power in punishing sinne.

Wherefore the permission of sinne, is no idle permission, or a cessation and ceasing of Gods prouidence and woorking in the actions of the wicked, as if they did de∣pend onely vpon the will of the creature: but this per∣mission is of efficacie, and woorketh. Jt is permission, as concerning the formall cause of sinne, that is, corruption it selfe, which the creature hath of it selfe, not by anie effection or woorking of GOD: but it is of efficacie, and woorketh, as concerning the motions and actions of the crea∣ture sinning, which god effectuallie will, and moueth, as also concerning the withdrawing of his grace, & the ends, whereunto he destineth, directeth, and bringeth the actions of them that sinne.

GOD then is saide to permitte sinne. 1. Because his will,* 1.462 where-by hee will haue some one woorke doone by a reasonable creature, hee dooth not make knowen vnto him. 2. Because hee dooth not correct and incline the will of the creature to o∣beie in that woorke his diuine will, that is, to doe it to that end which GOD will, by either general or speciall commaundement. These two are signified, when GOD

is saide, to withdrawe from his creature his grace, or speciall woorking: to forsake him: to depriue him of light and rightnesse, or of conformitie with the Lawe: to leaue him in naturall blind∣nesse and corruption: to will and permit, that together with the action, which God woorcketh by his creatures, and is in re∣spect of GOD most iust, the sinne of the creatures may concur, by the comming whereof that action, in respect of the crea∣tures is made euil, and highly displeasing god. 3. Because not∣withstanding god so moueth, inclineth, and ruleth by his secret and general prouidence the wil and al the actions of the creature so for∣saken, as that by the creatures sinning, himselfe doth execute the most iust decrees of his owne wil. For such is the liberty, wise∣dome, goodnesse, and power of God, that no lesse by vi∣tious than by good instrumentes, he most wel, iustly, and holily woorketh what he wil. Neither is Gods work, by rea∣son of either the goodnesse or badnesse of the instrument, more or lesse good: as neither the woork of wicked men, is made good, for that God dooth well vse it. For God do∣ing in all thinges what he will, will alwaies and doth that which is right. Now that together with him woorking well the creature may also work wel, it is necessary that the spe∣cial working of God therein concur with his general wor∣king, that is, that hee correct the creature by his spirite. Whenas therefore God doth moue the creature only by a generall working and not by a speciall,* 1.463 the creature dooth necessarily, though yet freely, swarue & defect from right∣nes, god himselfe notwithstanding working holily and ac∣complishing by his creature the iust and good worke of his will and prouidence.

* 1.464If any mā demand, why then God doth not correct viti∣ous instruments, that god vsing thē wel, thēselues also may work wel? God himselfe aunswereth him, Exod. 33.19. and Rom. 9 15. I wil haue mercie on whom I wil haue mercie: And Ro. 9.20. O man, who art thou which pleadest against God? Hath not the potter power of the claie? Rom. 11.35. Who hath giuen vnto him first, and it shall bee recompenced? God perfourmeth no∣thing of duty, but al of mercy vnto his creatures. It is free therefore to him, to doe what, and in what sort, & how far forth, and to whom he wil, according as it is saide, Mat. 20.15. Is it not lawfull for me to doe as I will with mine owne?

Permission therefore is the withdrawing of the grace of God,* 1.465 whereby god 1. when hee executeth the decrees of his will by reaso∣nable creatures, 2. either doth not open his wil, whereby hee would haue that worke done, to the creature; 3. or doth not incline the wil of the creature, to obey his will in that action. Or, permission, is the secret prouidēce or wil & power of god, 1. whereby he effectually wil, moueth, and moderateth the motions and actions euen of men sin∣ning, as they are actions, and punishments both of them and others: 2. but sinne it selfe he neither wil nor worketh: neither yet hindereth it, but in his iust iudgement suffereth it to concur with their acti∣ons. 3. and this also he vseth to the illustrating of his glorie. This description of Gods permission of sinnes is confirmed by many places of Scripture.* 1.466 For first that God neither wil nor woor∣keth sinnes, as they are sinnes, is confessed by al the godly, and all such as are of sound iudgement: seeing both the in∣finite goodnesse of god cannot be the cause of euill, which hath in it no respect and quality of good, and god himselfe dooth often auouch this of himselfe. As Psalm. 5. Not a god that loueth wickednes.

Neither are there fewer places of Scripture, which teach most clearly that the actions of the wicked, which they doe when they sinne, are done and ruled, though by the secret, yet by the good and iust wil of god: As Gen 45.8. Ioseph saith that he was sent of god into Aegypt. Exod. 7. and 10. & 11. Deut. 2. Ios. 11. Iud. 3. & 4. we learne, that the indurating and hard∣ning of Pharao and other enemies of the Israelites, was wrought by the lord, & that to this end, as thereby to punish his enemies, and to shew forth his glory. 2. Sam. 12.11. & 16.10. and 24. 1. Iob 12 25. Psalme. 119.10. Isaie. 10.6. and 63.17. Lament. 3.37. Ier. 48.10. Acts 2.23. and. 4.28. Rom. 11.8. & 14.23. These and the like places of holy writte doe shewe by two reasons or argumentes, That god did not permit without some woorking also of his owne, but did effectuallie will that working of Pharaos wil and others, whereby they opposed themselues against Israel: First, because these Scriptures referre the cause of their indurating wrought by themselues to an indurating wrought by GOD, that is, that therefore they woulde not the dimissing of the people, or the entering of a peace or league with them, because GOD did incline their willes to this, that they should not will. Secondlie,

because these scriptures adde further the final causes of this coun∣sel and purpose of god; euen that his enimies might be punished, and the glorie of god magnified. For seeing God woulde the ends, he woulde also most iustly the meanes, by which hee woulde come vnto them: the kinges notwithstanding and people themselues neither respecting, nor knowing it, nei∣ther being inforced or constrained thereto, and therefore sinning, and perishing through their owne fault and de∣merite. Moreouer by these fewe and other infinite places of scripture, it is apparent, that God, though by his secret, yet effectual consent, motion, and instinct, doth most iustly worke those actions or workes by his creatures, which they with sinne performe: for because that they being destitute of the grace of the holy Ghost, either are ignoraunt of the will of God concerning those woorkes: Or, when they doe them, they respect not this, to execute the knowen will or commaundements of God, but to fulfill their owne lusts, a∣gainst the lawe of God: Therefore they working together with God, worke ill, when God worketh well by them. For neither do the creatures therefore sinne, for that God doth by their will and actions execute his iudgements: for then also should the good Angels sinne, by whom God sometimes punisheth the wicked∣nes of men: but because in their action they haue no respect of gods commandement, neither doe it to that end, as thereby to obey god.

* 1.467Further, that God doth in such sort permit sinne, as that he doth not illighten their minds with the knowledge of his will, or doth not bend their harts and wils, which by his arcane and secrete efficacie he inclineth whither him∣self listeth, vnto this, as for the obeying of God to pursue or flie these or those obiectes, that is, doth not conforme the wils of sinning creatures to his will; these sayinges of scrip∣ture witnes. Rom. 14. Whatsoeuer is not of faith, is sinne. Deut. 13. If there arise among you a Prophet, or a dreamer of dreames, saying, let vs go after other gods, thou shalt not hearken vnto the words of the Prophet; for the Lord your god prooueth you. Deut. 29.2. Yee haue seene all that the Lord did before your eies in the land of Aegypt &c. Yet the Lorde hath not giuen you an heart to perceiue, and eies to see, and eares to heare, vnto this daie. 1. Sam. 24.14. Wickednes proceedeth from the wicked; but mine hand be not vpon thee.

Lastly, in the description of prouidence it was said,* 1.468 that it directeth all things both good and euil to gods glorie, that is, to the manifesting and magnifiyng of his diuine iustice, po∣wer, wisedome, truth, mercie, and goodnes: And to the safetie of his chosen, that is, to the life, ioy, wisedome, righteousnes, glorie and felicitie euerlasting of his Church. And that to these ends, euen to the glorie of god, & safetie of his chosē, al the counsels & works of God, & in them also the punish∣ments of sinne are referred of God, ought to be out of con∣trouersie: seeing in al of them is beheld the glorie of god, & his fatherly care towards his Church. Psalm 19.1. The hea∣uens declare the glorie of god, and the firmament sheweth the work of his hands, Isai. 48.9. For my names sake wil I differre my wrath. Rom 8.28. We know that all things worke together for the best, vnto them that loue god. Iohn. 9 3. Neither hath this man sinned nor his parents, but that the works of god should be shewed on him. God vseth also sinne or corruption it selfe (which yet himselfe worketh not, but suffereth to concurre with his owne action in the wicked) 1. To shew forth both his iustice in punishing it, and his mercie in remitting it. 2. To woorke in vs a hatred of sinne, true humilitie, and an imploring of gods grace, and thankefulnes of our deliuerie from sinne and death. Prou. 16.4. The Lorde hath made all things for his owne sake: yea euen the wicked (but not wicked∣nes) for the daie of euill. Exod. 9.16. Rom. 9.17.22.23. Ezech. 16.61.62.63. Gal. 3.

We are further to consider the degrees of gods prouidence.* 1.469 For he respecteth indeede and gouerneth all his creatures, but espe∣ciallie mankinde, as being the chiefe and principall amongst his woorkes, and which beeing created according to his i∣mage, he hath adorned with verie manie benefites aboue all other creatures: And in mankinde especiallie those whom he hath elected and chosen to eternal life, whom with the blessed Angels, he maketh one euerlasting Church, that in them he may dwell, as in his Temple and habitation, and there∣fore doth so guide and rule them in the whole race of their life, as that all things must serue for their safetie.

Now haue we explicated and made plaine the definiti∣on of gods prouidence:* 1.470 whereout ariseth a Question great∣ly to be considered, which is, whether gods prouidence exten∣deth it selfe to all things. Aunswere. Yea to euery little thing

dooth the prouidence of GOD extende it selfe. And that all thinges, both the greatest, and the smallest of them are ruled by the prouidence of GOD, and that his prouidence is extended to all actions and motions of all creatures, euen of those that sinne, so that all thinges, whatsoeuer are done, come not to passe but by the eternall counsell and purpose of GOD, either woorking them, as they haue a respect and qualitie of good in them, or permitting them, as they are sinnes, but moderating, and gouerning all thinges, euen sinne it selfe, and directing them to his glorie, and the safetie of his chosen; is confirmed both by verie manie testi∣monies of Scripture, and also by reasons drawen from the nature of God.

* 1.471Of the testimonies which may be alleadged for confir∣mation hereof, there are certaine orders and rankes. For, some are vniuersall and generall, which teach, that all euents vniuersally are subiect to Gods prouidence. Some are particu∣lar, which speake both of some particular, and certaine e∣uents, as also of the whole specials and generals thereof. For the Scripture doth often transferre that to the whole specials & generals, which it speaketh of particular & sin∣gular examples. Wherefore it will haue all the indiuiduals & singulars of the whole specials & generals, to be subiect to the diuine prouidence of God. Of particular testimonies some belong to reasonable creatures, or such as haue a wil in working, be they good, or bee they bad; some to those which are without reason, whether they be thinges liuing, or not liuing. Some likewise intreat of thinges contingent, fortuning, and casuall, which soothly are such in respect of vs: Some speake of necessarie thinges. Nowe to all these heades as it were and principals, adde we some such testimonies, as are most cleare and fa∣mous: for there are infinite.

* 1.472The vniuersal and generall prouidence of God is witnessed by these, Eph. 1.11. Hee woorketh all thinges after the counsell of his owne will. Actes. 17.25. Hee giueth to all life and breath, and all thinges. Num. 23.19. Hath hee saide, and shall hee not doe it? And hath hee spoken? And shall be not accomplish it? Nehem. 9.6. Thou hast made heauen and earth, and all things that are therein, the seas and all that are in them: And thou preseruest them all. Esai. 45.7. I forme the light, and

create darkenes: I make peace, and create euill; I the Lord doe all these things.

Of the prouidence of God ouer reasonable creatures, the histo∣rie of Ioseph yeeldeth vs notable testimonies. Gene. 45.18.* 1.473 You sent not me hither but God. Gene. 50.20. When ye thought euill against me, God disposed it to good. Likewise, the indura∣ting and hardening of Pharao. Exodus. 3.4.7.8.9.10.14. Exodus. 4.11. Who hath giuen the mouth to man, or who hath made the dumme, or the deafe, or him that seeth? Haue not I the Lord? Therefore goe now, and I will bee with thy mouth. Iohn. 9.3. it is saide, that GOD woulde that hee shoulde bee borne blinde, to whom CHRIST restored his sight. Ios. 11.6. The LORD saide vnto Iosua, bee not afraide for them; for to morrowe about this time will I deliuer them all slaine before Israel. Iosua. 21.45. There failed nothing of all the good thinges which the LORD saide vnto the house of Israell, but all came to passe. 2. Samuel. 16.10. The LORD hath bidden him curse Dauid. 1. Kinges 22.20. Who shall intise Ahab that hee may goe and fall at Ramoth Gilead, and so foorth. Thou shalt entise and shalt also preuaile. Prouerbes. 21.1. The Kinges heart is in the hand of the LORD: hee turneth it whither soeuer it pleaseth him. Prou. 19.14. A prudent wife commeth of the LORD. Prou. 22.14. The mouth of straunge women is as a deepe pit. Hee with whom the LORD is angrie shall fall therein. Esd. 10.5. The LORD calleth the king of Assyrians the rodde of his fury. Lament. 3.37. Who is hee then that saith, and it commeth to passe, and the LORD commaundeth it not? Daniel. 4.32. According to his will hee woorketh in the armie of heauen, and in the inhabitauntes of the earth, and none can staie his hand nor saie vnto him, what doest thou? Actes. 4.27. Herode and Ponti∣us Pilate with the gentiles and the people of Israell gathered them∣selues together to do whatsoeuer thine hand and thy counsel had de∣termined before to be done.

Of his prouidence in creatures which are without reason whether they bee liuing or not liuing,* 1.474 testimonies are extaunt euerie where in the sacred Scriptures. Iob. 37. Psalme. 34.20. The Lord keepeth all the iust mans bones. Psalm. 104. through∣out the whole Psalme. Likewise, Psalme. 134.7. Hee bring∣eth vp the clouds from the ends of the earth, and makeeth the light∣nings with the rain, he draweth forth the wind out of his treasures.

Gen. 8.1. God remembred Noah, and made a wind to passe vpon the earth. Psal. 147.8.9. Which giueth to beasts their food, and to the young Rauens that crie. Mat. 6 26.30. Your heauenlie father feedeth the foules of the Aire. And a little after, If god so clothe the grasse of the field, shall he not doe much more vnto you?

* 1.475Of the prouidence of god gouerning things contingent, fortu∣ning and casual, these places of scriptures speak, Exod. 21.13. Jf a man hath not laide wait, but God hath offered him into his hand, then I will appoint thee a place whither he shall flee. Math. 10.29.30. Are not two sparrowes solde for a farthing, and one of them shall not fall on the grounde without your father? Yea, and all the haires of your head are numbered. Iob. 1.21. The Lord hath giuen, and the Lord hath taken it, blessed bee the name of the Lord. Prou. 16.33. The lot is cast into the lap, but the whole dispo∣sition thereof is of the Lord. Ios. 7. God openeth the theft of Achan by lot.

* 1.476Lastly, that necessarie euents (whether such come by a natu∣rall necessitie, or by the order so setled of God in nature, or whe∣ther they be by a conditional necessitie, as in respect of Gods decree or other causes comming betweene) are wrought and ruled by the prouidence of God, these sayinges doe prooue, Iob. 37.5. God thundereth maruelouslie with his voice: he saith to the snow, bee thou vpon the earth, likewise the small raine and to the great rain of his power. The whirle wind commeth out of the south, and the cold from the Northwind. At the breath of God the frost is giuen. Iob. 38.27. He causeth the bud of the hearb to spring forth by raine: he begetteth the dewe, the frost, the ice: he bringeth forth mazzareth in their time, hee guideth Arcturus, hee guideth the motions of heauen, & effectuallie woorketh by them in these lower regions. Psal. 104.14. He causeth the grasse to growe for the cat∣tell, and hearbe for the vse of man, that he may bring forth breade out of the earth, &c. Prou. 20.12. The Lord hath made both these, euen the eare to heare, and the eie to see, that is, God made not onely the power, but the very act also of hearing and see∣ing. So not one bone of Christ was broken, Iohn. 19.36. Because that was decreed and foretolde by God, Exod. 12.46. So Christ according to the determinate counsell of God was deliuered vp to be slaine of the Iewes. Act. 3.23. Isai. 46.10. My counsaile shall stand, and I will doe whatsoeuer I will: I call a byrd from the East, and the man of my counsel from far. As I haue

spoken it, so will I bring it to passe. J haue purposed it, and I will doe it. To these and the like testimonies of scriptures those places also may be added, which confirme the resurrection & raising again frō the dead of those bodies which we car∣ry about with vs in this life, as Philip. 3.21. Who shall change our vile bodie, that it may be fashioned like vnto his glorious bo∣die, according to the woorking whereby he is able euen to subdue all things vnto himselfe. 1. Cor. 15.53. This corruptible must put on incorruption, & this mortal must put on immortalitie. For seeing we see the substāce of our bodies to be so many waies chā∣ged & scattered after death, when as they ar mouldred into dust, Gen. 3. Iob. 10. it foloweth thereof necessarily that there is a prouidence of god which taketh a most strait and ex∣act care euen of the smallest dust, whereby the substance of our bodies so often altered & dissipated into infinite forms & parts is again in such wise to be recollected, gathered to∣gether, & reduced to their first masse & forme, as that not other, but the selfe same bodies which wee haue in this life shall rise again. Against these places of scripture alleadged some make exception, that the examples, whereof these places speake, are particular & prophetical euents administred by the spe∣ciall counsell of god, and that therefore there may not bee framed a general rule vniuersallie extēding to al euents. But against these we returne a threefold answere. For first, The like causes are found in al euents, for which the scripture affirmeth those euents afore recited to haue beene done or to be done by the counsel & de∣cree of god; namely the glorie of god, and the safetie of his chosen. The causes therfore of al euents being like, we are to iudge alike of all. For all wise men confesse that a generall is well gathered out of the enumeration or numbering of many singulars or particulars, then, when as there cannot be al∣leaged any different or vnlike example. Neither doth any of the godly & such as conceiue aright of the immeasura∣ble wisdome of god deny, that god hath most good reasons for al things which are done, albeit they are not known to vs, whereby al thinges are referred to those two last endes. Wherefore those things which god hath not foretolde or hath not by the speciall testimonie of his word shewed to be done by his wil, are no lesse to be thought to depende of his secrete gouernement than those things which he hath

by plaine wordes expressed, that himselfe either would doe hereafter, or before had done. Secondly, we see the scripture it selfe not onelie to attribute the particular euents of all both spe∣cials and generals vnto gods prouidence, but further to transferre & applie the same to al the specials & generals, which it speaketh of singular and particular examples. Wherefore the scripture will haue the same also to be vnderstood of all indiuiduals & singulars. For as god brought the wind vpō the earth, Gen. 8. so doth he bring the wind out of his treasures, Psal. 135. As he would that he, of whom it is spoken, Ioh. 9. should bee borne blinde, so doth he make the deafe and the dumbe, him that seeth, and the blind. Exod 4. As he destroieth the counsel of Achitophel. 2. Sam. 17. so he frustrateth the counsels of the gentiles, Psalm. 53. As he commaunded the Rauens to feede Elias, 1. Kings. 17. so one spar∣row falleth not to the ground without him. As Christ could not be taken before the time appointed by God: so can no euil happen to any of vs, but at such time and place, and in such maner, as pleaseth God. For therefore doth the scripture, to teache vs how to collect and gather, recount so many examples of Gods prouidence.

Thirdly, there are also places of Scripture, wherein the gene∣rall referring of all thinges to the prouidence of God is plainlie ex∣pressed, or is signified by a Synecdoche (which figure of speeche wee vse when we signifie the whole by a part, or a part by the whole) or by the comparing of lesser things with greater, or greater with les∣ser. Ezec. 12.25. The thing that I shal speake shall come to passe. And God speaketh, not onely those things which he reuei∣leth vnto vs, but whatsoeuer also from euerlasting hee hath decreed and purposed with himselfe.

Infinit almost are the testimonies, which demonstrate that the prouidence of God extendeth it selfe to all thinges: but these now shall easilie suffice. For by these verilie it is apparent, that euen euerie the least and smallest thing, both good, and bad, is ruled by the prouidence of God: yet in such wise, as that those things which partake of the nature of good, are not onelie done according to the prouidēce of god (that is, god not willing, nei∣ther commaunding, nor working them, but permitting by his prouidence, and directing them vnto the ends by him appointed) but also by the prouidence of God, as the cause: but those thinges which are euil, are done according to the prouidence,

but not by the prouidence of God, that is, God willing, com∣maunding, and woorking them. For all good thinges are done, God willing them: euill, God permitting them. And God wil those things, by his wil, which he liketh, worketh and commandeth. He permitteth those thinges which he neither liketh, nor commandeth, nor worketh nor furthereth: but which he condemneth, forbiddeth, & punisheth. That ap∣peareth especially out of those testimonies, which were al∣leaged concerning reasonable creatures: For they shewe that all reasonable creatures, both Angels, and men, and those both good, and bad, are ruled and gouerned by Gods prouidence: but so, that whatsoeuer good is in them, that is from god himselfe, who worketh this in reasonable crea∣tures; but whatsoeuer ill is in thē, is of themselues, being by nature euil, not of God who is most good. Al good thinges god woorketh himselfe in reasonable creatures, but euill things hee permitteth in respect of other things that are good.

The reasons, whereby is demonstrated,* 1.477 that the prouidence of God extendeth it selfe to all things, are almost the same with those, which proue that there is a prouidence of god.

1 That which is not done if God no way will it, must needs be done god some way willing it. This is true by the rule of contradiction, where one of the two contradictory propositions must alwaies bee true. But nothing can bee done, god no way willing it, that is, god simplie not willing it because he is omnipotent. And it is proper to omnipo∣tencie, for one to be able to doe what he will, and to forbid, what he wil not haue done. Therefore all things are done, god some way willing them, to wit, either simplie, as good things; or after a sort, as euil things. For if he would & could not, he should not be omnipotent. Now concerning those, which after a sort he wil, after a sort he wil not, he decree∣eth of that part, whereof he hath waightier & better rea∣sons, whether knowen or vnknowen vnto vs.

2 It is proper to him that is most wise, not to suffer a∣ny thing which is in his power, to be done without his will and counsell. And how much the wiser he is, so much the more largely doth his gouernement extend it selfe. But god is a gouernour infinitely wise, and hath in his power

al things. Therefore he suffereth nothing to come to passe without his certain and determined counsel. And further, if the number of things were infinit, yet were god sufficiēt for the administring of them: seeing he is of an exceeding and infinite wisedome. And therefore he easilie taketh care of all thinges that are created; which although they be ma∣ny, yet in them-selues, and most of all in respect of Gods infinite wisedome, they are finite, and limited.

* 1.4783 He that will the end or consequent of any thing or euent; he wil also the meanes or antecedent, or that euent, whereby the end is come vnto. But God wil the ends of all things and euents, whether good or bad. Therefore he wil vniuersally all thinges which are, and are done, if not simplie, yet in some sort and respect. For whatsoeuer thinges are, or are doone in the woorlde, either they are the ende and consequent, or the antecedent and meane whereby to attaine vnto the end. The Maior is ma∣nifest. The Minor is thus prooued. God will all that is good. But of all thinges there are some endes most good; other∣wise god by reason of his immense goodnes would not per∣mit them to be done. Prou. 16 4. The Lord hath made althings for his owne sake, yea euen the wicked for the daie of euil. There∣fore the endes of al euents are wrought by the will of God.

* 1.4794 The first cause is that which doth not depend of anie other, but whereof all second causes, and their actions and motions de∣pend and are gouerned. But God is the first cause of al things. Therefore God and his counsels and woorkes doe not de∣pend or are gouerned of any other, but all other thinges of him, neither according to others actions dooth hee de∣termine of his, but himselfe decreeth all things so to be doone: that is, God hath not therefore determined or de∣creed any thing, for that hee foresawe that second causes woulde so doe; but therefore all thinges shall bee so, for that they are so determined or decreed by him. Nowe to depend of another is, vpon consideration first had of ano∣thers action, whether present, or past, or to come, to bee moued thereby to determine and doe a thing.

* 1.4805 What God vnchangeablie foreknoweth he also vnchange∣ablie will from euerlasting. But God from euerlasting foreknoweth vnchangeablie all things, euen those which are most mutable.

Therefore hee woulde from euerlasting vnchangeablie all thinges, either simplie, or in some sort and respect. The Minor is mani∣fest. The Maior is thus prooued. All certain and vnchange∣able prescience or foreknowledge, dependeth on an vnchange∣able cause: But there is no vnchangeable cause besides the will of God. For all second causes are in themselues changeable, and might haue not beene. Therefore Gods will alone is the cause of his vnchangeable prescience, that is, GOD therefore foreknoweth that a thing shall be so, because he will and decreeth it to bee done so, either simplie, or in some respect. For if he simplie woulde it not, it coulde ne∣uer haue beene done and foreknowen of him. The summe is. Gods will and decree is the cause both of the euent and of the foreseeing or foreknowing of it: but the fore∣seeing, is not the cause of the effect. Moreouer presci∣ence in GOD is not seuered from his will and woorking, as in creatures: but they are both but one thing differing in consideration onely. Num. 23.19. Hath hee saide it, and shall hee not doe it? And hath he spoken, and shall hee not accom∣plish it?

6 All naturall good thinges are from GOD as the first cause. But all the faculties, motions, actions of all things,* 1.481 as they are meerely such, are naturall good thinges, that is, thinges made and ordeined of GOD in nature. Therefore all are from GOD their authour and ef∣fectour, and are wrought by GODS prouidence. Acts. 17.28. In him wee liue, and mooue, and haue our being.

A Confutation of certaine Sophismes or cauils, which are wont to be obiected against the prouidence of god mo∣uing and gouerning al and euerie particu∣lar, whether good or bad, great or small, most iustlie.

The first, of confusions and things disordered in nature.

No confused or disordered thinges haue their being,* 1.482 or are go∣uerned by the prouidence of god. 1. Cor. 14.33. But whatsoe∣uer thinges are vnder the son, are confused, because all are vanity. Eccles. 1.14. Therefore they are not ruled and gouerned by diuine

prouidence. Answere. The Maior proposition consisting of doubtfull termes is to be distinguished. No confuse thinges, true, if they be simply confuse, are gouerned by the prouidence of god, that is, the prouidence of god working them, as they are confuse. All thinges that are vnder the Sonne, that is, hu∣mane thinges, are confuse and vaine: true, but not simplie, so that no order and good at all lieth hid and is found in that confusion. For if they were such, god for his great goodnes and iustice, would not permit them to be done. Wherefore if by the confusions of the would they collect and conclude that there is no prouidence, there is more auouched in the conclusion, than was conteined in the premisses; or they proceed from that which is in some respect so, to conclude the same to be simply and absolutely so. For whereas ma∣ny thinges in the world are well ordered, as the celestiall motions, the preseruation of the kindes of al thinges, com∣monweals, the punishments of wicked men, & many more: it may not by this argument be concluded of al things, but of those onely which are done against the order by god ap∣pointed, that they are not gouerned by his prouidence: but those things, in which a most manifest order doth appeare, shalbe an euident testimony of gods wisedome & effectual working But if then they conclude that those disordered thinges are not ruled and gouerned of god; so also shall there bee more said in the conclusion, than was in the premisses. For it fo∣loweth thereof, not that the things confuse & troubled, but that the confusion or troubling of order, which is in thē, is not of god: As the wicked were created of god: albeit their wickednes proceeded not frō god but from thēselues. For euery thing is not necessarily auouched of the concrete, or subiect so qualified, which is affirmed of the abstract or quality it self. Wherefore if it be again replied, putting this Maior, That disordered things are not, or are not ruled of god, and therfore many things in the world not done by his prouidence; euē thus too is the Maior diuersly faulty For first that it be grā∣ted, that things disordered, if they be simply such, are not, or are not ruled of god: yet cānot this be granted of them, if both confusiō & order in diuers respects be found in thē.* 1.483 Nowe neither diuels nor men commit any thing so repug∣nant to the order setled by god, wherein, albeit in respect

of their corrupt wil it be most disordered, there is not yet the most wise order of diuine iustice, power and goodnesse lieng hidde vnder that confusion, which themselues haue caused: and for the most part also the same doth manifestly appear, the euent, or god himselfe by his word declaring it. Great confusion was there in the Iewes detestable mur∣der, when they crucified the sonne of god: and yet notwith∣standing the hand and counsel of god hath defined & de∣termined nothing with more woonderful order and wise∣dome than the death of the sonne for our sinnes. Al humane thinges therefore are vaine, not in respect of the will and de∣cree, or prouidence of god: for if we respect it, they are most wel ordered, euen such as in mens iudgementes seeme most disordered: but in respect of men, as concerning both the fault, and the punishment. For first, all our thinges, GOD not illightening, correcting, and directing vs by his spi∣rite, are euil, and displeasing GOD. Secondly, they obtaine not their expected and hoped euentes, or those at least-wise not firme and stable, neither such, wherein sound and solid feli∣citie and blessednesse doth consist. Thirdly, That wisedome also, which is the knoweledge of Gods will, and a true desire to bee o∣bedient thereunto, in this life is ioyned with manifolde errors, sinnes, and calamities. Therefore humane matters are not ruled of GOD, that is, woorking them, as they are confuse and sinnes: but are ruled of GOD permitting sinnes, euen as they are sinnes, and directing them to most good endes; but woorcking all that is good, euen those thinges which lie did in thinges disordered and confuse. Moreouer, the euils which iust men suffer, and the good which the vniust enioie, seeme disordered to mens iudgements, but according to the iudgement of GOD there is a most iust order in them, for those causes which are vttered in the woord of GOD. And those things are to bee remooued from the will and woorking of GOD, not which in our iudgement, but which in the iudgement of God are disor∣dered.* 1.484

2 Obiection. They who are against God, are not ruled and guided by GOD. Diuels and wicked men are against GOD. Therefore they are not ruled and guided by his diuine proui∣dence. Aunswere. Wee graunt the whole reason in some

respect, namely, that Diuels and wicked men are not ru∣led of God by his speciall prouidence, that is, by his holy spiritual lightning their minds with the knowledge of Gods wil, and inclining their harts, not to respect and execute in their actions their owne lustes, but the knowen will of God, and so themselues to woork well together with God, who by them woorketh well. But they are ruled and go∣uerned of GOD by his generall and secret prouidence or gouernement, so that they cannot doe any thing, but what GOD hath decreed to doe by them, and are the instrumentes of his punishmentes and benefites, though themselues think and respect some other thing. Dan. 4.32. According to his will hee woorketh in the armie of heauen, and in the inhabitantes of the earth, and none can staie his hard, nor say vnto him, what dost thou? Prouer. 21.1. The Kings heart is in the hande of the Lorde, vs the riuers of waters: hee turneth it whi∣thersoeuer it pleaseth him. Gen. 45. God moueth, enclineth, and ruleth the wicked wil of Iosephs brethren in such wise, as not to kill Ioseph, but freely to sell him to the Ismalites, that by this meanes he might transport the family of Ia∣cob into Aegypt, nourish, and multiply them, and beeing oppressed by long seruitude and boundage, gloriously deli∣uer them. Isai. 10. Assur, though a wicked and proud King, yet is called the rod of the Lords wrath. Likewise, the Assyrians are called, the sanctified of GOD, his hired souldiours, dooing seruice to God: whom yet their own ambition, cruelty, and couetousnesse carried, to take weapons against the Iewes. Likewise euery where in Scripture God is said to infatuate, & besot the wicked, to strike them with a giddines, to mad and amase them, to effeminate them, to fil them ful of fear, so that their spirits faile them at the ••oice of the falling of a leafe: to rule the swords of the wicked with his hand: to obdurate and harden their hearts. By those and the like it is manifest, that euen the deli∣berations, counsels, actions of the wicked, are subiect to his diuine prouidence and gouernement, and that it is not an idle permission in them, but an effectuall woorking of God, inclining their wils, and guiding their actions at his good pleasure.

The second sophisme, of the cause of sinne.

1 OBiection. All the actions and motions of all creatures are done by the wil and working of God. Manie actions (as the selling of Ioseph, the Assyrians warring against the Iewes) are sinnes. Therefore sinnes are done by the wil and working of god.* 1.485 Aunswere. There is a fallacy of the accident in the Minor proposition. Actions are sins, not in themselues, and as they are actions, but by an accident, by reason of the corruption of the instrument, in those actions, which God woorketh most iustly by him, he not respecting this, as to obey therin the knowen wil of God. This corruption or defect of the creature, & the action, which god worketh by the creature concur together by an accident. For neither is essentiall to other, neither the cause of other, but each is to other ac∣cidentary. For both god could haue wrought that selfesame pu∣nishment, which hee inflicted iustly on the Iewes by the Assyrian sinning, by an instrument not sinning: and the Assyrian, if it had pleased god to correct his wil, might haue been notwithstanding the instrument of gods wrath, and yet good, how great soeuer seueritie hee had exercised towarde the Iewes: As when GOD by his good Angell slaieth the wicked host of the Assyrians. Sinne there∣fore, which is in the actions of the creature, is not doone by the will and woorking of GOD, but by an accident, to witte, as God will and woorketh those actions, which are sinnes by the fault of the creature. The summe of all commeth to this: The most good action of GOD exercised by an euill and corrupt instrument, is no otherwise the sinne of the bad instrument, than water which commeth pure out of the fountaine, is made impure, running thorough vncleane pla∣ces: or the best wine comming out of a good vessell waxeth sowre and eger, being put in a corrupt vessell, according to that of Horace, Lib. 1 Epist. 2. Vnlesse the vessell bee pure, what∣soeuer thou powrest in, sowreth: or further than the good woorke of a good iudge is the euill woorke of an euill seruant or mini∣ster: or the riding of a good horse man is the haulting of a lame horse. In al these is a Paralogisme or fallacy of the ac∣cident, that is, there is a proceeding from the essence or thing it selfe, to that, which is but an accident to the thing, and dooth but by an accident concurre with

it: after this manner. The going of a lame horse is a plain haulting. The horse-man will and woorketh the going of the lame horse. Therefore hee will and woorketh the haulting. In like sort, the Diuell is created and susteined by God. The Diuell is wicked. Therefore the wicked∣nesse of the Diuel is from God as the author and effector thereof. Both which reasons are a like sophisticall & false.

* 1.4861 Reply. Those thinges which are in their own kind sinnes, or vnto which the definition of sin agreeth, they are in themselues sinnes. Many actions are in their own kind sinnes, as theft, lying, adulterie, murder. Therefore they are sinnes in themselues. Answer. It is a fallacie, reasoning from that which is in some respect so, to that which is simply so. For the whole argument is graunted concerning actions prohibited by God, in respect of the creature, as they are committed by them against the will of God, knowen vnto them either by generall or speciall commaundement; or as they are not doone to that end principally, as thereby to doe and execute the knowen will of God. The reason thereof is certaine, and expresse in the Scriptures; because the wil of God, reueiled in his word, is the only and surest rule of goodnesse & rightnesse in the creatures. Wherefore whose motions and actions accord with the wil of god, they are in themselues good & pleasing to God; but those actions which disagree from his will, are in themselues sinnes, which God abhor∣reth and punisheth. Rom. 14.23. Whatsoeuer is not of faith is sinne, that is, whatsoeuer resteth not vpon the certaine commaundement of God, neither is doone to that end, as thereby to obey the knowen will of God.* 1.487 But the ar∣gumēt on the other side is false, if we respect the wil of god moouing and woorking all the motions and actions of all creatures. The reason is; for that God alone by his own nature can will, appoint or doe nothing that is vniust, whether he worke by the good, or by the wicked: Because seeing he is most good, his will onely is the rule of iustice: and seeing be oweth nothing to any man, he cannot to any man bee iniurious. Wherefore to spoile another, against the law & comman∣dement of God, is sinne in it selfe and theft. But god com∣manding, Exo. 11.2. by an especial commandement the Is∣raelits, to spoile the Aegyptians, it was not theft, but a worke

good in it selfe, both in respect of God, by this meanes pu∣nishing the iniustice of the Aegyptians: as also of the Israe∣lits doing to this end, that they might obay therin the spe∣cial wil & commandement of god, which if they had done without this commandement, they had committed th••ir.

2 Reply. He that will and woorketh an action, which is in it selfe sinne, will and woorketh sinnes: God will those actions,* 1.488 which in themselues are horrible sins, as are the hainous offences of Ab∣salon, 2. Sam. 12. The lying of the Prophets, 1. Kings. 22.23. The crueltie of the Assyrians making waste of Iurie, Isay. 10. Therefore God will & worketh sinne. Aunswere. The Maior is true of one who worketh an action, which is sinne, & disa∣greeth from the law of God in respect of his will who wor∣keth it, and not of others: But the actions of the Assyri∣ans, and of others sinning, which God effectually would, were sins not in respect of the wil of god, but of the will of the men themselues sinning: For though god would the same thing, yet would hee it not in the same sort that they.* 1.489 But that this answer, as also the former, may be the better vnderstood, & may bee with greater certainty opposed a∣gainst the like sophismes, which humane reason in great number frowardly wresteth against gods prouidence, this generall rule is to be obserued, the truth whereof is mani∣fest, and the vse great in Philosophie both Naturall, and Morall, as also in Diuinitie. One & the same woorke, or action, or effect in subiect or matter, is in consideration, manner, & forme made most diuerse, good and bad, according to the diuersitie of the causes both efficient, and finall. For in consideration and respect of a good cause, it is good: & in respect of a bad cause, bad: & a good cause is in it selfe a cause of good, by an accident a cause of an euill & bad effect or of vice, which is inherent and remaining in the effect, by reason of a bad & vitious cause, concurring in the producing of that effect: & contrary: a bad & euil cause is in it selfe a cause of euill but by an accident, of good, which good is in the effect, by reason of a good cause concurring therewith to the pro∣ducing of that effect. Now then, whatsoeuer God doth, cannot be but most good, & most iust: seeing both himselfe is most good, & hath no scope or ends of his counsels & works, but such as are most good, alwaies agreeing with his nature & law, namely his glory, & the safety and saluation of his chosen.

But the creatures action is then good, when both themselues are good, & haue a good end proposed vnto them of their action: which end they haue, when as they execute the commandement of God either generall or speciall, being moued by the cogitation of this commandement, whether they haue or haue not any knowledge of the counsell and purpose of God, why hee commaundeth this or that thing to be done. And the action of creatures is euil, when both thē∣selues are euil, as also when being forsaken and not corre∣cted by God, they do a thing without his cōmandement, or not to that end, as thereby to obay him. Wherfore that worke, the working and dooing whereof is ascribed by the Scripture both to God and to a corrupt & euill creature, must needs be good in respect of God, & euill in respect of the creature: neither what is euill in that woorke, may bee attributed to God, neither what is good, vnto the corrupt creature, but by an accident. So the afflicting or wasting of the Iewes was in subiect and matter one and the same worke, which both God would, ordeined, and wrought, & the Assyrians: yet in consideration and respect it was not the same, but most diuerse. For in respect of God, purpo∣sing by this meanes to punish the sins of the Iewes, it was the proper and most holy woorke of God: in respect of the Assyrians, who were both wicked, cruell, rauenous, and bent not vpon the will of God, which they were ignorant of, but on the fulfilling of their owne rapacity & hatred, a∣gainst the Law of God, it was wicked robberie, the proper woorke of the Assyrians (as it is expressely shewed, Jsay. 10.7. &c.) which God neither would, nor intended, nor wrought in the Assyrians. Wherefore neither the proper woorke of the Assyrians can be attributed to God, nor the proper woorke of God vnto the Assyrians, but by an acci∣dent, because namely in one and the same losse and waste, which God brought vpon the Iewes by the Assyrians, the vniust woorke of the Assyrians did, by an accident, concur with the most iust worke of God. Euen as a iudge is not therefore made a theefe, nor a theefe made a iudge, be∣cause a iust iudge putteth to death a robber, by an euill ex∣ecutioner & a theefe; but one and the same slaughter is a iust punishment, in respect of the iudge, and murther in

respect of the executioner beeing a theefe. So a Captaine lawfully waging warre, and laying waste the country of his enimies, doth well: but the wicked souldiers, who fulfill therein and follow their owne lusts, sinne. So God affli∣cting Iob thereby to trie him, doth iustly: Satan and the Chaldeans, spoiling & vexing him for to fulfill their own lusts, & to destroy him, do wickedly. Wherefore it is a most true rule: The end maketh the kinde of action either the same or diuerse.

3 Reply. That which is doone, God simply not willing it,* 1.490 is doone, God willing it. But sinne, is it is sinne, can not be doone, god simplie not willing it: Because God is omnipotent. Therefore sinne must needes be doone, God willing it. And so it followeth, that not only euils of paine and punishment, but euils of crime and offence also are doone by the prouidence of God. Answere. The conse∣quence of this argument is to be denied: because the Ma∣ior hath not a sufficient enumeration: for this member is wanting, namely, God permitting it. For that which is not doone, God not willing it, may be done, God either willing it, or permitting it. Or wee may aunswere, that the Maior hath an ambiguity and doubtfull meaning in it. For, God to will a thing, is taken sometimes, as for him to approue and woorke it: sometimes, for his permitting, or not hindering a thing from being doone. This, to permit, is in some sort to will, as that he will not inhibit it, although he dislike and punish it. Sinne then is said to be doone, GOD willing it, not as if hee dooth intend, like, and work sinne, as it is sinne, but because he doth permit it: that is, he by his iust iudge∣ment suffereth sinne, which riseth from the corruption of his instruments, to concurre in the action, which he exer∣ciseth by vitious & corrupt creatures, with his holy woork, while he indeede mooueth and bendeth them by obiectes whither himselfe will, but dooth not correct them by his spirit, that so with God working well, they also may worke well, that is, according to the knowledge of his diuine wil, and with purpose of beeing obedient thereunto.

4 Reply The priuation or bereauing of the knowledge of gods wil, & of rightnesse, is from god,* 1.491 as worker and effect or there∣of. This priuation is sinne. Therefore sinne is from god as effici∣ent thereof. Aunswere. There are foure termes in this

Syllogisme. For priuation in the Maior is taken actiuely, to depriue, bereaue, forsake, to withdrawe the grace of his spirite, not to keep the creature in that goodnesse, where∣in hee was created, nor to restore him to it, beeing lost. This woorke of GOD is most iust, nothing repugnaunt to his nature and Lawe: either because it is the most iust punishment of sinne, or because God oweth nothing to any creature, and therefore cannot be iniurious to any or an accepter of persons, whatsoeuer hee dooth deter∣mine of his creatures. In the Minor priuation is taken pas∣siuely, and signifieth as much as to want, or the want of rightnesse, which ought by the right of their creation to be in reasonable creatures. This want, bicause it is receiued & is in the creatures, they themselues willing & procuring it, against the lawe of god, it is sinne in them, and is not wrought by god, but, God not continually ruling these rea∣sonable creatures by his holy spirit, it is in them volunta∣rily without god either furthering or enforcing it.

* 1.4922 Obiection. When a creature is said to be ruled of God, it is meant that his actions are from God, and are directed to the glo∣rie of God, and the safetie of his chosen. But the creatures, euen when they sinne, are ruled of God. Therefore sinnes are wrought by god. Answere. The conclusion pulleth in more, than was in the premisses. For this only foloweth of them: therfore the actions also of sinners, as they are actions, that is, as they are not sins, but motions wrought by god, are frō god, & are ruled of him: for he wil the action, but the prauity & naugh∣tines of the action, which is from men, he wil not. Moreo∣uer, God through his great goodnes ruleth & guideth sins also, as they are sins, yet not by woorking them, but by per∣mitting them, and destining and directing them to certain ends, and those most good,

3 Obiection. Of those thinges which are done by Gods pro∣uidence, God himselfe is autor and efficient. But all euils, euen of crim••••ded offence are doone by the prouidence of God. Therefore God 〈◊〉〈◊〉 author of all that is euill. Aunswere. The Maior is to be distinguished: Those thinges which are doone by Gods prouidence, that is, Gods prouidence working them, or are done a•• proceeding from it, God worketh them. But al euil thinges are doone by gods prouidence; yet not all alike.

Euils of punishment, because they haue in them a respect and consideration of good, are doone as proceeding from the prouidence of god: for god hath from euerlasting de∣creed them, and in time, order, and maner determined by him, woorketh them. Euils of crime or sinnes, as they are such, are not done as from or of the prouidence of God, but according vnto the prouidence of god, that is, they are done by the prouidence of god, not working them, but per∣mitting, determining and directing them to most good endes, and most agreeable to his nature and Lawe. For god did not decree or wil woorke them, but he decreed to permit them, and not to hinder them from being done by others, & from concurring in actions with the holy and sa∣cred word of god.

The third sophisme, of contradictory wils.

HE that will that to bee done, which hee forbiddeth, hath in him contradictorie and flat repugnant willes: But God will that to be done which he forbiddeth in his law, as robberies, spoils, rapes, murthers. Therefore hee hath contradictorie wils. Aun∣swere The Maior is to be distinguished. He contradicteth, or is contrary to himselfe, who will and will not the same woorke, that is, in the same manner and respect: GOD will and will not the same, but in a diuerse manner and res∣pect. Hee will and woorketh it, as it is a motion and action, and also a punishment of sinne, or any thing agreeing with his Lawe and iustice, as a triall, or exercise, or mar∣tyrdom of the godly. He wil not, neither alloweth, nor comman∣deth, nor woorketh anie thing, as, by reason of the corrup∣tion of the instrument, by which he exerciseth his woork, it swarueth from his diuine iustice and Lawe. Nowe in a diuerse manner and respect to will, and not to wil the same, and yet to determine on that part, whereof the reasons seeme strong∣est, is not in vs, much lesse in GOD absurde or repugnaunt. The waste of Israel, which the Assyrians wrought, GOD wil as a punishment, which his iustice of right did require: hee wil not, but condemneth, and afterwardes most grie∣uouslie reuengeth in the Assyrians, in as much as it was

not the execution of Gods wrath,* 1.493 but a fulfilling of their owne wrath and lustes against his Lawe. So God will, that all should obeie his worde and bee saued. 1. In respect of his loue to∣wardes al. for he is delited with the death of no man. 2. In re∣spect of his commaundement, and inuiting of al to repentaunce. But he wil not that al be conuerted & so be saued, in respect of his working or efficacy: that is, he commaundeth al men indeed to repent and beleeue, and promiseth life to all that beleeue; but he doth not any where promise that hee will work by his spirit in al, that they should beleeue and be sa∣ued. For if he would this, it must needs bee that either all should obey Gods commaundements and be saued, or that God should not be omnipotent Reply. If god wil one thing in signification or by his commaundement, and will effectuallie or by his efficacie and working another,* 1.494 he shal be changeable and dis∣sembler. Aunswere. This doth not thereof followe. For euen when he wil effectually those actions which are sinnes, hee doth indeed detest them, as they are sinnes: and when he commaundeth obedience, he doth in earnest exact it of al. But this wil of signification, or commaundement of God, doth not testifie, or declare, what he wil woorke in all: but what agreeth with his mind, what he alloweth, what he re∣quireth, & what euery one oweth vnto him. God therefore dissembleth not, neither is contrary to himselfe: because he doth not in al places nor at al times manifest his will vnto his creatures: and his will of punishing is not disagree∣ing from his Law.

The fourth Sophisme, of Contingency and liberty or freenesse.

* 1.495THat which is doone by the vnchangeable decree of god, is not done contingentlie and freely. But al thinges are doone by the vnchaungeable decree, or counsel, or prouidence of god. Therefore nothing is done contingently and freely. Aunswere. The Maior is either particular, and so concludeth nothing: or beeing generally vnderstoode is most false. For an effect which is the some in subiect and matter, is chaungeable and vnchaungeable, necessary and contingent, in respect not of the same cause, but of diuerse, of which togither it is produced & doth depend, and whereof some are chaungeable, some vnchaungeable.

In respect therefore of second and neerest causes, some effects are necessarie and certaine, which are produced out of causes al∣waies woorking after one sort, some are changeable. which haue a changeable cause, that is, such as is not alwaies woorking after one sort, and producing the same effects. In respect of the first cause, namely the decree of god, which is vn∣changeable, all effects are vnchangeable and most certaine, euen those, which in respect of second causes, are most vncer∣taine. As, that the bones of Christ should not be broken, it was a thing contingent in respect both of the bones, which in their own nature might as well haue beene broken, as not broken, as also of the souldiers, who as concerning the na∣ture of their will, might haue chosen to doe either; but in respect of the decree of god it was necessary: for by his de∣cree were the wils of the souldiours so ruled, that they could not then neither would choose the contrary. Wher∣fore the vnchangeablenes of the decree of God, which is a necessity by supposition, or conditional, dooth not take away either the contingency of euentes, or the libertie and freenesse of a created will, but rather maintaineth and confirmeth it. For GOD accomplisheth his de∣crees by reasonable creatures, according to the con∣dition of their nature, when as by obiectes represented and shewed to their vnderstanding hee enclineth and bendeth their will, that it shoulde with free and inwarde motion choose or refuse that, which seemed good from euerlasting to GOD, and was decreed of him. For if, when God worketh well by euill creatures, there is not taken away in them, through the decree or prouidence of God, and his good woorking, that which is accidentall to them, that is, corruption: how much lesse shall that bee taken away which is essentiall vnto them, euen to woorke freely? So the blessed Angels are chaungeably good, as concerning their nature: but they are vnchaungeably and necessarily onely good, according to Gods decree and directing of them, and yet freely, so that howe much the more effectually they are mooued by the spi∣rite of God, so much the more freely, and with greater alacritie and propension they will and doe onelie that which is good. Iudas, the Iewes, Herode, Pilate, the soul∣diours

deliuered and crucified Christ freely & with great willingnes & pleasure, & yet they did whatsoeuer the hande & counsel of god had determined before to be doone. Acts. 4 28.

2. Ob. That which is done by the vnchangeable decree of god, is not don cōtingently, but necessarily: Al things are don by the vn∣changeable decree of god: nothing therefore is doone contingently, neither by fortune or chance, but al necessarily: which is the Stoicks doctrin of fate or destiny. Here before we answere to this obie∣ctiō, we must know the significatiō of the words, & the diffe∣rence between the opinion of the Stoicks and Christians.

NECESSARY is that which cannot be otherwise, than it is. CONTINGENT is that,* 1.496 which is indeede, or is done, but might notwithstanding not haue bin, or haue bin done otherwise. Neces∣sity therefore and contingency is the order which is be∣tween the cause and the effect, vnchaungeable or change∣able. And because the effectes followe of their causes vn∣chaungeably, either in respect of the nature it selfe of the causes, or in respect of som external cause, which designeth and appointeth another cause to a certaine effect: and be∣cause also the effects themselues cannot be more vnchāge∣able, than are their causes: therefore there is said to be a dou∣ble necessity;* 1.497 One absolute or simple, which is of them, whose oppo∣sites or contraries are simply vnpossible, in respect of the nature of the cause or subiect whereof it is affirmed. As are the essential & personal properties of god, to wit, god is, god liueth, god is iust wise, &c. God is the eternal father, son, & holy ghost. The other is necessity of consequence or by supposition, which is the immutability and vnchangeablenes of those effects which follow of causes: which causes being supposed or put, the effect must necessari∣ly follow, but the causes notwithstanding themselues might either not haue beene, or might haue been changed. So are those things necessary which god hath decreed that they shuld be don, in respect of the vnchangeablenes of his decree, which de∣cree yet god most freely made, that is, he might from euer∣lasting either not haue decreed it at al, or haue decreed it otherwise, according to those words, Mat. 26.53. Thinkest thou that I cānot now pray to my father, & he wil giue me mo thā twelue legions of Angels? How then should the scriptures be fulfil∣led? Likewse those things are said to be necessary, which are done indeed by such second causes, as are so made of god, that by their

owne nature they cannot doe otherwise than they doe, but yet they maie bee by God himselfe either taken away, or hindered, or alte∣red and chaunged. As the Sunne and the shadow going for∣ward, in consequence or order of nature, with the Sunne, and yet consisting and standing still in that battaile of Iosua, and returning backwards in the dayes of Ezechias: the fire burning bodies within the reach thereof which are capeable of burning, & yet not burning the three children in the fornace of Babylō: or those things which are indeed in their owne nature apt to produce a contrary or diuerse thing, or to forbeare producing of their effect: and yet not∣withstanding cannot do otherwise, because they are so mo∣ued by god, or by other causes, which although they be not changed, yet might haue bin changed, or when they work so, cannot withall not worke, or work otherwise, because two contradictories cannot bee both at one time true.

FORTVNE and CHANCE are sometimes taken for the e∣uents themselues or effects which follow causes that are causes but by an accident, by reason of such causes,* 1.498 as are causes by and in themselues, but not knowen to vs: as when wee say, good or e∣uil fortune, happy or vnhappy chance: sometimes they sig∣nify the causes of such euents, either the manifest causes, which are causes but by an accident (as when any thing is said to be don by fortune or by chance) or the hidden and vnknowen causes, which are causes by and in themselues: As it is said in the Poet: Omnipotent fortune and fate ineuitable. And they are wont to cal that fortune which is a cause by an accident in voluntary agents, whose actions haue some euent, that seldom happeneth, besides their appointment: As he that digging with purpose to builde, fin∣deth treasure. Chaunce they call an accidentall cause in naturall agentes, whose motions haue effects neither proper to them, neither alwaies hapning, & that without any manifest cause directing it, as if a tile falling from a house kill one that passeth by.

By the name of FATE or destiny,* 1.499 somtimes is vnderstoode the decree & prouidence of God: As that of the Poet, Leaue off to hope that the fates of the gods are moued with entreaty. But the Stoickes by this woorde vnderstoode the immu∣table connexion and knitting of all causes & effectes, depen∣ding of the nature of the causes themselues, so that neither the second causes are able to woorke otherwise than they woorke,

neither the first cause can woorke otherwise, than doe the second, and therefore all effectes of all causes are absolutelie necessa∣rie. This opinion of the Stoickes, because it spoileth God of his libertie and omnipotency, and abolisheth the or∣der and manner of woorking in second causes disposed by Gods diuine wisedome, not onely founder Philosophy, but the Church also reiecteth and contemneth, and doth openly professe her dissenting from the Stoickes. First, be∣cause the Stoicks tie god to second causes, as if it should be necessa∣ry for him so to woorke by them, as their nature dooth beare and suffer. But the Church teacheth, that God worketh not ac∣cording to the rule or lore of second causes, but second causes according to the prescript of GOD as beeing the chiefe and most free gouerner and lord, and therefore are subiect and tied to his wil & pleasure. Secondly, the Stoikes were of opinion, that neither God nor second causes can doe any thing of their owne nature otherwise than they do. The church affirmeth, that not only second causes are made & ordai∣ned by god, some to bring forth certaine & definit effects, some variable and contrary; but God himselfe also coulde from euerlasting either not haue decreed, or haue decreed & wrought otherwise, either by second causes, or without them, and by them either changeable in their own nature, or vnchangeable, al things whose contrary are not repug∣nant to his nature: & that hee hath so decreed them, and doth so work them, not bicause he could not otherwise, but because it so pleased him, as it is said Ps. 115.3. Our god is in heauen, he doth whatsoeuer he wil. And Luk. 1.37. With god shal nothing be impossible: that is, which is not against his nature, or whereby his nature is not ouerthrowen, as it is saide 2. Tim. 2.

Out of this then which hath beene spoken we answere vnto the argument which was, That which is done by the vnchaungeable decree of God, is not done contingently but ne∣cessarily. All thinges are doone by the vnchangeable decree of God; nothing therefore is doone contingently, neither by fortune, or chaunce, but all necessarily. First wee say, there is more in the conclusion than in the premisses, when the opi∣nion of the Stoicks is obiected to the Church. For albeit the church confesseth al euents, in respect of gods prouidence, to be

necessary; yet this necessity is not a Stoical fate & destiny, because the church defendeth against the Stoikes both li∣berty in god gouerning things at his pleasure, & a chāge∣ablenes in second causes, & sheweth out of gods word that god could both nowe doe, and from euerlasting haue de∣creed many things, which neither hee doth, nor hath de∣creed. And therefore the church also hath absteined from the name of fate,* 1.500 least any should suspect her to maintaine with the Stoicks an absolute necessity of al things. Secōdly if remouing stoicisme, yet notwithstāding the necessity of al things & the abolishing of cōtingency, fortune, & chance, be obiected: we make aunswere to the Maior by distinguishing the words, For those things that are done by the prouidence & de∣cree of god, are done indeed necessarily, but by that neces∣sity which is by supposition, or of consequence, not by sim∣ple necessity or absolute. Wherefore it followeth that all things come to passe, not by simple & absolute necessity, but by that of supposition or consequence. And necessitie of consequence doth not at al take away contingency. The reason hereof is this: Because the same effect may haue causes whereof some may produce it by an order changeable, some by vnchangea∣ble order, & therefore in respect of some it is contingent, & in re∣spect of some, necessary. For as the originals or causes of con∣tingency in things are that liberty which is in the will of god, and Angels, and men, and the mutable nature of the matter of the elementes, together with the readinesse or inclination thereof to diuers motions and formes: so the cause of absolute necessitie in God is the very vnchangeable nature of god; but the cause of that necessitie which is onely by consequent, is the diuine prouidence or decree comming between those things which are in their own nature mu∣table, & also the nature of things created, which is framed and ordained of god to certaine effects, and yet subiect to the most free wil & gouernment of god, either according, or besides, or contrary to this order which himselfe hath made. In respect therefore of second causes, some things are neces∣sary, which are done by causes woorking alwaies after one sort, as the motion of the son, the burning of any matter put vnto the fier, if it be capeable of burning: some thinges are contingent, which haue causes working contingently,

that is, apt and fit to produce or to forbeare producing di∣uerse & contrary effects: as the blasts of windes, the locall motions of liuing creatures, the actions of mens wils. But in respect of the first cause: that is, of the wil of god, all thinges which are, or are doone in Gods externall and outward woorks, are partly necessary, partly cōtingent: necessary, as euē those things which haue second causes most chaungeable: as that the bones of Christ on the crosse were not broken by the soul∣diers, by reason of the vnchangeablenes of the decree & prouidence of God: contingent, (by reason of the liberty of his eternal and vnchangeable decree, and the execution thereof) euen those thinges which, as concerning their owne nature, haue second causes most vnchangeable, as the motion of the sunne & shadowes.

* 1.501If therefore by contingency they meane the changeablenesse of effects, which they haue by the nature of second causes, or by the power and libertie of God; it doth not follow that things are not contingent, because of that necessity which they haue by the prouidence of God. For this dooth not take away, but preserueth rather the nature, order, & maner of woor∣king in second causes ordeined by God. But if by contingen∣cy they mean the changeablenes of second causes and effects, so flo∣ting and wauering, that they are not ruled and gouerned by Gods prouidence, any such contingency the Scripture dooth not admit or approue.

* 1.502Hereby we also vnderstand, when it is demanded concerning the motions & effects of creatures, whether they are to be termed necessarie or contingent, that some verily are more rightly & properly called contingent than necessarie, though both contingent & necessary are wrought by diuine prouidēce. For they are rather to bee called such as they are of their own nature & by the nature of their neerest causes, than as they are in respect of Gods prouidence, which is a cause more remoued, & farther off. And nothing is more either certaine or manifest, than that according to the nature of second causes, some thinges should bee changeable, some vnchangeable: yet by the power of God, though al things in the creatures may bee changed, they are made not∣withstanding vnchangeable, because of the certaintie of his decree and diuine prouidence.

So likewise we answere. concerning fortune & chance.* 1.503 For if by these names be vnderstood such causes or euents by accident, as haue no cause which is proper and by it selfe a cause, they ought to be far abandoned from the church of Christ. But if wee vnderstand thereby a cause which is by it selfe a cause & proper, though vnknowen to our senses and reason, or such causes by acci∣dent which haue notwithstanding some secret proper cause adioi∣ned, nothing hindereth (in respect of second causes, which are causes by accidēt, & in respect of our iudgemēt where∣by we attain not to the proper, & that which is by it selfe the cause of these euents) that to be, or to be a thing fortu∣ning or don by chance, which in respect of gods prouidēce commeth to passe by his most accurate and vnchangeable counsel & decree; according to those sayings, Matth. 10.29. One sparowe shal not fal on the ground without your father. And Pro. 16 33. The lot is cast into the lap, &c.

The fifth Sophisme, of the mutility or vnpro∣fitablenesse of meanes.

THat which shal be vnchaungeably and necessarily,* 1.504 by the wil & prouidence of god; in vain to the furdering or hindering of that are means applied, as the vse of the ministery, the magistrate, lawes, exhortations, promises, threatnings, punishmēts, praier, our study & endeuors. But al things are done by the decree of god vn∣changeably, neither can they which woorke by the prouidence of God, worke otherwise than they doe. Therefore al those means are vaine & fruitlesse. Ans. It is not necessary, that, the first & principal cause being put, the second & instrumētal cause should be remoued and taken away. In vain are second cau∣ses & means applied, if god had determined to execute his decrees without meanes, neither had commaunded vs to vse them. But seeing god hath decreed, by those means, in some to worke faith & conuersion, some to bridle & keep vnder, & some to leaue excuse∣lesse; & hath for that cause commanded vs in his word to vse thē; they are not in vain vsed and applied. Yea when there commeth no profit by these meanes, yet they profit to this that they leaue the wicked without excuse. As therefore the sunne doth not in vaine daily rise and set, neither are the fieldes in vaine sowed, or watered with the raine, neither bodies in vaine with foode refreshed, though God createth light

and darcknesse, bringeth forth the corne out of the earth, and is the life & length of our daies: so neither are men in vaine taught, or study to conform their life vnto doctrine, though all auaileable actions and euentes proceede not from any but from God. For God from euerlasting decree∣ed, as the endes, so the meanes also, and prescribed them vnto vs, whereby it seemed good to him, to bring vs vnto them. Wherefore we vsing those meanes doe well, and ob∣taine profitable and frutefull euentes: but if wee neglect them; either by our fault we depriue our selues or others of those blessings offered by God; or if God euen in this contempt of his woorde haue mercie of vs or others, yet our conscience accuseth vs of open and grieuous sinne. Wherefore wee must vse meanes,* 1.505 first, that we may obay God therein, who both hath decreed endes, and ordained meanes to those ends, and prescribed them vnto vs; neither tempt him, by contemning these, to our owne peril and danger. Secondly, that we may obtaine those blessings decreed for vs, according to his pro∣mise, and that to our saluation. Thirdly, that we may retaine a good conscience in vsing the meanes, although the expected euent doe not alwaies followe, either in our selues, or others.

The sixth Sophisme, of the merit of good & euill.

WHatsoeuer is necessarie, doth not merit rewardes or punish∣mentes. But all morall good and euill is doone necessarilie. Therefore neither the good meriteth reward, nor the euill punish∣ment. Aunswere. This argument is handled by Aristotle in his Ethicks, Lib. 3. Cap. 5. But the aunswere thereto is easie.* 1.506 First, the maior is either particular, and so there is no consequence or sequele; or beeing generally taken, is false, and that euen in morall or ciuil consideration, to wit, in respect of those thinges, which are necessarie by supposition, and yet are done freely, as, the actions of men. Secondly, we grant the reason, in respect of the iudgement of god, concerning good works. For the creature cannot merit any thing, no not by his best workes, of God: Because both they are due; and are the effects of God in vs. And therefore the more good things God woorketh in vs, so much the more he bindeth and endebteth vs to him. Wherefore in the

godly,* 1.507 God crowneth and rewardeth of his free boun∣tifulnesse not their merites, but his owne giftes. But as touching euill woorkes, we deny the reason: for they merit punish∣ment, and that most iustly. For although men forsaken of God cannot but sinne: yet the necessity of sinning, both was purchased by their owne fault, as who freely and wil∣lingly departed from God, and remaineth in them ioyned and accompanied with great desire & delight. Wherefore to this, that they should merite punishment, their own will sufficeth, whereas especially the punishment was before denounced. This solution or aunswere Aristotle himselfe in the same fifth Chapter giueth vs, when as he sheweth that men are diseruedly reprehended and punished for vices, either of minde or bodie, though they can not auoid them or leaue them: because themselues are the cause of their owne vices, and haue purchased them vnto themselues of their owne accorde and voluntarilie.

Lastly of all they wrest also certaine places of Scrip∣ture, by false interpretations,* 1.508 against gods vniuersal proui∣dence. As Iohn 8.44. When the Diuel speaketh a lie, then hee speaketh of his owne: and Iam. 1. God tempteth no man. Eccles. 15.20. He hath commaunded no man to doe vngodly, as also other the like places, which denie God to bee the author of sinne. But those places attribute vnto the wicked and remooue from GOD the sinnes, as lies, and temptations to sinne; but the actions themselues of the wicked, as they are not sinnes, but operations and motions seruing for the ex∣ercising and manifesting of Gods goodnesse or iustice, the whole Scripture sheweth to bee doone by the will of God, and also, as they are sinnes, by his iust permission: As of satan deceiuing the Prophetes of Achab: of the false Prophets by whom god trieth and openeth the hypocrisie or constancy of men in true religion.

Acts 5. Satan filled the hart of Ananias. 2. Cor. 4. The god of this world hath blinded the harts of vnbeleeuers. In these & the like saiengs also is discerned the work of the diuel vniustly blinding men, to destroy them; and of God, iustly blinding them by the diuel, to punish them. Act. 5.38. If this counsel be of men, it wil come to nought. And Isa. 30. Woe to the rebellious children, that take counsel, but not of mee. The counsels

of men are said to be not of God, but of themselues, in re∣spect of the endes, which men, letting passe the wil of God reuealed vnto them, respect and attaine not vnto: but not in respect of the ends which god doth respect, & attaineth vnto, as wel by the wicked, not knowing, or contemning his wil, as by the godly: or, which is in effect the same, the coū∣sels of men are said to bee of them, not of God, as they are sins, that is, as they swarue from the known wil of god, but not as they are the execution of Gods either secret or knowen wil.

1. Cor. 9. God doth not take care for Oxen: Not principally, or not in such sort as for men. For he giueth also to beastes their meat. Those words thē, Thou shalt not mussel the mouth of the Oxe that treadeth out the Corne, was therefore spoken especially, that God might thereby shewe, what hee would haue by men vnto men to be performed.

So the wicked are often said to be cast out of the sight of God. not that the prouidence of God is not extended to them, but that he doth not tender them with his mercy & boun∣tie, as he doth the godly. For the godly also complaine, that they are neglected of god, when they are afflicted: not that god is not present with them in affliction, but that humane sense & iudgement suggesteth this vnto vs. And God is saide to set his face against the wicked, to cut them off, Leu. 20.5.

3 Why the knowlege of this doctrine concerning Gods prouidence is necessary.

* 1.509THis doctrin is necessarily to be known, 1 For the glory of god. For he wil haue vs to ascribe vnto him most great liberty, goodnes, wisedome, power & iustice: & this he wil haue vs to acknowlege & profes against the dreams & do∣tings of Epicures, Manichees, and Stoicks. But if the proui∣dence of god in mouing & guiding al things, euen the least, both good & bad, be denied, these also his properties are denied. And if these bee denied, god is not worshipped and magnified of vs, but denied.

* 1.5102 For our own comfort & saluation, that by this means there maie bee stirred vp in vs, First, patience in aduersitie: be∣cause all thinges come to passe by the most wise, iust, and most auaileable counsell and will of our heauenlie father. And whatsoeuer either good or bad god sendeth vs, in thē

we consider the fatherly will of god towardes vs. Whatso∣euer commeth vnto vs by the counsel and will of god, and is profitable for vs: that we ought to beare patiently: but all euils come vnto vs by the counsell and will of god, and are profitable for vs: Therefore wee ought to beare all e∣uils patiently. Secondly, That wee may bee thankefull for benefites receiued of god. Wee ought to bee thankeful, be∣cause of whom wee receiue all good thinges both corporal and spirituall, great and small, to him wee ought to bee thankefull, and to serue and worship him: But from god the author of all good thinges we haue all thinges. There∣fore wee ought to bee thankefull vnto god, and to wor∣ship him. Nowe thankefulnesse hath two partes. 1. Truth, to acknowledge his benefite, and to be thankefull both in worde and minde vnto him. 2. Iustice, to remunerate and make recompence. Or, Thankefulnesse consisteth. 1. In acknowledging of the benefit. 2. Jn celebrating it. 3 In remu∣nerating it. Thirdly, That we may conceiue a good hope and confidēce of things to come, when as god by his prouidēce deliuereth vs out of euils: He that hath decreed vnchangeablie to saue & is able & will saue beleeuers, doth neuer suffer thē to pe∣rish. Hope here signifieth such a hope, as resolueth al things so to be gouerned of god, as that also they shall hence for∣ward be profitable for our safetie, & that he will neuer suf∣fer vs to be pulled away or withdrawen from his loue; nor will euer so forsake vs, that we perish: Because his will and power in preseruing & sauing vs is vnchangeable & far a∣boue the forces of al his enimies. Fourthly, the desire & stu∣dy of godlines, praier, and labour, because although god indeed alone giueth all good things, yet he giueth them with this rule and order, that they bee desired, and expected from him, and sought by our labour and study, which must bee guided by his word.

By this it appeareth,* 1.511 that all the grounds and founda∣tions of godlines or religion are pulled asunder, if the pro∣uidence of god be once denied, such as before it hath been described out of the scripture. For, 1. We shall neuer be pati∣ent in aduersitie, except we know it to come from God our Father, vnto vs. 2 Wee shall neuer bee thankefull for his benefites, except wee acknowledge them to bee giuen vnto vs from aboue.

3 Wee shall neuer haue certaine hope of our future deliuerie from all euill both of crime and paine to be perfected and accom∣plished, except we resolue, that the will of God, of certainelie sa∣uing all the elect, is vnchangeable. 4 Wee shall neuer with as∣sured confidence craue of God his blessings promised vs, especiallie those which are necessarie to saluation, neither shall wee striue thereto with right indeuours and agreeable to Gods word, except we be assured that God both hath from euerlasting decreed for vs those blessinges themselues, and hath destined and appointed the meanes, whereby they are receiued, and doth also most certainely bestow those decreed and promised blessinges vpon all to whom hee giueth those meanes and the lawfull vse of them.

THE SECOND PART OF THE CREED, OF THE SONNE THE REDEEMER.

IN the Second part of the Apostolique Creed, is intreated of the Mediatour. The doctrine concerning the Mediatour, con∣sisteth of two partes: The first is, The person of the Mediatour: The second, Of his office. Of his person the two former Articles speake. And in Iesus CHRIST his onelie sonne our Lord; which was conceiued by the holie Ghost, borne of the Virgine Marie. His office is summarily expounded in the same two articles: but particularly in those which folow, euen vnto the third part of the Creed, wherein is entreated concerning the holy Ghost.

There are two parts of his office: humiliation, or merite: and glorification, or efficacie. Of his humiliation, whereby Christ hath promerited and deserued for vs his benefices, name∣ly, remission of sinnes, and reconciliation and attonement with God, the holy Ghost, and life euerlasting, these arti∣cles speake; Hee suffered vnder Pontius Pilate, was crucified, dead, buried, descended into hell. Of his glorification, in respect whereof Christ is effectuall and worketh forcibly in vs,* 1.512 in applying his merited blessinges and benefites vnto vs by his spirite, these articles speake; The third daie he rose againe from the dead; he ascended into heauen; Sitteth on the right hand of God the father almightie; From thence shall hee come to iudge

the quicke and the dead. Hence it appeareth with how great wisedome the articles were written, and applied to the question of the Mediatour, For as it descendeth in order from the first to the last step and degree of Christs humili∣ation, which is signified by his descention into hell, and is the feeling of the horrible iudgement, and wrath of God against the sinnes of mankinde: so it ascendeth from the lesser glorie, which beganne from his resurrection, to the highest and greatest, which is betokened by his sitting at the right hand of GOD the Father. The same order and the same wisedome is seene in the first part of the Creede. It is also apparent in the third part, which is as it were the fruit of the articles going before, wherein are recited in most notable order the benefites which Christ promeriting by his passion, applieth to vs by his spirite. For the benefites of Christ are different from his office. His benefites are the thinges themselues, which Christ hath purchased for vs and bestoweth on vs, to wit, remission of sinnes, or our reconciliation with God, the giuing of his holy spirit, and life euerlasting. His office is, to promerit in those things for vs by his obedience, and to bestowe them on vs by his owne power and efficacie.

Moreouer the 29. 30. 31. Questions of the Catechisme, which are concerning the sonne, belong vnto the common place of the office of the Mediatour, in respect of which office, the sonne of God our Mediator, beareth the name both of Iesus, and of Christ. And he is called Iesus, that is, Our Sauiour, 1.* 1.513 Because he deliuereth and saueth vs from both e∣uils, both of crime, and paine. 2. He doth it alone. 3. He doth it ful∣lie and perfectlie. 4. He doth it by his merite and efficacie.* 1.514 Where fore to beleeue in Iesus, is certainly to thinke and be perswa∣ded, 1. That there is a Sauiour of mankinde. 2 That the sonne of God borne of the Virgine Marie is this Iesus the Sauiour, whom God will haue vs acknowledge, hearken vnto, and worship: Mat. 1.22. & 17.5. Iohn. 5.23. & 37.3. 3. That he alone doth fullie and perfectlie deliuer vs from the euils of pain and crime. 4. That he is not onelie the Sauiour of other the chosen of God, but mine al∣so. 5. And that he is not our Sauiour by his merite onelie, but by his efficacie also and effectuall working, while by the imputa∣tion of his satisfaction hee iustifieth vs, and regenerateth

vs by his holy spirite, and restoreth the righteousnes or i∣mage of God in vs, which restoring being here begun, he fi∣nisheth and accomplisheth in the life to come.

OF THE NAME IESVS.

BVT, that it may the better bee vnder∣stoode, that by the name, Iesus, the of∣fice of the Sonne of GOD the Me∣diatour is designed, these foure questi∣ons are to be considered.

• 1 What is signified by the word Iesus.
• 2 From what euils he saieth or deliuereth.
• 3 How he saueth.
• 4 Whom he saueth.

1 WHAT THE NAME IESVS SIGNIFIETH.

IESVS is an Hebrewe worde, which signifieth a Sauiour and authour of safetie. This etymon or originall signica∣tion of this woorde is assigned by the Angel, Mat. 1.21. Luc. 1.31. The Sonne of God therefore is called IESVS in respect of his office, by an excellencie. For hee alone saueth from euils most perfectly, whether wee respect the number, or the degree. For hee performeth our deliuerie from all euils, and that such as is not onelie begunne, but also consum∣mated.

* 1.5151 Now that the Soone of GOD onelie is that Sauiour, is shewed by the places of Scripture following, Iohn. 3.18. He that beleeueth not in the Sonne is alreadie condemned. Acts, 4.12. There is not saluation in anie other, for among men there is giuen no other name vnder heauen, whereby wee must bee saued. Romans. 5.19. By the obedience of one shall manie bee made righteous. 1. Tim. 2.5. There is one God, and one Mediatour betweene God and man, which is the man Christ Iesus. 1. Iohn. 5.11. God hath giuen vnto vs eternal life, and this life is in his Sonne.

Obiection. The Father and the holie GHOST also are

Sauiours: Therefore not the Sonne alone. And so contrarie; The Sonne alone is Sauiour: Therefore not the Father, nor the holie GHOST. Aunswere, It is a fallacie affir∣ming that to bee simplie so, which is in some respect so. For first, The Sonne alone saueth, namely, as Media∣tour, by his merite and efficacie. The Father saueth, as the fountaine of our deliuerie: Because hee sendeth the Sonne into fleshe, by him to deliuer vs; but the Father himselfe is not sent. The holie Ghost saueth; as an imme∣diate effectour or worker of regeneration sent from the Father by the Sonne into the heartes of the chosen. Wherefore this e••••icacie or effectuall woorking it selfe, is common to all three persons: yet the order and man∣ner of woorking is different, and appropriate to eache. But the Ransome, the Sonne onely hath paied. Second∣ly, The Sonne is called the onelie Sauiour, in respect of the creature, to whom hee is opposed, and from whom hee is discerned; that is, from the woorke of saluation, not the Father and the holy Ghost, but the creatures onely are excluded. For no creature deliuereth from sinne and death. So 1. Corinth. 2.16. it is saide, The thinges of god knoweth no man, but the Spirite of god: But it followeth not hereof, that the Father and the Sonne knowe not them∣selues. For the Spirite in that place is compared with the creature, not with the Father and the Sonne. Replie. But there haue beene manie Sauiours of the people, and some of them also called by the same name, as Iosua. Therefore not CHRIST onelie is Sauiour. Aunswere. Other were termed Sauiours, but in a most diuers respect. First, Because they carried a type of this IESVS as our true, one∣lie, and designed Sauiour by GOD. Nowe albeit the Pa∣tents of Iosua when they gaue him this name, coulde not so much as suspect, that by him shoulde come the deliuerie of the people of Israell: yet was it decreed with GOD from euerlasting that hee, as also others, shoulde bee a type of the onelie Mediatour and Sa∣uiour. Wherefore by his secrete and vnknowen pro∣uidence hee so mooued and ruled his Parentes willes, that they shoulde call him Iosua. Secondlie, GOD by them bestowed onelie corporall, and temporall benefites,

vpon the Israelites. But by this Iesus he saueth all the chosen dis∣persed through the whole world, from all euils both of bodie and soule, from sinne and death euerlasting. Thirdly, Christ is the au∣thor of all good things both temporal and eternall, and these he by his owne efficacie bestoweth on whom he will: They were onelie in∣struments and ministers, by whom Christ gaue safety and benefites temporal to the people.

* 1.5162 Moreouer that this Iesus is the perfect Sauiour, and doth most perfectlie deliuer vs from all euils, these places testifie. Col. 2.9. In him dwelleth all the fulnes of the godhead bodilie: And verse 10. Yee are compleat in him: that is, Christ is that one and perfect God, the fountaine of all knowledge and good: therefore he is sufficient for your saluation; he who hath Christ, cannot bee ignoraunt or want any of those thinges which are necessarie to eternal blessednes, neither hath any need to aske them elsewhere. 1. Iohn. 1.7. The bloud of Iesus Christ clenseth vs from all sin. Hebr. 7.25. Christ is able perfectlie to saue them that come vnto God by him, seeing he euer liueth to make intercession for them.

* 1.517Hereof in the 3••. question of the Catechisme, is infer∣red a notable consequence against the Papists, who couple their owne woorkes and the intercessions of Saintes with Christes merite and intercession: namely, that they indeede spoile and robbe Iesus of this glorie, whereby hee is the perfect and onelie Sauiour. Which is also true of them, who seeke for but the least iot of saluation or felicitie in themselues, or other thinges without Christ. The collection is this. He is the perfect and onelie Sauiour, who bestoweth saluation neither iointlie with others, nor in part onelie, but full, intire, and whole. But this Iesus, the sonne of Marie, is that Sauiour, which is the onelie and per∣fect Sauiour, whereof demonstration hath beene made a little be∣fore. Wherefore hee bestoweth saluation neither iointlie with o∣thers, neither part thereof onlie, but he alone performes the whole: and by a consequent, they who ioine moe intercessours with Iesus, or craue and expect anie part of saluation elsewhere, doe indeede denie the onelie Sauiour Iesus.

Obiection. To pray for others is to make intercession. God will that one should pray for another, as the Saintes, for Saintes; Therefore he will that one make intercession for another. And by a consequent, the glorie of Christ is not impeached, if the intercessi∣ons

of Saints be adioined vnto his intercession. Answere. There is an ambiguitie, both in the woorde Praier, and in the word Intercession. God wil that one pray and make intercession for an other: But this they must doe, not standing on the worthines of their owne intercession and merites: but on the worthines of the intercession and merites of the onely Mediatour Christ. Christ maketh intercession for vs, because he prayeth, will, and obtaineth, and effectuateth it him∣selfe, that for his owne sacrifice and prayers wee may bee receiued of God the father into fauour, and bee reformed according to his image. Christ therefore maketh inter∣cession for vs by the vigour and vertue of his owne proper worthines and merite; for his own worthines be is heard, and obtaineth what be desireth. After this sort doe not the Saints make intercession one for another. Wherefore see∣ing the Papists faigne that the Saintes doe by their owne merites and praiers, obtaine for others grace and certain good thinges at Gods handes, they manifestly derogate from the glorie of Christ, and denie him to bee the onelie Sauiour.

2 From what euils he saueth vs.

HE deliuereth vs from all, euils of all both crime,* 1.518 and paine, most fullie and perfectly. Math 1.21. He shal saue his people from their sinnes. 1. Iohn. 1.7. The bloud of Iesus Christ clenseth vs from all sinne, that is, that it may not bee im∣puted vnto vs, and that it may not raigne in vs, but bee abolished, and so wee at length leaue off to sinne. Wherefore also hee deliuereth vs from all paine, and pu∣nishment. For the cause being taken away, which is sinne, the effect is taken away, which is punishment. Rom. 8.1. Now then there is no condemnation to them that are in Christ Ie∣sus. Iohn. 10.28. I giue vnto them eternall life. The saluation then, which this our Sauiour Iesus Christ bringeth vs, is righteousnes and life euerlasting. Dan 9 24. Seuentie weeks are determined to finish the wickednes, and to seale vp the sinnes. and to reconcile the iniquitie, and to bring in euerlasting righte∣ousnes. 1. Cor. 1.30. He is made vnto vs wisedome, righteousnes, sanctification, and redemption.

3 How he saueth.

HE saueth vs after two sorts: First, by his merite, that is, yeelding a sufficient punishment or satisfaction for our sinnes,* 1.519 whereby hee hath merited for vs remission of sinnes, reconciliation with God, the holy Ghost, saluation and life euerlasting. Vnto this beare many places of holy Scripture witnesse in plentifull sort. 1. Iohn. 2.2. If anie man sinne, wee haue an Aduocate with the Father, Iesus Christ, the iust. And hee is the reconciliation for our sinnes: and not for ours onelie, but also for the sinnes of the whole woorld. Rom. 3.25. Whom God hath set forth to be a reconcilia∣tion through faith in his bloud, to declare his righteousnesse by the forgiuenesse of sinnes. Rom 5 19. By the obedience of one ma∣nie shall bee made righteous. Isay. 53.5. Hee was wounded for our transgressions, hee was broken for our iniquities; the chastisement of our peace was vpon him, and with his stripes wee are healed. All wee like sheepe haue gone astraie, we haue turned euerie one to his owne waie; and The Lord hath laide vpon him the iniquitie of vs all. 2. Cor. 5.21. Hee hath made him to be sinne for vs, which knewe no sinne, that we should be made the righteousnesse of God in him. Gal. 3.13. Christ hath redeemed vs from the curse of the lawe; when he was made a curse for vs; that the blessing of Abraham might come on the Gentiles through Christ Iesus, that wee might receiue the promise of the spirite through faith. Gal. 4 4. God sent forth his sonne made of a woman and made vnder the lawe, (that is, made an execration or curse, Gal. 3.13. For we are deliuered not from the obedi∣ence, but from the curse of the lawe) that hee might redeeme them which were vnder the lawe, that we might receiue the adop∣tion of the sonnes. Heb. 9.14. How much more shall the bloud of christ, which through the eternall spirite offered himselfe without spot to god, purge your conscience from dead woorkes to serue the liuing god? Heb. 10.10. By the which will we are sanctified, euen by the offering of the bodie of Iesus christ once offered. By these and verie many the like places of Scripture, it is manifest, that for Christes merite wee are not onely freed from pu∣nishment, the remission of our sinnes being obtained: but are also reputed righteous before GOD, adopted of

him to bee his sonnes, blessed, endewed with the holy GHOST, sanctified, and made heires of euerlasting life.

Nowe this so great force and power fully and perfect∣ly to deliuer vs,* 1.520 and further to bestowe most perfectly sal∣uation on vs, the death and punishment of Christ (which is a most perfect merite) hath, first by the worthinesse of the person: because hee that suffered it, is God, Acts. 20.28. God hath purchased the church with his owne bloud. Hebrewes 9.14 which through the eternall spirite offered himselfe. Here∣of therefore is it, that the obedience of the Sonne in punishment, or satisfaction, surpasseth the righteousnes and punishment or satisfaction of all the Angels, and is a sufficient price, and merite for so many and so great blessinges. Againe, it hath this force by the gree∣tiousnesse of the punishment: because hee susteined the tor∣ments and feeling of GODS wrath for all the sinnes of the whole woorlde. Hee descended into hell. For hee suffered so great torments, th••t euen those who are euer∣lastingly damned, cannot sustaine so great and so sufficient afflictions, and tormentes, and therefore cannot satisfie the wrath and iustice of God.

Obiection. The sufficient punishment for sinne must needes bee eternall. But the punishment of CHRIST for our sinnes was not eternall. Therefore was it not sufficient, neither dooth it merite. Aunswere. The Maior hath not a sufficient enumeration: either it must bee eternall, as the reprobates punishment; or equiualent to eternall, as was the punishment of Christ, for the causes euen now specified.

Secondly, Christ saueth vs by his efficacie, power,* 1.521 & opera∣tion, whereby hee effectually applieth vnto vs his merited & deserued benefits, that is, 1. He iustifieth vs by imputing vnto vs that satisfaction, which he performed vnto the law for our sins. 2. He giueth vs by the ministerie of his word the holy ghost, by whom he worketh in vs both faith, whereby we appling Christs me∣rite vnto our selues maie be assured of our iustification in the sight of god through the force thereof; & also conuersion, or the desire & loue of new obediēce, and so by his word & spirit he gathe∣reth his Church. 3. He confirmeth this his collected & gathered

Church, defendeth and preserueth it in this life against the force of Diuels and the world, and against all the corpo∣ral and spiritual assaultes of all enimies, euen to the end, so that not one of those, which are conuerted, perisheth. 4. And at length, their bodies being raised from the dead, he ful∣lie deliuereth his church, aduanced vnto euerlasting life and glo∣rie, from all sinne and euill. The efficacie therefore, whereby the sonne saueth vs, compriseth the whole benefit of our redemption, which hee bestowed on vs by faith through the vertue and woorking of his spirite. For what benefites he me∣rited by his death, hee dooth not retaine them vnto him-selfe, but beestoweth them on vs. For saluation and life euerlasting (which him selfe had before) hee purchased, not for him-selfe, but for vs, as beeing our Mediatour.

* 1.522Hereby wee may vnderstand, that the giuing of the holie Ghost is a part of our saluation or deliuerie by Christ Iesus our Mediatour. For the holy Ghost is hee, by whom Christ effectually performeth this, which hee, beeing our inter∣cessour with his Father, hath promised his Father in our behalfe, that is, hee teacheth vs, by illuminating our mindes with the knowledge of GOD and his diuine will; and regenerateth, or sanctifieth, and guideth, and esta∣blisheth vs, that we may begin the studie of holines, persist and profit therein, vntil sinne be fully abolished in vs; and sinne being abolished, death must also needs be abolished; which that hee might together with death destroy, Christ was sent of his Father into the woorlde. Of this efficacie or effectuall operation speake these places, Colos. 1.14. In the Sonne wee haue redemption through his bloud, the for∣giuenesse of sinnes. Isai. 53.11. By his knowledge shall my righ∣teous seruaunt iustifie manie. Iohn. 1.9. That was the true light, which lighteth euerie man that commeth into the world; that is, hee is the author and fountaine of all light, both naturall in all Angels and men, and spirituall in his elect and chosen. Iohn. 5.21. As the Father raiseth vp the dead and quickeneth them, so the Sonne quickeneth whom hee will. Iohn. 15.26. I will send vnto you from the Father the spirite of truth. Matthew. 3.11. Hee that commeth after me, will baptize you with the holie Ghost, and with fire. Ephes.

4.8. When hee ascended vp on high, hee gaue giftes vnto men. Hee ascended that hee might fill all thinges. Luc. 10.22. No man knoweth who the Father is, saue the Sonne, and hee to whom the Sonne will reueile him. Iohn. 1.18. No man hath seene GOD at anie time: the onelie begotten Sonne, which is in the bosome of the Father, hee hath declared him. Matthew. 28 2. I am with you alway, vntill the ende of the woorld. Iohn. 14.18. I will not leaue you comfortles. Iohn. 10.28. My sheepe shall neuer perish, neither shall anie plucke them out of mine hand. 1. Iohn. 3.8. For this purpose app••••••ed the Sonne of God, that hee might loose the woorkes of the Diuel. Iohn. 16.54 I will raise him vp at the last daie. Eph. 5.27. That he might make it vnto himselfe a glorious Church, not hauing spot or wrincle, or anie such thing.

4 Whom he saueth.

HE saueth all and onelie the elect and beleeuers,* 1.523 which haue beene, are, or shall bee, euen from the bee∣ginning to the ende of the woorlde; and that both by his merite, and by his efficacie. For in them onely, which embrace the benefite of Redemption with a true faith, hath GOD his ende, euen his worship and glorie. Therefore vnto them onely it doth befall. Iohn. 3.16. GOD so loued the woorld, that hee hath giuen his onelie begotten Sonne, that whosoeuer beleeueth in him should not perish, but haue euerlasting life. Iohn. 17.20. I pray not for these alone, but for them also which shall beleeue in mee through their woorde, that they all maie bee one &c. Iohn. 6.51. I am the liuing bread which came downe from heauen: if anie man eate of this bread, hee shal liue for euer. Ephesians. 1.4.12. Hee hath chosen vs in CHRIST, that wee shoulde bee holie and without blame before him in loue; and that wee shoulde bee vnto the praise of his glo∣rie.

I BELEEVE IN CHRIST.

THe name of Iesus doth rather summarily than ex∣pressely note the office of the Mediator:* 1.524 and is as it were a proper name designing rather a certaine per∣son.

But the woorde, Messias, or Christ, or Annointed, is properly an epitheton of the office, which being adioy∣ned to the former, doth more significantly declare the proper and certaine office of the Mediatour: For it ex∣presseth metonymicallie the three parts thereof, name∣ly, to bee a Prophet, a Priest, and a King. For these three were wont to be annointed, and so to be designed to these functions.

Obiection, But it may bee that CHRIST was annoin∣ted but to one of these functions onelie. Aunswere. He is called in the Scripture a Prophet, a King, and a Priest: And further CHRIST was signified by annointed persons, whereof those three sortes were in the olde Testament. And hence it commeth to passe that these two names JESVS CHRIST are often ioined. For it is not inough to beleeue, that there is a Sauiour, and that hee is exhibited, but wee must further also certainly bee perswaded, that this IESVS, borne of the Virgine Marie, is that Sauiour and CHRIST, promised in the olde Testament. Furtherermore, con∣cerning the office of the Mediatour, as it is designed by this name CHRIST, which signifieth Annointed, fower thinges especiallie offer themselues to bee consi∣dered.

• 1 What the vnction or annointing of Christ is, or in what sense he is called Annointed.
• 2 What is Christs propheticall function.
• 3 What his Priesthood.
• 4 What his Kingdome.

1 WHAT CHRISTS VNCTION OR ANNOINTING IS.

* 1.525ANnointing in the old testament was a ceremonie, whereby ac∣cording to gods ordinance Prophets, Priests, and Kings were annointed either with some speciall, or with common oile: that it might stand for a testimonie, to those who were rightlie annointed, that they were called of god to the administring of one of these functions, and that they should be furnished from god with giftes necessarie for the performing of that whereunto they were called.

For Annointing signified, 1. The calling and ordaining of anie to the office eyther of a Prophet, or of a Priest, or of a King. 2. It signified the promise and bestowing of giftes necessarie thereto. For to whome GOD committed anie office, and whome hee caused to bee annointed, to these also hee subministered the giftes of the holie GHOST necessarie for the discharging of it, as know∣ledge, wisedome, strength, fo••titude, industrie, authority, and such other. 3. It signified the fragrantnesse or sweete sauour of the labours employed in that vocation, that is, it was a testimonie that the labours were gratefull and acceptable to GOD, and that hee woulde prosper such labours, as the Annointed shoulde with a true faith and cheerefullie vndergoe in exequuting the fun∣ction committed vnto them of GOD. 2. Corinth. 2.15. We are vnto GOD the sweete fauor of Christ in them that are saued. 1. Corinth. 15.58. Your labour is not vaine in the Lord.

Further, the outwarde annointing did as a signe represent the inwarde, that is, the giftes of the holy GHOST, as the thinges signified, by reason of a cor∣respondent Analogie and proportion. For as oile maketh the drie partes, beeing annointed therewith, liuely, a∣gill, and able and fitte to doe their duetie, and besides to send foorth a sweete fauour: So the holie Ghost furnishing them with necessarie giftes, which are ordained to a fun∣ction, giueth them strength and power, whereby they being of themselues vnfit to doe any good, are made fit and able to woorke and accomplish thinges gratefull vnto God: that is, the holie Ghost causeth them to dispatch readilie and with dexteritie the partes of that dutie which is enioined them, and to doe thinges acceptable to GOD, and auaileable for the preseruation of the Church.

Nowe the annointing of Iesus Christ is, First the ordai∣ning of the sonne of God to the office of the chiefe Prophet, Priest, and King of the Church. Secondlie, The especiall communica∣ting of the giftes of the holie Ghost necessarie for this office. Thirdlie, Gods approbation and prospering of this office. Isaie 53.10. The LORDE woulde breake him, and make him

subiect to infirmities: when hee shalt make his soule an offering for sinne, hee shal see his seede, and shall prolong his daies, and the will of the Lord shal prosper in his hand: He shal see of the ••auell of his soule, and shal be satisfied, by his knowledge shal my righte∣ous seruant iustifie many, for he sha•• beare their iniquities. There∣fore wil I giue him a portion with the great, and hee shal diuide the spoile. Iesus then, the sonne of God and Mary, is called Messias, or Christ, or annointed: First, because he was ap∣pointed of his father from euerlasting the Mediatour, that is, the chiefe Prophet, Priest, & King of the Church. This is con∣firmed by this reason. He that is to be a Prophet, a Priest, and a King, and is called annointed, hee is in respect of those three called annointed. But the Mediator which was called Messias or annoin∣ted, was to be the chiefe Prophet, Priest and King of the Church. Therefore he is in respect of those three called annointed or Christ. Again the same is shewed by many places of Scripture. Ioh. 7.28. I came not of my selfe &c. Iohn 6.38. I came downe from heauen, not to doe mine owne will, but his wil, which hath sent me. Heb. 5.5. Christ tooke not vnto himselfe this honour to bee made the High-Priest, but hee that saide vnto him, Thou art my sonne, this day begate I thee. Psalm. 110.4. The Lorde swore, thou art a Priest for euer, after the order of Melchisedeck. Hebr. 13.8. Iesus Christ yesterday, and to daie, the same is also for euer. Reuel. 13.8. The Lambe slaine from the beginning of the world. 1. Corinth. 130. CHRIST is made of God vnto vs wisedome, and righ∣teousnesse, and sanctification, and redemption. So is hee often called the Angell of the couenant sent of olde vnto the Church. 2. Hee is called annointed in respect of the giftes of the holie GHOST which were poured on him thicke, aboun∣dauntlie, and most perfectlie; that is, al the giftes and gra∣ces whatsoeuer are in all the blessed Angels and men, and those in the most excellent and high degree, that hee might bee sufficient for the restoring, ruling, pre∣seruing of his Church, and for administering the gouerne∣ment of the whole woorlde, and for the directing there∣of to the safetie and saluation of his Church. Iohn 3.34. God giueth him not the spirite by measure. Hebr. 1.9. Where∣fore God, thy God, hath annointed thee with the oile of glad∣nesse aboue thy fellowes. Isaie 61.1. The spirite of the Lorde is vpon mee, therefore hath the Lorde annointed mee. The

annointing therefore is of the whole person, yet with this difference, that it is so applied to both natures, as it sig∣nifieth the ordaining of him to the Mediatourshippe. For hee is Mediatour according to both natures, who was al∣waies present with his Church, euen before his fleshe was borne:* 1.526 But as his annointing designeth the communicating of the giftes of the holie GHOST, so his humane nature onelie is meant to bee annointed. For his Godhead, because it is alwaies in it selfe goodnesse most perfect, and pas∣sing measure, is not annointed, but annointeth & filleth with giftes and graces both his owne humanity, which his God-head dooth personally inhabite, as also all the elect and chosen. Wherefore one and the same Christ, in re∣spect of his diuerse natures, is both annointed and annointer, as raiser and raised. For the father annointeth with the ho∣lie Ghost, but by the Lorde: so that Ireneus said pretilie, that by the name of annointing was comprised and vnder∣stood the three persons of the godhead, The annointer, the annoin∣ted, and the annointing.

Obiection. But it is no where reade,* 1.527 that Christ was an∣nointed. Aunswere. Christ was not annointed, typicallie, ceremonially, or sacramentallie; but reallie, and spiritu∣ally, that is, hee receiued the thing it selfe, which was prefigured and signified by the ceremonial annointing; which was the holy Ghost; as it is said, Psalm. 43.97. and Heb. 1.9 Wherefore God, thy God, hath annointed thee with the oile of gladnesse aboue thy fellowes. Isaie 61.1. The spirite of the Lorde is vpon mee, therefore hath the Lorde annoin∣ted mee. As therefore it was meete that Christ shoulde bee a Prophet, a Priest, and a King, not typical, but the verie signified and true, that is, the great and high Pro∣phet, Priest, and King; so it was necessarie that hee should be annointed not with typical oile, but with the sig∣nified and true oile, which was the holy Ghost. For such as the office was, such should the annointing be. But the office was not typical, but the very thing it selfe. Therefore such also should the annointing be.

Hence wee learne and vnderstand these two thinges. The first is, That Christ hath this name, not from the ceremonial annointing, but from the thing it selfe which was thereby signi∣fied:

because he is that chiefe and high Prophet,* 1.528 Priest and King, whom, as types, the Prophetes, Priestes, and Kinges of the olde Testament, which were wont to bee annointed with external oile, did represent. The name therefore of the signe or type, that is, Annointed, is transferred to the thing it self, euen to the High-Priest, Prophet & King, Iesus. Another thing that wee learne is,* 1.529 That there is a great diffe∣rence between this Iesus Annointed, and the Annointed of the olde testament. For 1. There were only certaine types and shadowes of this onely chief and true Christ, that is, of this King, Prophet, & Priest. Wherefore necessary was it that they should yeeld & giue place to him being once exhibited. For the thing it selfe being come & exhibited, the types cease. 2. The annointing, that is, the communicating of the gifts of the Holy Ghost in the typicall Annointed was imperfect & weake. But in Iesus christ it is perfect & exceeding great. For in him dwelleth the fulnes of the Godhead personally, so that he is both the Annointed & the Annoin∣ter. 3. He onlie hath receiued all the giftes of the holie Ghost, and those manie waies more excellent than they are to bee found in all the Angels and men: Because hee had them in the highest both number and degree. 1. Iohn 1.16. Of his fulnesse haue all wee receiued. But the Annointed of the old testament receiued neither all the giftes, neither in the highest degree, but diuided, and according to the measure of the gift of christ, some more, some fewer, & some greater gifts than some, 1. Cor. 12.11. Ep. 4.7. Much lesse were they able by their own power and vertue to worke the same in others.

Replie 1. GOD cannot bee annointed: christ is GOD. Therefore he coulde not be annointed, no not with the prefigured or signified oile. Aunswere. In some respect wee graunt this whole reason. For Christ as touching his God-head, can∣not be annointed with the giftes of the holie GHOST. First, because not one iot of the giftes of the holie Ghost can bee added to the God-head, because of the exceeding perfection there∣of. And further, because the holie Ghost, by whome the annoin∣ting is immediately administred, is the proper spirite of christ, no lesse proceeding from him, than from the father. Wherefore he, as he is God, hath not any thing from the holy Ghost, neither dooth hee receiue him, which is alreadie his owne from any other, but giueth him vnto others whom it plea∣seth

him: As also no man can giue thee thy spirite which is in thee, because that which thou already hast cannot bee giuen vnto thee.

Reply 2. According to which nature christ is annointed, accor∣ding to the same he is Mediator, that is, the Prophet, Priest, and King of the church. But according to his humane nature only he is annointed: Therefore according to that only he is Mediatour. The Minor is thus proued. To be annointed, is, to receiue the gifts of the holie Ghost: But according to his humane nature onlie hee re∣ceiued these giftes:* 1.530 therefore according to that onelie he is annoin∣ted. Aunswere. The Maior of the former reason is made of a bad and faultie definition: because the definition is of too strait and narrowe a compasse. For to bee annoin∣ted is not onely to receiue the giftes: but also to bee de∣signed to some certaine office. In the former sense Christ is annointed according to his humanitie only: in the later, according to both natures. Or, we may aunswere that the whole reason is faulty, because of an ambiguity in the word annointing. For in the Maior, it is taken either for the whole annointing, or for that part, which is an ordeining to an office: but in the Minor it is taken for the other part onely, which is the participation of the giftes of the holie Ghost. Nowe then, according to which nature christ is not an∣nointed, that is, neither seuerally by a designement to an office: neither by both a designement to an office & a receiuing of the giftes of the holie Ghost: according to that nature he is not Mediatour. Christ according to his God∣heade is not annointed, both with a designement to an office, and a receiuing of giftes: yet is hee according to his God∣heade annointed by an ordaining or designement to an office. Therefore hee is Mediatour also according to his God∣head.

Christ therefore is Mediatour, that is, the Prophet, Priest,* 1.531 and King of the church in respect of both natures. For vnto the of∣fice of a Mediatour doe mo actions concur, whereof some he executeth by his Godhead, some by his flesh; yet so, that they are don & performed together, the properties of both natures being as it were cōmunicated. Wherefore that we er not here, nor cōceiue amisse, these two rules ar to be ob∣serued. The first: the properties of the one nature in the mediator,

are attributed to the other in the concrete, that is, to the per∣son, yet still in respect of that nature whose properties they are. This is called the communicating of the properties, & it is a cer∣taine kind of Synecdoche. The second. The names of the mediatorship are attributed to the whole person, in respect of both natures, yet reseruing still the properties of each nature, and the differences of actions. For to the perfourming of the Media∣tourship, the properties of faculties and operations both of the diuine and of the humane nature are required.

2 WHAT IS CHRISTS PROPHETI∣CALL FVNCTION.

* 1.532THE worde Prophet commeth from the Grecke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth to publish abroade things ei∣ther present, or to come. A Prophet in general, is a person cal∣led of god, who publisheth and expoundeth vnto men the will of God concerning things either present or to come; which without some reuelation from God, remain vnknowne to vs; as being such, to the knowledge wherof men were not able by themselues to come. A Prophet is either a minister, or the head and chiefe of the Pro∣phets, which is Christ. Of Ministerial Prophets, some are of the old, some of the new Testament. Of the new Testament, some are specially so called, some only in generall.

* 1.533The Prophets of the olde Testament were persons immediatlie called and instructed of God himselfe either by instinct, or by dreams, or by diuine visions, or by speeches had by God with them, that they should declare to men, to whom they were sent, the true doctrine concerning God and his worship, and cleanse and cleare it from errors and corruption; that they should recount & illustrate the promise of the Messias to come, and his kingdome and benefits, of remission of sinnes and eternal life, by and for him, to bee giuen to all beleeuers; that they should foretell future euents, good and bad, and rewards and punishments; that they should guide & ad∣minister and order many counsels and offices politicke, or ciuil, ha∣uing diuine and certaine testimonies to warrant them, that they could not erre in such Doctrine, precepts, and counsels, as they pro∣pounded in the name of God. Those testimonies were especi∣ally these. 1 The continuall consent of the Prophets in Israell, of Moses, and the Patriarcks, both one with another, and with

those first diuine reuelations, which were giuen at the creation in Paradise. 2 Miracles certainly comming from God. 3 The euents of things exa••tly aunswering to the sacred oracles and predictions of the Prophetes 4. The Testimony of the holy Ghost thorough∣lie perswading and conuincing mens minds concerning the truth of Propheticall do••trine. Such Prophets were, Adam, Seth, Noa, Abraham, Isaac, Iacob, Ioseph, and other, and after∣wards Moses, & they who succeeded him among the peo∣ple of Israel.

A Prophet of the new testament, specially so called,* 1.534 is a per∣son, who by diuine instinct, and through speciall reuelation of the holie ghost, doth certainly foresee and foreshewe thinges to come; As were the Apostles & Agabus, Acts. 11.28. & cap. 21.11. and the Disciples, telling Paul through the spirite, that hee shoulde not goe vp to Ierusalem, Acts. 21.4. &c. A Prophet of the newe Testament, in general, is called anie, whosoeuer hath the gift of vnderstanding, expounding and applying the Prophecies and writinges of the Prophets, who are properly so called, to the present vse of the church. So is this word vsed. 1. Cor. 14.3.4.5.29. This function & gift of prophecying, that is, of expounding & applying the Scriptures of the Prophetes and Apostles to the vse of the Church, is at al times necessary: That other, of foretelling things to come, not so: and therfore is it but temporary, and for a time.

The great and chiefe Prophet, which is Christ,* 1.535 is a person immediatelie ordained of god euen from the beginning and cradel of the Church in paradise to al eternity, sent of the father to de∣clare the wil of god towards mankind, to institute and appoint a ministerie, to teach by the woorde and Sacramentes, the holy ghost working together with him: and lastlie in the fleshe; to preach the gospel, and to make knowen that hee is the Sonne consubstantiall and of the same substaunce with the father, and author of the E∣uangelique doctrine, kindling it in the harts of men, and not only preaching it; as a Minister: And therefore Christ is called the WORDE, not onely in respect of the father, of whome in cogitati∣on beholding himselfe, and considering the image of himselfe not vanishing, but subsisting, consubstantial, coequal, coeternall to the father himselfe, hee was begotten: but also in respect of vs, be∣cause hee is that person, which spake to the fathers, and brought foorth the liuing and quickening woorde, or Gospell, out of

the bosome of the Father.

* 1.536Wherefore the propheticall function of Christ is, 1 To open & declare vnto men God & his secret will, of sauing beleeuers by and for him, shewed vnto him immediatly from God himselfe. 2 To refine and purifie the Lawe and woorshippe of God, from corruptions, Mat. 5.67. he interpreteth the Lawe. Ioh. 1.18. The sonne which is in the bosome of the Father, he hath declared him. Iohn. 8.26. The things that I haue heard of the Fa∣ther, those speake I to the woorld. 3 To open the promises of the gospell concerning himselfe to bee borne, to suffer, and to die con∣cerning remission of sinnes, our reconciliation vnto God, and of saluation and euerlasting life. 4 At length also assuming & taking vnto him humane nature, to teach as by his voice the will of god, concerning vs, and towards vs, and to confirm this doctrine by Miracles. 5 Not only to giue oracles and prophecies, to open the will of god by prophets, and to teach & expound it himselfe present in humane nature; but also to ordaine & institute the ministery of the woord and sacraments, that is, to call and send Prophets, Apostles, and other ministers of the Church, and to furnish them with giftes necessarie to this ministerie. Iohn. 20.21. As the Father hath sent mee, so send I you. Ephes. 4.11. He (Christ) hath giuen some Apostles, and some Prophetes, some Doctours. Luk. 21.15. I will giue you a mouth, and wisedome, where-against all your aduersaries shall not be able to speake, nor resist. So 1. Pet. 1.10. The spirit of Christ is saied to haue spoken by the prophetes. 6. To giue the holy Ghost. Mat. 3.11. Hee will baptise you with the holy Ghost, and with fire. 7. To be through his owne and others ministerie effe∣ctuall in the hartes of the hearers, that is, by his spirit to ligh∣ten our mindes, that wee may vnderstand those thinges which hee teacheth vs of God and his will, either by his own voice, or by the voice of others: Luk. 24 45. Then opened hee their vnderstanding, that they might vnderstand the scrip∣tures. 8. To effectuate also that which by the efficacie of his spirit he speaketh in our heartes, that, is to moue our will, that wee may yeeld our assent and obedience to those thinges, which by his teaching wee learne and knowe. Eph. 5.25. Christ gaue himselfe for the Church, that he might sanctifie it and clense it, by the washing of water through the worde. And these thinges Christ did & doth performe euen from the begin∣ning

of the church, to the end of the world, and that by his own authority and power: and for this very cause is hee called the Word. Mat. 11.27. No man knoweth the Father, but the Sonne, and he to whom the sonne wil reueile him. Ioh. 5 21. As the Father, so the Sonne quickneth whom he will.

By these things which haue beene now spoken, is also vnderstood, what difference there is betweene Christ, & o∣ther Prophets, both of the old and newe testament; & why he is the chiefe prophet & doctor. The difference & emi∣nency consisteth in his nature & office. 1 Christ is the verie sonne of God & god and lord of all, & doth immediatly vtter the woord of the Father, & is the embassador and mediator sent of the father. Other prophets are only men & his seruants, called & sent by him. 2 Christ is autor & reueiler of the doctrine, & therefore the Prince of all Prophets. Others are s gnifiers of that which they haue receiued from Christ. For what∣soeuer knoweledge and Propheticall spirite is in them, all that they haue from Christ reueiling and giuing it to them. Therefore is the spirit of christ said to haue spoken in the prophets. Neither hath he opened only to the prophets the doctrine which he teacheth, but also to all the godly. Ioh. 1.16. Of his fulnes haue we all receiued, that is, al the Elect, euen frō the beginning of the world vnto the end, Ioh. 1.18. No man hath seen god at any time, the only begotten sonne, which is in the bosome of the father, he hath declared him. 3 His Prophe∣tical wisedome is infinit, and perfect, & therefore in al gifts he ex∣celleth others. 4 This Prophet christ, appointeth the ministery, sendeth & ordaineth Prophets, and Apostles: he giueth the holie Ghost & gifts necessarie for the prophets, Apostles, & al ministers of the word, to the perfourming of their duty. Ioh. 16.14. He shall receiue of mine, & shall shew it vnto you. He will lead you into al trueth. 5 Christ himselfe is not onlie autor of the doctrine, & ere∣ctour & maintainer of the external Ministery, but also by his own & other Prophets voice & outward ministerie he preacheth effe∣ctuallie to men inwardlie through the vertue and working of the holy ghost. Others are onely the instrumentes of Christ and that arbitrarie, and at his disposition and direction. 6 The Doctrine of christ, which beeing made man hee vttered by his owne and his Apostles mouthes, is much more cleare & ful than the doctrine of Moses, & the Prophets of the old Testament.

Christ therefore hath authoritie of himselfe; others from him: if Christ speake, wee must beleeue him for himselfe: others, be∣cause Christ speaketh in them. These things are expresly prooued by these places of holy writ. Hebr. 1.1. At sundrie times and in diuerse manners god spake in the old time to our Fa∣thers, by the Prophets: Jn these last daies he hath spoken vnto vs by his Sonne. And, cap. 3.3. This man is counted woorthie of more glorie than Moses; in as much as hee which hath builded the house, hath more honour than the house. Ioh. 16.14. The spirit of truth, which I will send you, shall receiue of mine, and shal shew it vnto you. Mat. 17.5. This is my beloued sonne, in whom I am well pleased: Heare him. Luc. 10.16. Hee that heareth you, heareth mee; and hee that despiseth you, despiseth mee, and him that sent mee.

3 WHAT CHRISTS PRIESTHOOD IS.

* 1.537A Priest, in generall, is a person ordeined by god to offer for himselfe and others oblations & sacrifices: to pray for others, and to instruct. Vnder praier is comprehended blessing, which is to wish them good from God.

* 1.538There is one Priest which is signifieng or typical, another signi∣fied. The typicall Priest was a person appointed by God, 1. to offer typical Sacrifices, 2. to make intercession for himselfe and others, 3. to declare to the people the doctrine of the Law, and the promise of the Messias, and true Sacrifice which was to come. Such were al the Priestes of the old Testament. For these three pro∣perties which we haue reckned, were common to the High-Priest with other inferiour Priestes.* 1.539 But some thinges the High-Priest had proper & peculiar to himselfe. 1. That he alone entered into the Tabernacle, called the Holiest of al, or San∣ctuarie, & that but once euerie ••eare, not without blood, which he offered for himselfe and the people burning incense there, and ma∣king intercession for the people. 2. That his rayment was more gor∣gious. 3. That he was set ouer the rest. 4. That he onlie was consul∣ted of questions or matters doubtful, waightie and obscure, whether appertaining to religion or to the common-wealth, and did returne the aunsweres of God for the Princes and the people, 5. and there∣fore did gouerne and order some counsels and offices of the state and kingdom, & did see, that al things were lawfully administred. The inferiours were all the other priests of the old Testament,

whose office it was, to sacrifice, to praie, to teach the doctrine of the Lawe, and the promise of the Messias to come, and to make in∣tercession for themselues and others. Wherefore though all the Leuitical priestes were a type of Christ: yet the most nota∣ble type was the High-Priest, for that he in mo thinges re∣presented Christ our very true, celestial, & perpetual high-Priest.

Obiection. But it was the Prophets office to teach.* 1.540 Therefore the Priestes differed nothing from the Prophetes. Answere. Both of them, both the Prophets and the Priestes did teach the people: and it might so fal out also, that the same was both a Priest and a Prophet; as it is reade of Ieremie. But this was not perpetual, but accidentarie; Because 1. the Priestes were ordained out of one certaine tribe, namelie the Leuiticall; but God raised vp Prophetes out of anie tribe. 2. There is a great difference found betwixt them, as touching their function of teaching. For the Prophets were called extraordinarilie and and immediately by God himselfe, and so receiued from him the doctrine, which they were to declare vnto men. 3. They were so gui∣ded by the special motion of the holie ghost, that they coulde not er in that doctrine, which they vttered vnto men in the name of god. But the Priestes, as Priests, 1. were ordinarie ministers of the oulde Church. 2. were appointed by men. 3. were tied to the do∣ctrine of Moses and the Prophetes, which they learned, not from GOD immediatelie, but mediatelie by men. 4. They might erre in doctrine and counsels, and did erre often, when they departed from the rule of the Prophetes. Wherefore as tou∣ching their function of teaching, the Prophetes differed from the Priestes of the oulde Testament, after the same sort, as in the new Testament the Apostles from other mi∣nisters and teachers of the Church.

The signified, and true, and onelie High-Priest,* 1.541 is the Sonne of GOD, immediatelie ordained by GOD the Father himselfe, and annointed by the holie GHOST, to reueile vnto vs the secret will of GOD & his counsell towardes vs, & by assuming humane nature to offer himselfe a Sacrifice pro∣pitiatorie for the sinnes of all man-kinde, to obtaine for vs by his intercession vnto the Father remission of sinnes and e∣ternall life: and lastlie to applie effectuallie his Sacrifice vn∣to vs, both by imputing it, and also by illightening and

moouing the elect by his woorde and spirit to receiue it with a true faith, hauing this testimonie, that he is certainly heard of his heauenly father, for all those for whom he maketh intercession: and withall hauing power to collect and gather his Church.

Wherefore there are foure principall parts of Christes Priesthoode. First, To teach men both outwardly by his voice, and the voice of his ministers, and inwardly by the efficacy of his spirite. Secondly, To offer himselfe a sacrifice and ransome, full-sufficient and acceptable vnto GOD for the sinnes of the woorlde.* 1.542 Thirdly, To make continuallie intercession for vs vn∣to the father. For this intercession is proper vnto the Sonne: First, not onelie beecause himselfe liuing on earth in the time of his flesh was made a suppliant and a Sacrifice for vs vnto his Father. Secondly, but also because he earnestly and desirously wil according to both natures, that the Father for his sacrifice once accomplished on the Crosse, remit vnto vs our sins, and restore vnto vs righteousnesse and life. Thirdly, that the Father, looking vpon the sacrifice and wil of his onely be∣loued Sonne receiueth all beleeuers into his grace and fauour.

Wherefore the Sonne in respect both of his merite & will to saue vs, & of his fathers continual beholding & looking thereon, hath from euerlasting made intercession, and also doth nowe and for euer in heauen appearing before his Father, make intercession for all the elect & chosen. To praie for the people, is a thing common to all priestes: but, to make intercession both in heauen and earth vnto the Father for vs, that our sinnes may bee pardoned vs, is on∣lie belonging to this high and onelie Priest. Fourthly, to apply his sacrifice vnto all those for whom hee praieth.

* 1.543And hee applieth it, First, when hee procureth by praier, the Father to impute it vnto vs, that is, to receiue vs for it into fauour, and for it to loue vs: Secondly, when himselfe also for the same his sacrifice sake, dooth receiue vs into fauor. Iohn. 17.19. Father, for their sakes sanctifie I my selfe: Thirdly, hee endueth vs with true faith, whereby wee also may apply his satisfaction vnto our selues, that is, maie bee assured and thinke that it is our righteous∣nesse, whereby wee may stande in the presence of the Lorde.

Heereby also it is cleare, in what other Priestes differ

from Christ. 1 These te••ch onlie by their outward voice,* 1.544 and not by the inwarde woorking also of the holie Ghost 2. They doe not make continual intercession, neither do they alwaies obtaine what they aske 3. These applie their benefits vnto no man. 4. They offer not them-selues a Sacrifice for the sinnes of others. For all these thinges, can bee and are perfourmed by CHRIST alone.

WHAT IS CHRISTES KINGDOME.

A King is a person ordained by God,* 1.545 to gouerne in a people and beare rule alone according to honest Lawes, and to haue power to reward the good, and punish the bad, & to defend his sub∣ie••tes against their enimies, hauing no superiour gouernuor aboue him. The King of Kings, CHRIST,* 1.546 is a person immedi∣atelie ordeined of GOD, to gather and rule by his woorde and spirite his church, purchased by his blood; and to defend her beeing subiect vnto him and seruing him, against all her eni∣mies both corporall and spirituall, and to rewarde her with e∣ternall rewards, but to cast her enimies into euerlasting paines and torments.

Wherefore CHRISTES royall office is, First,* 1.547 to rule by his woorde and spirite his Church gathered out of all nati∣ons from the beginning of the woorlde. For that it may go ••ell with vs vnder this King, it is not enough, if hee outwardly teach vs, what hee w••uld haue vs, his sub∣iectes, to perfourme, vnlesse also by his spirit he moue our heartes, and cause vs to bee obedient to his com∣maundements.

Secondly, To defend and preserue this his Church in this life against al both inward and outward, domesticall and for∣raine foes, which also he dooth perfourme, while not on∣lie by his power-ful hand hee is euer present with vs, but furnisheth vs also with those weapons, wherewith our selues also may constantlie and happilie enter the combat against our most mighty foes, and vtterly vanquish and discomfit them. This sacred ha••nesse and war-like furni∣ture is described, Ephese. 6.13. Thirdly, To make his church partaker of the blessings of his kingdome, and to adorne her raised vp from dead with euerlasting glorie, & blisse. Fourthly, To ouer∣come & rule his enimies by his might & power, and at length to

thrust them downe beeing falselie ouercome and conquered into eternall torments.

We are in this place to obserue the difference of the Prophe∣tical, Priestlie, and roiall office, both of them who were in the olde Testament, and of Christ, and of our selues. In the olde Testament, they were types, or typicall Prophetes, Priestes, and Kings. Christ is indeede the true Prophet, King, and Priest which they prefigured: we are Prophetes, Kinges, and Priestes, by participation, as hauing Christs dignities com∣municated with vs. Now then, let vs see what is our propheticall, Priestly, and roial office.

OF THE COMMVNION OF THE FAITH∣FVL, OR CHRISTIANS, WITH CHRIST.

IN the 32. Question wee are instructed, concerning the inunction or annointing of the faithfull, namely, when they are called Christians or annointed: and, what is the dutie of Christians, and what their comfort; whereof this name doth aduertise thē. Heere then is discoursed the common place, concerning the communion of Christ the head with the faithfull, his members: and of the functions of these his members. Hereof fowre things come to be considered.

• 1 What is the annointing of Christians, or whence beleeuers haue the name of Christians or Annointed.
• 2 What is the Propheticall function of Christians.
• 3 What their Priesthood.
• 4 What their kingdome.

1 WHAT IS THE ANNOINTING OF CHRISTIANS.

LVKE Act. 11.26. testifieth, that the name of Christians first began to bee vsed in Antioche, in the Apostles time, whenas before time they had bin termed by the names of breethren & Dis∣ciples.* 1.548 The name Christian is deriued from Christ: & in general he is called a Christian, who is a Disciple of Christ, & followeth his doctrine or life: &, who being inserted into Christ, hath communi∣on and fellowshippe with him, whether he be such indeed, or onelie

carrieth a face or shewe before him of beeing such. For there are two sortes of Christians: some seeming or counterfeit,* 1.549 and out∣ward, but not true, that is, hypocrits: others seeming and true. For not euery seeming christian, that is, who is in outward conuersation, a Christian, is an hypocrit: though euery hy∣pocrit is a seeming Christian. They are called seeming, but not true Christians, who beeing baptized professe in woord & life or outward conuersation the Doctrin and faith of christ, and are in the company of those which are called, but are not partakers of Christes benefites, beeing destitute of true faith and conuersion. Therefore they are not the true & liuely members of the Church. Mat. 20.16. Many are called, but few chosen.* 1.550 They are both seeming and true christians, who being receiued by bap∣tisme into the Church, acknoweledge and professe Christs doctrine; and being engraffed into Christ by a true faith, are made par∣takers of all his benefites; and beeing regenerated by the ho∣lie ghost, led a life woorthie of true Christians.

Furthermore, of hypocrites we are not here to speake, but of those, who are both without and within, that is, are truelie Christians, and annointed of Christ by the ho∣lie ghost. The annointing of these therefore,* 1.551 whereof they take the appellation of Christians and Annointed, is, that being through a true faith engraffed by Baptisme into christ as members into their head, they are made true partakers of his annointing. For first he communicateth with them his Propheti∣cal, Priestly, & roial function; that is, he ordaineth & maketh them Prophetes, Priestes, and Kinges. Secondly he annoin∣teth them with the true oile, that is, hee powreth into them the giftes of the holie ghost, wherewith they beeing furnished maie easilie and rightlie discharge that their function. For the ho∣lie Ghost is not idle in vs, but woorketh the same in vs, which hee doth in Christ: albeit those graces and giftes in Christ are farre more excellent both in number and degree. These thinges are expresselie shewed by these places of Scripture. 1. Corin. 6 15. Knowe yee not, that your bodies are the members of christ? 1. Iohn 2.20. Yee haue an oint∣ment from him that is Holie, and yee haue knowen all thinges. Actes 2.33. This Iesus by the right hande of God hath beene exalted, and hath receiued of his Father the promise of the ho∣lie ghost, and hath shed foorth this which yee nowe see and heare.

1 Pet 2.9. Ye are a chosen generation, a roiall Priesthoode. Reuel. 1.6. and 5.9. Thou wast killed, and hast redeemed vs to God by thy blood out of euerie kinred, and tongue, and people, and nation; And hast made vs vnto our God Kings, and Priestes, and we shal raign on the earth. By these places are these two thinges ma∣nifest:* 1.552 one is, that our annointing is bestowed of Christ: the o∣ther, that it is bestowed onlie vpon those, who are the members of Christ. And to be the member of Christ is nothing else, than to bee conioyned and vnited to Christ by the same spirite dwelling both in him and vs: and by this spirite to be enriched with such righ∣teousnesse and life, as is in CHRIST; to bee conformed vn∣to CHRIST: and seeing this righteousnesse, so long as wee re∣maine in this mortall bodie, is vnperfect, to bee acceptable vnto GOD for the righteousnesse of Christ which is imputed vnto vs. Rom. 8 11. 1. Corinth. 6.7 Eph. 4.15.16. 1. Corint. 12.13. Rom 8.1. &c.

* 1.553Now the similitude of the head and members of the same bodie, is most fitte and appliable to declare that most streit and indissoluble coniunction of vs with Christ. For first, As all the members of the bodie are knit to one and the same head, and consequentlie to one another, by sinews and fleshlie ligamentes, and drawe their life, sense, and all their mo∣tion, by the ministerie of the spirites from that one heade, so long as they remaine vnited to their head, and among themselues: so Christ is that one and quickening head, to whome al the elect who are the liuing members the church, beeing vnited by the holie Ghost, receiued thorough faith, are quickened and are knit also among themselues by the meanes of mutuall charitie. Which charitie and dilection must needs be there; if we be ioined vnto the head. For the connexion of the members with the heade is the originall and cause of the coniunction of the members among themselues. For the quickning spirit of christ doth not flowe out of one member into another, but out of one Christ as the head into all the members of the Church. Ioh. 15.26. J wil send vnto you, from the father, the comforter, the spirit of truth.

Secondly, As in mans bodie are diuerse giftes and functions of the members, and yet but one life and soule quickening and mo∣uing all the members: So in the bodie of the church are diuerse giftes and functions, and yet but one spirite, by the benefit where∣of

each member maie doe this function. Thirdly, as the head is placed in the highest place, and therefore is of more worthinesse, and the fountaine of all life: So Christ hath the highest roome and degree in the church, as in whome the spirite is without measure, and of whose fulnesse all receiue: but in the mem∣bers, that is, in christians are certaine measures of giftes, which are deriued into them from the onelie head and fountaine christ.

Christ is our heade in three respectes. First,* 1.554 In respect of his perfection: because hee is both God and man; and in gifts, as touching his humane nature, excelleth all creatures. Coloss. 2.9. In him dwelleth all the fulnesse of the God-head bo∣dilie, &c. Hee alone giueth the holie Ghost. Matth. 3. This is he who baptizeth with the holie Ghost. Secondly. In dignitie, or order, glorie, maiestie, power, authoritie, which in his humane nature glorified, he nowe openlie sheweth foorth and declareth. For as GOD created all thinges by him, so hath hee made him heire of all thinges. Hebr. 1.2. and the ruler of his house, Heb. 3.6. Thirdly, In respect of his office. For hee is ouer eue∣rie member of the Church, hee ruleth, gouerneth, quicke∣neth, nourisheth, and confirmeth them, so as they continue ioined in him with the rest of the members.

We are also in three respectes the members of christ. First,* 1.555 be∣cause by faith and the holie Ghost wee are ioined vnto him, and also are knit together amongest our selues, as the members to the head, and one with another. And this coiunction of the members of this bodie, amongest themselues, is no lesse requisite and behoouefull for the safetie of the Church, than the coniunction of the whole bodie with Christ the head. For if thou separate the arme from the hand, thou shalt separate it also from the head, and so it shall no more haue life. Secondly, Because wee are quic∣kened & guided of him, & from him as the fountaine wee drawe all good thinges: so that, except we continue in him, we haue not eternall life in vs: as neither the members sundered from the bodie retaine life anie longer. Thirdlie, Because as in mans bodie are diuerse faculties and functions of the mem∣bers: so are the giftes and functions diuerse of the members of CHRIST in the church: And as all the actions of the partes of the bodie are emploied and referred to the preser∣uation

thereof; so all the members of Christ, whatsoeuer they pur∣pose or doe, that ought they to imploy and refer to the profit and v∣tilitie of the Church.

2 WHAT IS THE PROPHETICALL FVNCTION OF CHRISTIANS, that is, in what sense they are, and are called Prophetes.

* 1.556CHRIST maketh vs partakers of his Prophetical ho∣nour or office, not only in this, that himselfe Prophe∣cieth vnto vs, that is, effectually instructeth vs by his word and spirit, but also, because hee will and bringeth to passe, that we may also prophecy, by professing and celebrating God: According as it is said, Act. 2.17. I will poure out of my spirite vpon all flesh, and your Sonnes and your Daughters shall prophecie. Mat. 10.32. whosoeuer shal confesse me before men, him will I confesse also before my father, which is in heauen. Our Prophetical office therefore is, 1. rightlie to vnderstand and embrace the doctrine, perfect and necessarie to saluation, concer∣ning god and his wil. 2. That euery one in his place and degree pro∣fesse the same being vnderstoode faithfullie, boldlie, constantlie, in woorde and life, thereby both to celebrate god, and to bring manie scholers and disciples vnto Christ.

The difference between Christs Propheticall function and our is, 1. That Christ hath the spirite without measure, wee by measure. For it is the proper spirite of Christ, which flo∣weth from him, and is powred into the heartes of men; wee haue him by gift. He being but one hath all the giftes of the holy Ghost, and those in the most excellent de∣gree: all wee haue but onely some, and those farre inferi∣our. 2. That Christ effectuallie teacheth, by moouing the heartes of men to accord and assent: the sound and voice of others without the inward sound and voice of the holie ghost, doth only strike the ears, neither pearceth it vnto the hart.

3 WHAT IS THE PRIESTHOODE OF CHRISTIANS.

* 1.557CHRIST maketh vs partakers of his Priesthood, not onely, because hee sanctifieth himselfe for vs. Iohn 17.19.

& imputeth, & giueth his sacrifice vnto vs,* 1.558 that for it we may be receiued of him, & God the Father into fauour, and maie be endo∣wed with the holie Ghost and eternall life, euen as if in our selues that Sacrifice were accomplished: and satisfaction made for our sinnes: but furthermore, because hee maketh vs also Priestes vnto GOD. Which hee dooth after a double manner. 1. When by the efficacie of his spirit he worketh in vs those things, which we maie offer vnto god for a Sacrifice. 2.* 1.559 When by his me∣rite and intercession vnto his father, hee causeth our Sacrifi∣ces, albeit vnperfect & stained with our sins, to be notwithstanding pleasing and acceptable vnto him.

Wherefore the Priesthoode of Christians is to inuo∣cate on GOD knowen aright, to offer vnto GOD all our life certaine Sacrifices, namelie Eucharisticall, euen Sacrifices of thankesgiuing, sanctified by the Sacrifice of CHRISTT. These Sacrifices of praise, or thankes∣giuing are, 1. That wee offer vp our selues wholie vnto GOD to obeie him, that is, that wee mortifie the oulde man in vs, and beginne newe obedience, both inwarde and out∣warde, according to all the commaundementes of the Lawe. 2. Euerie one to doe the duties of his owne vocation. 3. To instruct others. 4. To praie for themselues and others. 5. To giue almes to others. 6. To vndergoe and suffer cheerefullie, manfullie, and constantlie the crosse, that is, calamities, perse∣quution, contempt, banishmentes, and euen death it selfe, for the confession of the truth, and the glorie of god. In summe: The Priesthoode and Sacrifices of Christians are, the worshippe of God, commaunded in his Lawe, or all good workes, doone of those who are reconciled to God, to this end, as thereby to obey God, and doe him honor.

Wherefore the Priestes of the newe Testament are all Christians, both teachers and hearers, as they beginne newe obedience in the knowledge, and faith of the sonne of GOD. Roman. 6.13. Giue your members as instruments of righteousnesse vnto god. Againe, 12.1. I beseech you, that yee giue vp your bodies a liuing Sacrifice, holie, acceptable vnto god, which is your reasonable seruing of GOD. Againe, 15.16. Grace is giuen me of god, that I shoulde bee the Minister of Iesus christ towardes the Gentiles, ministering the gospell of god, that the offering vp of the Gentiles might bee acceptable. Luke. 22.32.

When thou art conuerted strengthen thy bretheren. Phil. 2.17. Though I bee offered vp vpon the Sacrifice and seruice of your faith, I am glad. 2. Timot. 4.6. I am nowe readie to bee offe∣red Coloss. 1.24. Now reioice I in my sufferinges for you, and ful∣fil the rest of the afflictions of christ in my flesh, for his bodies sake, which is the church.

* 1.560Nowe our Sacrifices differ, as well as the Sacrifices of the olde Priestes from Christes Sacrifice. First, Christ of∣fered vp together a Sacrifice both of thankes-giuing and pro∣pitiatorie: Wee offer vppe onelie Sacrifices of thankes-giuing. The oulde Priestes also offered vp Sacrifices of thankes∣giuing: because these belong to the whole Church, e∣uen from the beginning to the ende of the woorlde. But those Sacrifices which they offered besides, were onelie typicall. But no Sacrifices of the newe Testa∣ment are typicall, but either eucharisticall and of thank∣fulnesse, as are ours; or propitiatotie, as if the obedi∣ence of CHRIST onelie, perfourmed for vs in suffe∣ring our punishment. For hee offered not a typicall or figuratiue, but the reall or figured and signified Sacrifice; as beeing not a typicall, but the signified Priest. Secondlie, The Sacrifices of Christ are both perfect: ours vnperfect and defiled with many sinnes. Thirdly, The Sacrifice of christ pleaseth God for it selfe, and for the worthinesse that is proper in it selfe, and meriteth remission of sinnes and eternall life of God for vs: because it is the death of the very sonne of GOD. Our Sacrifices merite nothing of GOD, and please him, not for themselues, but for Christs Sacrifice, wherewith they are sanctified.

4 WHAT IS THE KINGDOME OF CHRISTIANS.

* 1.561WEE are made partakers of Christes of kingdome, First, Because hee is our King and dooth communicate his victorie and glorie against his enemies and ours, with vs, and maketh vs by faith citizens of his kingdome, the Sonnes of God, his bretheren and coheirs. Secondly, Because by the ver∣tue and operation of his spirit hee also maketh vs Kinges; that is, the Lordes ouer all creatures, conquerers of our ene∣mies, and partakers of euerlasting bliffe and glorie.

Iohn. 16 33. Be of good comfort, I haue ouercome the world. Re∣uel. 3.21. To him that ouercommeth will I graunt to sit with mee in my throne. Luc. 22.30. That yee may sit on seates and iudge the twelue tribes of Israell. 1. Corinthians, 3.21. All are yours. Our royall office therefore is, 1. That we are Lordes ouer all creatures: 2. That by the vertue of christs spirite (who hath restored vnto vs our lost ••oyal and heauenly dignity, ouer all our enimies) we fight continuallie against sinne, the woorlde, the Diuel, and the fleshe, and ouercome. Which wee doe, when as by a true faith wee are resolued, that wee haue remission of all our sinnes: and when by the same faith wee receiue the holie Ghost to represse sinne euen in this life, as touching the beginning of our conquest. 3. That at length all our enimies beeing by the grace of CHRIST fullie brought vnder, wee enioy eternall blisse and glorie, that is, the heauenly kingdome, which by the woorking of the holy GHOST is begun in vs in this life, and which wee nowe possesse in hope, but then shall in full pos∣session inherite. 1. Timothie, 1.18. Fight a good fight, ha∣uing faith and a good conscience. 2. Timothie. 2.12. If wee suffer, wee shall also raigne with him. Mathew, 25.34. Inherite ye the kingdome prepared for you from the foundati∣ons of the world.

There is notwithstanding a difference beetweene the kingdome of CHRIST, and ours. For, 1.* 1.562 The kingdome is hereditarie vnto Christ. For hee is the naturall sonne, and therefore by nature King: but ours is by right of adoption. Christ as the naturall sonne, is ruler ouer his house. Hebrewes, 3.6. Wee are by and for him, the adopted sonnes of God. 2 He alone by full right is King ouer all the creatures simplie, but especiallie ouer the whole Church of the holie An∣gels and men. But wee neither are, nor euer shall bee the Kings and heade of this Church; but onelie ouer other crea∣tures, which are comp••led to serue vs, wee are LORDS. adorned with glorie, maiestie, and no common excel∣lencie of giftes: and ouer all wicked men and Diuels, whom wee shall iudge, subscribing, and yeelding our consentes to the iudgement of CHRIST in condem∣ning, and destroying them. Matthew, 19 28. Yee shall sitte vpon twelue scates, iudging the twelue tribes of Israell.

Wherefore the Pope of Rome lieth, when hee auoucheth himselfe to be the head of the Church. 3. He conquereth his enimies by his owne power: we in him, and by him. Ioh. 16.33. Be of good comfort, I haue ouercome the world. 4. He alone ruleth the Church, with the scepter of his spirite and woorde, moouing our heartes, and restoring in vs the lost image of God: wee are mini∣sters and administratours of the outward word and rites: wee can∣not giue the holie Ghost, as it is said, Mat. 3.11. I baptize you with water, but he that commeth after mee, hee will baptize you with the holie Ghost and with fire.

The summe of all is: In the olde Testament were Prophets, Priests, and Kings, typicall: Christ is those three in signification, and in truth;* 1.563 wee by participation from him. Wherefore to be∣leeue in Christ, is not onelie to knowe, that Iesus is the annointed, that is the chiefe Prophet, Priest, and king; but to bee per∣swaded, that he is such also vnto me, and maketh me also parta∣ker of his vnction or annointing, that by the woorking of the holie Ghost I may also be a Prophet, a Priest, and a King, that is, confesse and celebrate God knowen vnto me; offer vp vn∣to him all my life long the sacrifice of praise and thanke∣fulnes; fight and warre manfully against sinne, the world, and the Diuel, and at length beare rule ouer all mine eni∣mies and the creatures, beeing adorned with euerlasting blisse and glorie.

I BELEEVE IN HIS ONELY SONNE.

TO beleeue in the onelie, or onelie begotten sonne of God, is to beleeue, 1. That this Iesus is the naturall and onelie sonne of the eternall Father, begotten of his substaunce from euerlasting, and therefore God by nature, neither hauing as touching his godhead any bretheren. 2. To beleeue that by and for this his naturall sonne I haue also obtained the grace, right, and name of the sonne of GOD, or am adopted by GOD to be his sonne. Iohn. 1.12. As manie as receiued him, to them he gaue power to be the sonnes of God. And Ephes. 1.6. God with the glorie of his grace hath made vs accepted in his beloued. Because Christ is the naturall sonne of God, therefore he is able to make vs the adopted sonnes of God: yet so, that

the assumption and taking of our nature was to come be∣tweene. Hither appertaineth the common place concer∣ning the sonne of GOD: wherein these foure questions are to be considered.

• 1 How manie waies men are called sonnes.
• 2 How Christ is, and is called the sonne of God.
• 3 Why his onelie begotten, and first begotten.
• 4 Whether the sonne be coeternal with god the father.

1 HOW MANIE WAIES MEN ARE CALLED SONNES.

EVery sonne is a sonne either by nature, or by grace.* 1.564 A son by nature or a naturall and proper son is hee, who is parta∣ker of his fathers nature and essence: or, who hath the essence or na∣ture of him, whose sonne he is, communicated vnto him; and that either wholie, as Christ in respect of his Godhead: for vnto him the father by begetting him communicated his essence whole and the same: or in part, as men, vnto whom is commu∣nicated some little seuered portion of their fathers essence. Wher∣fore a naturall sonne beginneth at one and the same time both to be, and to be a sonne.

A son by grace is he, who hath the right and name of a sonne,* 1.565 not by nature, that is, not that he was procreated out of his sub∣stance, whose sonne he is called, but onelie by a free gift of his and by fauour. So is he said the son of God by grace, who not by nature, but by Gods gift, is called his sonne. Nowe the sonnes of god by grace are of three sorts: some by grace of creation:* 1.566 some by grace of adoption: some by grace of vnion. The sonnes of God by grace of creation are Angels, and our first Parents be∣fore their fall. For that God shoulde create them, and con∣forme them vnto himselfe, that is, make them righteous and blessed, and that now also he maintaineth those bles∣singes in them, it is his benefite and gift proceeding of his grace. And therefore God created them, that hee might account them for his sonnes, and they againe acknow∣ledge and magnifie him as their bountiful and benigne fa∣ther. And although they were not borne of the substance of God: yet neither were these at any time, not his sonnes, but at one and the same time beganne both to bee, and to bee the sonnes of GOD. A sonne by grace of adoption, or

an adopted sonne is he,* 1.567 who not by birth, but onelie by the law and will of the adopter receiueth the right and name of a sonne, so that hee is in the same place with him, as if he had been borne of him, whereas before hee had beene no sonne. Wherefore an adopted sonne beginneth not at the same time to be, & to be a son, but he sometime was, when yet he was not a sonne. After this sort, that is, by adoption, are our first Parents, after their fall, & so also are all the regenerat the sonnes of god. For these by nature are the childrē of wrath, but are adop∣ted to be the sonnes of god, & are made Christs brethren, not by any merite of their owne,* 1.568 but freely by & for Christ. Eph. 2. Furdermore, our fraternitie & brotherhood with Christ consisteth in these fower thinges. 1. In the likenes and similitude of our humane nature. For hee is true man, procreated of the bloude of Adam, the common father of vs all. 2. In the fatherlie loue and bountifulnes of god towards vs, who for Christs sake embraceth vs as his sonnes, & heapeth vp∣on vs his benefites. 3 In our conformitie & correspondence with Christ, which is wrought by the holy Ghost, whom hee be∣stoweth on vs. 4. In the consummation and accomplishment of his benefites, that is, in perfect & eternal righteousnes, bles∣sednes, and glorie. In respect of the three latter we are the sonnes of God by adoption. The sonne of God by grace of con∣ception or vnion is Christ alone,* 1.569 in respect of his humane nature, which by the special working of the holy ghost, being con∣ceiued, formed, and sanctified in the Virgins wombe, was personally vnited vnto the word.

A TYPE OR FIGVRE OF THE SONNES OF GOD.

Euerie Sonne of God is ether

• By nature, and proper: as is the WOORD onelie, who hath by birth his fathers nature and substance com∣municated vnto him whole and the same.
• By Grace, either of
  • Creation, as Angels, and Adam before his fall.
  • Conception and vnion, as Christ accor∣ding to his humanitie.
  • Adoption, as Adam after his fall, and all the regenerate.

2 HOW CHRIST IS THE SONNE OF GOD.

CHrist is the sonne of God according to both natures,* 1.570 but in diuers respects. According to his Godhead hee is the sonne by nature, and his natural, or proper and onely begotten sonne: be∣cause according to this nature he alone was from euerla∣sting begotten of the substance of his father, after a man∣ner altogether ineffable, beeing of the same nature and essence with him. Ioh. 5.26. As the father hath life in himselfe, so likewise hath he giuen to the sonne to haue life in himselfe. The eternall father therefore hath communicated vnto his sonne the life, whereby both himselfe by himselfe ne∣cessarily is, and maketh all other things to be: which life is that one & eternal Deitie creatresse and defendresse of all thinges.* 1.571 According to his humanitie hee is not the naturall and proper sonne of god; because his humanitie as touching it selfe, is not the person, and it issued from the substance of his mother, not from the substaunce of GOD: But he is the sonne of god by grace, not of adoption, because he was at no time not his sonne, as that hee shoulde bee made of no sonne, or of the sonne of wrath, the sonne of God; but by grace of conception by the holie ghost, and of vnion with the word. For his humanitie was from the very wombe sanctified, and vnited to the Godhead of the Word, which Godhead is the sonne by nature.* 1.572 And that a masse of fleshe in so maruelous manner, by the power of the holy Ghost, shoulde bee seuered out of the fleshe of the Virgin, and that thereof beeing sanctified shoulde bee formed a true humane bodie, that is, quickened with a humane soule, & the same to be vnited to the verie sonne of god in∣to one person & subsistence, was not the merite of his hu∣mane nature, as which had not as yet any being, & is in it selfe but a creature; but the speciall & free gift or benefite of God, as Paul in plaine woordes declareth, Colos. 1.19. It pleased (saith hee) the Father, that in him should all fulnesse dwell. And Phil. 2.9. God hath giuen him a name aboue euerie name. Christ therefore as touching his humane nature was as the Sonne of GOD by grace, euen presently from that very moment when hee beganne to bee borne man, and

that therefore, because by the vertue of the holy Ghost he was borne, of the substance of the Virgin, pure from al stain or corruption, and so was personally vnited with the Word.

Obiection. Euerie sonne is either natural, or adopted: Christ according to his humanitie is not the naturall sonne of god: hee is therefore the sonne of god by adoption. Aunswere. The Maior of this reason, albeit it may be graunted according to ciuil constitutions, yet is it false in diuinitie; because it compri∣seth not a perfect and sufficient enumeration of the sonnes of God. For there are sonnes of God by grace, as the An∣gels, Iob. 1.6. likewise Christ, according to his humanity, which yet are not adopted sonnes. Replie. Grace is adop∣tion: Christ according to his humanitie is the sonne of GOD by grace: therefore hee is the sonne of GOD by adoption. An∣swere. The Maior of this reason either is particular, and so nothing is inferred thereby: or if it be generallie taken, it is a fallacie. For grace is more large in signification then is adoption, and is in respect of adoption, as a generall in respect of a speciall. For besides the grace of adoption, there is also the grace of creation, in respect of God crea∣ting and conforming Angels and men vnto himselfe: the grace of conception and vnion, in respect of God the Fa∣ther, the sonne and the holy Ghost, forming and fashio∣ning after a singular maner the flesh of CHRIST in the wombe of the Virgine, and vniting it vnto the sonne.

3 Why Christ is called the onelie begotten and first begotten sonne of God.

* 1.573CHrist is called the onelie begotten sonne of God according to his diuine nature: Because according to this he alone & onely was from euerlasting begotten of the substaunce of his father, and therefore hath no brethren of this genera∣tion and nature. For of no other it is saide, that the father giueth him to haue life in himselfe: and again, that in him dwel∣leth all the fulnes of the godhead bodilie. Obiect. He that hath brethren, is not the onelie begotten. Christ hath brethren. There∣fore he is not the onelie begotten sonne of god. Aunsw. The Ma∣ior is to be distinguisted. He that hath brethren, to wit, of the same generation and nature, hee is not the onely be∣gotten. Christ hath brethren, but not of the same genera∣tion

and nature: because not any haue been begotten from euerlasting of the substance of God the father. Therefore he is the onely begotten son of God in respect of his God∣head. Replie. He that hath a generation or begetting vnlike to the generation of other sonnes, is in respect thereof said to be the onelie begotten: Christ according to his humanity hath a generati∣on vnlike to the generation of other sonnes of God. Therefore Christ is called, not in respect of anie eternall, but of this tem∣porall and miraculous generation, the onelie begotten. Aun∣swere. The Maior is true of such a son, as hath a genera∣tion vnlike in the whole kinde, that is, both in nature, and in the manner of the generation. But Christ according to his humanitie hath a generation diuers from vs, not as concerning his nature, the terme or ende of his ge∣neration, but onely in respect of the manner. For hee is true man,* 1.574 hauing a humane nature the same altogether with ours in kinde, but borne after a singular manner of the virgin, by the operation of the holy Ghost. Where∣fore according to his humanitie hee cannot bee called the onely begotten sonne of GOD. 1. Because accor∣ding to this nature hee hath brethren of the same generation and nature. Heb. 2.11.14. 2. Because neither the scripture, neither the Church vseth anie such forme of speech. 3. Because the word, onelie begotten, doth not designe the peculiar manner of his con∣ception and generation, but the verie nature or essence it selfe, which by generating, that is, by begetting and by waie of birth is produced.

The first begotten (not the first created) hee is called according to both natures.* 1.575 According to his godhead both in respect of time, and of worthines: because he, before all, was be∣gotten from euerlasting of the father; and is perfect God; and all were made by him; and by, and for him are deliue∣red, and receiue the right of sonnes. According to his huma∣nitie also he is called the first begotten in respect of his worthinesse onelie and right, 1. Because he was begotten after a singular man∣ner. 2 Because he hath his subsistence in the person of the Word, to the vnitie whereof the humanitie was assumed. 3. Because he hath by his merite purchased the right of sonnes for others. 4. Because in gifts, workes, maiestie, authoritie, he vnspeakablie excel∣leth all the sonnes of God, euen Angels themselues, and it Lord and

head of thē all. Vnto Christ therefore in respect of his huma∣nitie agreeth this which of old was signified by the type of the first born. For after the decease of the father, the first-born took two portiōs of his fathers goods, when as the rest had each but one. Now the cause of that right was his of∣fice and function: For hee succeeded into the roome of his father, so that hee had authoritie ouer his family and the rest of his brethren, and did beare rule ouer them. Gen. 27. & 29. & 37. So Christ the sonne of GOD hath also right according to his humanitie, ouer the rest of his bre∣theren, and all the sonnes of God, and he but one hath re∣ceiued moe and more excellent giftes than haue all the rest: because hee is the Lord of his fathers house, the rest are his ministers. Nowe because wee cannot beleeue, that Christ is the only begotten son of God, and much lesse can beleeue in this only begotten son of God, vnlesse withal we beleeue that Christ is true God, euen that euerlasting Word of the same substaunce, dignitie, power, and nature with the father; it remaineth therefore that herein brieflie we deale against the heretiques who impugne it.

4. WHETHER CHRIST BE THE SONNE COETERNAL WITH GOD THE FATHER: OR, OF CHRISTS DIVINITIE.

WHen the question is made, whether Christ be the eternall sonne of god, or, Whether he be that one true and eternall god; these sower thinges are demaunded. The first is, whether the sonne of god or the Word be a subsistent, or hipostasis, or person, in the flesh, & before the flesh that is, whether in christ, man, there be besides his soule and body a spiritual nature or sub∣staunce, which was also existing before Christ, borne of the Virgin, and wrought and accomplished the workes of god, and is the sonne of god, and is so called in scripture. That he is a subsistent, the church beleeueth and proueth against Samosatenus, Pho∣tinus, Seruetus, and others.

The second is, whether hee bee a person truely distinct from the father. Wee are to holde that the Word is a person di∣stinct from the father, against Noetus and Sabellius, who would haue the same to be the person of the father and the

son, & the holy ghost, which in respect of diuers functions & acti∣ons is now called the Father, nowe the Son, & now the holy ghost: And therefore were they called Patripassians: also against Seruetus, who co••foundeth the sonne and the holie ghost.

The third is, whether he bee equal vnto the father.

The fourth is, whether he be consubstantiall, that is, of one and the same substance and essence with the father.

Those two, namelie equal and consubstantiall, are trulie and iustly maintained against Arius, Eunomius, Macedo∣nius, &c. and the Tritheits of our time, who make either the father alone to be eternall, and the sonne to haue beene created of the father before other things: or make the sonne also coeternall with the father, but inferior vnto the father. Wherfore by these mens opinion, the father and the sonne are two essences, and two spirits, & by a consequent two gods; according to Arius, nei∣ther eternall nor coequall; according to the Tritheites, coeter∣nal indeede, but vnequall.* 1.576 Moreouer there is a double maner of gathering arguments out of the scriptures, whereby the diuinitie of the sonne and the holy Ghost, as also other things questioned in diuinitie are confirmed. One is, when the testimonies of scripture are gathered according to the order of the bookes of the Bible. The other, when as certain orders or sorts of arguments or proofes are set, vnto which the Testimonies of scripture thereto belonging are referred. Both waies are good, and both verie often necessarie for a Diuine, when hee priuately considereth & examineth or discusseth contro∣uersies and disputes of Diuinitie, and searcheth what is true in them. The first way is more laborious, and repea∣ting of the same things: the latter is more short and com∣pendious, and more fit and appliable both for teaching, and also that the groundes of the pointes and opinions of Christian religion may the more easily bee conceaued of the minde, and more firmely sticke and abide in the me∣morie, for whatsoeuer neede or vse thereof to come.

THE FIRST CONCLVSION. The sonne of God is a subsistent in the flesh borne of the Virgin, and before the flesh.

THE orders or sortes of Argumentes which con∣firme this Conclusion, are eight in number. To the first belong those testimonies, which expresly teache

and distinguish two natures in Christ, as that the humane nature was taken by the diuine nature. The argument is framed thus: He that assumed the flesh, is other from the flesh, and a subsistent, euen before the flesh.* 1.577 Again; That which com∣meth into the flesh, is other from the flesh into which it commeth: but the sonne of God, or the Word, is euen the verie same, who as∣sumed and tooke the fleshe, and came in it, Iohn 1.14 Heb. 2.14.16.1. Iohn. 4.2. Therefore, the sonne of necessitie is another na∣ture from the flesh taken, and a subsistent, euen before the flesh borne of the Virgin. For that which is the sonne, and putteth on and carrieth flesh, it must needes be that the same is a person, and was subsisting before the flesh was taken. Hi∣ther also beelong all those testimonies, which oppose in Christ his diuine nature to his humane nature, or flesh, and distinguish that from this, as Rom. 1.3. His sonne made of the seede of Dauid according to the flesh. Rom. 9.5. Of the fathers, concerning the flesh, Christ came. Therefore there is another thing in Christ besides his fleshe, according to which he is not of the fathers, nor of the seede of Dauid. Phil. 2.6. Who being in the forme of God, tooke on him the forme of a ser∣uaunt. Wherefore the forme of God in Christ is one thing, namely his diuinitie most perfect; and the forme of a seruaunt another thing, euen his humanitie weake, base, and seruile. Mat. 22.44. Christ is called the sonne and Lord of Dauid. Therefore there be diuers natures in him. Iohn. 2.19. Destroie this temple, and in three daies I will raise it vp againe. Wherefore there is one thing in Christ which is destroyed, euen his bodie; and another thing likewise which raiseth vp his destroyed bodie, which is the Word, who Ioh. 1. is called the onelie begotten sonne.

1 Obiection. The Word, in Iohn, dooth not signifie anie person, which was subsisting before the fleshe borne of the Virgin, but onelie that visible Preacher or teacher Iesus who was made flesh,* 1.578 that is, was a man weak, miserable, and abiect. Ans. This is a notorious, manifest, & impudent corrupting of this place. For it is easie for any man to shewe out of the very narra∣tion of Iohn that the Word signifieth an hypostasis or per∣son, which was existing before Iesus borne of the Virgin. For the Word, 1. was in the beginning, that is, was now before existing, when thinges were created. 2. And that Word was

God. 3. By whom all thinges were made. 4. Who is the author of all life and light. Therefore he is a person existing before all thinges. 5. Which lighteth euerie man that commeth into the world, that is, all, if not with spirituall, yet with naturall light therefore he is their illuminatour, who were before the flesh which was born of the Virgin. 6. Who being in the world and not knowen, 7. Yet came vnto his owne, 8. being made flesh, that is,* 1.579 assuming and taking humane nature of the Virgin Mary. For that these woordes, the Word was made flesh, haue this meaning namely, that he who now from the beginning was in the woorlde, was made fleshe, that is man (which before hee was not) not by any chaunging or mutation of himselfe, but by assuming and taking humane nature; other places of Scripture doe demonstrate, Heb. 2.14.16. Hee was partaker of the flesh: he tooke the seede of Abra∣ham. 1. Tim. 3.16. God was manifested in the flesh. The Woord therefore assumed and tooke flesh, but was not conuerted into flesh: that is, the diuine nature was distinct from the flesh taken and assumpted.

Moreouer, that Christ, man, was such a teacher,* 1.580 who not onely in the time of his fleshe, but also before that was borne, euen from the beginning of the world preached the will of his father vnto men and quickened them: both this very narration of Iohn, and other very many places doe plainly shew. He was the life, and the true light which lighteth euerie man. Iohn. 1. No man hath seene God at anie time: the onelie begotten sonne, which is in the bosome of the Father, he hath declared him. Iohn. 6.51. I am the liuing bread which came downe from heauen and giueth life vnto the woorld. 1. Pet. 3.19. Christ went by the spirite, in the daies of Noe, and preached vnto the spirits that are in prison, which were in time passed dis∣obedient.

2 Obiection. Christ, man, is, and is called God in the new testament. Therefore they corrupt the Scripture, who saie that in this visible man Iesus, is besides the fleshe, an inuisible nature, which was existing also in the olde peoples time without flesh. For to say this, is as if a man, in steede of this, Thou art a Scholer, should say, In thee is a scholer. Aunswere. That Christ, man, is true and by nature God, in respect of the nature or Essence of the Godhead in him personally vni∣ted

to his manhoode, is no corruption but the very voice, minde, and meaning and interpretation of the scripture. Colos. 2.9.* 1.581 Jn him, that is, in Christ Iesus, dwelleth all the fulnes of the Godhead, that is, the very full and perfect Godhead, which is but one, bodilie, that is personally or substantially, so that it is of the substance of the visible man Christ. In Christ therefore there is one thing which dwelleth, namely the godhead, another thing in which it dwelleth, euen the manhood which is the temple of the godhead, Iohn. 2.19.21. and was shadowed and figured by the Mosaicall ta∣bernacle, Heb. 9.11. Again, Rom. 1.3. Made of the seede of Da∣uid according to the fleshe: and declared mightilie to be the sonne of God, touching the spirite of sanctification. Againe, Phil 2.6. Beeing in the forme of GOD and equall with GOD, hee tooke on him the forme of a seruaunt. By him all thinges were made and doe consist, both visible, and inuisible: hee giueth the holie Ghost, lighteth euerie man that commeth into the world, he alone knew∣eth the father, and he to whom he reueileth him &c. Isa. 7.14. Isa. 9.6. Iere. 23.6. Isa. 25.6.7.8. &c.

* 1.582Lastly, that there is a double nature or substaunce in Christ, both a finite, and an infinite, is conuinced and prooued by the di∣uersitie and repugauncie of those properties, which are attribu∣ted to the same Christ, but cannot possiblie be together in one and the same nature. Wherefore CHRIST, man, is GOD, not created and made in time, by reason of the fulnesse and excellencie of his giftes, but eternall, subsisting before the flesh, borne of the Virgin, and before all worlds, by reason of the eternall Godhead of the Word dwelling in his Maiestie personally.

* 1.583To the second classe or order of Reasons are referred those testimonies, which shewe CHRIST to bee the proper or naturall sonne of GOD. The Argument or proofe is this: The naturall or proper sonne of GOD, is of necessitie partaker of the diuine nature or essence, or sub∣staunce. But Christ, man, is the proper sonne of GOD. Therefore there is in CHRIST, besides his humane na∣ture, which hee tooke of our kinde, a nature or substaunce Diuine, in respect whereof hee is, and is called the Sonne of GOD, that is, CHRIST is by nature the sonne of GOD, and therefore subsisting, and that before

the fleshe from euerlasting: because hee is the sonne of the eternall father, hauing the essence of the Father in number the same and whole communicated vnto him from the father.* 1.584 The Maior is manifest by the definition of a proper or naturall sonne. For a proper sonne is hee, who is procreated out of his substance whose sonne hee is, or hee, who is partaker of his Fathers nature or substaunce. The Minor is prooued by these testimonies of holy Scripture. Iohn. 5.17.18. My Father worketh hitherto, and I woorke. Therefore the Iewes sought the more to kill him; not onely because he had broken the Sabboth; but saide also that GOD was his Father, and made him-selfe equall with God. Because CHRIST called himselfe the Sonne of GOD, not adopted, or by grace onlie, but naturall, begotten of the substaunce of the Father, and therefore equall with GOD, the Iewes did thereof gather: First, That he challenged vn∣to himselfe the workes of God the Father. And therefore be∣cause they deemed him to bee a mere man, they woulde haue him slaine, as a blasphemer and robber of Gods glorie, both in this place, and Iohn. 19 7. And if Christ had meant, that hee was the Sonne of God by grace onlie, as are the Angels and men elected, the Iewes ve∣rilie woulde not haue reprehended that as blasphemie and treason against the maiestie of God: for then they shoulde haue condemned themselues of the same crime: because Iohn. 8.41. they saie vnto CHRIST, we haue one father, which is GOD. Secondly, Christ also dooth not reprehend this collection of the Iewes, or repel it as a slaunder, but defendeth it as beeing good and necessarilie true, in his aun∣swere presentlie following, wherein hee auoucheth, that whatsoeuer thinges the Father dooth, the same dooth hee also together with him, as beeing his Sonne: that by the same autho∣ritie, libertie, power, hee raiseth the dead, and quickeneth them who beleeue in him, by which the Father dooth: that as the fa∣ther hath life in himselfe, so also hath hee giuen vnto him, as beeing his Sonne to haue life in himselfe, &c.

Wherefore the man Iesus affirmeth that, which of it selfe and demonstratiuely dooth thereof followe, and the Iewes called blasphemie, namelie, that hee is

the Sonne of God, not by grace only, but proper and equall with God, that is, that there is in him besides his humane nature a diuine also, which is the Sonne, communicated vnto him by an vnspeakeable generation or begetting frō the Father, and according to which he is equall with the Father, and the same God which the Father is. For where the same power, operations, and woorkes are, there also is necessarily inferred the same nature, or substaunce to be, and that equal. So Christ is called the proper Sonne of God. Rom. 8.3. God sending his owne Sonne, that is, borne of his owne substance. For we are otherwise also of God, bee∣ing renued by his spirit. And in the same Chapter ver. 32. who spared not his owne Sonne.

* 1.5851 Obiection. It is not found anie where in Scriptures, that Christ is the naturall and coeternall Sonne of God. Therefore it is but an inuention of men, imagining in him besides his flesh ano∣ther substance, according to which hee should be the eternal sonne of God. Aunswere Although these very words are not, in the very same Syllables, extant in the Scripture: yet there are found the like, and equiualent, or such as signifie the same which these doe. For, the wisedome of God which is Christ and the Sonne, Prou. 8.22. is described to bee such, as was with GOD from euerlasting before his works were made. And further, Iohn saith, that the Woord, whom he called the Sonne, was euen then in the beginning of the world, and was God, creating and preseruing all thinges. But God is eternal and before thinges were cre∣ated, together with which also time began, eternity only existeth, and may be imagined in mind. Moreouer, hee is expressely called the proper sonne of God Therefore he is the natu∣ral sonne of God: who hath the nature and essence of his father, and that the same with his father: because the Deity is but one in num∣ber, creatresse of al things; also he hath the same whole & entire, because it is indi••isible. Wherfore the man christ is the same eternal god with the Father,* 1.586 by reason of the Deity, which he hath simply al one, & the same with the father: for there are not two eternals: he is also the natural & coeternal Son of the father, because he is another from the father as tou∣ching his person. Reply 1 Christ is called the proper Son of God, because he was made by God: as also the church is called the proper people of god. Aunswere. This is a corruption of a place of

Paul. For Paul, Rom. 8.3. and 32. opposeth the proper Sonne of God to vs, and also to the Angels. For both the Angels and wee are made the Sonnes of God, in respect either of our creation, adoption, and regeneration by the holy Ghost, or also in respect of both, as the regenerate. There∣fore wee beeing compared with Christ, are not the proper Sonnes of God. For so he could not be called the proper and onely begotten Sonne. Wherefore hee is, and is called the proper Sonne of God, in that hee alone was begotten of the substaunce of God the Father. Reply 2. The word, saith Seruetus, was indeede alwaies in god, but it was not the sonne, but in respect of the filiation or Sonne-hoode which was to come in the wombe of the Virgine, or in respect of man to bee borne of the Vir∣gine: that is, The Word, in it selfe, was not anie inuisible hypostasis and substance, which being begotten of the substance of the Father and distinct from him, was truly subsisting before the flesh borne of the Virgine, but was a certaine relucencie or reflexed shining in God, that is, that visible image or shape, which appeared vnto the fathers in the olde Testament, & afterwards passed into the flesh, or into that visible man Iesus, who alone is the sonne, in respect of whom also The Woord, or that visible shape, which alone hee will haue to be the person, is called the sonne. Answere. 1. By this is de∣nied, that Christ is the proper Sonne of God: Because his humanity issued not from the substance of god. 2. The woord is such a sonne, as vnto whom the father gaue to haue life in himselfe, as hee him∣selfe hath it in himselfe who when thinges were created, was euen then god; by whom all things were made; who was the life & the light of men &c. The woord therefore was, and that before Iesus borne of the Virgin, a liuing, intelligent, working hy∣postasis or substance. 3. There should haue beene no hypostatical or personal difference betweene the Father and the Sonne: because the Woorde, according to Seruetus doctrine, had not his proper hypostasis, whereby hee should differ from the Fa∣ther.

2 Obiect••on. Hee, who is not named in the Scripture, before the taking of flesh, the sonne of god, was not the sonne of god be∣fore the flesh was borne. But Christ is not called in the Scripture the sonne of god before his natiuity of the Virgine. Wherefore hee was not the sonne of god before. To this our answere is double: First, we denie the Maior. For wee knowe that Gods reue∣lation

and manifesting in the newe Testament is clearer than in the olde. And therefore albeit it were true, which these woulde, That the sonne of God is not called the Sonne, but after the assumption of the fleshe; yet notwith∣standing seeing in many places it is shewed most clearely that the Sonne who tooke fleshe, was before he tooke flesh; as The woorde, who is the onely begotten of the Father, was in the beginning. By the Sonne all things were made. My Father worketh hitherto, and I woorke: it may not bee saide that therefore the Sonne was not before hee tooke fleshe, because hee was not called before by this name. And Secondly the Minor is not true.* 1.587 For how euer the olde Testament bee more obscure and darke than the newe: yet is he called by Salomon the coeternall wisedome of God, begotten of God. Likewise it was foretolde that the Messias should bee God and the sonne of God, and after an other maner than other sonnes. Isay. 7. His name shalbe called Immanuell. Isay. 9.6. He shall cal his name wonderfull, counselour, The mightie God, The euerlasting father, Iermie. 23.6. This is the name whereby they shall call him, The LORDE our righteousnesse. Psalm. 27. The Lorde hath saide vnto mee: Thou art my Sonne, this daie haue I begotten thee. Againe, Kisse the Sonne. 2. Sam. 7. I will bee his Father, and hee shall bee my Sonne. Where∣fore long before was hee signified both to bee, and to bee the Sonne of GOD, who afterwardes was to bee man.

3 Obiection. If the diuine nature of Christ was without his humane nature the Sonne of god,* 1.588 there shall bee made there∣by three sonnes, namelie his Diuinitie, his humanitie, and whole Christ consisting of both natures. Wherefore there was not anie Sonne before Iesus was borne. To this wee aunswere, that the Antecedent is most false. For seeing the Woorde did take, ioine, and vnite personallie vnto himselfe not another person or Son of God, but another nature, this assumption or taking maketh not moe persons or sons: but it is one & the same person, or one Sonne, hauing in him two na∣tures.

4 Obiection. If the god-head of oulde without the fleshe was the Sonne, and nowe two natures are one Sonne: there shall bee neuerthelesse two Sonnes, one incorporeall, the other corpo∣real.

Wherefore there was not any sonne before the flesh. Answer. Neither is this Antecedent true. For one and the selfe same Sonne is, of olde incorporeal, of one only nature, and only God; but now corporeal of two natures, and existing both God and man.

5 Obiection. The humanity by it selfe is not the Sonne. Therefore neither the Diuinity by it selfe is the Sonne. Aun∣swere. This reason doth not followe: because there is great dissimilitude of the natures, which are compared. The Woorde existed and was a person and the Sonne, before the fleshe was taken and assumpted. But the humanitie was neither before the assumption, neither beeing assump∣ted did it make the person by it selfe. And therefore the hu∣manity seuerally is not the Son, but is in the Son, or is the other nature of the Sonne: but the Word both separate and knitted to the flesh is the same Sonne: as touching it selfe it is the Sonne of GOD by nature, but as touching the assumpted nature or humanitie the naturall Sonne of of man, and the Sonne of GOD by grace of personall v∣nion.

To the second classe of argumēts also belong those sayings, which teach, the man Christ to be the onlie begotten Sonne of god. Iohn 3.16. So god loued the woorld, that he gaue his onelie begot∣ten Sonne. Ioh 1.14. We saw the glorie thereof, that is, of the worde incarnate, as the glory of the onelie begotten Sonne of the Father. For the onely begotten is he, who hath not any bre∣thren of the same generation and nature. But Christ as touching his humane nature hath brethren, Heb. 2.14. For asmuch as the children were partakers of the flesh and bloode, hee also himselfe likewise tooke part with them. And a little after: He in no sort tooke the Angels, but he tooke the seede of Abraham: Wherfore in al things it became him to be made like vnto his bre∣theren. And a litle before: He that sanctifieth, & they which are sanctified, are all of one, that is, of the same nature humane. Wherefore hee is not ashamed to call them bretheren. Where∣fore there is in CHRIST another nature, according to which hee is the onely begotten Sonne of the Father, be∣sides his humanitie, according to which both he hath ma∣ny bretheren, and is sprung not of God, but of the seede of Dauid.

* 1.589Obiect. The man Iesus is called the onely begotten, because he onely was begotten of the Virgin by the Holy Ghost. Aunswere. It is a misconstring and corrupt interpretation of the word. 1. For hee is so the onely begotten, that hee is also the proper or na∣turall sonne. Now such a one is saide to be the onely begot∣ten, not for the special manner onely of begetting, but be∣cause he onely was begotten of his substance, whose sonne hee is called, or because hee onely hath his essence issuing from the substaunce of the Father. 2 Because hee the verie same, by whom all things were made and are preserued, who is in the bosome of the Father, euen from the beginning of the world reueiling God vnto the chosen: who being sent from heauen into the woorld tooke flesh, came in the fleshe &c. hee is called the only begotten sonne of the father. Ioh. 1.18. 1. Ioh. 4.9. Iohn. 1.14. We saw the glorie thereof, that is, of the Worde, but not of the man Iesus, as hereticks would haue it. For there is no other antecedent in that place, but the Woord. For these words go before; The Woorde was made fleshe, and dwelt among vs: then it followeth, and we sawe the glorie thereof. If then the Woorde it selfe be called and is the onely begotten: then Christ is called the only begotten in this place not in re∣spect of the manner of his generation of the virgin, but in respect of his generation from euerlasting of the Father. 3 The Words generation, of the father, is often in scripture dis∣cerned and distinguished from christes generation of the virgin. The Euangelist, as wee see, calleth the Woord the only begot∣ten of the Father. Of wisedome it is said, Prouerb. 8.25. that be∣fore the mountains, that is, from the beginning, it was formed, or (as the Chaldee paraphrast interpreteth it) begotten: but we reade in Matthewe, that Iesus, who is called Christ, was borne of Marie. 4 The only begotten is opposed to Angels & men. But Angels and men are the Sonnes of God, either by creation, or by adoption, or by sanctification, after what sort soeuer this be wrought by the holy ghost. Therefore Christ must needes bee called the onely begotten for this cause, euen for that he is his Son by nature. For after this manner he is the Sonne of God onely, and truely and sim∣ply seuered from other Sonnes. Wherefore to this second ranck or classe those places also should be referred, which shew, that we are the Sonnes of God by adoption, by and

for that only begotten Sonne. For seeing grace is opposed to nature, and we are Sonnes by Grace: it must needes be that Christ is the Sonne by nature.

To the third classe belong those testimonies of Scripture,* 1.590 which attribute the name of sonne manifestly to the other nature also in christ, which subsisted by it selfe before and besides the flesh assumpted, and did woorke all thinges. And seeing Seruetus & others are here••n an vprore as it were and fight for this, that onely the man Iesus borne of the Virgine, but not God or the God-head is called the Sonne in Scriptures, and that therefore before Iesus was borne, there was not any Sonne of God subsisting: wee are diligently to gather and collect those testimonies, wherein the name of Sonne is not attributed to the humane nature only, but also to the diuine. The third argument therefore is this: That which subsisting before the flesh borne of Marie, created the woorld, and from the first beginning hitherto woorketh the same thinges with the Father, the same is a person, and that without the flesh and be∣fore it. But the sonne of god is called that, which subsisting before the flesh, created the woorld, and from the first beginning hitherto worketh the same things with the father. Therefore the sonne is a person, and subsisting, euen without the fleshe, and before it: that is, Christ Iesus borne of Marie hath another nature besides his humane nature, in respect whereof Christ, e∣uen before his humane nature was, truly existed, & is, & is called the Sonne of God. The Maior of this reason is mani∣fest. For that which worketh all woorks, and that with the same authoritie, liberty, and power, wherewith the Father doth, must needs be a liuing, and vnderstanding substance, that is, a person. Nowe the Minor is prooued by testimo∣nies of Scripture. For the very same, who is before all thinges, for whome, and by whome, all thinges were created, and doe con∣sist, who dooth all thinges likewise himselfe, which the Father dooth; is called the beloued sonne of God, the first begotten of all creatures, by whome god spake vnto vs in the last daies. Coloss. 1.16. Hebr. 1.1.2. Hebr. 2.10. Iohn 5.19. &c. But the fleshe or humanity of CHRST is not before all thinges, is not creatresse, but created in the last times, doth not vpholde or sustaine all thinges with his woord, beck, and effectuall will, but is it selfe sustained and vpheld by the Woorde, who

did assume and take it. Therefore in Christ besides his flesh is another nature, which also, before the flesh was mi∣raculouslie conceiued in the Virgins wombe, was subsi∣sting, did woorke, and is the Sonne of God. Againe, John 3.17. God sent not his Sonne into the world to condemne it: The Father sent the Sonne into the woorlde, but the huma∣nity of the Sonne was borne in the woorlde: Therefore he was his Sonne before he was sent into the woorlde, Ioh. 5.21. The sonne quickneth whom he wil. Matth. 11.27. No man knoweth the Father, but the Sonne, and hee to whome the Sonne wil reueile him. But in the old Testament, before Iesus was borne of the Virgine, some were raised from the dead, and quickened: for there were some from the beginning of the woorlde who knewe GOD aright. Therefore in Iesus the Sonne of Marie, is another nature besides his fleshe, which is the Sonne of GOD, and subsisted from the beginning of the woorlde reueiling GOD vnto men; not onely to those of the godly who liued since hee tooke fleshe, but to those also who liued before it. Againe, Iohn 3.13.17.19.31. Iohn 16.28. &c. Hee is called the sonne, who came from heauen, who beeing in earth is in heauen, who came into the woorlde, not as other men, from the earth, but from aboue out of heauen, from the Father. So that then hee was, before he came into the woorlde. But the fleshe of CHRIST is not of heauen, neither came it from hea∣uen: Therefore there must needes bee another nature in him, in respect whereof hee is the onely begotten Sonne of GOD, euen before he tooke fleshe of the Virgine. Againe, He that was manifested in the flesh, is GOD, 1. Timot. 3. and therefore another nature from the flesh. For God is one thing, who is manifested, and the flesh another thing, wherein hee is manifested. The Sonne of God is hee that was manifested in the fleshe. 1. Iohn. 3.5. For this purpose appeared the Sonne of GOD, that hee might take away our sinnes, and that hee might loose the woorkes of the Diuell. Therefore the Son is God, and another nature from the flesh; that is, the man Iesus is the sonne of God in respect not only of his humanity, but also of his diuinity, which be∣sides and before the fleshe, existed in him, and by the as∣sumption of the flesh was made as it were visible and

conspicuous. Wherefore it followeth also, and that ne∣cessarily, that that was a subsistent and a person. For that which is by nature a sonne, is also a person. But Christes diuini∣tie or nature which was also before his flesh, is the Sonne of God by nature. Therefore it is a subsistent and a person in the flesh taken or assumpted, and before it.

To the fourth classe belong those places of Scripture,* 1.591 which affirme Christ, man, to be the word incarnate. The Argu∣ment is this: The word is a person, which both existed before Ie∣sus was borne, and now dwelleth personally in the fleshe taken of the Virgine. But that word is the Sonne. Therefore the sonne is a person. The Maior is proued; because those thinges are attributed vnto the Word, Ioh. 1.1. Ioh. 1 & 5. Reu. 19. which only agreeth to a thing subsistent, liuing, intelligent, woor∣king, that is, to a person. For the Woord was before al creatures; with the father; God; by him were al things made, hee was autor of al life and light in men: hee was in the world from the beginning, and not knowen: he hath his own country and nation: he came vnto it: in his name men beleeue: he giueth power to be the sons of god to others, by his own autority & power: he doth assume & take flesh, & is therein manifested, seen, handled, conuerseth and dwelleth a∣mongst men. The Minor is proued: Because the Word is cal∣led the onelie begotten Sonne of GOD, Iohn 1.14.18.34. Re∣uelat. 2.18. &c. And because the same properties are at∣tributed to the Woorde and the Sonne. For the Sonne is in the bosome of the Father, reueiling GOD vnto men. By him the woorlde was created. In him is life: hee was sent and came from Heauen, into the woorlde. Hee tooke the seede of Abra∣ham. Likewise the life, which is the woorde, was with the Fa∣ther before the incarnation and manifestation of Christ. Therefore god was euen then the father of the Word, and the Word the sonne of god.

But, seeing the newe Arrians doe maruailouslie de∣praue by their newe and craftie deuised Sophismes this notable place of Iohn, concerning the Woorde, subsi∣sting before the fleshe borne of the virgine, and crea∣ting and preseruing all thinges, that thereby they might robbe and despoile the Sonne of GOD of his true and eternal deity; it seemed good here to adioine those things,

which Zacharias Vrsinus some yeares since noted & drue out as to be opposed against these corruptions and forge∣ries, briefely indeede and barely, after the manner of Lo∣gicians, yet such as are learned and sound, whereby also the like corruptions and wrestings of places of holy Scrip∣ture may easily be obserued, discerned, and refuted.

IOHN purposing to write the Gospell of Christ in the first entrance proposeth the summe of that Doctrine, which he purposed to deliuer and confirme out of the sto∣rie and Sermons of Christ. And seeing the knowledge of Christ consisteth in his person and office,* 1.592 hee describeth both: and sheweth, that Christ is the eternall Sonne and Woorde of God the Father, who taking fleshe was made man, that he might be made a sacrifice for our sinnes, and might make vs through faith in him, the Sonnes of God, and heires of eternall life. This Woorde then, whom after∣wards he calleth the onely begotten Sonne of the Father, he saith nowe to haue beene in the beginning: which sheweth his eternity.

These woords of the holie Euangelist they corrupt and depraue, who raise againe Samosatenus blasphemies from the pit of hell, expounding this beginning of the be∣ginning of the gospels preaching, doone by Christ.* 1.593 But contra∣rie, S. Iohn and the Church, euen from the Apostles and their scholers time, doe vnderstand that beginning of the world, wherein all things to haue beene first created by GOD, Moses in the first Chapter of Genesis recounteth. For Iohn saith, that the Worlde was made by him: and further, that euen then in that beginning hee was God, and that the true God creator, which is onelie one, and was in the beginning of the worlde. Replie 1. Beginning dooth not signifie eternitie. Therefore wee depraue it who so expound it. Aunswere. Wee doe not so expound it: but that euen then in the beginning of the worlde was the Word; and therefore was before the creation of the world: and whatsoeuer was before this, was from euerlasting: And so is the scripture wont to speake. Eph. 1.4.1. Pet. 1.20. Pro. 8 22 23. &c. where wee may see a large place concer∣ning wisedome; whose eternitie is there signified in this, that it is saide to haue beene before the creation of the worlde.

Replie 2. Beginning, often signifieth the beginning of the go∣spels preaching. Yee were with me from the beginning. I said not to you from the beginning. Aunswere. This sheweth that somtimes it so signifieth, but not alwaies. And we are stil to conster it of that beginning which the text sheweth. As al∣so in other places, Reuel. 1.8. I am α & ω, the beginning and the end, the first and the last. The woorde] The corruptors say; The man Iesus Christ is called the Woorde: because hee speaketh and teacheth the will of the father. Wee say, that hee is called indeede the Woorde for this cause, because hee declareth God & his wil; but yet in respect of his diuinitie, not of his humanitie. The reasons hereof, 1. Because his humanitie was not from the beginning of the world. 2 Because this Word was made flesh; that is, tooke on humane nature. 3. Because this Woorde did lighten al men from the beginning of the world, whosoeuer had the know∣ledge of God, and how much soeuer they had. Hee was the life and the light of men: lightning euerie man, which commeth into the worlde. Againe. NO MAN hath knowen the Father but the sonne, and hee to whom the sonne wil reueile him. Againe, NO MAN hath seene God AT ANIE TIME, The sonne which is in the bosome of the Father, he hath declared him. Reply. 1. Heb. 1. It is said, Now God hath spoken vnto vs by his sonne. Aunswere. That is, by his sonne made man. Replie. 2. He is not saide any where in the old Testament to haue spoken. Aunsw. Yes, by the Angel of the lord, who also himselfe is Lord. Like∣wise Isay. 6.9. The Lord appeared speaking, whom S. Ioh chap. 12.40. affirmeth to haue bin Christ. Reply. 3. The Woorde is saied 1. Iohn. 1.1. to haue beene palpable, visible and so forth. Aunswere. That is, by reason of the flesh which hee tooke. Replie. 4. But hee is no where saide inuisible. Aunswere. Iohn 1.5.10. hee is saide to haue beene in the world vnknowen: and this Iohn speaketh of him as hee was before his incarnation. And then hee was in the worlde inuisible. Likewise Iohn. 14 23. I and the Father will come vnto him. And in the same place: I will not leaue you comfortles. I will come vnto you. Mat. 28 20. I am with you alway vntill the end of the world: that is, inuisibly, as is the Father. And if they wil denie him to bee with vs, because hee is not seene, they shal also exclude the father, Replie. 5. Hee is with vs in power, and vertue: not in essence. Aunswere. This obiection were rather to bee hissed our,

than to bee refuted: because hee hath not an infinite pow∣er and vertue, who hath a finite essence. Iere. 10.11. The gods that haue not made the heauens and the earth shall perish from the earth, howe much more then the makers of such Gods?

And the worde was with God in the beginning] Wee inter∣pret this: that the sonne was coeternall with the Father, and so ioined with him, that notwithstanding hee was distinct in person from him. 1. They say: That this Doctour and teacher, the man Iesus, was knowen of GOD alone, and not of men, but hee was the Messias. Vnto whom wee aunswere, 1. To be, or not to bee with one, when it is spoken of a person, is neuer read in this sense, as to signifie, to be knowen, or not knowen of one. It is therefore an im∣pudent forgery. 2. Iohn himself expoūdeth it: The Son which is in the bosome of the Father: This dooth not onely signi∣fie, to bee knowen; but also to bee indeede in the Father, to bee entirely loued of him, and to bee fellowe and com∣partner of the secret and hidden counsels of the Father. 3. Hee saith of himselfe that hee came downe from Heauen: That he came from the Father, and came into the woorlde: that he returneth to the Father, with whom he was before. This doth not signifie a knowing, or a not knowing, but an existence and beeing. 4. By him all creatures were made of the Father: Therefore he was present with the Father. 5. He was in the woorld, before hee beeing made man came vnto his owne: and yet not knowen. Therefore, to bee in the woorlde, and to bee knowen of the woorlde, are not all one: And by a consequent, neither is it al one, to bee with God, and to bee knowen of God. 6. Christ himselfe expoundeth it: J in the Father, and the Father in me: This signifieth not only a knowlege, but a coexistence and ioint being mutual.

And that Word was God] We interprete: That the Woord is true god, eternall, creatour of heauen and earth: the same god with the Father, and therefore diuerse from him, as the Woorde from him that speaketh by him, and the Sonne from the Father; but hauing the same nature and essence of the god∣heade in him, which the Father hath: as CHRIST him selfe saith: J in the Father; and the Father in mee: Hee is euerie wherein the Father; as the Father euerie where in him.

But they saie: that hee is GOD in respect of his giftes, woorthinesse, excellencie, and office: but not by nature. Which they prooue: because others also are in this sense and respect called god: which haue not anie Diuinitie of themselues. There∣for Christ also after the same manner; seeing hee also hath his Diuinitie from the Father. Further they adde, That wee make two gods, and deale contumeliouslie with the Father: Wee aunswere, That we make not two Gods, because The Sonne is one with the Father, as god, that is, hauing the same essence in him which the Father hath: but is diuerse and distinct from him, as the Sonne, and hauing in him the same Dei∣tie, which the Father hath, communicated. But they are blasphemous and contumelious against the Father and the Sonne; because they honor not the Sonne as they honour the Father. Ioh. 5.23.

Now that S. Iohn vnderstandeth a Sonne, not a made, cre∣ated and inferiour god to the Father, and a diuerse god from him, is prooued and confirmed by manie reasons, but some fewe shall nowe suffice. 1. Simplie and absolutelie, without restraint to anie certaine circumstaunce, none is called god in the Scripture, besides the onelie true god, eternall, crea∣tour of the world. 2. That the Worde was god before thinges were created, and is the creatour of all thinges, Saint Iohn dooth teach. 3. Hee sheweth, That hee is the author and fountaine of life and knowledge in men, euen from the beginning. For this signifieth the true light, that is, which is properlie & by it selfe, light it selfe, & the originall of light in others. 4. This Word giueth power to bee the Sonnes of God. This none can do but the true God alone. 5. Wee are to beleeue in his name. But wee must beleeue in none, but GOD onelie, as himselfe prooueth, that therefore they must beleeue in him, because they beleeue in God, Iohn 14.1.6. And Iohn 1.23. Iohn Baptist saith, that he baptizeth with the holie Ghost: And CHRIST him∣selfe often saith, that hee wil send the holie GHOST from the Father. But no man can send the spirite of GOD, and woorcke by him in the heartes of men, but onelie hee, whose proper spirite this is, namelie GOD. 7. John Bap∣tist is called the fore-runner of CHRIST, who shoulde prepare his waie. But hee prepareth the waie of the LORDE. Isaie 40.3. Iohn 1. verse 23. and Chapter 3. verse 28. Luk. 3.4.8.

Christ himselfe, Iohn. 5.23. saith, That the Father will, that all should honour the Sonne, as they honour the Father. But no cre∣ature, albeit excellent, can bee equalled in honour with the creator 9. Euerie where, he is called the true God, and the Lord. 1. Iohn 5.20. This is the true God and eternal life. Rom. 9.5. Who is God ouer al, blessed for euer, Amen. Actes 20.28. God hath purchased his Church with his owne bloode. Hebr. 1.8. The Scepter of thy kingdome, is a Scepter of righteousnesse: and verse 10. Thou, Lorde, in the beginning hast established the earth, and the heauens are the workes of thine handes: And cap. 3.3. Christ is counted woorthy of more glorie, than Moses, in asmuch as hee which hath builded the house, hath more honor than the house: and hee that hath built all thinges is God. 10. He is said, to haue come downe from heauen; yet so that hee remaineth in heauen: to come vnto his together with his Father, to bee with them vnto the end of the world. Therefore he is of an infinite essence, eue∣rie where present, and working both in heauen and earth. But his humane nature is finit: Therefore he is God in re∣spect of another nature.

* 1.594Now to that which hath bin obiected concerning the com∣municating of the Deitie vnto others, whereby they are called gods, we aunswere by distinguishing the diuersitie there∣of. For vnto others it is communicated by a created similitude of the Deitie, either of nature; that is, by diuine properties created, which are not equall with the creatour (so are the Angels,) or of office: So Moses is called God, and all Magistrates. But vnto the Sonne Christ it is communicated by the nature or essence it selfe, so that the verie Deity is his substaunce. Which wee thus prooue. 1. Hee is the only begot∣ten, and proper Sonne of God: the Sonne of the most High, who al∣so is himselfe the most High, Luk. 1.32. But hee is the proper Sonne, to whome the substaunce of the father is commu∣nicated. 2. Iohn 5.26. As the father hath life in himselfe, so like∣wise hath he giuen to the Sonne to haue life in himselfe. There∣fore the Son also is GOD of himselfe liuing, and the fountaine of life. Wherefore this communicating of the Deitie maketh him e∣quall with God, and THE SAME God with the Father: so far off is it from prouing the contrarie. Reply. 1. Power was gi∣uen to him beeing man, Iohn 5.27. Therefore it was not giuen him by eternall generation. Aunswere. It was giuen to the

Woorde by generation: to man by vnion of the Woorde. Re∣plie. 2. It was giuen him after his resurrection. Aunswere. Then was giuen him the full authority and liberty of vsing that power, which he had alwaies.

All thinges were made by it,* 1.595 and without it was made nothing] Wee interprete: That all creatures were made by him in the beginning: and that also by him is gathered out of mankinde and regenerated thorough the woorking of the holie Ghost an e∣uerlasting Church. They conster it, That by AL things, are meant those thinges which are wrought in the newe creation: that is, in the collection and regeneration of the Church by the go∣spel, which is called the second creation. Vnto which our aun∣swere is, 1. by granting this point, (by graunting, I meane, not the whole interpretation, but onely this point of the creation.) And if this were the sense, yet heereof woulde it also followe, that Christ were verie God, and by nature God.* 1.596 The first reason, which wee yeelde heereof is, Because to worke the first and second creation by his owne vertue, power and operation, is the proper work of one & the same verie God. 1. Cor. 3.6. GOD gaue the encrease. So then is neither hee that plan∣teth, anie thing, neither hee that watereth, but god that giueth the increase. And in the same Chapter v. 9. Yee are Gods hus∣bandrie, and gods building, Heb. 3.4. Hee that hath built all things is god. And Christ woorketh this new creation not as an instrument, but by his owne proper vertue. Heb. 3.6. Eph. 1.23. which is his bodie, euen the fulnesse of him that filleth all in all thinges Eph. 4.8. Hee ascended vp on high, hee gaue giftes vnto men; hee ascended farre aboue al heauens, that hee might fill all thinges. Hee gaue some Apostles, and some Prophetes: and vers. 16. By whom al the bodie receiueth encrease. Iohn 10.28. I giue vnto them eternall life. Ephes. 5.29. Hee sanctifieth the Church and clenseth it by the washing of water through the word. The second reason is: Because no man can giue the holie ghost, but he that is verie god, whose proper spirite it is. But the second creatiō is not wrought, but by the holy ghost, whō Christ the worker & effectour of this creation sendeth. Therefore he is verie god and Lorde. The third reason: Because the newe creation, is the re∣generation of the elect to eternall life. This beganne euen from Adam, albeit it was wrought in regard of the Mediator which was to come. And it was wrought by the same Mediatour the Sonne,

in regarde of whome, or for whose sake it was wrought euer since the beginning. For CHRIST, as by his merit, so by his efficacie and vertue, is Sauiour not onelie of a part, but also of his whole Church and bodie, which consisteth of al the elect and sanctified euen from ADAMS time. Ephes. 4.16. By whome all the bodie receiueth increase. Isay. 9.6. The euerlasting Father, author, preseruer, propagatour, and amplifier of his Church through all ages of the world. Mich. 5.2. The ruler that should come forth out of Bethelem was giuen from euerlasting to bee the head and sauiour of the Church. Hee shall bee peace, euen before hee came out of Bethelem, and the sauiour of his Church against the Assyrians, and all her enimies. Gen. 3.15. The seede of the woman shall bruise the Serpentes head. This victo∣rie and conquest ouer the Diuell beganne euen from the beginning of the world. Psalm. 110. Dauid acknow∣ledgeth the Messias also to bee his LORDE, a Priest, and a King, not onelie that was to come in the flesh, but e∣uen nowe present, to whome nowe long before GOD had saide, Thou art a Priest, that is, whome he had al∣readie ordained to this office, liuing, woorcking, and preseruing the elect. 1. Timoth. 2.5. There is one GOD, and one Mediatour betweene GOD and Man, which is the man Christ I s••s. Therefore this man is the Mediatour of all from the very beginning, he is the Mediator, obteining, & giuing the blessinges, which he hath obtained, vnto all. I giue vnto them eternall life. Ephes. 1.22. He hath appointed him ouer all things to be the head to the church. 1. Pet. 1.11. The spirit of Christ in the Prophetes. 1. Pet. 3.19. By the spirite hee went and preached vnto the spirites that nowe are in prison, which were in time passed disobedient. Ephes. 2.20. Yee are built vpon the foundation of the Apostles and Prophets, IESVS CHRIST himselfe being the chiefe corner stone. Which place is diligentlie to bee obserued. For then, either Christ is the heade, foundation, sanctifier and Saui∣our of a part of the Church only, which is most absurd: or hee was this from the beginning of the worlde. Heb. 3. Hee is made the builder of the house, whereof Moses also was a part. Hebr. 13. Iesus Christ yesterdaie, and to daie, and the same for euer.

Our Second aunswere is, by denying their interpreta∣tion. For Saint Iohn there speaketh of the first creation. Which we shewe; First, Because he speaketh of the second afterwardes. As manie as receiued him, to them hee gaue pow∣er to be the Sennes of God: Likewise, Of his fulnesse haue all wee receiued: and againe, Grace and trueth came by Iesus Christ. Now he therefore setteth down the first creation before, because both creations are the worke of the same. That therefore he might shew, that the second creation was wrought by the woorde: it was necessarie for him to teach, that the first also was wrought by it: For the same is the Creatour and repairer of the worlde. Second∣ly. Because he saith, the world was made by him.

Reply. The woorlde heere is taken for the Church. Aun∣swere. No: for hee addeth; And the woorlde knewe him not: The same woorlde which was made by him knewe him not. Therefore hee meaneth the wicked, whether e∣lect, or reprobate. Thirdly, other places demonstrate the same. Iohn. 5.17. My Father woorketh hitherto, and I woorke. Wherefore both of them from the beginning of the woorlde, woorke the workes of both creations.

In the same place, verse 19. Whatsoeuer thinges the Fa∣ther dooth, the same thinges dooth the Sonne also. And vers. 20. The Father sheweth him all thinges, whatsoeuer hee him∣selfe dooth. Therefore not onlie the workes of the second creation, but also of the first creation, preseruation, and administration of the world. In the same place it is said; As the Father quickeneth, so the Sonne quickeneth whom he wil. But the Father was from the very beginning the giuer of corporal & spirituall life. Col. 1.16.17. By him were all things created which are in heauen, and which are on earth, thinges visible and inuisible, whether they be thrones, or dominions, or principalities, or powers, all thinges were created by him and for him. And hee is before al thinges, and in him al things consist. Thus farre of the first creation, that which follow∣eth, speaketh of the second creation. Reply 1. All these speake of the instauration of the Church. Answer. No. Because that comprehendeth also the Angels. Reply 2. The Angels also were restored by Christ, and ioined to their head. Auns. But the new creation, is called a restoring from sinne & death

to righteousnesse and life: this agreeth not to the Angels. Reply. Heb. 1.2. By whom also he made the worldes; The worlds, that is, the new Church. Aunswere. 1 God made the old al∣so by him: because it is one Church hauing one head, and foundation. 2 The Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is vsed in that place, signifieth in Scripture the world, not the Church. And fa••der when it is there added, Bearing vp al thinges by his mighty worde those words speak of the preseruation not only of the Church, but of al things. And moreouer he ren∣dereth a cause, why he is the heire not only of the Church, but of all Creatures, namely, because he is the creatour & pre∣seruer of all thinges. Heb. 1.10. Thou, Lord, in the beginning hast established the earth, & the heauens are the works of thine hands. Reply. In these wordes he conuerteth his speach to the Father, to prooue, that he was able by his power to lift vp the Sonne to diuine maiestie. Aunswere. This is ••••••mpudent shift and elusion. 1 Because it is saide before; But vnto the Sonne, which apper∣taineth to both places of the Psalme cited by the Apostle. 2 Because the Psalme dooth entreat of Christes kingdome: and therefore those words which there are spoken of the Lord, are to be vnderstood next & immediatly of his person, se∣condarily and mediately of the father.

Reply 1. If he made all thinges, then then father made them not by him. Aunswere. Both he made them, and they were made by him. Ioh. 5. Whatsoeuer things the Father dooth, the same dooth the Sonne also. And yet the father dooth them by him. Reply 2. The creatour cannot be compared with the crea∣tures. But Christ is there compared with the Angels. Therefore creation of thinge•• ••s not attributed vnto Christ. Aunswere. He is not compar••d with the creatures in any proportion, but without proportion. This the place it selfe of the Psalme prooueth. ••he heauens shall perish, but thou doost remaine. Reply. 3 I•• hee were creatour and equall with the Father, hee could not sitt•• at his right hand. Aunswere. Wee may inuert this, and sa•• of the contrarie rather; if he were not equal, he could not sitte at his right hand. Because none but the omnipotent and true God is able to administer the king∣dome of heauen & earth, Phil. 2.6. who beeing in the forme of god, thought it no robberie to be equal with God. Isay. 45.23. Thus saith the Lorde that created heauen, Euerie knee shall bowe vnto

me. This is saide of Christ, Rom. 14.11. Phil. 2 10. Againe, Isay. 48.12. I am, I am the first, and I am the last. My hand hath laide the foundation of the earth, and my right hand hath span∣ned the heauens: when I call them they stand vppe together. These wordes Christ applieth vnto himselfe, Reuelat. 1.18. and 22.23.

In it was life,* 1.597 and the life was the light of men] Wee inter∣pret: That the sonne of God is by himselfe the life, as is the Fa∣ther and the fountaine, giuer and maintainer of al life as wel cor∣porall and temporall, as spirituall and eternall, in all, from the verie beginning of the world. Iohn. 5. He hath giuen to the Sonne to haue life in himselfe, as the father hath life in himselfe. They conster it: That the man Iesus is the quickener or giuer of life, because in him is the life of all, that no man without him, and all by him are saued. These are their words. Vnto which we reply: If hee giue eternall life to all, so that no man hath is without him. Therefore either no man was quickened before hee was borne of Mary (which were absurd) or hee was the quick∣ner & giuer of life from the beginning: Euen as Ioh. affirmeth this of him, as beeing verified in him also before hee was made fleshe. Neither can this be vnderstood onely of his merit, whereby hee deserued this life for men. For, that life is in him, signifieth, that hee is by his efficacie and effectuall woorking the quickner and reuiuer, as himselfe expoundeth it, Iohn 5. and 10. and the aduersaries themselues confesse. So are wee also to vnderstand his illightening of men, that is the know∣ledge of God, the author whereof hee was in all, euen from the beginning, as himselfe saith, No man knoweth the Father, but the Sonne, and hee to whome the Sonne will reueile him. And Iohn Baptist saith, No man hath seene God at ANY TIME: the Sonne hath declared him.

And the light shineth in the darckenes,* 1.598 & the darcknes com∣prehendeth it not] We interpret it: That this word, euē frō the beginning hath both by natural light, & by the voice of heauēlie doctrine shewed god vnto men: but those who were not regenerated by his spirit haue not known this light. They say, That he shined not before hee began to preach. Vnto which wee aunswere, 1. That so hee should not haue beene the true light, that is, the au∣thor of light, & the knowledge of God, but onlie a mini∣ster thereof, as was Iohn Baptist: but the Euangelist in this

respect maketh Iohn Baptist diuerse from CHRIST. 2. Hee shoulde not haue beene the illuminatour of all men: which yet themselues are faigne to confesse. CHRIST him∣selfe saith of himselfe, and S. Iohn heere of him. He lighteth euerie man that commeth into the world: that is, either with na∣tural light, or spiritual.

* 1.599Hee was in the woorlde, and the woorlde was made by him: And the woorlde knewe him not] Wee, as touching the time here∣of, saie it was from the beginning of the woorlde vnto his incar∣nation: al which time the Sonne of god hath in the woorlde, which was created by him, shewed god vnto men, but is not knowen of men. They conster it of the time if his preaching, when hee was not heard, but despised and persecuted. Vnto which we aun∣swere 1. that S. Iohn teacheth the plaine contrarie: He was, saith hee, the life and the light of al men: And againe, He ligh∣teth euerie man that commeth into the woorld. Therefore, be∣fore his preaching and his natiuitie of the Virgine. 2. Iohn saith, That hee was in the whole world, meaning thereby all man∣kind: because he opposeth to this world his owne nation & country, to which he came. 3. He saith, That Christ was not knowen of that world, which before was made of him. Now the new world ar the elect regenerated, who after they are created, that is, rege∣nerated of him, know him. 4. After that being in the world hee was known of it, then lastlie he came vnto his own, that is, vnto the Iewes, beeing borne of them, and manifesting himselfe vnto them in the flesh which he tooke: but he was no lesse de∣spised of these. Jf then he was first despised of the world, and after∣wards of his owne (for this the order of the Prophecie requi∣reth) he was despised before his preaching and incarnation, be∣cause in his flesh hee manifested himselfe to none before the Iews. Other places also shew, that he existed before his incarnation. Pro. 8.30. I was daily his delight reioicing alwaies before him: And tooke my solace in the compasse of his earth, and my delight is with the children of men. 1. Pet. 3.18. He was quick∣ned in the spirit, by the which hee also went & preached vnto the spirites which were in time passed disobedient, that nowe are in prison.

* 1.600Hee came vnto his owne, and his owne receiued him not] Here John beginneth to speak of his comming into the flesh which hee tooke of the Jewes, vnto whom hee was promised, and of his

ministerie among the Jewes, and of their contempt towardes him. They confound this part with the former; as if it were spoken of the same time. But the course of his speech sheweth that his meaning is, that Christ was before in the woorlde not knowen, and afterwardes came vnto his owne, and was not receiued. Because, although hee was nowe already in the woorlde, yet then he came vnto his owne. There∣fore here is vnderstood a new comming, a new manifesta∣tion, whereby after a singular and newe manner he began to be in his own country and people, which was then done, when he was borne of Mary, and from thence forward.

But as manie as receiued him, to them hee gaue power to bee the sonnes of god,* 1.601 euen to them that beleeue in his name] Here is a triple Argument or proofe of his Diuinitie. First, None can giue the power to be the sonnes of god by his owne power, & authoritie, but god himselfe. But Christ not onelie as a minister and messenger, but in his owne name and of his owne autoritie gi∣ueth this power and right. Therefore he is god himselfe. Second∣ly, He that maketh other the sonnes of god, must needes regenerate them by the spirite of god, and make them partakers of the fathers nature. This none can doe but god himselfe. Therefore Christ is by nature god, who is able to worke by the proper spirit of god. Third∣ly, He gaue this power to them that beleeue in his name. But faith ought not to rest or depend on any creature, but on god onlie. Ther∣fore christ is not a made or created, but the true & eternal god.

And the Word was made flesh] S. Iohn declareth the manner how that Word came vnto his owne; namelie,* 1.602 that hee was made man, and that weak, mortal, like vnto vs in al things, except sinne. Therefore he saith, he was made Flesh, and conuersed among men for a season. Now he was made man, not by anie mutatiō or change. but by taking the humane nature vnto his godhead.

They conster it, That this Doctour or teacher was (not was made) a man weak, & base. Which they wil proue: because, say they, the* 1.603 greeke word signifieth oftentimes not to be made, but to be, as John was a man, where the same greeke worde is vsed. Ans. 1. The word signifieth more commonly to be made, as, All things were made by him; The worlde was made by him. In both which places, as in others also, the same greeke woorde is vsed. 2. It signifieth in this place also that hee was made. The proofes that it dooth so signifie, are,

1. Because it was shewed before, that the Word signifieth a sub∣sistence or person, which was from the beginning of the world. 2. Because he began to be flesh when he came vnto his owne. Now hee teacheth that Christ did before time lighten all men that came into the world, and was in the world not known when he came vnto his owne. Therefore hee not onely was, but was made flesh, which before he was not. 3. O∣ther places of Scripture which teache the same in other woordes, doe not admit any other sentence or meaning. Hebrews. 2.16. Hee tooke the seede of Abraham. Againe, vers. 14. He tooke part of their flesh and bloud. Phil. 2.6. He tooke on him the forme of a seruaunt, when as he was before in the forme of God. Likewise, 2. Cor. 8.9. He being rich, for your sakes became poore. 1. Tim. 3.16. God is manifested in the flesh. 1. Iohn. 4.2.3. Iesus Christ is come in the flesh. There is one thing therefore in Christ which came in the flesh; & another thing, which was the flesh it selfe wherein that came.

Replie. The place, Heb. 2. meaneth his deliuering of vs. Aunswere. First, the wordes which goe before. Secondly, the sense sheweth, that he speaketh not there of any qua∣lities, but of the very humane nature; when as he sheweth that therefore Christ was necessarily to haue beene true man, because men were to bee deliuered by him through his sacrifice.

* 1.604And the word dwelt among vs full of grace and truth] Christ fulfilled all the promises, and types, and figures of the law, and did truely performe the office of a redeemer and Me∣diator, not only by his merit, but also by his power and ef∣ficacie, as afterwardes is added out of Iohn Baptists ser∣mon: That this truth and grace befell vnto vs through Christ, and of his fulnes all, who euer are saued, haue receiued. Which S. Paul saith, euen that we are consummated and made perfect in him: which would not be, except the fulnes of the God∣head did dwell in him personally.

And wee sawe the glorie thereof, as the glorie of the onelie be∣gotten sonne of the father] This glorie is the diuine power, which he shewed in his miracles, in his transfiguration vpon the mount, in his resurrection from death, his ascension into heauen, his sen∣ding of the holie Ghost, his power and efficacie by his ministerie.

Now thus far they also agree & confesse the same. But

when we say further:* 1.605 This glorie testifieth him to be the onelie begotten sonne of God, that is, the sonne of God by nature, begotten of the substance of the father, who is also himselfe the true eternal God, maker of all thinges; here they shake handes with vs, and dissent. For they say, that he is called the onelie begotten, not because hee is the sonne of God by nature, but because hee was borne after a singular manner, namely of a Virgin, conceiued by the holie Ghost. But this reason is not sufficient. First, because if he bee not a sonne of the substaunce of the father, but either by creation, or by adoption, or by conformation with God, either from the wombe, as in Christ conceiued by the holie Ghost, or afterwards as in other men; he shall not be the onelie begotten: For so are o∣thers also the sonnes of God, both Angels & men, though not in that degree of gifts, yet in the manner of generati∣on. Wherefore it remaineth, that he bee the onely begot∣ten sonne by nature, after which manner no other is the sonne of God. Secondly, because for that which he is here said, the onelie begotten, he is otherwhere said to be the proper sonne of God. Iohn. 5.18. Rom 8.32. And he is the proper sonne, who is of the substance of his father: he that is of an other sub∣stance, is no proper son. Thirdly, he is said to be such a sonne of the Lord, who is also himselfe the Lord: which as it is mani∣fest by other places of both Testaments, so namely by Mat. 4. and Luke. 1. where of Iohn Baptist it is saide, that he shall goe before Christ who is called of the Angel Gabriel the sonne of the most high, and the Lord God of the children of Israell, whose hearts Iohn Baptist should turne vnto him, and shoulde goe before his face: And of Zacharie, hee is called the most high, whose Prophet and forerunner Iohn Baptist should bee, whose waies hee should prepare, and vnto whose people he should giue knowledge of saluation.

NOw let vs returne vnto those orders & classes of argu∣ments & reasons whereby we proue the eternall sub∣sistēce of christ.* 1.606 Vnto the fift classe whereof are referred those testimonies, which testifie Christ to be the wisedome of God. The argument is this, The wisedome of god Prou. 8.22. is eternall, and subsisting before Iesus was borne. But the sonne is that wise∣dome of god. Therefore the sonne is eternal and subsisting before Ie∣sus borne of the Virgin. The Maior of this reason Salomon

confirmeth in the place afore signified, where he ascribeth those thinges to wisedome, which fall not into any, but which is subsisting, liuing, and working; as, that it subsisted in God before things were created, that it was begotten, and so foorth. The Minor wee prooue. 1. because Salo∣mon saith, that that wisedome was begotten of God. And to be begotten, when it is spoken of such a nature as is intelli∣gent and vnderstanding, is nothing else, than to bee a sonne. For although it bee true that there is made an ex∣hortation there to the studie of heauenly Doctrine: yet notwithstanding, the name of wisedome to bee doublie there vsed, and a transition to be made from the doctrine which is the wisedome or light created in the mindes of men (that thereby authoritie might bee gotten to this wisedome with them) to the vncreated wisedome, that is to God himselfe, the author and fountaine of the other, those things which are there attributed vnto it, doe mani∣festly conuince. 2. Christ the son of god is called Wisedome and the person which teacheth vs wisedome. Luke. 11.49. Therefore saide the wisedome of god, J will send them Prophets & Apostles. 1. Cor. 1.24. But vnto them which are called wee preach Christ, the power of god, and the wisedome of god. 3. The same pro∣per functions are attributed by Salomon to wisedome, which elsewhere are attributed to the Word, and are more at large declared in the booke of Wisedome, cap. 7.8.9.10.

To the sixt classe, beelong those places of Scripture, which speake of the of the of the Mediatour. The Argument is this. The Mediatour, without whose merite and present efficacie, there coulde bee no friendship or amitie ioined betweene God and sinfullmen,* 1.607 must needes haue beene alwaies in the Church from the verie beginning of the woorlde. This proposition those thinges confirme which haue beene before spoken of the Mediatour and his office. But the sonne of God onelie (not the Father, nor the holie ghost) is that Mediatour, by and for whom the faithful also of the old Church were reconciled vnto god. Therefore the sonne of god was subsisting from the verie beginning of the world. The olde Church might haue beene receiued into fauour for Christ to come, but by him it could not, ex∣cept hee was then beeing: for there can bee no efficacie or force of him that is not. Whence it is necessarily prooued

that Christ was before his incarnation: for there cannot be friendship betweene God and men without a Mediator now existing or being. But in the old Testament there was friendship betweene God & men, that is, beleeuers. There∣fore either he, or some other was Mediator of that Church: there was no other, but he only, because there is but one Me∣diator between God and man, the man Christ Jesus. 1. Tim. 2.5. But that there cannot bee any amitie betweene God and men without a Mediator now alreadie being, shall also ap∣peare by that which foloweth. For it is the office and function of the Mediator, not onely by deprecation or intreaty, & sa∣crifice to appease & pacifie the father, but also to conferre & bestow al the benefits, which he obtaineth, by his power & efficacie, vpon beleeuers, to make the wil of god known vnto mē, to institute a ministerie, to collect, gather, & pre∣serue the church, & that wholy. Mat. 11.27. No mā hath known the father, but the son, & he to whō the son wil reueil him. Ther∣fore neither did Adam knowe god but by the sonne, & by a consequēt the son existed at that time. Hither are referred the testimonies, not only which speake of Christs merit to come, but of his efficacie also and power. Eph. 1.22. Hee hath made all things subiect vnder his feete, and hath appointed him ouer al things to be the head to the Church. Eph. 2.20 Ye are built vpon the foundation of the Apostles and Prophets, Jesus Christ himselfe being the chiefe corner-stone. Christ therefore is the the foundation, head, vpholder, & gouernor of the Church: & therefore also he was before the Church was. John. 14.6. J am the waie, the truth and the life. Ioh. 10.28. J giue vnto them eternal life. Ioh. 1.4. Jn it was life, & the life was the light of men. And a little after. That was the true light which lighteth euerie man that commeth into the world. Eph. 2.18. Through him we both haue an entrance vnto the father by one spirit. Eph. 4.11. He gaue some to be Apostles, & some Prophets, and some Euange∣lists, & some Pastors, & teachers. 1. Pet. 1.11. The spirit of Christ is said to haue been in the Prophets, foretelling the suffrings that shoulde come vnto Christ. Hebr. 3.5.6. Moses verily was faith∣full in all his house, as a seruaunt, for a witnes of the thinges which shoulde bee spoken after. But christ is as the sonne ouer his owne house. Iohn. 17.2. As thou hast giuen him power ouer all fleshe, that hee shoulde giue eternall life to all them that thou hast giuen him. Therefore it is Christ, who from the

beginning of the woorlde did reueile the will of God vnto men, appoint and ordaine a ministerie, collect, gouerne and saue his Church, whereof he is the builder: which see∣ing it is apparent that he hath done from the beginning of the Churches birth, it is not to be doubted of, that he hath alwaies beene subsisting. Ioh. 6.39. This is the fathers will, that of all which hee hath giuen me, I shoulde loose nothing. Where∣fore hee saueth his Church, and therefore hath alwaies beene, because the Church hath alwaies beene saued and preserued.

To the seuenth classe are those places referred, in which both the name and propertie of Iehoua are attributed vn∣to the Angel, who appeared in the old Testament vnto the Fathers, and was the leader of the people: whom to haue bin the Sonne of God Christ, both the Church hath alwaies confessed, and the scripture doth witnesse it. The Prophet Malachie hath a notable testimonie, cap. 3.1. Be∣hold I will send my messenger, and he shall prepare the way before me, and the Lord, whom yee seeke, shall speedily come to his Tem∣ple: euen the messenger of the couenaunt whom yee desire. This speaketh Christ himself by the Prophet, which is also con∣firmed by this Argument: Whose way is prepared, he is Christ: but he that promiseth, is he whose way is prepared. Therefore he that promiseth is Christ. The Maior is mani∣fest: for not the Father, but Christ was looked for, and he followed Iohn Baptist. The Minor is prooued out of the text it selfe. Beholde I will send my messenger, and hee shall pre∣pare the way before me. Wherfore Christ was before he tooke fleshe, because hee sent his messenger, and was also before he tooke flesh, very God. For hee calleth it his Temple, to which he saieth hee will come. But none hath a Temple builded in worship of him but god: therefore it is blasphemous to say, that Christ was not before he tooke fleshe. Neither doth that hinder, because he speaketh in the third person. The Lord will come to his Temple. For he sufficiently sheweth who that Lord is, namely not the Father, but the sonne. I the Lord who send Iohn bef••re mee, and who am the messenger of the couenant. And further it may be that the prophet doth not continue in making Christ speake, but representeth the Father himselfe, speaking of sending the sonne. Psal. 45.6.

and Heb. 1.8. Vnto the sonne hee saith, O God, thy throne is for euer and euer. Heb. 3. Christ Iesus is the Apostle, and high Priest, the builder, heire and Lord of his Church. Heb. 13.8. Iesus Christ yesterday, and to day, the same is also for euer. The Argument therefore is this. The messenger or Angel sent of olde vnto the Church, was a subsistent, or person. That messenger is the sonne of God Christ. Therefore the sonne of God was, before Iesus was borne of the Virgin, truely existing, did worke, and was ruler ouer his church. The Minor is proued; First, because to bee God, and to be sent of God, for to teach, collect, gouerne and saue the church, that is, to bee the Mediatour, are thinges proper vnto the sonne of God Christ, not to the Father, or the holy Ghost. But these properties of the sonne are attributed to this messenger or Angel, as author and effectour, Exo. 3. and 4. Gen. 32.28.30. Gen. 48.15.16. Second∣ly, the Apostle Paul, 1. Cor. 10. teacheth Christ to haue beene present with the people of Israell in the desert, and to haue beene tempted and prouoked by them. Therefore the Messenger or Angel, GOD, and CHRIST, are one and the same person.

In the eight Classe,* 1.608 are conteined those testimonies of Scripture, which affirme Christ Jesus to be by nature god, and the sonne of god. The Argument is this: Christs Diuinitie existed before Jesus borne of the Virgin. Christs Diuinitie is the sonne of god. Therefore the sonne of god existed before Je∣sus was borne. The Maior of this Argument is confirmed by the reasons alreadie alleadged. For first, God is mani∣fested in the flesh which hee tooke. Secondly, Christ is the proper or naturall sonne of god, and not man onelie. Thirdly, Christ is the woorde. Fourthly, Christ is that wisedome sub∣sisting. Fiftly, CHRIST is the Mediatour. Sixtly, CHRIST is that Messenger or Angell sent of olde to his Church. And to these reasons commeth the seuenth: That in Christ is not anie created god-head, but that eternall Deitie, which alone is true god. For vnto Christ not onelie the name, but all the properties also and perfections of the true god are euerie where ascribed in scripture: as omnipotencie, infinite wisedome, omniscience, or all knowledge, immensitie, the cre∣ation and gouernaunce of thinges, the saluation of the Church, the woorking of miracles, Romans, 9.5.1. Timothie. 3.16. Isai. 9.6. Ieremie, 23.6. and elsewhere. And the at∣tributing

and giuing vnto him of the properties of the true God yeeldeth vs a more firme proofe of his Diuinitie, than dooth the attributing of the name of the true God, or of the Lord. For the names of God may after a sort be expounded metaphoricallie: but the Diuine propertie attributed vnto Christ can not bee wrested to any other meaning. If therefore wee fence and gard our selues with such testimonies; the aduersaries of this Doctrine cannot consist, or stand; but, will they, nill they, they shall bee forced to confesse that Christ was before hee tooke fleshe. And if hee were before hee tooke fleshe; hee was either the Creator, or a creature. But he was no creature: both because he created all thinges: and because also hee is called creator. Wherefore seeing the true GOD hath beene from euerlasting, his Godhead also, which is true God, must needes be subsisting from euerlasting.

The Minor is likewise confirmed by the former Ar∣gument. 1. The nature which tooke flesh is GOD, and the Sonne of GOD. For neither the Father nor the Holy Ghost tooke flesh: Therefore the Sonne; otherwise the Sonne of God is not by nature GOD. 2. The humane nature in Christ is not the naturall sonne of GOD. Therefore the Diuine nature must bee that sonne. 3. The Diuine nature in Christ is the Worde. 4. Jt is Wisedome. 5. According to it Christ is Me∣diatour. 6. The Deitie of Christ is the Angel and messenger of the Lord, sent of olde vnto the Church. Therefore the De∣itie of Christ, is the sonne of God.

THE SECOND CONCLVSION. The sonne of God Christ, is a person reallie distinct from the Father and the holie Ghost.

THat the Worde or sonne of GOD is diuers and distinct from the Father and the Holie Ghost, not in office onelie, but also in subsistence and Person, is prooued by foure Argu∣ments.

* 1.6091 None is the same person with him whose sonne hee is,

or with him who proceedeth or floweth from him. Other∣wise, the same thing, in one respect, shoulde bee relatiue and correlatiue. But the Word is the sonne of the Father, and from the Word the Holy Ghost proceedeth and is gi∣uen: therefore the Word is neither the Father nor the Holy Ghost.

2 Christ himselfe expresselie calleth himselfe another from the Father and the Holie Ghost. Iohn. 5.32.* 1.610 There is another that beareth witnesse of mee, namely, the Father, in the same Chapter, vers. 37. And John. 7.16. My Doctrine is not mine, but his that sent me. Iohn. 14.16. J wil pray the Father, and hee shall giue you another comforter.

3 The scripture dooth plainelie affirme that the Father,* 1.611 the sonne and the holie Ghost are three, 1. Iohn. 5.7. There are three, which beare witnesse in heauen, the Father, the Word, and the Spirite, and these three are one, Gen. 1.26. Let vs make man in our image. Iob. 10.30. I and my father are one: hee dooth not say am, but are. Iohn. 14.26. The comforter which is the Holie Ghost, whom the Father will send in my name, hee shall teach you all thinges. Ioh. 15.26. When the comforter shall come, whom I will send vnto you from the father, euen the spirite of truth, which proceedeth of the Father, hee shall testi∣fie of mee. Matthew. 28.19. Teach all Nations, baptizing them in the name of the Father, the sonne, and the Holie Ghost.

4 The attributes or properties of the Persons, namely,* 1.612 sending, reueiling, and their offices are diuers. The Argument is this. Whose properties are distinct, they are in them-selues distinct. But the properties of the Father, the sonne, and the Holie Ghost are distinct: therefore the sonne is neither the father nor the Holie Ghost. The Minor is prooued: because the sonne onely, and not the father or the Holie Ghost, was begotten of the Father, con∣ceiued by the Holie Ghost, made flesh; sent into flesh: manifested in the flesh; made Mediatour; baptized; did suffer, and died. The Father of himselfe woor∣keth by the Sonne: The Sonne not of him-selfe, but of the Father by the Holy Ghost; the Holy Ghost of the father and of the sonne. Matthew, 11.27. No man know∣eth the sonne, but the father, neither knoweth anie man

the father but the sonne. These words cannot be expounded after this sort. No man knoweth me, but I; and no man knoweth me, but I. Iohn. 10.15. As the father knoweth me, so knowe I the Father. The sense of these words cannot be this, As I knowe mee, so I knowe mee: The sonne of GOD therefore, Christ, is another from the father and the holy Ghost.

THE THIRD CONCLVSION. The Word is equall with the Father.

THat the Word or the sonne of God Christ, is no made god; or inferiour to the father, but by nature, true & eternal God, and equall vnto the father in Godhead and in all essential perfections of the Godhead, is confirmed, first, by testimonies of scripture. 1. Iohn. 5.20. We are in him that is true, that is, in his sonne Iesus Christ: This same is verie God and eternall life. Iohn. 16.15. All thinges that the father hath are mine. Colos. 2.9. In him dwelleth all the fulnes of the god-head bodilie. Iohn. 5.26. As the father hath life in him∣selfe, so hath he also giuen vnto the sonne to haue life in himselfe. Phil. 2.6. Who being in the forme of god, thought it no robberie to be equall with god. Iohn. 5.19. Whatsoeuer thinges the Fa∣ther doth, the same thinges doth the sonne also, that all men shoulde honour the sonne as they honour the father. But the fa∣ther is to bee honoured as God. Therefore Christ is God equall in honour with the father.

* 1.6132 He that hath the whole Essence of the godhead, is necessa∣rilie equall with the father. But the sonne of god hath the whole Essence of the godhead communicated vnto him. For this, be∣cause it is infinite, is indiuisible. Therefore the whole must needes be communicated, vnto whomsoeuer it is commu∣nicated. Therefore the Word or the sonne of god is equall in all thinges with the eternall father in the god-head. The minor is prooued. Generation or begetting is a communicating of the Es∣sence: the Word was generated or begotten of the Essence of the e∣ternall father; because he is his sonne, proper, naturall, and onelie begotten. Therefore the whole Deitie was communicated vnto the Word.

3 The Scripture giueth the same proprieties and perfections of Diuine nature vnto the Sonne, which it dooth vnto the Father,* 1.614 as namelie eternitie, omnipotencie, immensitie, omniscience, the searching of the hearts and reines.

4 The same woorkes are attributed to the father,* 1.615 and to the sonne, as that he is creatour, preseruer, gouernour of all thinges: that he susteineth all thinges by his powerfull woorde. Heb. 1.3. that hee is the authour and woorker of miracles: Lastly, that hee is the giuer of the holie ghost, and that he saueth his Church, that is, hee ordaineth and maintaineth his ministerie, and by it through the vertue of the holie ghost is effectuall and for∣cible in moouing the heartes of men. These diuine woorkes attributed vnto the sonne differ so from the diuine pro∣perties which are attributed vnto him, as the effectes from their causes; so that then his properties woorke them.

5 The equalitie of honour and woorshippe,* 1.616 dependeth of the equalitie of Essence, properties, and woorkes. Isai. 42.8. I will not giue my glorie to anie other. But the Scripture giueth equall honour and woorshippe to the Father and the Sonne: therefore they are truelie equall in God-head and in all the perfections thereof. The Minor is confirmed: first, by Testimonies. Psalm. 97. & Heb. 16. Let all the Angels of god woorshippe him. Iohn. 5.23. That all shoulde honour the sonne, as they honour the father. Reue. 5.13. &c. Secondly, Hee is called God absolutelie and simplie: as is the Father, Psalm. 45.7. and Hebrews, 1.8. Acts. 20.28. 1. Timothy, 3.16. Thirdly, the Epithets or titles of Diuine honour, which are euerie where in the scriptures attributed vnto the sonne: As, God blessed for euer: The great god and Sauiour: The Lord himselfe from heauen: The Lord of glorie: The Lord of Lords, and King of Kings: Power and eternall kingdome: Sit∣ting at the right hand of the Father: The Bride-groome, hus∣band, head of the Church: god of the temple, which are all the elect: Trust, and Beliefe in him: Inuocation: for hee is woorshipped of the Church as GOD and Bride groome of the Church, at all times, and in all places: Thankesgiuing for his Diuine benefites. Furthermore, albeit the name of GOD especially beeing put absolutely and without restraint, dooth euidently prooue the sonnes equalitie

with the Father as it hath beene saide: yet seeing that sig∣nifieth moe thinges, and is also applied to others, who are not by nature God: wee are diligently to collect and haue in a readines those Testimonies, in which thinges proper to the true God only, are attributed to the sonne, which agree to none else, who are called Gods, and where∣by God himselfe discerneth himselfe and will haue him selfe discerned from other creatures and forged Gods. For vnto whom the essential properties of any nature or essēce doe truely and reallie agree, vnto him the essence it selfe must needes bee giuen.

* 1.6171. Obiection. He that hath all things of another, is inferiour to him, of whom hee hath them: The sonne hath all thinges of the Father. Therefore hee is inferiour vnto the Father. Aunswere. The Maior holdeth and is true of such a one as hath any thing by the grace and fauour of the giuer: for hee might not haue it, and therefore is by nature inferiour: but it is false, of him, who hath al those thinges by his owne nature, which hee himselfe hath, of whom hee receiueth them. For seeing he can not not haue them, it can not be, that he should bee inferiour or should haue lesse than hee of whom hee receiueth them. But the sonne hath all thinges of the Father, which the Father hath, and that by nature and ab∣solute necessitie, that is, in such sort, as that the Father can not but communicate vnto him all thinges which him selfe hath belonging to his diuine nature and maiestie. There∣fore hee is equall vnto the Father in all thinges.

* 1.6181. Obiection. Hee that doth whatsoeuer he doth by the will of another, interposed and going before, is inferiour vnto him. The sonne will and doth all thinges by the will of his Father going be∣fore. Therefore he is not equal vnto the Father in vertue, dignitie and essence. Aunswere. The sonne doth all thinges, his Fa∣thers will going before, not in time and nature, but in order of persons, so that hee will or doth nothing, which the Fa∣ther also will not and doth; and whatsoeuer the Father will and doth, the same also the sonne will and dooth like∣wise, that is, with equall aucthoritie and power. Where∣fore the societie & order of the diuine operations doth not take away, but doth most of al settle & establish the equali∣tie of the Father and the sonne, as also of the holy Ghost.

THE FOVRTH CONCLVSION. The word is con-substantial with the Father.

THE woordes con-substantiall, and like-substantiall differ. For* 1.619 like-substantiall signifieth mo persons and like essences, as three men are like-substantial. For they are both three persons, and three essences of like nature, that is, agree in humane nature. But* 1.620 con-substantial signifieth one essence & mo persons. In the god-head is not like-sub∣stantial, because there are not three gods; but con-substan∣tial; because there are three persons of one and the same diuine essence. For there is but one Iehoua, that is, one di∣uine essence, which is the same, & is wholy in euery of the three persons, & therefore euery of thē are that one God: besides which essence whatsoeuer is, it is a creature, not God. The Latine church turneth the Greek word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, con-substantial, taking substance for essence. It is therefore the same, that coessentiall, that is, of one and the same es∣sence.

Furthermore, these three thinges beeing declared and set downe, namely, that the Sonne is subsisting, or a person, that he is distinct frō the Father; that he is equall with the Father; the fourth is easilie gotten and obtained against the newe Arrians, to wit, that he is con-substantial with the Father, which is also in like manner to be vnderstood con∣cerning the holy Ghost For either this must be granted, or of necessity there are made three gods, which they, though in words they deny it, yet in very deede affirme, when they frame and faine three essences and spirits.

The Arguments which shew, The Father & the Son to be of one & the same essence, are these. 1. Iehoua is but one essence,* 1.621 or one god, Deut. 6.4. But the eternal Father and the Sonne coeternal with the father are that Iehoua. Therfore these two are one essence and one God.

The Minor is proued, first, by those places of Scripture which cal the sonne Iehoua. Ier. 23.6. This is the name whereby they shal cal him Iehoua, (or, the Lord) our righteousnes. Isai. 25.6. The expected God and Sauiour is called Iehoua. But Messias is the expected god & Sauior: Therefore Messias is that Ieho∣ua, whereof the Prophet speaketh. Za. 2.8. The deliuerer of the

Church sent from Iehoua, which is the Messias onely, is called Ie∣houa. Mal. 3.1. He is called Jehoua, whose fore-runner was Iohn Baptist. But Iohn Baptist was the fore-runner of the Mes∣sias or the Sonne of God, Christ. Hee therefore is called Iehoua. Hither belong al the places, in which are giuen to the Angell or messenger of Iehoua, both the name of Iehoua, & the di∣uine properties and honours. But that Angell was the Sonne of God, not the Father. Therefore the Sonne is Iehoua. A∣gaine, the Minor is also heereof manifest, for that what thinges in the oulde Testament are spoken of Iehoua, those in the Newe are referred vnto Christ, as Psal. 68.18. and Ephes. 4.8. Hee that ascended on high and gaue giftes, is Iehoua: and the same is Christ. As Psal. 95.9. & 1. Cor. 10.9. Iehoua was tempted in the desert, and the same is Christ. Psal 97.7. Heb. 1.6. Like∣wise, Psalm. 102 and Heb. 1.10. He that is to be woorshipped and is creatour of things, is Iehoua: and the same is Christ, Isai. 8.14. and 28.16. Luk. 2.34. The stone of offence. Isa. 41.4. and Reu. 1.17. and 21.6. The first and the last is Iehoua, and the same is Christ. Lastly the same is proued by those testimonies which attri∣bute things, that are proper vnto Iehoua, vnto Christ also as autor and effectour or worker of them.

2 The true God is but one. The Sonne is the true God, equall with the eternal Father in Godhead, properties, woorks, & honor, as hath bin before declared. Therefore the Sonne is that one and the same god, or that self-same diuine essence which is God.

3 Whose essence is distinct, their spirit is not one in essence, which proceedeth of both, and is proper vnto both; but is either of a diuerse essence, or compound: whether hee be of a part or of the whole essence of them of whome hee procee∣deth. But one & the same is the spirite of the Father & the sonne, proceeding of both, proper vnto both, & by him both worke effectually. Gal. 4.6. God hath sent the spirite of his Sonne into our harts. Therefore the father and the son are one essence, and the same god: Otherwise each essence should haue his proper spirit and diuers.

4 Vnto whome the eternall Father communicateth the same essence which himselfe hath, & that whole, he is of the same essence with him. Vnto the eternall sonne, the eternall father communi∣cateth his essence the same and whole. Therefore the Sonne is

of the same essence with the father. The Minor is prooued be∣cause Christ is the onelie begotten and proper Sonne of the Fa∣ther: begotten therefore of the essence of the Father. But the diuine essence, or God-head, by reason of the immensi∣tie and great simplenesse thereof, can neither bee mul∣tiplied nor diuided: Therefore the Father communica∣teth the same, and that whole vnto the Sonne. Where∣fore as in respect that it is the whole essence of the God-head, which is communicated vnto him of the Father, hee is coequal with the Father; so in respect that it is the same, which the father hath and reteineth, he is coessential and consubstantial with the father.

Nowe it shall bee expedient to set downe the generall heades of those reasons, wherewith the heretiques both oulde and newe oppugne this opinion and doctrine, that there is both an equal, and one and the same God-head of the Father and the Sonne, and also of the holie Ghost, and to adioine those rules, whereby aunswere maie bee easilie and soundlie made vnto their obiecti∣ons.

1 The heriticks build on most false principles & groūds: such as is this: If the father begot one Sonne of his substaunce, hee coulde also haue begotten more. For aunswere, this rule is to bee helde. Wee are to iudge of God according to his owne woorde, not according to hereticall braines: and hee is to bee acknowledged such, as hee reueileth him-selfe in his woorde, as beeing the eternall Father with the onelie begotten Sonne, and the holie GHOST. For GOD hath so reueiled himselfe, that he begotte the Sonne, and that one Sonne onelie. Therefore we ought to rest here, and not to imagine false conceits of our owne.

2 They reason out of naturall principles or groundes: which are such, as are true in thinges created and finite, but false in GOD, who is an essence infinite: as, Three cannot bee one. Three persons reallie distinct cannot bee one essence. That which begetteth, and that which is begotten, are not one and the same essence: Likewise, Hee that communicateth his whole essence to another, dooth not himselfe remaine the same which he was. To this wee aunswere by another rule. Those prin∣ciples which are true of a finite nature, are foolishlie and im∣piouslie translated to the infinite essence of GOD. And ar∣gumentes

of this sort are refuted not by a simple deniall of them, but by distinguishing betweene natures capea∣ble and vncapeable of those principles whereon they ground.

3 Of the properties of the humane nature in Christ, they inferre the inequalitie and diuersitie of his godhead. As, Christ suffered, died, and so forth; Therefore he is not God. The rule whereby we aunswere to this, is: Those thinges which are pro∣per to the humane nature, are not to bee drawen to the diuine na∣ture. For Christ died not as God, but as man.

4 They confound the office of the Mediatour with the na∣ture or person, that is, they go from the office to the nature. As, Christ is sent of the Father: therefore he is inferiour to the Fa∣ther. The rule to answere this, is: The inequalitie of office doth not infer inequalitie of nature or persons. Or, as Cyrill saith; The sending and obedience, take not away the equalitie of power or essence. So the father is said to be greater than the Sonne, not in nature or god-head, but in manifestation. For not the Father but the Sonne was made base and miserable in the humane nature assumpted. Where therefore Christ saith that his Father is greater than hee, it is meant in re∣spect of his humane nature, and in respect of his office of the Mediatourshippe.

5 They exclude and shut out the Sonne & the Holie Ghost from those thinges which are attributed vnto the Father, as the fountaine of all diuine operations: As, The Sonne saith that his woorkes are the woorkes of the Father. Therefore hee is not author of them, neither dooth hee those woorkes by his own pow∣er, but onely is the instrument whereby God the Father dooth them. The rule and aunswere hereto is, those thinges which are ascribed vnto the Father as fountaine, are not remoued from the Sonne or the holie Gost, to whome they are communicated, that they may haue them their own, and proper. For the Sonne worketh* 1.622 likewise, and in like manner: Vnto whom the father likewise did giue to haue life in himselfe. Ioh. 5.26.

6 They detract those thinges from the Sonne and the Holie Ghost, whereby the Diuinitie in the person of the Father is dis∣cerned from creatures or false Gods. To which this rule an∣swereth. As often as in Scripture one person of the God-head is opposed to creatures or false Gods, and is discerned from them;

the other persons are not excluded from the Godhead, but onely those thinges are excluded against which the comparison is made. Or, the Diuine properties, operations, and honour are so attribu∣ted to one of the persons, as that notwithstanding they are not ta∣ken away from the other persons of the god-head, but onely from creatures. Againe, A superlatiue or exclusiue speech vsed of one person, dooth not exclude the other person of the god-head, but creatures and faigned gods, vnto whom the true god, either in one or in mo persons is opposed. The Father is greater than all, that is, than all creatures, not than the Sonne, or the holie Ghost. I giue eternall life vnto them; that is, no creature dooth giue it. For both the Father also and the holy Ghost doe quicken and giue life. The father onelie know∣eth the daie of iudgement, that is, no creature, and so forth.

7 They wrest the phrase of Scripture to another sense: as, The Sonne shal deliuer vp the kingdome vnto the Father. 1. Cor. 15.24. The rule for aunswere to this, is: Of the phrase of Scripture we must iudge according to the whole Scripture, that is, by marking circumstances of the text alleadged, and by conference of other places with it. The Sonne shall deliuer the kingdome vnto the Father, not by laying it downe, but by manifesting it, or chaunging the forme thereof. For the Father also raigneth now: neither shall the Sonne euer cease to raign. Likewise, he shall deliuer it, by subiecting all thinges vnder him. So the Father also deliuereth the kingdome vnto the Sonne, neither yet doth he forgoe it.

Other Rules, whereby the obiections of the Arrians are dissolued.

1 NOthing hindereth, why they, who are equall in na∣ture, may not be in degree of office vnequall.

2 That which the father hath giuen vnto the Sonne, that he should euer haue it, he will neuer demand of him againe: but that which was but for a certaine time giuen & committed vnto him, the same he must needes depart from and resigne.

3 That consequence dooth not holde in reason, which is brought from a thing that is respectiue, to a thing that is abso∣lute.

4 ••hat is said of the person in the concrete, which is proper only to one nature, but no otherwise than in respect of that nature, vnto which it is proper.

6 There is a double wisedome: one existing in the creatures, which is the order of thinges in nature wiselie disposed, and the do∣ctrine or knowledge aswell of nature and the Lawe, as also of the Gospell. Another wisedome is subsisting in God, which, when it is opposed vnto the creatures, is the verie diuine minde, or eternall decree as touching this order of thinges, in the Father, the Sonne, and the holie Ghost, that is, it signifieth the three persons: but when it is distinguished from God, then is it taken for the Sonne of God the second person onely. The former wisedome existing in the creatures is created: the other subsisting in god is vncreate.

7 God absolutelie named in the scripture is neuer meant but of verie God himselfe.

8 Whereas the sonne and the holie ghost are of the Father; and the Father worketh by the sonne and the holie ghost, neither was humbled as the sonne: the scripture doth oftentimes, especially in Christs speaches, vnderstand by the name of the father, the sonne also and the holy ghost.

9 When god is considered absolutelie or by himselfe, or is op∣posed to the creatures, the three persons are comprehended: but when he is opposed to his sonne, the first person of the godhead, is vnderstood, which is the Father.

10 The name of God beeing put simply or absolutely, is essen∣tially taken, that is, for the godhead it selfe, and compriseth all three persons: but when the propertie of any person is ioyned ther∣with, it is taken personallie.

11 The Scripture distinguisheth the persons, when it opposeth or compareth them among themselues, or expresseth their personal properties, whereby it restraineth the name of God, common to them all, to one certaine person: & it meaneth them al together, when it opposeth the true God to creatures or false gods, or consi∣dereth him absolutely according to his owne nature.

12 That which began at some certaine time to be manifested, may not thence be concluded neuer to haue beene before.

13 The sonne is woont to refer that to the Father, which yet he hath common with the Father, not making any mention of him∣selfe, when he speaketh in the Mediatours person.

14 The sonne is said to see, learne, heare, and woorke, as from

the Father, in respect of both natures, yet not without a difference still remaining. For vnto his humane vnderstanding the will of God is made knowen by reuelation: But his godhead dooth by it selfe & of his owne nature know and behold from euerlasting most perfectly the Fathers will.

15 The externall operations of the three persons, if they were distinct, they should make verily distinct essences: because, one woorking, & another ceasing, there would be diuerse essences: but the internall operations, because they are the communicating of one & the same whole essence, make not a diuersitie, but an vnity of essence.

16 When God is called the Father of Christ & the faithfull, it doth not hereof folow, that he is after the same manner their fa∣ther and his.

17 The Father was neuer without the sonne, nor the father & the sonne without their spirit, in asmuch as the godhead can nei∣ther be augmented, nor lessened, nor changed.

The principal arguments against the Diuinity of the Sonne and the holy Ghost, together with the Aunswere vnto them.

1 ONE essence is not three persons, for, one to be three, doth imply a contradiction. God is one essence. There∣fore there cannot be three persons of the godhead. Aunswere. The Maior is true of an essence created & finite; that can not, beeing one, be the same and whole substance of three, or bee three: but it is false, of the infinite, most simple, and indiuiduall essence of the Godhead. For this as it existeth one and whole together in many, nay in infinit places and thinges, so may it be, remaining one, the same and whole essence of moe: yea and moreouer it is necessarie so to be: seeing the generation of the Sonne, and the proceeding of the holy ghost, is the communicating of the essence of the Father.

2 Whose operations are distinct, their essences also must needes be distinct. The internall operations of the father, the son, and holy ghost are distinct. Therefore they haue also distinct essen∣ces. Answere. The Maior of this reason is true of persons hauing a finite essence: but being vnderstood of the diuine

persons it is false, if it be ment of those internal operatiōs, whereof the Minor speaketh. Wherefore inuerting the Ma∣ior, we return it back vpon the aduersaries themselues. For whereas the internal operations, namely the generatiō of the son, & the proceeding of the holy ghost, are the cōmu∣nicating of the fathers essence whole & the same in num∣ber: it must needs be that there is not a diuerse or distinct, but one diuine essence of al three persons.

3 That which hath a beginning is not eternal: But the son and the holy ghost haue their beginning or originall from the father, therefore they are not eternal. Aunswere. That is not eternall which hath a beginning of essence or nature and time. But the son and the holy ghost haue a beginning or original of person or order, or of the maner of existing, but not of es∣sence. For this they haue one & the same in number with the father from euerlasting: & that is void of al beginning and original, and existeth necessarily from no other but of it selfe. Reply. But he who hath his originall of person from ano∣ther, is not Iehoua. But the son and the holy ghost haue their origi∣nal of person from the father. Therefore they are not Iehoua. An∣swere. The Maior is a false ground. For the scripture dooth plainly teach both of thē, namely, both the son & the holie ghost to be Iehoua. Ioh. 5.26. As the father hath life in himself, so hath he giuen likewise to the son to haue life in himselfe: & yet the scripture withall affirmeth, that both haue their origi∣nall of person frō the Father. For the Father begot not the essence, but the person by communicating vnto him his owne essence the same and whole.

4 The faithful are one with God, not in essence, but in consent of wils. But the Father and the Sonne are in such sort one, as the faithful are one with god, Iohn 17.11.21. Therefore the Sonne is one with the Father in coniunction of wils onelie, & not in vnitie of essence. Answere. There is more in the conclusion than in the premisses. For the particle ONLIE, which is stitched to the conclusion, is not in the Minor proposition. Wherefore of a Minor which is but particular, an vniuersal cōclusion is ill inferred, after this maner. There is a certain vnity between the father & the son, such, as is between god and the faithful. Therefore al vnitie which is betwixt them is such. Wherefore we saie, That the faithfull are one with

God & among themselues, in will onelie, or conformitie, or coniunction of mindes. The Father & the Sonne are one both in wil, & furdermore in vnitie of essence. Wherefore if a wider and more ample coniunction be put, a streiter con∣iunction is not thereby excluded.

5 He that is the whole God-head, is not any one person of the God-head, or there is not anie one besides him, in whom likewise the whole God-heade is. But the Father is the whole God-heade. Therefore the Father is not anie one, but euen al the person that is of the god-head, neither are there mo persons, wherein that god∣head is. Aunswere. Wee denie the Maior: Because the same god-head which is in the father, is whole also in the son & the holy ghost. For by reason of the immensity and vndi∣uidablenes thereof, that is communicated of the father e∣uen the same entire and whole both to the son & to the ho∣ly ghost, so that there is neither more nor lesse of the god∣heade in euery person, than either in two or in al three.

6 The diuine essence is neither begotten nor proceeding of a∣nother. But the Sonne is begotten and the Holie ghost proceedeth. Therefore they are not the same diuine essence, which the Father is. Answere. Of meere particulars nothing can follow or be concluded. The Maior cannot bee expounded generallie. For it is false, that whatsoeuer is the diuine essence, hee is not begotten or proceeding.

7 The Diuine essence is incarnate. The three persons are the Diuine essence, therefore the three persons are incarnate. Aun∣swere. Of meere particulars there followeth nothing. The Maior speaketh onely of the sonne: For it is false being ta∣ken generally, as, Whatsoeuer is the diuine essence, is in∣carnat: This general proposition is false. For the diuine es∣sence is incarnate only in one of the persons, which is the sonne: not in al three.

8 The sonne is Mediatour with Iehoua. But the son is Iehoua. Therefore Iehoua is Mediator with himselfe. Answer. Nothing followeth of mere particulars. For the Sonne is not Me∣diatour with al that is Iehoua, but the father. Reply. There∣fore the Father only is pacified towardes vs: and by a consequent, he alone is true GOD, not the Sonne or the Holie Ghost. For hee is the true GOD, who is pacified by the Mediatour. Aun∣were. We denie this Sequele: For there is but one will

of the three persons, and that agreeing in al thinges. Wherfore the father being pleased & pacified for the sons satisfaction in our behalfe, the sonne also and the holie ghost are pacified, and receiue vs into fauour, for the same satisfaction.

9 Christ dooth euery where discerne and seuer himselfe from the father: he hath a Head, he hath a God: hee is lesse than the Fa∣ther. Therefore he is not the same God which the Father: or, he is not equal and consubstantial with the Father. Answere. He dis∣cerneth and distinguisheth himselfe from the Father, 1. in person. 2. in office, as he is Mediator: but not in God-head. So hee hath a Head, and a God, and is lesse than the Father: First as touching his humanitie, in nature and office; then as touching his Godhead, not in nature, but in office onlie, and in the manifestation of his godhead. For they which are in nature equal, may bee vnequal in degree of office.

10 This is (saith Christ. Ioh. 17.3.) life eternall, that they knowe thee to bee the onely verie god. Therefore the sonne and the holie ghost, are not verie god. Aunswere. First in this place are opposed, not the Father, and the Sonne or the holy Ghost, but God and Idols and creatures. Therefore these are ex∣cluded, not the Sonne or the holy Ghost. And Secondlie, there is a fallacy in transferring the particle ONELY vn∣to the subiect THEE, vnto which it dooth not belong, but vnto the predicate God,* 1.623 which the Greeke Article in the originall dooth shew. For the sense is, that they knowe thee the Father, to bee that God, who onely is verie God. Reply. But this Argument followeth: Maximilian is Emperour: ••herefore Rodulph is not. Why thē doth not this folow, The father is God. Therefore the Sonne is not god? Ans. These persons are finite, and their essence cannot belong to moe: but the Fa∣ther and the Sonne are persons infinite, and their essence may be of moe, namelie of three persons.

11 Jehoua or the true God is the Trinitie. The Father is Je∣houa: Therefore the Father is the trinity, that is, all three persons. Answer. Meere particular propositions conclude nothing. And, if the Maior bee expounded generallie, after this manner, Whatsoeuer is Iehoua, is the Trinitie, it is false: For that, which is Iehoua, maie be some one person of the trinitie. The whole Syllogisme therefore is faulty, because

Iehoua is not taken in the same signification in both the premisses. For the name Iehoua in the Maior is taken ab∣solutelie & essentially, for the three persons: For one and the same Iehoua or true God is The Father, and sonne, and holy Ghost iointly: But in the minor it is taken personallie, for one person of the Godhead, that is, the Father, who is Iehoua of himselfe. Replie: Iehoua is one in number. There∣fore it is alwaies taken in scripture after the same maner. Answer. Iehoua is one in number of essence, not of persons.

12 Where are three and one, there are foure. But in God are three & one, to wit, three persons, and one essence. Therefore there are foure in God. Answere. The Maior is to be distinguished. Where are three and one reallie distinct, there are foure. But these three in God are not another thing distinct in the thing it selfe from the essence, but each is that one es∣sence, the same and whole, and they differ from their es∣sence onely in their manner of subsisting or being. The manner of existing is not a diuers substance from the ex∣istence, being, or essence.

13 Christ according to that nature, according to which in scrip∣ture he is called Son, is the Son of god. But according to his humane nature onely hee is called Sonne. Therefore according to that onely, and not according to his diuine also, hee is the sonne of god: and so by a consequent, the sonne is not verie god. Aunswere. The mi∣nor is false. For Christ is called the onely begotten and proper sonne of the Father, and equal with the Father, Iohn. 3.16. Iohn. 5.18. Rom. 8.32. The father hath created all thinges by the sonne. The sonne from the verie beginning worketh all things likewise, which the Father doth, Iohn. 5.17.19. The sonne reueiled the Fathers wil, of receiuing mankinde into fauour, vnto the Church, before his flesh was borne, Iohn. 1.18. The sonne was sent into the worlde, descended from heauen, and tooke flesh, Heb. 2.16. Iohn. 3.13.17. But the Word, which is God, is the onely begotten and proper sonne of God, and tooke flesh, Iohn. 1.14. And not the humane but the diuine nature of Christ is creatres and worketh with equal autoritie and power with the Fa∣ther, and descended from heauen. Therefore God, or the Godhead, or diuine nature of Christ is both called in the scripture, and is the sonne: and by a consequent, the sonne is that one true and verie God.

I BELEEVE IN CHRIST OVR LORD.

THree diuerse speeches are heere to bee obserued. 1. To beleeue that Christ is Lord. To beleeue this is not suffici∣ent: for we beleeue also that the diuel is Lord, but not of al, nor ours, as wee doe beleeue Christ to bee Lorde of vs all. 2. To beleeue that Christ is Lord, and that of al, and also ours. Nei∣ther is it enough to beleeue this. For the Diuels beleeue also that Christ is their Lord, as he hath ful right and au∣tority not only ouer all other thinges, but ouer them also, to determin of them whatsoeuer pleaseth him. 3. To beleeue in Christ our Lorde, that is, so to beleeue Christ to bee our Lorde, that in him wee place our trust and confidence, and bee thoroughly perswaded, that by him wee are wholy freed and deliuered from all euill, and are defended and safegarded against all our enemies: and this is it, which we especiallie ought to beleeue. Whenas therefore we saie, that wee beleeue in our Lorde, we beleeue, 1. That the Sonne of GOD Christ is Lorde of all creatures: 2. But especiallie of his Church, which beeing purchased with his owne bloode hee guideth, defendeth, and preserueth by his spirit. 3. And that I am also one of his subiectes, whom beeing redeemed from the power of the Di∣uell he mightilie preserueth, ruleth, maketh obedient vnto him, and at length enricheth with eternal glorie: that is, I beleeue that hitherto I haue bin by and for Christ preserued, and shal hereafter be preserued of him thorough al eternitie; & lastly that he vseth & wil vse his dominion & power, which hee hath as ouer all other creatures, so ouer me, vnto my saluation and his owne glory. But for the better vnderstan∣ding of this that hath bin spoken, wee are to obserue these two things.

• 1 In what sense Christ is called Lord.
• 2 For what causes he is our Lord.

1 IN WHAT SENSE HE IS CALLED LORD.

TO bee a Lord, is, to haue right and power granted by Lawe, either diuine or humane, ouer some thing or person, as to vse and enioie it, and to dispose thereof at thy owne will and pleasure. Christ therefore is our Lord: First, because he hath care of vs, that is, ruleth, preserueth, and keepeth vs as his owne to eternall

life and glorie, as beeing bought with his precious bloode. Iohn 17.12. None of them is lost, whom thou gauest me. Ioh. 10.28. None shal plucke them out of my hand. Secondlie, because wee are bound to serue him both in bodie and soule, that hee maie bee glo∣rified by vs. 1. Cor. 6 20. Yee are bought with a price, therefore glorifie God in your bodie and in your spirite: for they are Gods. Hereof also wee maie vnderstande, that the woorde, Lorde, in the Creede, is not a name of the diuine essence, but of his of∣fice, and is referred to both natures of Christ, like as the names of Priest, King, and Prophet. Christ then is our Lorde, not onely in respect of his Diuinitie which created vs, but also in respect of his humanity which redeemed vs. For the humane nature of Christ is the price of our redemp∣tion: his diuine nature dooth giue and offer that price vn∣to the Father, and dooth by the vertue of his spirite ef∣fectuallie applie it vnto vs, sanctifie, rule, saue, and defend vs against our enemies, and dooth al these thinges, the humane nature beeing priuie thereunto, and most ear∣nestlie willing it. Yea further, as hee is man also, hee hath power not only ouer men, but also ouer all creatures, and therfore ouer the Angels themselues. For the names of the office, benefits, & dignity of christ are affirmed of his whole person, to speak simply & properly, by communicating, but not by confounding the properties of both natures.

2 For what causes he is our Lord.

CHRIST is Lord. 1. By right of creation & gouernment.* 1.624 Of this rule and dominion it is said, Al things that the fa∣ther hath, are mine. Ioh. 16.15. For by him, & in him are al things created, and by his mighty word, that is, by his forcible pleasure and wil, or prouidence they are susteined and gouerned, and whatsoeuer good is in al the creatures, that wholy procee∣deth from him. And this is a most generall dominiō which extendeth it self vnto al creatures, euen vnto diuels & wic∣ked men, albeit not altogether after the same maner to vs, & to al the wicked, & diuels. For. 1. he created vs to eternal life: but them to destruction. 2. The dominiō which christ hath ouer the wicked & diuels, cōsisteth in the right of requiring & cōmanding of exercising his power, & bridling his enimies: that is, hee hath right & power ouer the diuels and the wicked, to doe with them what him listeth, so that without his wil and pleasure

they cannot so much as moue themselues: And he permit∣teth them, by bereauing and destituting them of the grace of his spirit, to run headlong into sin and eternal destructi∣on. Hee hath also ouer vs right and power to do with vs what him listeth: but hee furthermore keepeth and gardeth vs as his owne flocke and proper people, whome hee hath purchased with his bloode; hee gouerneth vs also and guideth vs by his spirite: hee woorcketh in our heartes faith and obedience that wee maie doe things acceptable vnto him, and so fenceth vs against all the temptations of the Diuel and the flesh, that we may neuer fal from him. Therefore he is our Lord after a farre other sort, than the Diuels and the reprobates.

* 1.6252 Hee is our Lorde by right of redemption. For hee alone, paying the raunsome for vs, deliuereth vs from the power of the Diuel: by his spirit regenerateth vs, and causeth vs to beginne to serue him: and in this liberty, whereunto hee hath brought vs by his merite and power, hee also preser∣ueth vs, against al both outward and inward enemies, euen to the end: and being raised from the dead he fully enfree∣eth and deliuereth vs from all sin and miserie, and endow∣eth vs with eternal blisse and glorie. And seeing hee hath deliuered & freed vs, it is manifest that we were Seruants; and truely so wee were, and are by nature Seruantes and bound-slaues of the Diuell, from whose tyrannie Christ hath deliuered vs, and heereupon nowe are wee the Ser∣uants of Christ: because vs, who were by nature his enimies and deserued to be destroied of him, hee notwithstanding preserued and deliuered. For* 1.626 serui, or seruants, were first so named by the Romans from seruando, which is in significa∣tion preserued, bicause, whē in the wars they might haue bin slain of their enemies, they were preserued. But this domi∣nion of Christ ouer vs is speciall, that is, extendeth it selfe onely to the Church. Obiection. Jf we bee redeemed from the power of the Diuel: therefore a ransome hath bin paid him for our redemption: For from whose power wee are redeemed, vnto him is the price and ransome due: But God gaue not him the raunsome: Therefore wee are not redeemed from the power of the Diuel. Answer. From whose power we are redeemed as hauing bin supreme Lord ouer vs, and holding rightly his dominion o∣uer vs: vnto him the price & ransome is due. But the diuel is

no supreme Lord, but the executioner of the supreme lord,* 1.627 which is God, who alone hath and holdeth by right domi∣nion ouer vs. Wherefore in respect of God Christ redeemed vs; for vnto him he hath paid the price: But he hath deliuered vs or set vs at liberty in respect of the Diuell. For wee are giuen vnto Christ our redeemer to bee his owne, neither hath the Diuell nowe anie more right or power ouer vs. And this christs dominion and power ouer vs cost him enough, who therefore also hath care of it, and preserueth it. Of that Dominion we dispute especiallie in this place. For the Diuell dooth not acknowledge Christ to bee such a Lorde vnto him, as wee confesse him to bee vnto vs, because hee hath redeemed vs, and because hee guideth vs with his spi∣rite.

3 In respect of our preseruation Christ is our Lorde,* 1.628 because he defendeth vs vnto the end, & keepeth & safegardeth vs to eternall life: not only by defending our bodies from eni∣mies, but our soules also from sins. Of this Dominion him∣selfe speaketh: None of them are lost, which thou gauest mee. No man shal pluck my sheepe out of my hands. He keepeth the wic∣ked to destruction, and defendeth their bodies only.

4 In respect of Gods ordinance:* 1.629 because the Father ordei∣ned the woord and this person Christ, vnto this, that by him hee might woorke all thinges in heauen and in earth: The Father gaue vs vnto him, manifested him vnto vs, to bee our Prince, King, & Head, & hath made him heire of al. Now whereas he is our Lorde after a farre more excellent manner than o∣thers; we also are far more bound to his allegeance & o∣bedience. For he is so our lord, that he doth indeed with vs what he wil, and hath full right and power ouer vs: but yet he vseth that his power to our saluation only. For wee re∣ceiue dailie of this Lord moe, and by infinite partes more excellent benefites, than doe any other thoroughout the whole world. And therefore wee ought alwaies to acknow∣ledge the dominion and power, which Christ hath ouer vs. Which acknowledging of his dominiō is, 1. A profession of so great a benefit of christ, as, that he hath vouchsafed to be our lord, & to set free vs his enimies into this so fruitfull & glorious a liberty: 2. A confession of our bond & duty. For christ being so merciful a Lord vnto vs, we ought both in word and life to

professe our selues as his seruantes to bee bound to faith∣full subiection and obedience vnto him in all thinges, that he may bee magnified of vs for euer.

WHICH WAS CONCEIVED BY THE HOLY GHOST, BORNE OF THE virgin Mary.

* 1.630First christ is said here to haue bin conceiued by the holy ghost.

Whereby three thinges are signified. 1. That the masse of his humane nature was created or formed, in the wombe of the Virgin, miraculouslie, and beside the order of thinges disposed of God in nature, by the immediate working & operation of the holy Ghost; without the seede and substance of man. Obiection. But we are also formed and made of God. Answere. We mediately, Christ immediately.* 1.631 2. That the Holy Ghost did in the same moment and by the same operation cleanse this masse, and from the verie point of the conception sanctifie it; that is, he caused, that originall sinne should not issue into it: and that for these causes. First, that hee might bee a pure sacrifice and a suffi∣cient ransome for our redemption, 2. Cor. 5.12. He hath made him to be sinne for vs, which knew no sinne, that we should be made the righteousnes of god in him. Secondly, That he might also sanctify vs by his sanctitie and holynesse. For if Christ had beene a sin∣ner, hee could not haue satisfied for vs, but himselfe should haue remained in death. Therefore could he not haue bin our sanctifier, neither by merit, nor by his power and effi∣cacie. Heb. 2.11. For he that sanstifieth, and they that are sancti∣fied, are all of one. Heb. 7.26. Such an high Priest it became vs to haue, which is holy, harmelesse, vndefiled, separate from sinners. Thirdly, Iohn was not agreeable vnto the Word the eternall sonne of god, to vnite personallie vnto him humane nature being stained & defiled, where in hee dwelleth as in his owne temple. For God is a consuming fire. Fourthly. That wee might know, that whatsoeuer this sonne speaketh, it is the will of God, and the truth. For whatso∣uer is borne of flesh, which is sinful, and not sanctified, is flesh, falshood and vanitie. Obiection. But he was borne of a Mo∣ther which was a sinner. Why then should not Christ haue sinne? Aunswere. The Holy Ghost doth best know how to seuer sinne from mans nature, for sinne is not of the nature of

man, but came else-whence, euen from the Diuel. Mary therefore was a sinner, but that masse of flesh which was taken out of her substaunce, was by the operation of the Holy Ghost at the same instant sanctified when it was taken.

The third thing which is signified,* 1.632 in that Christ is saide to bee conceiued by the holie Ghost, is the vnion of the humane nature with the Woorde. For the fleshe of Christ was together both created or formed, and also sanctified and vnited to the Sonne, of the holy Ghost immediatelie, but of the Father and the Sonne by the spirite.

It is added furder in the Creede,* 1.633 that he was borne of the Virgine Mary, that is, of the Virgins substance: and that cheifely for these causes.

1 That we might know,* 1.634 Christ our Mediatour to be the true seede of Dauid, that is, to be true man, and our brother, who hath humane flesh, made not of nothing, neither else∣whence, but issued from the seede of Dauid, Isaack, and Abraham, of whome also the virgine Mary hir selfe came, yea of the selfe same masse of Adam, whereof both they and we are.

2 That it may certainly appeare vnto vs,* 1.635 That this Iesus borne of the Virgine, is that Messias promised vnto the Fathers. For it was foretolde by the Prophets, that the Messias, the redeemer of mankind, should be born of the stocke of Da∣uid, and that by a miraculous conception & birth, hauing a Virgin for his Mother. Wherefore seeing both, that is, both the prophecies and the miracles are in this Iesus ful∣filled, there can bee no doubt but that this is the Messias, true Man, and true God, the reconciler of GOD and man.

3 That this Christes birth of a Virgin might be a testimonie that he is pure and without sinne,* 1.636 sanctified in the wombe of the Virgin, by the vertue of the holy Ghost.

4 That it might bee a figure of our regeneration,* 1.637 which is not of blood, nor of the will of the flesh, nor of the wil of man, but of God, Iohn. 1.13. Wherefore to beleeue in Christ which was conceiued by the Holie Ghost, ••••d borne of the Virgin Mary, is to beleeue, That this natura•• Sonne of God, conceiued

and borne after this maner, is made true man after a mar∣ueilous order, and the same to bee one Christ hauing two natures vnited by personall vnion one to another; which are his diuinity and his humanitie; and to beleeue farther, that he was holy from his mothers wombe, to redeeme & sanctifie me, and that I for this Sonnes sake so conceiued and born haue the right of the adoption of the Sonnes of God. For he cannot be Mediatour betweene God & men, who is not himselfe man, who is not righteous, who is not vnited with the Woorde, that is, true, and by nature God & man, & of sufficiencie and abilitie to bestowe his purchased saluation for vs, on vs. Next after this article of the concep∣tion and Natiuitie of Christ, for the better vnderstanding thereof, followeth not vnfitly the common place, Of the incarnation of the Sonne of God, or, Of the two natures in Christ.

THE COMMON PLACE OF THE TWO NATVRES IN CHRIST.

The Questions here to be obserued.

• 1 Whether there be two natures in the Mediatour.
• 2 Whether they be one, or two persons.
• 3 If they be one person, what maner of vnion that is of them, and how made.
• 4 Why this personall vnion was necessarie to be made.

1 WHETHER THERE BE TWO NATVRES IN CHRIST OVR MEDIATOVR.

* 1.638WHAT there are two natures in Christ, this one reason doth shewe by good demon∣strance: Essentiall properties, which are op∣posite, cānot be in the same, nor be affirmed of the same thing, in respect of the same nature or cause. Vigilius, lib. 4. One nature dooth not receiue in it selfe a thing contrarie & di∣uerse. But in one and the same Christ are, & are affirmed of him, properties diuerse & contrarie, diuine and humane, finite infinite, passible impassible, and such like: Therefore there must needes be diuerse natures in him, humane and diuine. And that the very

diuine nature, creatresse of all thinges, is in Christ,* 1.639 hath bin alreadie proued. It remaineth that we shew, a true hu∣mane nature to be in him, & that such as ours is, and perfect, con∣sisting of a bodie, and a reasonable soule, of which as of essentiall parts is made a third substance, to wit, this particular humanitie, which the Word hauing taken once into the vnity of person, doth neuer laie awaie againe. Which we are to holde against he∣retickes both oulde and newe, whereof some deny Christes fleshe to haue bin formed of the Virgins substance, but will haue it brought down from Heauen into the Virgin, or begotten in her of the substance of the holy Ghost. Others fancie, Christ to haue, in steede of true fleshe the likenesse, semblance, and appearancie of a mans bodie. Others acknowledge indeede, that hee hath a true bodie, but not a humane soule, the roome whereof is supplied by the Woord vnited vnto the body.

Against these & the like errors, the sentence & doctrine of the church is confirmed. First, by plaine places of scripture, which testify, christ Maries son, to haue bin made like vnto vs in al things, that is, in essence, in properties, in infirmities, sin only ex∣cepted. Lu. 1.31. Loe, thou shalt cōceiue in thy womb & bear a son. Seeing then the Virgine conceiued this her sonne in her womb, bare it vntil the vsual time of deliuery, and was deli∣uered of it, as other weomen vse to bee of their children: it followeth, that his flesh was not brought from heauen, or elsewhere taken, which should but passe only through the womb of the Virgin: but was formed in the Virgins womb, of her seed & substance. Heb. 2.11. He that sanctifieth, and they which are sanctified, are al of one: wherfore he is not ashamed to cal thē Bretheren. And a litle after: For asmuch as the children were partakers of the flesh and blood, he also himselfe likewise took part with them: Again, In al things it became him to be like to his bre∣thren. Therfore he hath a humane nature of the same kind wholy with ours. Heereof hee is called the fruite of Maries womb. Luk. 1.42. the first begotten son of Mary, Luk. 2.7. made of a woman, Gal. 4.4. The seed of Abraham, Gal. 3.16. Heb. 2.16. made of the seede of Dauid, Rom. 1.3. Borne of the Iewes, concerning the flesh, Rom. 9.5. & euery where, the son of Abraham, of Dauid, and the son of man: And also Luk. 3. his petigree & stock, con∣cerning the fleshe, is deduced vnto Adam. Therefore hee was begotten of the substance of his mother Mary, and is∣sued

from the same seede of Adam, from which we did. Luk. 24.39. Christ prooueth himselfe to be a true man, and not a spirite, by this, that a spirite hath not fleshe and bones, as hee hath and reteineth, euen after his resurrection. Apol∣linaris the hereticke saide, that Christes bodie indeede was a true bodie; but insteede of a soule he had the Woorde onlie. But this man is easilie refuted, because Christ should not then haue bin like vnto his brethren in al thinges, except sinne. And Christ himselfe doth plainly confesse, My soule is verie heauy euen vnto the death, Mat. 26.38. And, Luk 2.52. he is said to haue encreased in wisedome, and stature, and in fauour with God and men. And Iohn 10.18. To laie downe his soule, and to take it againe. But to encrease in wisedome, and to bee hea∣uy and sad doe neither agree vnto a bodie, which is reason∣lesse: neither vnto the god-head which is not obnoxious to changes and passions. Hither belongeth also that, Luk. 23.46. Father, into thine handes I commend my spirit. And when hee thus had said, He gaue vp the Ghost. This cannot bee saide of christs godhead. For that being immense & infinit is euery where, nether doth a remouing from one place to another agree vnto it; it is not laid downe, and taken vp again, that is, it neuer departed or was seuered from the body, but re∣maineth alwaies vnited vnto it. Wherefore there must needs be in Christ, besides his body & his Godhead, a true humane soule, which did truely suffer and abide in Christ these chaunges and the like.

Secondly, it is confirmed by diuine promises and pro∣phecies. For the Messias in the old Testament was promised to be such a one, as should be the seede of the woman, of Abraham, Isaac, Iacob, &c. But this Iesus, the Sonne of the Virgine Mary, is that promised Messias. Therefore he must needs bee true man, issuing of the bloode and posterity of the woman and the Fathers, and there∣fore to haue been indeede begotten of the substance of Marie, and to haue taken true flesh.

Thirdly, The office of the Mediatour confirmeth the same. The sinne of men in respect of gods truth and iustice, could not bee punished in any other nature, than in a humane nature, which shoulde bee of the same kind with ours. But in the Media∣tour which is Jesus Christ alone, our sinnes were to bee punished. Therefore he must needes bee true man, who hath humane flesh,

not created of nothing, or borne else-whence, but sprong from the bloud of Adam, as well as ours. Moreouer, Jt was neces∣sarie for Christ not onelie to take, but also to retaine our nature for euer: Because GOD hath decreed to bestowe, and dooth bestowe the benefites, which Christ by his death hath purchased for vs, by this man CHRIST vpon them onely, who are and remain engraffed into his masse and flesh, as members into their head, or braunches into their vine. 1. Cor. 15.21. For since by man came death, by man came also the resurrection of the dead. Iohn. 15.6. Jf a man a∣bide not in me, he is cast forth as a braunch and withereth Last∣ly, Jt behoued Christ to be made and to continue our brother for e∣uer, that as he is flesh of our flesh, so we also of the otherside might be flesh & bones of his flesh and bones, by the same spirite dwelling in vs. Eph. 5.30. We are members of his bodie, of his flesh, and of his bones. Iohn. 5.56. Eph. 4.12.16. Rom. 8.11. &c. Wherefore except Christ had indeede taken our nature, without which hee cannot be our brother, we shoulde loose that comfort euer needefull and necessa∣rie for vs, which consisteth in the Brotherhood onely of Christ with vs: I am of his flesh and of his bones.

1 Obiection. The flesh of Adam (that is, humane flesh issuing from Adam by generation vnto his posteritie) is sinnefull. The flesh of Christ is not sinnefull, therefore the flesh of Christ, is not the flesh of Adam. Aunswere. The Maior proposition hath a fallacie of the accident. For it is not necessarie, that of whatsoeuer the accident of a thing is denied, of the same the thing also or subiect of the accident shoulde bee denied: because an accident dooth so cleaue to the thing wherein it is, as it may bee separated from it. Sinne is not of the essence and nature of humane flesh: for that was created pure of God: but sinne came otherwise, by the de∣fection & falling of our first parents from god. Seeing then the flesh of Adam is sinfull only by an accident, it foloweth that the flesh of Christ is onely in respect of that accident not the flesh of Adam, but is as touching the substaunce the same flesh with the flesh of Adam. Wherefore they deale like Sophisters, who denie the flesh of CHRIST, for that it is voide of sinne, to bee the same in sub∣staunce, or Essence, or kinde, with the flesh of Adam.

For hee that coulde in the beginning create humane flesh pure of nothing, is able also by his omnipotent power, and speciall working so to forme it of the substaunce of the Vir∣gin being a sinner, as withall to let and stop any issuing of sinne thereunto, that is, to make it pure and holy. There is no new or strange thing therefore, if the omnipotent Lord hath tooke humane substance, without the accident, sinne, into the vnity of his person. Wherefore this their Argu∣ment shalbe rather thus inuerted: The flesh of Adam is true flesh. Christs flesh is the flesh of Adam: therefore Christs flesh is true flesh: and by a consequent, Christ is true man: as also the of∣fice of the Mediatour did require, that he should both bee and continue true man. For seeing true men had sinned, he was to be true man that shoulde make satisfaction. Be∣cause it must bee one and the same Mediatour, who must alwaies make intercession vnto the father for vs, and hee must euer continue such, that is, true and very man.

2 Obiection. That which is conceiued and begotten of ano∣ther, is of the same substance with him. The flesh of Christ was con∣ceiued of the holie Ghost. Therefore the flesh of Christ is no crea∣ture, but came downe from heauen, issuing from the substaunce of God. Aunswere. There is a fallacie in the diuers vnder∣standing of the particle OF. For that in the Maior signi∣fieth the matter or material cause, in the Minor the effici∣ent cause onely, that is: That which is conceiued or be∣gotten of another, transfusing or passing his substance, or part of his substaunce into the thing begotten: this is of the same essence with him who begot it: CHRISTS fleshe was conceiued by the Holy GHOST, not that hee transfused or passed his substaunce into the flesh begotten, but because in miraculous sort, hee formed in the Virgins wombe of her substance the body of Christ, so that it should not be contaminated or polluted with ori∣ginal sinne. For neither could Christ bee in that sort con∣ceiued by the holy Ghost, as that his fleshe shoulde issue from the spirits substance: and that for these causes. 1. Be∣cause if this were graunted, then were he not borne man of the Vir∣gin, or propagated of the Virgins substance. 2. Because God is not changed into flesh. 3. Because the Word tooke the flesh, but was not changed into it.

3 Obiection. Jn God are not two natures. Christ is God. Therefore there are not two natures in him. Aunswere. Meere particulars doe enforce nothing. For if the Maior bee ta∣ken vniuersallie, it is false: whosoeuer is God, in him are not two natures: this generall proposition is false. The Maior therefore is true, as touching God the father, and God the holy Ghost, but not as touching God the sonne incarnate. Replie 1. But nothing can bee added vnto God, by reason of the great perfection and simplicitie of his nature. Christ is God; therefore the humanitie could not be added vnto his diuine nature. Aunswere. Nothing can be added to God, whereby his essence may bee changed and perfected. But in that God the Word, ioined the humane nature vnto him personallie, there came no chaunge or great perfecti∣on thereby to the Word which tooke it, but to the nature which was taken. Replie 2. Humane nature cannot come vnto him who dwelleth in the light that none can come vnto. 1. Tim. 6.16. Aunswere. This is true, if so God doth not assume and take it vnto him. Replie 3. But it is ignomini∣ous for God to be a creature. Christ, man, is God. Aunswere. The chaunging of the Godhead into a creature, woulde haue beene ignominious and reprochful vnto the Word: but that the godhead shoulde bee vnited vnto a creature is is most glorious vnto god, as who by that meanes hath de∣monstrated and made knowen his infinite both good∣nesse, and wisedome, and iustice, and power, to the whole world.

2 Whether Christ be one person, or mo.

IN Christ are two perfect natures, whole, and distinct: and double properties also and operations naturall: but one person, which subsisting in both these natures, diuine and humane, is truely designed by the concrete termes or voices of both natures. For it was requisit that one & the same should be Mediator both by merit, & by power. But they who make two persons, make also two Christs with Nestorius, the one a man passiue and crucified; the other God, not crucified, and onelie assi∣sting the man Christ by his grace.

1 Obiection. Jn whom are two things which in themselues make two whole persons, in him also are two persons. But in Christ are two things which make two whole persons; namely the Word,

which is by it selfe a person, subsisting from all eternitie, and the bodie and soule, which beeing vnited make likewise a person. Therefore in Christ are two persons. Aunswere. We denie that part of the Maior, to wit, That the bodie and humane soule doe, as in other men, so also in Christ concurre to make a cre∣ated person of the humane nature, and diuers from the person in∣create and eternall of the Woordc. For albeit the humane nature in Christ compounded of a bodie and a reasonable soule, is an indiuidual and particular or singular substance, as being from other indiuiduals of the same nature distin∣guished by certaine properties and accidents: yet neither was it or is it a person or subsistence.

For first, A person is that which is not onelie a particu∣lar or singular thing, but also it selfe consisteth and subsisteth in it selfe, and by it selfe, not susteined in or of anie other. But CHRISTS humane nature, now from the verie first beginning thereof dependeth and is susteined by the person of the Word. For it was at once both formed and assumed of the Word into vnitie of person, and made proper vnto the Word: before and without which assumption or personal Vnion, it nei∣ther was, nor had beene, nor shoulde be, so that this Vni∣on being dissolued and loosed, it must needes follow that that this flesh and this soule should be brought to nothing. Therfore Christs humane nature hath not any subsistence or person proper vnto it selfe. Secondly, Jt belongeth to the nature or definition of a person, that it be an indiuidual incommu∣nicable, and also no part of another. But the nature which the Word took and assumed belongeth to the substance of one Christ, a part also of whom it is after a sort. Therefore in it selfe and by it selfe it is no person. Reply. That which appertaineth to the substance of a person, and is a part thereof, cannot be a person. The word appertaineth and belongeth to the substaunce of Christ, and is after a sort a part of him, as well as the humanitie. There∣fore neither shall the word be by this reason a person.

Ans. The Maior proposition, if it bee vnderstood sim∣plie or vniuersally, is false. For a reasonable soule, existing in the bodie, is not a person, but a part of an humane per∣son, which the soule together with the bodie doth make: yet notwithstanding the same soule, being loosed from the bodie, is a person by it selfe, not that compound and mor∣tall

person, whereof it was a part, that is, an humane person, but a person most simple and immortall, such as are the Angels: because it subsisteth out of the bodie by it self, neither is part of another. So may it be said of the Word, if it be constred aright & with indifferencie, that the Word in it selfe, and by it selfe is not the whole person of Christ or the Mediatour, as he is Christ and Mediatour; that is, is not that whole thing, which is Christ, who is not onely God, but also man; and yet is in it selfe and by it selfe the perfect and whole person of the Godhead, truelie subsisting before the flesh was, that is, the onelie begotten sonne of God. For this selfe same person existing in it selfe from euerlasting, and remaining for euer most simple and vncompound, is, by the assuming of hu∣mane nature, made in time after a sort compound, that is, the Word incarnate. Wherefore in respect of the person conside∣red in Vnion, or incarnate, the Word is rather considered as a na∣ture, and both it selfe, and the humane nature may be called as it were the parts of whole Christ, & are so called also of many of the auncient Fathers which were sound in faith, not that the flesh assumpted did adde any part to the subsistence of the Word: or as if of the Persons of the Word, and the hu∣mane nature, as being vnperfect parts, was made another perfect person of a certaine third Essence, consubstantiall with neither of those natures of which it is compounded: but because the person of the Word altogether one and the same, which before the flesh was taken consisted in the diuine nature onely, doth now after the taking of the flesh, subsist in two perfect natures, diuine and humane, suffe∣ring no commixtion, confusion, or mutation: that is, The person of the Mediatour is saide to bee constituted of two na∣tures, diuine and humane, as it were of partes, because those two are necessarilie required, and doe concurre to the absoluing and accomplishing of the woorke of our redemption. In this sense therefore both by auncient, and latter Diuines, and also by Schoolemen are vsed well and without daunger these Phrases and speeches: Christs person is compounded: The two nature are, as it were the partes of Christ: The person of Christ is, consisteth, is constituted, is made of or in the two natures of God and man: the two natures concurre, come together into one person and subsistence: they make one hypostasis or subsistence:

Both natures belong, and concur to the substance of one Christ: Both are of the substance of Christ: the humanitie with the Worde, or contrarie, the diuine person or subsistence with the humane nature doth constitute or make the substance of one Christ. Of the worde and the flesh assumpted, as of substantial parts doth one Christ con∣sist. By these and the like phrases of speech, vsed of this my∣sterie singular, and surpassing all capacitie of mans wit, the Orthodoxal, that is, men of a right and sound iudgement in pointes of faith will signifie and some way expresse this onely: that the two natures are so vnited and linked in that one person of Christ, as that they exist wholy in the same person or sub∣sistence, which is, perfect and whole, proper vnto the word from euerlasting by nature, and is, whole, made in time the person of the humanitie also now assumpted and destitute of the proper persona∣litie thereof: and this it is made by grace of vnion, so that the di∣uine subsistence or person of the Word, being in it selfe most simple and most perfect, doth notwithstanding subsist truely and indiuidu∣allie in the two natures. Wherefore seeing the thing it self is cleare & agreed vpon among them who are of right iudge∣ment and sound in faith, wee are not odiously to iar about words, especially since that concerning these supernatural thinges, no wordes of humane speech can be found, which way at all suffice for the expressing of them. But as it is not well said, the person took the person, or the nature took the person: So these speeches are true & agreeable to faith, The person tooke the nature: Likewise, the Nature tooke the Nature. For the diuine Nature is not here considered absolutely or essentially, but in the person of the word, or personallie.

2 Obiection. That which subsisteth not by it self is more vn∣perfect than that which subsisteth by it selfe. Christes Humanitie doth not subsist by it selfe: and ours doth subsist by it selfe: there∣fore Christs humanitie is more vnperfect than ours. Aunswere. First, if, that which subsisteth by it selfe, be opposed to an acci∣dent, which existeth by being in another: this part of the Minor Proposition is false, that Christs humanity doth not subsist by it selfe: because that also is a substance. But in this disputation, Subsisting by it selfe, is opposed to that, which is indeede substance, but yet dependeth of another, and con∣sisteth in another. So we say that mankinde, and the vni∣uersall or generall kindes of all thinges doe not subsist in

themselues, but in their singulars, as the common na∣ture of all men consisteth not by it selfe, but in particular men. Wherefore for further aunswere wee say, that the Maior proposition, beeing simplie, and generallie taken, is false. For the soule of man beeing loosed from the bo∣die, dooth subsist by it selfe; the same, while it remaineth in the bodie, consisteth not by it selfe, but vnited with the bodie: Neither yet is it therefore to bee thought more vnperfect, when this rather dooth most make to the perfection thereof. For it is created of GOD to this purpose, that it shoulde together with the bodie consti∣stute and absolue the Essence of man, and shoulde bee a part thereof. So the soule and bodie of CHRIST were created to that ende, as to bee the proper soule and bodie of the sonne of GOD, and to depende perso∣nallie of him. That therefore CHRISTS huma∣nitie hath his subsistence not in a created person pro∣per vnto it by nature, but in the eternall hypostasis and person of the Worde: it is so farre from bringing any imperfection thereunto (for the subsistence or man∣ner of subsisting doth not change the nature or essence of a thing) that rather the greatest ornament, glorie, and eminencie commeth thereby vnto it: and this is the chiefe and principall difference, whereby it differeth and is discerned from all men, and also from the blessed Angels.

3 Obiection. A dead and an euerliuing thing are not the same subsistent or person. Christ was dead, and yet euer-liuing. Therefore hee is not one person. Aunswere. The Maior is ei∣ther particular, or beeing taken generallie it is false. For one and the same subsistent, truely and indiuidually sub∣sisting in diuers natures, euen as Christ is, may bee saide dead and euerliuing: as one and the same man is both mortall and immortall in respect of diuers natures where∣of he is made and doth consist.

3 What manner of Vnion this is of the two natures in Christ: and how made.

THE Vnion of the flesh with the Worde was not made in the Essence or nature, or in any essentiall property,

but in the person of the Word. That this may be the better vnderstood we must obserue:

• 1 What is to bee vnited in nature, or into na∣ture.
• 2 What likewise to be vnited in person, or into, or vnto one person, or according to subsi∣stence.

1. WHAT IS, TO BE VNITED IN NATVRE.

FIRST, Those thinges are saide to bee vnited in nature or Essence, which as essentiall partes are coupled to the ful perfection or constitution of one nature or essence, or kinde, that is, which make a perfect and whole essence or kinde, and are one essence or substaunce. So the soule and bodie are vnited to constitute or make the kinde or essence, or nature of man: that is, are some one and perfect man. Whatsoeuer thinges then are essentiall partes of a perfect thing, they are saide to bee vnited in na∣ture, and vnto or into one nature. Secondly, those things also are saide to bee vnited in nature or essence, which are one in nature, essence, or kinde, or which are one essence, or of one essence and nature, or haue one common-essence, or vnitie of nature, or are ioined and agree in one essence. So two men are saide to bee vnited in nature, that is, are one in kinde, or of the same humane nature. The three persons of the God-head are vnited in essence, that is, are one in Essence, or are of one and the same diuine essence, in number, or haue the same Godhead in common.

So likewise, To bee vnited in properties or perfections na∣turall or essentiall, is to gette or haue the same, or like equall properties essentiall. Which is indeede nothing else than to bee made, and bee one nature, or moe substaunces of the same nature and essence. So two men are vnited in naturall properties and perfections, because they haue the same in kinde, or the like, and therefore are of the same hu∣mane

nature. The Aire in the Chimney, which get∣teth the perfections or qualities of the fier, as beeing nowe become a flame; and the fier of the burning coales which fiereth and inflameth the Aire next vnto it, are two substaunces of the same properties and fie∣rie nature, and therefore are saide to bee vnited in nature and essentiall properties, that is, they are two fiers in number, but in kinde and nature they are one. Likewise the three diuine persons are vnited in essenti∣al properties, that is, haue the same essentiall proper∣ties: which is nothing else, but that they are one essence, one and the same God.

2 WHAT IS TO BE VNITED IN PERSON.

THOSE things are said to bee vnited in person, which are one person, that is, which although they differ in na∣turall properties, yet exist in one and the same indiuiduall subsistence: or haue altogether the same subsistence. So the soule and bodie of man are vnited and concurre vnto one person, because they beeing vnited doe make one person, or one subsistent, incommunicable, not sustei∣ned in another, or of another. The Father, the Sonne, and the holy Ghost are not vnited in person, or perso∣nall properties: because they haue these not the same, but distinct.

By this which hath beene saide, it is manifest, That the Vnion in nature and naturall perfections, is an equalitie of properties and nature: but the personall Vnion is, when two vnlike natures are coupled, so that each reteineth his naturall properties and operations whole and distinct, but yet haue both one and the same subsistence wholie: or, it is the ioining of two natures different in properties, to constitute the substaunce of one indiuiduall, or person, that is, such a connexion and knitting of them together, as that they are one indiuiduall subsisting by it selfe, or the substaunce of one indiuiduall.

But that in Christ the Vnion of the flesh with the Woorde

is not essentiall, made in the nature, or anie essentiall propertie of the God-head, is shewed by these reasons. First, Of the God-head and the fleshe assumpted, there ariseth not anie third Essence: but eache is and abideth an Essence so perfect and whole, as neither (especiallie the Diuine, as beeing in it selfe a person and simplie voide of all change) commeth in∣to the composition or compounding (as wee properlie take this Word) of the other, Secondly, Jf the Vnion of the fleshe with the Word were essentiall; it would follow, that the humani∣tie once assumpted and taken was equalled with the Godhead, in essentiall properties, and so by a consequent, to bee made of the same nature & essence with the Word. So Vigilius in his fourth booke sheweth, that the Eutychians held two substances to be in Christ of the same nature. Wherefore they who will haue the essential properties of the Godhead to be reallie com∣municated and common with the fleshe, so that the fleshe shoulde truely and reallie bee, and bee called omnipo∣tent, omniscient, and whatsoeuer else the God-head is: they indeede, howsoeuer in woordes they mightily stand against it, holde this Vnion to bee made in essentiall pro∣perties and in nature, and both with Eutyches and Schwenckfield, they confounde both natures, and take a∣way the difference betweene the creature and the Crea∣tour; and also with Nestorius they frame and make two persons, and so bring in a quaternitie. For albeit they say, that they in that their confusion, or as themselues call it with their Master Schwenkfield, Deifiyng and Maie∣sticall exaltation of the fleshe, doe retaine the substance of the fleshe: yet two substaunces hauing reallie the same and like perfections are two Subsistents or persons of one nature, as are two men, and whatsoeuer other indiuidu∣als of the same kind or nature. Lastly with Sabellius and the Patripassians they incarnate the whole Trinitie. For there is one and the same Essence in number of the diuine persons, and the same essential properties. Wherefore that which is vnited, and equalled with one of these three ac∣cording to essence, must needes be also vnited and equal∣led with the rest.

Wherefore the Vnion of both natures in Christ is personall, or according to the subsistence proper vnto the Word, both natures

keeping and retaining, in that vnion, their properties whole and vnconfounded. For the Word did not, by vniting humane nature vnto it, make the same the Godhead, or GOD, and omnipotent, immense, and infinite: but it tooke the manhood which reteineth still the properties belonging vnto it, and so did ioine and knitte it vnto it selfe, as to bee one person with it, and the substaunce of one Christ. Neither is it absurd, that a thing which neither is made or is one with another in kinde, neither any Homogeneal part thereof, shoulde yet exist in the same subsistence with it, or shoulde subsist in it selfe, where-with it is vnited. For a graffe hath his subsisting in a tree of another nature or kinde. The same is the subsistence both of the sprig, engraffed, and of the tree susteining the sprig: that is, they are one and the same indiuiduall tree, yet haue they and so doe retaine natures in properties most diuers. The like reason is there in the two natures of Christ both sub∣sisting in or of the same person of the sonne.

Obiection. The humane nature is vnited with the Word in person, but not in nature. Therefore the person is diuorced and sundered from the nature. Againe, The person onelie of the sonne is vnited with the humane nature: therefore not the diuine nature it selfe of the Word. Aunswere. In both these Arguments is a fallacie from that which is no cause, as if it were a cause, and both offend in this: for that they who so reason against the maintainers of true doctrine, and men sounde in faith, either knowe not, or are not wil∣ling to distinguish betweene these two Phrases of speech, To bee vnited in nature, and, to be vnited too or with a nature: when notwithstanding the difference is very great, and most familiar, and knowne vnto the schoolemen. For to bee vnited in nature, is to bee equalled, that is, to bee made one essence or nature with another: To bee vnited too or with a nature, is to bee coupled and ioined there∣with to one subsistence or personalitie. Wherefore the fleshe is vnited to or with the the Woorde, not in nature, or in Es∣sentiall propertie, that is, it is not made with the Woorde one essence, neither made equall vnto it in omnipotency, wisedome, and nature: for so shoulde the whole Trinitie bee incarnate: Yet is it vnited to the omnipotencie, wisedome,

nature and essence of God, not simplie, but of god the Worde. Now this is nothing else, than the flesh to be vnited to the per∣son of the sonne, or to the Worde in person, which person is the verie diuine nature or essence, omnipotent, wise, and whatsoeuer else is proper to the Godhead.

But albeit the flesh taken or assumpted is truely vnited both to the person and to the nature of the Word: For the person is not any seuerall thing, or reallie differing from the essence, but is the essence it selfe: yet is it well saide, that the flesh is vnited to the Word in person only: and Likewise, that the person onely of the Word is incarnate. The reasons hereof are, 1. Because not the Father nor the Holy Ghost were incarnate but the sonne onely. 2. Because the first and neerest terme of this vnion is the person onely of the Word assuming and taking the flesh, but not the Godhead. For the person onely is proper vn∣to the Word: the essence of the Godhead is common to him and the same with the Father and the Holy Ghost. This is plainely taught by the 6. Toletan Councel, Cap. 1. in these wordes: The son onely tooke the humanitie in singularity of person, not in vnitie of diuine nature, that is, in that, which is pro∣per vnto the son, not which is common to the Trinitie. And Rusti∣cus in his dialog against the Acephalists: Not god the Word by the diuine nature, but the diuine nature by the persō of god the Word is said to be vnited to the flesh. And a little after: Where∣fore both God the Woorde and his nature is incarnate: hee by him selfe, & in that he is himselfe: his nature not so, but by the person. God the Word then as touching himselfe is vnited to the flesh, for he is made one person and one subsistence with the flesh; but as touching his nature hee is conioyned rather than vnited: because there remaine still two natures.

Wherefore either foule & shamefull is the follie, or no∣torious the malice and slaunder of certaine smatterers, that of this verie orthodoxall and sound position not of the schoolmen onely, but of Councels also and auncient Fathers, The flesh is vnited to the Word, in person onely, or according to subsistence; and this onely maketh the proper diffe∣rence of personall vnion: they inffer, that by this meanes the diuine nature of the Woorde is drawen away from the per∣sonall vnion. But let them againe and againe looke vnto it, least by that their reall communicating of the essentiall

properties of the Godhead (which are the verie diuine es∣sence common to the sonne with the Father and the holy Ghost) which communication they will haue to bee the personall vnion which they define by it, they ouerthrowe as well the eternall Godhead of Christ man, as also the manhood it selfe; and withall plainlie incarnate the whole Trinitie.

That then one and the same Christ is, and is called tru∣ly and reallie the verie eternall God, immense, omnipotent▪ cre∣atour; and true naturall man, finite, weake, subiect to passions and sufferinges, and a creature: the onely cause is the vni∣tie of person subsisting in two natures perfect, whole, and reallie distinct, diuine and humane. For euerie in∣diuiduall and person is denominated or named of the na∣tures or formes, and their properties and operations, cōcurring or subsisting in it. Wherefore seeing in the same indiuiduall person of the Word doe truely subsist, and be∣long to the substance of one Christ, these two most di∣uers natures: vnto one and the same Christ, of which soeuer nature he be called, do agree, & are affirmed of him all the attributes and properties both diuine and humane, but after a diuerse manner. For the attributes which agree to Christ in respect of the personall vnion, are of two sorts: some are attributes or properties of the natures: others, of his office.

The naturall attributes are those which are proper to ech na∣ture: whether the same bee essentiall, belonging to the essence of the thing, or which necessarily followe & accompanie it, without which the nature can not consist: or accidentall, which may bee away and wanting, without the destruction of the nature. The essentiall properties and perfections of the Godhead are, to be eternall, vncreate, immense, euerie where present, not to be circumscribed in place, omnipotent, omniscient, and the like, which are the verie essence of the Godhead, as also to create, to giue the Holy Ghost, to regenerate.

The essentiall attributes of the humanity are, to haue a soule vnderstanding, immortall; and a body compounded of elements, con∣sisting of skinne, bloud, flesh, bones, veines and sinowes, hauing a certaine and definite greatenesse, figure, proportion and collo∣cation or localnes of partes: and therefore to be circumscried in one place, to be solid, visible, palpable and such like. These Christ

reteineth for euer, because without these nothing can bee a humane nature. The accidental properties of the humanitie are those infirmities which ensued vpon sinne, which infirmi∣ties Christ together with the humane nature it selfe assu∣med and tooke without sinne. For he tooke the forme of a seruant, which by his resurrection and ascension hee laide down againe.

The attributes of his office are called those, which agree not to one nature onely, but to both together, that is, it agreeth to the whole person, according to both natures, as being the compound of both.

A rule to be obserued as touching the attributes or properties of both natures in Christ.

BOTH natures, and their properties are truely and reallie af∣firmed of the person and of themselues interchangeably, in con∣crete termes or voices: yet so, that the proper predicate which is proper vnto one nature is attributed to the person, not according to both natures, but according to that onely, to which it is proper. The reason is, for that one and the same person subsisting in two natures, hath and reteineth for euer reallie the properties of both natures: and also because one and the same person is signified by the concrete voices of both natures. As therefore one & the same man is liuing and corporeal according to diuerse natures: and the corporeal is liuing by the soule onely, and contra∣rilie, the liuing is corporeall by the bodie onely: For both soul and bodie are of the substance and essence of the same man: So likewise one & the same Christ, is God, eternal, immense, omnipotent, according to the God-head onely: is man, the Virgines sonne, created, finite infirme, and did suffer, according to his humanity onely: So likewise God is man, borne of a Vir∣gine, annointed with the holy Ghost, and suffered, according to the flesh; And man is God, eternal, creatour, omnipotent, giueth the holie Ghost, not according to the humane nature, but according to the diuine. For the sense and meaning of these speaches is: The person which is God, creatour of thinges omnipotent by reason of the God-head, the selfe-same person is man, a creature, infirme, by reason of the flesh subsisting in it.

But notwithstanding one nature, and the properties thereof, whether they bee vttered in abstract or in concrete voices, cannot be affirmed of the other nature or forme truly and really. The rea∣son is: Because the vnion is not made in the nature, that is, two natures are not made one nature: and because in neither nature the properties of the other doe reallie exist, neither can exist. For the natures doe not communicate each to other their es∣sentiall properties, as neither doe these impart their es∣sence, that is, one nature doth not receiue the properties of both natures.

Wherefore these kindes of speaches are false: The God∣head is the manhoode or man; was conceiued, borne, did suffer, was dead: and againe these: The Man-hoode is the God-head or God; is eternal, immense, vncircumscribed in place, omnipotent, giueth the holie Ghost, dooth regenerate. For al these are no more true and to be admitted, than those: A soule is a bodie, or corpo∣real, mortal, visible; and, a body is a soul, or a spirit, inuisible, immortal.

1 Obiection. The whole person of Christ is really omnipo∣tent, euerie where, eternal &c. The humanitie and the God-head are the whole person of Christ. Therefore both are reallie omnipo∣tent, euerie where, eternal &c. Aunswere. This argument the Vbiquetaries who most of all ground vpon it, and often vse it, haue borowed from Schwenkefieldeans, who commonly in their bookes reason thus. Whole Christ is the natural & one∣lie begotten Sonne of God, is the true and the same GOD, of the same infinite power and maiestie, with the eternall Father, con∣ceiued, borne of the Virgine, suffered, was dead, rose againe, ascen∣ded into heauen, sendeth the Holie Ghost: But both natures be∣long to the whole person of Christ. Therefore Christ according to his humanitie also is the natural Sonne of god, begotten of the sub∣stance of the Father from euerlasting, and con-substantiall with the Father, and the same GOD with the Father, who is Creatour of all. If then the Vbiquetaries collection bee lawfull and sound: this doubtlesse of the Swenkefieldeans is lawfull al∣so and sound: but if the Swenkefieldeans collection bee cor∣rupt and smelling of Eutyches heresie, then that of the V∣biquetaries cannot bee at all good and sound. But indeede both collections are Eutychian and Sophisticall; they are Eutychian, because two natures, which are made equall

in properties essentiall, or which get and haue the same or equall essential properties, are indeede made one nature and substance, or are two substaunces of one nature. Both opinions take cleane away the nature of the humanitie & transform it into the God-head: but the latter dooth further make two persons in Christ of the same nature. It is also Sophisticall: because whether the person of Christ be considered in it selfe, as it was a per∣son being but one and perfect, & that before the incarnation, sub∣sisting in one nature onely: or whether it bee considered, as it is in∣carnate, and now subsisting in two natures: yet stil the transition and passing from the person to the natures is faultie and Sophi∣stical. For neither is it necessary that, what is truly in, and attribu∣ted vnto a person, the same also should bee reallie in al things con∣curring in that person, and bee affirmed of all. The reason is, because the parts or natures, though vnited in the same person, yet retain their properties & operations vnconfounded. Wherefore that which is proper vnto the godhead cannot agree vnto the person, in respect of the flesh also, but only in respect of the godhead. Whole man vnderstandeth, discourseth and hath motion of wil, ye•• he doth not this by his finger or bo∣dy, but by his mind only: whole man is mortal, and doth go, eat, and drink: yet none, but a mad man or an epicure will therefore say, that the soule also is mortal, or doth goe, eat, and drink. So not halfe, but the whole person of Christ was before Abraham, and from euerlasting did create and dooth preserue all thinges, and tooke flesh: But the fleshe neither was from euerlasting, neither did create, nor dooth preserue all thinges; nor tooke flesh, but was created, and being assumpted and taken is susteined of the Word, and in it. So whole christ was wounded, & dead, yet not his God∣head nor his soul. This is wel & learnedly declared & expli∣cated by Damascene lib. 3. ca. 7. in these words. Whole christ is perfect GOD, but not THE WHOLE of Christ, that is, not both natures, are God. For he is not god only, but also man. And WHOLE christ is perfect mā, but not THE WHOLE of christ is man. For he is not man only, but god too. For THE WHOLE, signifieth the nature; WHOLE, the person.

Wherefore if the Vbiquetaries wil at al haue the illation & enforcing of their conclusiō on these premisses to be ne∣cessary: The Maior propositiō must be expoūded after this

sort. The person is god, creator, omnipotent, eueriwhere whole, that is, as concerning all that, which it is, or in which it dooth subsist, or which doth belong vnto it. But the Maior taken in this sense is false & most absurd, as was shewed a litle before. For the true sense thereof is this: The person is euery where whole, that is, without diuision or sundering of natures, or subsi∣sting vndiuidably in two natures. But the humanity is not that whole subsisting in two natures. Not euery thing then that agreeth really to the person, agreeth also really to the flesh. And albeit the person doth subsist in the humanitie & the God-head mutually vnited one to the other, yet, as it hath beene said, it is not hereof enforced, that because the person is euery where, therefore the humanity should be in proper substance present euery where. For this is proper to the godhead, neither is it really communicated to any cre∣ature or is in any. Reply. The diuinity is one present in al pleces, but especially with the church. The diuinity is but halfe christ. Therefore only halfe christ is present with the church. Answere. 1. ther is an ambiguity & doubtfulnes in the words, halfe christ. For if by halfe christ, they vnderstād one nature which is v∣nited to the other in the same person, the whole reasō may be granted: namely, that not both, but one nature onely of christ, though vnited to th'other, that is, his godhead is pre∣sent with vs & al things in his proper substance, in al places & at al times. But they by, halfe christ, vnderstand craftily & sophistically the one nature, separated from the other: as if the godhead were made to be with vs bare & naked, & not incarnat. But in this sense the Minor is false, & the Vbiqueta∣ries own inuētiō. For the same Word, by reasō of the immēsnes & infinitie of his essēce is whole euerywhere, without his manhood: yet so that he withall is & abideth whole in his manhood personally vnited thereūto. Wherefore the Word nether is nor worketh any where not vnited to the flesh: albeit the flesh, because it hath not an infinit essence, but reteineth it circūscribed in place, is not made to be present substātially in al those pla∣ces, in which the word incarnat, or the word, mā is. 2. There is an ambiguity also & double significatiō in the word present. For the presēce, wherby christ is presēt with his church, is not of one kind. Wherefore if the Maior be vnderstood of the presence of his substance in al places, & of his being amongest vs &

al other thinges, it is true. For the substance or essence of the God-head onely, & not of the manhood to, is immense & exceeding all measure, alwaies existing and beeing the same and whole in all thinges. But it is false, if it be vnder∣stood of the presence of his vertue or efficacie. For according to this, not onely whole Christ, but also the whole of Christ is pre∣sent with his Church only, that is, not onely his diuinitie but his humanity also, but so, as the difference notwithstan∣ding is kept of both natures & operations. The humanitie therefore of Christ is present with all the elect, in whatsoeuer pla∣ces they be dispersed through the whole worlde, not by any pre∣sence substantiall of the flesh in the bread, and within their bodies, but 1 By the efficacie and perpetuall valewe of his me∣rite. For God the Father dooth euen nowe behold the Sa∣crifice of his Sonne, once accomplished on the Crosse, and receiueth vs for that, as a sufficient ransome and me∣rit, into his fauor. 1. Joh. 1.7. The bloud of Jesus Christ his Sonne purgeth vs from all sinne▪ that is, both by his merite, & the efficacie or vertue of his merit. 2 By the efficacie also of his humane will; because Christ according to his humanity also earnestly both would & wil, that we be of god receiued into fauor, quickned, & glorified through that his one only Sacrifice. Psal. 110.4. Heb. 5.6. Thou art a Priest for euer: and also whatsoeuer he will, yea with his humane will, that hee powerfully effecteth and worketh, not by the power of his fleshe, but of his God-head or spirite omnipotent, whome not the flesh, but the God-head of Christ onely sendeth in∣to the heartes of the elect and chosen. Joh. 6.63. It is the spirit that quickneth, the flesh profiteth nothing. Rom. 8.11. God shall quicken your mortall bodies by his spirite dwelling in you. 3 Hee is present with vs by coniunction and vnion: Because all those that are to bee saued must needes be engraffed and knit together euen into christs humane nature, that being engraffed into his humane masse, they may bee quickned, as branches liue fastned to the vine, & members coupled and ioyned to the head: which ioyning yet of vs with the fleshe of Christ is not made by any naturall connexion of Christ and our fleshe, or by any existence of Christs fleshe within our substance, or of ours within his, but by faith and the holy ghost, in Christ our head, & dwelling in vs his mē∣bers.

Ephes. 3.17. That Christ may dwell in your harts by faith. Rom 8.9. If any man hath not the spirit of Christ, the same is not his. Ephes. 5.30. We are members of his bodie, of his flesh, and of his bones; and they twaine shalbe one flesh; This is a great secret, & so forth.

2 Obiection Whatsoeuer is to be worshipped and adored is omniscient, omnipotent, and euerie where present, that is, hath the essential properties of the Godhead reallie communicated with it. Christs flesh is to be adored or is adorable: because whole Christ is adored. Therefore Christs flesh is reallie omniscient & omnipotent, and present eueriewhere. Aunswere. This verie same reason is among the principal argumentes, whereby the Schwen∣fieldeans endeuour to frame after Eutyches manner a Maie∣stie and Deifying of the flesh of Christ: But both these & the Vbiquetaries are deceiued & deceiue by the ambiguitie and diuers taking of the worde, adored. That is omnipotent & omniscient which is adored, that is which is adored in respect of it selfe, or for it selfe. The humane nature is adored, not for it selfe, or according to the proper nature of it selfe: for that were idolatrous: but it is adored for the Godhead vnited therewith personally. Wherefore of the adoration of whole Christ, is but ill inferred the omnipotence also of his flesh. For the reason doth not follow, from the honour of the person, to the properties of the natures Replie. That which is adored by reason of another, is also really omnipotent, & omniscient by reason of another. Christes fleshe is adored by rea∣son of the God-heade, in whose person his flesh subsisteth. Therefore Christs flesh is also really ommniscient, & omnipotent, by reason of the God-head. Answere. The Maior is false, as is this: That which is made base and humiliated by reason of another thing, is also by reason of another thing obnoxious & subiect to alteration. For the Woorde was made base or humiliated by reason of the flesh and in the fleshe, neither yet the Worde it selfe or the God-head felt any change or alteration: but is humi∣liated and so saide to be after another maner, because the Woorde doth not shew his Godhead in the flesh, which we tooke in the forme of a seruant. So then albeit the adoration of Christ God and man doth presuppose in him omnipotencie, om∣nisciencie, presence euerie where, and the searching of hearts and ••eines: yet is it not of necessity, that the humane nature also, which

by reason of the God-head vnited to it in the same person is adored, should be really omnipotent, omniscient, & euerie-where. For the adoration of christ is the honor & worship which agreeth & is yeelded one & the same to whole christmā & god, keeping notwithstāding the differences in natures, of the properties & operations, whereon Christs office & honor doth depend. For to adore, & worship christ, is, by the agnising & knowledge of his person & office, to craue of him with a tru trust & cōfidence, that those blessings which he hath promerited & promised, he wil, as our mediator, performe & giue to vs, according to the proper wil & ope∣ration of each nature. This adoratiō cōsisteth of diuerse parts: compriseth both natures; & keepeth their properties & ope∣rations, though vnited, yet stil distinct, & craueth, that whole Christ in performing his promised benefits, wil worke those things by his God-head, which are proper to his God-head, & by his flesh those things, which are proper to his flesh. For his benefits are no otherwise to bee craued & asked of him, than as himselfe wil & doth performe thē to vs: & he perfor∣meth thē, stil keeping the difference of both natures. Wher∣fore they who craue of christ the Mediator the benefits pro∣mised in the Word, do necessarily acknowledge him omnis∣ciēt, the searcher of hearts, omnipotēt, present euery where, of himself beholding & hearing our necessities & cōplaints. This agnising, & this honor is proper to God, and agreeth & is yeel∣ded to Christ, man, in respect of his God-head only, & not of his hu∣manity. For in one act, or view vnchāgeable, to behold, know, & vnderstand, from euerlasting, of himselfe, al thinges past, presēt & to come, but chiefly the needs, wants, necessities & desires of his whole church; again, to send the holy ghost in∣to the harts of al the elect & chosen, who haue bin euē since the beginning of the world, & by this spirit to teach thē with in, to iustifie, regenerate, cōfort thē, & to giue to thē eternal life: these, I say, are not proper to flesh created & finit, but to a nature infinit, omnipotēt, & existing frō euerlasting. Ther∣fore christ promiseth the holy ghost to his disciples, which is the spirite of trueth, wisdome, feare, praier, grace, &c.

But although after that maner which hath bin spoken of, the god-head only, & christ by reason of his god-head, doth behold & do al things, & is adored of vs: yet his humanity also doth behold, vnderstand & hear our necessities, desires cōplaints &

praiers; yet after another sort, that is, not of it selfe, but by the godhead reueiling & shewing our desires to the humane vnderstanding which is vnited to it▪ And fu••der it performeth those things which we craue, both by the efficacy of his merit, & by intercession made incessātly to the father for vs, whereby he wil & obteineth of his father all blessings for vs: & by the force and omnipotency, not of his flesh, but of his godhead vnited there∣unto, by which christ, man, doth effectually apply to vs those benefits which he hath obtained for vs of his father. Now to acknowledge, when we worship Christ the Mediatour, these things in him, & to profes the same both in words, gestures, & actiōs, is the honor which is du & is exhibited by vs to his humanity by reason of the god-head vnited thereto, yet so, that this veneratiō of the humanity is not separated frō the honor, which agreeth to Christ according to his Godhead. For with one & the same particular & indiuiduall inuocation & worship we speak to & honor whole christ, god & man, according to the properties of both natures, which he reteineth, & will haue also now in his glory & for euer to be attributed to him, vnitely, but yet distinctly, that is, As the persō & office of the mediator, so the adoratiō or worship is cōpound, hauing parts, whereof some agree to the godhead, some to the flesh: & as in the office, so also in the honor of the person, the properties & operations of the natures are not separated, nether yet confounded, but being vnited, are distinguished. Wherefore as it doth not fo∣low, The godhead in Christ is redēptres by reason of the flesh assūp∣ted: Therefore it is also subiect to sufferings, & mortal, did suffer, & was dead: So is there no necessity in this Vbiquitary argumēt: Christs humanity is adored by reason of his god-head: Therefore the same is also really omnisciēt, omnipotēt, & after the same maner to be adored, as is the godhead. The reason is, because of the fellowship or coniunction of office & honor in the person, the same properties & operations in natures are wrongly & heretically inferred. The sum of al is: That christs humanity is adored by reason of his godhead, cō∣meth not thereof, as if his humanity also were really omniscient and omnipotent, as is the God-head: For by reason of these & other like properties, is the godhead only inuocated: but because it doth truely know, vnderstād, hear, our necessities, cogitations, desires, & praiers, the diuine intelligence & vnderstanding which is vnited to it re∣••••iling and opening them vnto it: And also because what we craue a••

christs hands, the same it effectually performeth, not by the bones, sinowes, hands, fingers, feete, but by the force and power of the same God-head.

Furdermore that maner & form of speaking, whereby the properties of one nature are really attributed to the person denomi∣nated of the other nature, or of both natures, is vsuallie called the communicating of the properties; Likewise, the communica∣ting of names; because the names and attributes of both natures are affirmed of the same person, and of themselues enterchaungeably, by reason of the vnitie of person consi∣sting of both natures. The communicating of properties hath some resemblance of the figure in speech called Synecdoche, and is termed by manie Synecdoche, because that is affirmed of the whole person, which agreeth vnto it onelie in respect of one of the natures as a part. It is also called a mutuall and enterchaunge∣able attribution: because as humane properties are attributed vnto god, in respect of the humanitie, so diuine are attributed vn∣to man, in respect of the Diuinitie. As, God suffered, man is om∣nipotent. So likewise, the communicating of names. For Man is God; and God is Man, by reason of the personall vnion of both natures.

A rule to be obserued concerning the attributes or properties of the office of Christ Mediatour.

THE names of office and honour agree vnto the whole person, in respect of both natures; keeping still the differences in natures of properties and operations. These attributes are rightlie affirmed of subiectes both concrete, and abstract, that is, both of the person, and of the natures. For it is well said, The God-head quickeneth, the Man-hood quickeneth; And God or man quickneth.

The attributes of office are, to be Mediatour, to make interces∣sion, to redeeme, to saue, to iustifie, sanctifie, purge from sinnes, to be Lord and Head of the Church, to be woorshipped, to heare, and such like. These offices require the properties and operations of both natures, not separated, neither yet confounded, but conioined and distinct. For euen for this verie cause was it necessarie that the two natures should be vnited in Christ Me∣diatour, that what neither nature could doe being set a part, in the

work of our redemption, that Christ subsisting in both ioined toge∣ther might doe and accomplish by both. As therefore the na∣tures themselues, so their properties also or faculties of woorking and operations are proper and remaine diuerse and distinct, yet so, that they concurre to the effectuating and working of one effect or work, and benefit: as parts and communicated labours. For albeit the natures doe alwaies labor & work together in the office and benefits of the Me∣diator, & nether without other: yet doth not therefore one worke the same which the other doth: But each woorketh, according to his property & force of woorking, onely that which is proper to each nature, & not that also which be∣longeth vnto the other. As neither the soule doth that which is proper vnto the body, neither the body that which is proper vnto the soule, but the same man doth woorke some one worke by his body and soul, each dooing their proper function: So likewise the humanity doth ne∣uer accomplish that which is proper vnto the God-head, nor the Godhead that which is proper vnto the manhood, but the same Christ executeth and perfourmeth one and the same office & benefit, by both natures, which he hath in him as parts of his person, the Worde woorking according to the propertie thereof, what belongeth to the Worde, and the fleshe in like manner executing according to the peculiar and proper faculties thereof, & not according to others, that which belongeth to the flesh. For the proper∣ties & operations proper to each nature, are not common to both natures, but to the same person consisting of both natures.

Wherefore in such like phrases of speech concerning Christes office, which are called of the auncient 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (that is, communicatings, or such as make thinges com∣mon) the properties and operations of natures are to be distingui∣shed from the office of the person, & frō the honor which in respect of the office is due vnto the person: Likewise one effect, or act theandricall, (that is, both of god and man) or woorke, or bene∣fite, from one operation or action, as the whole from a part. The office is common to both natures: but the natures proper faculties of woorking, and actions in exequuting that office, are not common to both natures. For that

the same shoulde bee both proper and common, doth im∣plie a manifest contradiction. So the worke and benefite of whole Christ, is a certaine whole thing, and is as it were compound, and common to both natures: but there are two partes heereof, and diuerse operations, proper to each nature, which are wrought yet iointlie, and belong to the same person, which is Christ, God and man, that is, both are wrought of one person according to diuerse cau∣ses and originals of woorking, or according to diuerse na∣tures, but not by one and the same nature.

By these groundes it is easie to dissolue & assoile most of the Sophismes and cauils, with which at this time both the Schwenkefildians, and Vbiquetaries are woont to glose and blanch that their real communicating of essential proper∣ties in natures, and their Eutychian deifieng of Christs flesh, & to thrust the same vpon the simple for the true glory & maiestie of Christ himselfe. For thus they reason. The offices & benefits of the Mediatour, his redemption, intercession, purging frō sins, quickning, sitting at the right hand of the Father, his do∣minion and Lordlie power ouer al creatures, his presence with the church, beholding, ruling al things, raising the dead, iudging both quicke and dead, al these agree to Christ according to both natures. Therefore the humanitie, as wel as the diuinitie, is also it selfe re∣allie omniscient, searcher of harts, omnipotent, present in the sub∣stance of his bodie, at the same moment, in al places, doth of it selfe know al things, hear our cōplaintes & praiers, giue the holie ghost, & work by him in the hearts of the chosen faith and conuersion, & to conclude, in respect of these things the humanitie it selfe also is for it selfe adorable & to be adored as wel as the godhead. To these and the like there is one and a readie aunswere, namelie: That it is ill going from the person, and from the office & honor of the person to the properties & operations of the natures: Or, The societie and coniunction of the office and honor, dooth not cause or inferre the same properties or operations of both natures: Or, In the affirmation of the office & honor are not signified the same pro∣perties of both natures, nor the working of the same operations, but the coniunction or concurrence of distinct operatiōs proceeding frō distinct properties, to the same effect or action theandrical, that is, of god and man. The reason is, because of redemption, quickning, adoration & the like, which are the functions, benefits & worship

of the whole person, there are moe and diuerse manners and parts, which all agree reallie to one & the same person, but not to one & the same nature, but some to the god-head onlie, some onlie to the manhood. Wherefore this Maior of the reason is false: What∣soeuer thinges agree vnto Christ, god and man, according to both natures, the same also doe agree after the same manner, and as tou∣ching all parts, to both natures. For it doth not followe, be∣cause the godhead is redemptresse, therefore also it suffe∣red and was dead.

Now that those things which in the person & office of the Me∣diatour are and abide proper vnto one nature, neither are made, nor are, by reason of the vnion, common to both natures; ma•••• be shewed at large, but now let these few suffice.

First: Such as is the vnion of the natures, such is the commu∣nicating of the properties. But the vnion of the natures was not made in the natures, or into one nature, but in the person, or vnto one person. Therefore the communicating of the properties was made in the person, not in the natures; that is, the vnion ma∣keth the properties of both natures common, not to one nature but to one person. For not one nature, but one person, hath truly, as two natures, so also double properties and operations, and those infinitely differing, created and increate, finite and infi∣nite. Wherefore as by vnion the man-hoode was not made the God-head or God, so neither is it immense, infinit, and omnipotent. But contrariwise, man neuerthelesse is trulie and reallie as God eternal, so omnipotent also, and eueriewhere, and gi∣uer of the Holy Ghost. The reason is, Because not the manhood, but the Man Christ hath indeed in his substance the eternall and immense God-head.

Secondly, That which is proper to one can not bee common to moe, that is, can not exist or be found together in other sub∣iects also of diuers nature. For to be proper and to be com∣mon, are contradictory & therfore in fardest repugnancie.

Thirdlie, There can not be made, one omnipotencie, and one omnipotent operation to be of both natures, whereby as well the manhood, as the Godhead, should be reallie omnipotent and worke diuine thinges: but there must needes be also one essence of both, whereby the manhood also must bee reallie God. For the omni∣potency, which they wil haue one and the same to be com∣municated vnto the flesh, is the Godhead it selfe.

Fourthly, If Christs humanitie, in the office of the Mediator, doth it selfe reallie & effectuallie perfourme not onely that which belongeth vnto the flesh, but also those thinges which are proper vnto the Godhead, then either his Godhead shall bee idle and doe nothing in the woorke of our redemption, or surelie the fleshe as∣sumpted shall doe more, and more shall be due and yeelded vnto, it, than to the Word which assumed and tooke it.

Fiftly, Jf the flesh, because it is saide to bee quickning, is also omnipotent, and doth by proper vertue regenerate mens hartes: after the same sort also may it bee saide, that the God-head also, because it is redemptresse, is subiect to suffering and did suffer. For both quickning and redeeming, are properties of the office, common to both natures, but not after one and the same manner.

Sixtly, The whole maiesty of the God-head is, that it is an es∣sence, existing, not of another, but of it selfe, and subsisting by it selfe, spirituall or incorporeal, eternall, immense, vnchaungeable, of infinite power, wisedom, goodnes &c. That is, the whole Maiesty compriseth all the perfections and operations proper vn∣to the Godhead. But omnipotencie is the whole maiestie of the God-head, according to the supposition of the Vbiquetaries: For so Schmideline writeth in the 142. conclusion of his dis∣putation, of the Lords Supper, & of the communicating of the properties, had at Tubinge in the yeare M.D.LXXXII. In the word omnipotencie I comprise the whole maiestie of the god∣head: And in his 143. conclusion, Omnipotencie is the verie essence it selfe of the God-head. &c. Therefore if Gods omnipo∣tencie bee really communicated to Christs humanitie, so that this also is by reason of the omnipotency communicated vnto it, reallie omnipotent▪ of necessity then by reason of the same omnipotency re∣ally communicated Christes humanitie shall bee indeed an essence, subsisting of it selfe and by it selfe, incorporeall, eternall, immense, creatres of all thinges, that is, God himselfe blessed for euer, and so by consequent, the diuine person. For an essence intelligent, subsisting by it selfe, & which also is God, must needs be the person. And these are the fruits of reall com∣municating of properties in natures.

The participation of the God-head, exaltation and maiestie of the flesh and such like, is not a real communicating of the essen∣tiall properties of the God-heade made into the humane nature,

or an omnipresence, omniscience, omnipotency, that is, a God-head of the man-hood: For such a communicating should not per∣fect but destroy the man-hoode, and conuert it into the God-head, and dissolue the personal vnion of distinct na∣tures: but it is, First, the verie vnion of the humanitie with the Word in such sort, as it being created & finite, doth together with al the essential properties therof subsist, not in a created person of the same humane nature, but in the increate and eternal person of God the Word: by reason of which vnion, God the Word (but not the God-head) is & is called trulie man▪ and contrarie, man (but not the manhood) is and is called truly eternall God.

No dignitie & eminence can be imagined greater than this, neither doth it agree to anie but to the flesh of Christ onely. Secondly, Jt is the excellencie of gifts. For these christs humanitie receiued without measure, that is, all whatsoe∣uer, and most great, and most perfect, that maie fall into a created and finite nature. Thirdly, The office of the media∣tor, to the perfourming whereof the vnited but yet distinct properties and operations of both natures doe necessarily concur. Fourthly, The honor and worship, which by reason of the Mediatorship, agreeth & is giuē to whole christ according to b••th natures, keeping still, as was before saide, the difference of properties and operations in natures.

Now whatsoeuer testimonies some bring either out of the Scriptures, or out of the Fathers which were sound in faith, thereby to proue that their Eutychian transmutation, and a third kind of communicating forged by themselues, that is, exequation or equalling of natures, all those testi∣monies indeed belong either to the grace of vnion of the na∣tures, which is signified by the communicating of properties; or to the grace of Christes Headship, which compriseth the office and honour of the Mediatour, which are affirmed of whole Christ by waie of communicating: or to the habituall grace, that is, the created giftes, which Christ receiued without measure, which are properly affirmed of the flesh or huma∣nitie. These giftes which are also called graces, are not proper∣lie effectes of the personal vnion, as are the attributes or pro∣perties of the natures and office. First, because they are com∣municated to the manhoode as well of the Father and the Holie Ghost, as of the Word or Sonne. For he is said to haue receiued of

the Father the spirite without measure, that is, aboundauntlie: likewise to be annointed with the Holy Ghost. And, if the giftes were effects of the vnion, it would follow of necessity, that the flesh was vnited not to the Son only, but to the Father also and the holy Ghost. Secondlie, The vnion of the flesh with the Woord, was from the verie moment of the conception al∣waies most perfect: But the consummation and perfection of giftes was not vntil the accomplished time of his resurrection & ascensi∣on. For hee was indeede humble, weake, and contemned: he was indeede ignorant of some things: he did indeede encrease in wisedome, stature, and in fauour not with men onely, but also with God himselfe. Thirdly, The flesh, when it was in the state of humility, had not immortality or a nature not subiect to sufferings or the like, and yet remained it alwaies vnited with the Woorde. Wherefore the habitual giftes or graces of the humanitie, for which it is also in it selfe reallie wise, mighty, iust, holie, follow not the personal vnion in respect of dependency, as the effect followeth and dependeth of this cause, but onely in respect of order: Because namely, the humane nature was first to subsist and bee, before it were enriched with giftes: and it subsisteth vnited to the Woord in the very first moment of the conception.

But after what maner the humanitie is vnited vnto the Sonne of God, hath beene said before. For by the special and mira∣culous working of the holy Ghost, in the womb of the vir∣gine, of her blood was the flesh of christ formed, sanctified, and vnited according to subsistence, or personally vnto the W••ord.

4 Why it was necessarie, that the two natures should bee vnited in the person or subsistence of the sonne of God.

FOR what cause Christ our Mediatour was to bee toge∣ther both a true and perfect iust man, and true, that is, by nature GOD, hath beene declared of vs before in the common place of the Mediatour, in the 4 question pag. 237. For the woorke of our redemption could not haue bin compassed and finished by the Mediator without the con∣currence of diuers natures & operations in the same per∣son. For albeit he suffred & died in the flesh, yet his passion and suffering would not haue that force and efficacy to re∣deeme, iustifie, & sanctifie vs, neither could christ haue ap∣plied

those benefites vnto vs except he had bin withal true and natural God.

Of the Incarnation of the Word, the confession made by the Fathers of Antioch against Pau∣lus Samosatenus, TAKEN OVT OF THE ACTES OF THE FIRST EPHESINE COVNCEL.

VVEE confesse our Lord Iesus Christ begotten before all worlds of his Father, but in the last times borne according to the flesh of the Virgine by the holy Ghost, subsisting in one per∣son onely, made of the celestiall God-head and humane flesh. Whole God, and whole man. Whole God also with his bodie but not accor∣ding to his body, god. Whole man also with his God head, but not according to his God head, man. Againe, whole adorable also with his bodie, but not according to his bodie, adorable. Whole adoring also with his Godhead, but not according to his godhead, adoring. Whole increat also with his body, but not according to his body, in∣created. Whole formed also with his Godhead, but not according to his godhead, formed. Whole consubstantial with god also with his body, but not according to his body, consubstantiall: as neither also, according to his Godhead he is coessentiall with men: but hee is ac∣cording to the flesh consubstantiall vnto vs existing also in his Godhead. For when wee say hee is according to the spirit consub∣stantiall with God, wee doe not say hee is according to the spirit coessentiall with men. And contrarily, when wee affirme him to bee according to the flesh c••nsubstantiall with men, we doe not affirme him to bee according to the fleshe consubstantial with God. For as according to the spirit he is not consubstantial with vs▪ (For accor∣ding to this he is consubstantial with God:) So of the other side he is not according to the flesh coessentiall with god: but according to this he is consubstantiall with vs. And as wee pronounce these to bee distinct & diuerse one from the other, not to bring in a di∣uision of one vndiuided person, but to note the distinction and vnconfoundablenes of the natures and properties of the Word and the flesh; so we affirme and worship those as vnited, which make to the manner of the vndiuided vnion or composition.

Vigilius Lib. 4. against Eutyches.

IF there be one nature of the Word & the flesh, how then, seeing the Word is euery where, is not the flesh also found euery where? For when it was in the earth, it was not verily in heauen: and now

because it is in heauen, it is not verily in the earth: and in so much it is not, as that as touching it wee looke for Christ to come from heauen, whom as touching the Word we beleeue to bee in the earth with vs. Wherefore according to your opinion, either the Word is cōteined in place with the flesh, or the flesh is euery where with the Word, where as one nature doth not receiue any contrarie or diuers thing in it selfe, and it is a thing diuerse and far vnlike, to be circumscribed in place, and to be euerie where: and seeing the Word is euerie where, and the flesh is not euerie where; it is appa∣rent, that one and the same Christ is of both natures, and is euerie where as touching the nature of his Godhead, but is not euerie∣where as touching the nature of his manhood: is created, and hath no beginning: is subiect to death, and cannot die: the one he hath by the nature of the Word, whereby hee is god▪ the other by the nature of his flesh, whereby the same God is man. Wherefore that one son of God, and the same made the sonne of man, hath a beginning by the nature of his flesh, and hath no beginning by the nature of his Godhead: was created by the nature of his flesh, and was not crea∣ted by the nature of his godhead: circumscribed in place by the na∣ture of his flesh, and not conteined in any place by the nature of his Godhead: is lower also than the Angels by the nature of his flesh, and is equal with the father according to the nature of his God-head: died by the nature of his flesh, and neuer died by the na∣ture of his Godhead. This is the Catholique faith and confession, which the Apostles deliuered, the martyrs established, and the faithfull hitherto holde and mainetaine.

Now haue wee in few wordes expounded those articles of the Apostolique creede, which intreate of the per∣son of Christ; and haue withall declared in the exposition thereof; those things which are necessarie for vs to knowe, both of the diuinitie of Christ, and of his humane nature, which was taken by the Word of the seede of Dauid, vnited personally with the Word by the vertue of the holy ghost, and begotten in maruelous nanner of the Virgines sub∣stance. And it was requisite not to suffer that any sinne should passe or bee deriued into his substance, 1. Because hee was to satisfie for sinne. 2. Because it was not conuenient or meet that the Woorde the sonne of God, should take a nature defiled with sinne.

To beleeue then in the son of God conceiued by the holy ghost, is to beleeue 1. That he was made man after a marueilous man∣ner,

and that hee was made one Christ of a diuine and an humane nature. 2. That hee being so holily conceiued and borne doth pur∣chase for vs the right and power to bee the sonnes of God. Be∣cause this person is sufficient & able to recouer for vs our lost righteousnes, and to bestowe it on vs. For hee is vnited with the Worde, that is, hee is true and naturall God and man, such as the Mediatour ought to bee. Hee will also per∣forme this, because he was borne to this end, euen to sanctifie vs. Of al these euerie one of vs may certainlie col∣lect and conclude, That this Christ is our Mediatour. And the reason of this collection and consequence is: Because by this, that he is the only begotten Sonne of God, it is manifest that Christ is true God, consubstantial, coeternal, and equall with the Father. By his holy conception and natiuitie, it is also manifest that hee is true man, and that perfectly iust, and vnited with the God-heade or Woord: and such a one was it requisite our Mediatour should be.

OF CHRISTES HVMILIATION.

THE course of order requireth, that now consequentlie we expound and declare those Articles, which treat of the office of Christ: and first of al, of his humiliation or humbling, which is the former part of Christes office, whereunto belong these Articles, Hee suffered vnder Pontius Pi∣late, was crucified, dead, buried, descended into hel. After we haue expounded these, we wil come vnto the rest of the Articles which speake of his glorification; which is the other part of Christs office.

HE SVFFERED VNDER PONTIVS PILATE.

I Beleeue in Christ which suffered, that is, I beleeue, 1. That Christ frō the verie moment of his conception susteined calami∣ties & mes••ries of al sorts for my sake. 2. That at that his last time he suffered all the most bitter tormentes both of bodie and soule for my sake. 3. That he felt the horrible and dreadfull wrath of God, thereby to make recompence for mine and others sinnes, and to ap∣pease his ire and wrath against mankind.

These two are different, To beleeue that christ suffered, and to beleeue in Christ which suffered. For that is to haue onely an historical faith of Christes passion, neither to re∣pose anie confidence in him: but this is to beleeue, not on∣lie

that Christ suffered, but also to repose and place our trust and confidence in Christs suffering and Passion.

OF CHRISTES PASSION.

THE Passion of Christ onelie doth followe next his conception and natiuitie. 1. Be∣cause in his Passion consisteth our saluation. 2. Because his whole life was a Passion, suffe∣ring, and calamitie. Yet notwithstanding many things maie and ought to be ob∣serued out of the storie of the whole race of his life on earth. For that 1. doth shew This person to be the promised Messias, seeing in him concur and are fulfilled all the Prophecies. 2. That storie is a consideration or medita∣tion of that humility or obedience, which hee perfourmed vnto his Father.

The chiefe questions of Christes Passion are these.

• 1 What Christ suffered.
• 2 Whether he suffered according to both natures.
• 3 What was the impellent cause of Christes Passion.
• 4 What the final cause or end thereof.

1 WHAT CHRIST SVFFERED.

BY the name of Passion is vnderstoode the whole humilia∣tion, or the obedience of his whole humiliation, all the miseries, tormentes, ignominies, paines and grifes, vnto all which Christ was subiect, and obnoxious, as wel in soule as in body, from the point of his natiuity, vntill the howre of his death & resurrection. Mat. 26.38. My soul is very heauy euen vnto the death. Mat. 27.46. My God, my God, why hast thou forsaken me? Isa. 53.4. Surelie he hath carried our sorrowes. But principally by the name of Passion is signified the last act of the humiliation, and pains of Christ: the chiefe part of which his pains and dolours was in his soule, wherein hee felt the ire and wrath of God against sinne: which also was the cause why he so trembled and shooke at death, & was so faint-harted in his death, whereas other Martyrs of Christ haue susteined stoutlie and coura∣giouslie extreme torments. For the torments & punishments of others haue no proportion with the torments and pu∣nishments of Christ. For others, as Stephen, Laurence, and

the like, susteined only corporall paines and torments: but were vpheld within by the holy ghost. But Christ suffered the paines both of body & soule. For he suffered first our infir∣mity, that is, the infirmities of humane nature: he hungered, thirsted, was wearie, was stroken with sadnesse and griefe. 2 Hee suffered pouertie. Luk 9.58. The sonne of man hath not whereon to lay his head. 3 He suffered infinite iniuries, contumelies, slaun∣ders, layings in wait for him, backbitings, reproches, blasphemies, annihilating, and contempt. Psalm. 22.7. I am a worme, and not a man. Isay. 53.2. He hath neither forme nor beutie: when wee shall see him, there shall bee no forme that we should desire him. 4 Hee suffered the Tentations of the diuel, Mat. 4.1. & He. 4.15. He was in all thinges tempted in like sort. 5 Hee suffered the death of the bodie, and that reprochefull and contumelious, euen the death of the Crosse. 6 He suffered the most grieuous torments of soule, that is, he found the sense and feeling of the wrath of God against sinne to be laide on him. Hereof it was that he cried with a loude voice, My God, why hast thou forsaken me? as if he should saie, why doost thou not driue and put away from me so great torments? For he signifieth by those words not a diuulsion or separation of his Godhead from his manhood, but the differring and delaying of help and succour. We see then what and howe great thinges Christ hath suffered for vs, which are therefore proposed vnto vs and sette before our eyes, to giue vs to consider 1. The history it selfe of Christs pas∣sion agreeing with Gods sacred oracles, and prophecies. 2. The cause or fruites of Christes Passion. 3. His example, that wee are also to enter into eternal life, and heauenlie glorie, by death, as did Christ: and these three thinges are especially to be considered in Christs Passion.

Obiection There is no proportion betweene temporal punish∣ment and eternal. Christ suffered only temporal paines and punish∣mentes. Therefore he could not satisfie gods iustice. Aunswere. There is no proportion betweene temporall, and eternall punishment, if they bee considered as beeing both in the same degree and in the same subiect. Question. But how may the raunsome of one person answere for the sins of an infinit num∣ber of men? Aunswere. It may, and that for these two causes. 1. Because he is true God which suffered. Obiection. But god cannot die and suffer. Aunswere. God cannot suffer, in that

he is God; Or further, we graunt, that Christ was not God, in that he suffered, & died. Obiect. Christ is not God in that he suffered, Therefore it is false which is saide, Acts 20.28. That God hath purchased the Church with his owne bloode. Ans. This was spoken by a communicating of the properties, but this was in the person, not in the nature: that is, That person which is God and man, purchased the Church. The commu∣nicating of properties is, to attribute that to the whole per∣son, which is proper vnto one nature; and this is attribu∣ted in a concrete voice, not in an abstract: because the con∣crete voice signifieth the person, in which are both na∣tures, and the property of that nature, whereof some thing is affirmed. But the abstract name signifieth the nature which is in the person, but not the person. And therefore it is, that nothing hindereth, why that which is proper to one nature, may not bee affirmed of the whole person, so that propertie it selfe be in the person. But contrarie, of the ab∣stract name onely the properties of that nature are affir∣med, vnto which they properly belong. As of the God-heade, (which is the abstract name) no propertie of the man-hoode maie be affirmed, but onelie the properties of the God-heade; because the God-heade signifieth not the person which hath both natures, but onelie the diuine na∣ture it selfe. But of God (which is the concrete name) the properties not of the God-head only, but of the manhood also may be affirmed, because God signifieth not the diuine nature, but the person which hath both the diuine nature, and humane.

The second cause, why the raunsome of one person may aunswere for the sinnes of an infinite number, is the grie∣uousnesse of his punishment, because hee suffered that which wee should haue suffered for euer. His Passion therefore is equi∣ualent to euerlasting punishment; yea it surpasseth it; For, that God should suffer, is more, than, that all the creatures shoulde perish euerlastinglie.

2 According to which nature Christ suffered.

CHRIST suffered not according to both natures, nei∣ther according to his God-head, but according to his humane nature onely, both in body and soule. For his di∣uine nature is immortal. Now he so suffered according to

his humanity, that by his death and Passion he made satis∣faction for infinite sinnes of men.

Question. But why could not his God-head suffer? Answere. Because it is not changeable: neither can that, which is life it selfe, dy. This susteined & vpheld the humane nature in paines, & after death restored it to life. Obiection. God pur∣chased the Church with his owne bloode. Actes 20.28. Therefore the god-head suffered. Aunswere. It doth not follow, because an argument from the concrete (which is, God) to the ab∣stract (which is, the God-heade) is if no consequence. A∣gaine, the kind of affirmation is altered. God is said to haue died, by a figure of speech, which is Synecdoche (vsed whē we sig∣nifie the whole by a part, as whole Christ, by, God,) and by a communicating of the properties. But when it is said, The god-head died, that admitteth no figure, as beeing a meere ab∣stract. The concrete signifieth the subiect or person hauing the nature or forme: But the abstract signifieth the bare nature and forme onelie. Wherefore the argument doth not follow. A man is compounded of the elementes, and is corporeal: Therefore his soul also is corporeal. This can∣not follow; Because al things agree not to the forme, which agree to the subiect; the soule is the forme of man, man is the essentiall subiect of the soule. Wherefore neither doth it follow. Christ, God, died: Therefore Christs God-heade died. For, from the concrete to the abstract the reason doth not follow.

Christ therefore suffered according to his humane na∣ture onelie, making a sufficicnt and most perfect satisfacti∣on thereby for our sins. Which his satisfaction is made ours by applicatiō, which is double. The one from god, who iustifieth vs for christs merit, & maketh vs to cease from sin. The other from our selues who by faith apprehend & applie vnto vs Christs merit by being fully persuaded that God for the ransome of his Son doth pardon vs our sinne. Nowe that there was another nature in christ, which nether suffered nor died, is proued by these te∣stimonies, Ioh. 2.19. Destroie this Temple, & in three daies I wil raise it vp again. 1. Pe. 3.18, was put to death concerning the flesh, but was quickned in the spirit. Reu. 1.18. I was dead: and behold J am aliue. Ioh. 18. I haue power to laie downe my soule, and power to take it vp againe.

3 The causes impellent, or motiues of Christs Passion.

1 THE loue of God towardes mankind. Ioh. 3.16. So God loued the world, that he gaue his onlie begotten Sonne. 2. The mercy of God towards men fallen into sin. 3. The wil of God to reuenge the iniurie of the Diuel, who in reproch and de∣spite of God auerted vs from him, and maimed the image of God in vs in despite of the creator.

But here it maie be demaunded whether Christ fulfilled the Lawe or no; and secondly if he did, why then hee shoulde suffer so bitter a Passion? Whereunto we aunswere first, that he ful∣filled the Law. 1. By his righteousnes in obseruing it. 2. By satis∣faction in suffering punishment for our sinnes, who had transgres∣sed it. Both which are most perfect. Nowe to the second demand then, why if Christ fulfilled the law, was he so grieuously punished of God, seeing punishment is the wages of sinne, and sinne was not in him, who neuer committed anie? We answere, that it was not for himselfe, but for vs that hee was punished. Reply. A righteous man ought not to be punished for the vnrigh∣teous. Aunswere. True, except first he voluntarilie offer himselfe for them. Secondly, except he willinglie do suffer in such sort for them, as that he yeelde a sufficient ransome and payment. Thirdly, except he haue the power of recouering himselfe out of the punish∣ment once suffered. Fourthly, except he be able to bring to passe that they also, for whom he offereth himselfe to satisfie, leaue off to transgresse and sinne hereafter. Fifthly, except he bee of the same nature with them for whom he satisfieth.

If such a satisfier bee substituted, there is nothing com∣mitted against the iustice of God: for in so suffering, both are saued, both he that suffereth, and they for whome hee suffereth. Now such a suretie, and satisfier was Christ, who is not onelie man, or of the same nature with vs; but wee are also his members, & when the whole suffereth punish∣ment, the members also and partes are punished. And for this coniunction of ours with Christ our head, the Apo∣stles commonly say that he suffered in Christ.

4 The final causes or ends of his Passion.

THE first final cause or end of his passion is, That his passion might bee a sufficient ransome for our sins, or the re∣deeming of vs. 2. The m••nifesting of the loue, goodnes, mercie, righteousnes of God, while he punnisheth his sonne for vs. The

chiefe finall causes then are, Our saluation, and the glorie of God. To the former belongeth the knowledge of the great∣nesse of sinne, that we may knowe how great an euil sinne is, and what it deserueth: and further to knowe that death is not now pernicious and hurtfull to the Godly, and ther∣fore not to bee feared. To the latter belongeth our Iusti∣fication, wherein all the benefites are comprehended, which Christ merited, by dying, & euen our deliuery from death, which hee bestoweth vpon vs. Obiection. If hee haue satisfied for all, then al should be saued. Answere. He satis∣fied for al, as touching his satisfaction, but not as touching the application thereof, al not applying it vnto them. Wherefore hee hath satisfied for al, but doth not deliuer all, but only those who by faith applie it. And those he de∣liuereth, 1. Because the Father ordeined him to this, or because the Father will. 2. Because the Son willingly offereth himselfe. 3 Because this ransome is sufficient.

SVFFERED VNDER PONTIVS PILATE.

MEntion is made of Pilate in Christs passion, 1. Because Christ would receiue from him a testimony of his innocencie, that thereby we might knowe that he was pronounced in∣nocent by the voice of the iudge himselfe. 2. Beecause it was requisite that he should be solemnly cōdemned, that we might know that hee, though innocent, was notwithstanding con∣demned, that we might not be cōdemned, as also he sustai∣ned death, that we might be freed from it. 3. That wee might be aduertised of the fulfilling of the Prophecy. Gen. 49.10. The scepter shall not depart from Iudah, nor a Law-giuer from be∣tweene his feete, vntill Shilo come. For then was the Scepter taken from Iudah, when Christ was a little after condem∣ned of Pilate a Romane gouernour, of whom before he was absolued. This circumstance therefore is diligently to be cōsidered in Christs passion, that we may know him to be the Messias: because al conditions are fulfilled in him, which are required in the Messias. Whereof this Prophecie, of the taking away of the Scepter from Iudah, was one. 4. That we might know that Christ was condemned of God himselfe also, and therefore that hee satisfied God for vs. For the head and gouer∣nour of ordinarie iudgement is God himselfe. Wherefore Christ was not to haue beene priuily taken away by the

Iewes, neither to be drawen to death by tumult, and disor∣derlie, but by lawefull order, and iudgement, and by inqui∣sition made concerning all the accusations of Christ, God would haue him, first to be examined, that his innocencie might appeare; Secondly to be condemned, that it might ap∣peare that hee beeing before pronounced innocent, was now condemned not for his owne fault, but for ours: and that so his vniust condemnation might be insteed of our most iust condemnatiō. Thirdly, to be put to death, both that the prophecies might bee fulfilled, and also that it might appear, that both Iewes & Gentils did put Christ to death.

CRVCIFIED.

I Beleeue in Christ Crucified, that is, I beleeue Christ did vn∣dergo this punishment, and this curse of the Crosse for my sake, and that he was made obnoxious for my sake to Gods curse, which I, and we all deserued, a type also of which curse, was the death of the Crosse cursed by God himselfe.

Now for three causes would God haue his Sonne suffer the punishment of so ignominious a death. 1 That we might knowe, The curse due for our sinnes to haue laine vpon him, & so should be stirred vp to greater thankefulnesse, conside∣ring how detestable a thing sinne is, so that it could not be expiated or satisfied for, but with the most bitter and most opprobrious and shamefull death of the onely begotten Sonne of God. 2 That it might be an exasperating of the pu∣nishment, and so wee so much the more confirmed in a true faith, when wee consider Christ by this kinde of punish∣ment to haue taken vpon him our gilt, & euen our punish∣ment also and curse, according to that, Cursed is euerie one that hangeth on tree, Deut. 21.23. Gal. 3.13. 3 That the trueth might answere according to the types and figures, & so we might know the types to be fulfilled in Christ. For, 1 The sacrifi∣ces which shadowed the sacrifice of Christ were hung vpon trees, thereby to signifie, that Christ should be fastned on a tree, and accomplishing his sacrifice, offer a holy sacrifice vnto his Father. 2 The sacrifices being lifted vp on high before they were burned, did signifie the exalting and listing vp of Christ on the Altar of the Crosse. 3 The same was shadowed in Isaack. who being laid on wood, was to haue beene sacrifi∣ced

of his Father. 4 The brasen Serpent, which Moses set vp vpon a pole in the wildernesse, depainteth this kind of punish∣ment. Christ himselfe interpreted of himselfe this type of the brasen Serpent. Joh. 3.14.

DEAD.

I Beleeue in Christ dead, that is, I beleeue Christ, not onely to haue suffered extreame torments for my sake, but also death it selfe, & hath by his death obtained for me remissi∣on of sinnes, and reconciliation with God, & consequently also the holy Ghost, who beginneth in me a new life, that I may againe bee made the Temple of God, and at length attaine vnto euerlasting life, wherein I shall woorship and magnifie God for euer.

OF CHRISTS DEATH.

THE chiefe Questions hereof are.

• 1 How Christ is said to haue bin dead.
• 2 Whether it was requisite and necessarie that Christ should die.
• 3 What are the fruits of Christs death.

1 HOW CHRIST IS SAID TO HAVE BEENE DEAD.

IT is needful to moue this question, because of the here∣tikes, who haue depraued the sense of this article. Mar∣cion denied that hee died indeed; as also hee affirmed the whole ordinarie dispensation and ministerie of the humane nature in Christ, and all those thinges which hee did vndergoe for vs, to haue bin but imaginarie, and that hee onely seemed to bee as a man. Nestorius separated the two natures in Christ, neither would haue the sonne of God, but man onely to haue died. Doe not boast thou Jewe (saieth Nestorius) thou hast not crucified God. The Vbiquitaries beleeue that the humanitie of Christ from the mo∣ment of his incarnation was so indowed with all the properties of the Godhead, as that only in this the humanitie differeth from the Godhead, that the humanitie hath by an accident, whatsoeuer the Godhead hath by and of it selfe. Hereof it commeth, that they ima∣gin that Christ was in the time of his death, yea when hee was in∣closed in the Virgins wombe, in heauen and eueriewhere, not onely as touching his Godhead, but with his bodie too. This is it which they call the forme of God.

Wherefore against all these wee affirme that Christ died truely and corporallie, euen by a true diuulsion & separation of his soule from his bodie, so that not onely his soule and body were not together euerie where, but were not toge∣ther in one place. Mat. 27.50. Thē Iesus cried again with a loud voice & yeelded vp the Ghost. Mar. 15.37. Iesus cried with a loude voice, and gaue vp the Ghost. Luk 23.46. Father, into thy hands I commend my spirit. And when hee had saide these words, hee gaue vp the Ghost. Iohn. 19.30. Hee bowed his head and gaue vp the Ghost. But yet this is further to be added, that although his soule was separated from his bodie, yet the Word notwithstanding did not forsake neither bodie nor soule, but remained neuerthe∣lesse ioyned both to bodie and soule, and therefore the two natures in Christ were not diuelled or sundered by that diuulsion of the soule and bodie. Obiection. Why then cri∣ed hee, Mat. 27.46. My God, my God, why hast thou forsaken mee? Aunswere. Because of his delay and differring of help and succour. For the two natures in Christ ought not to haue beene diuelled or sundered; because it is written, God hath purchased the Church with his owne bloude. And hee was to be the sonne of God, who shoulde die for our sinnes, that hee might bee a sufficient price for them. Hereby also it doth clearely appeare, that The vnion of both natures in Christ is no Vbiquitie. For the soul being separated from the bodie, was not in the graue with the bodie, and by a consequent, not eueriewhere, because that which is euerie where can neuer bee separated. Obiection. But, as vertue, that is his diuinitie is saide to haue gone out of him: so also hee gaue vp the Ghost. Aunswere. There is a dissimilitude in these: Because the diuinity remaining vnited with the humane nature, yet did worke abroade without it. The soule did depart from the bodie. The reason of this dissimilitude is; because the act of his diuinitie is increate and infinite, but the act and power of his soul finite and created.

2 Whether it was requisite and necessary that Christ should die.

IT was requisite and necessarie that Christ should die, 1. In respect of the iustice of God, that so his iustice might be satisfied which required the death of men, by whom it was violated. For the hurting & offending of the greatest good

is to bee expiated with the greatest punishment, or with the vtmost destruction of nature, that is, with the death of the giltie condemned for sinne, according to that, Rom. 6.23. The wages of sinne is death. Now it was requisite that the sonne of God should die, that hee might bee a sufficient ransome for our sinnes. For no creature coulde haue sustai∣ned such a punishment, as should haue beene equiualent to eternall punishment, and yet withall should haue beene temporal. Obiection. They haue deserued eternall punishment, whosoeuer are not reconciled to God by Christ. Therefore the soules ought not to be separated from their bodies, that they might suffer eternal damnation. Aunswere. It dooth not followe▪ but this rather, That therefore both bodie and soule must bee together, that they maie suffer it, which at length shall so come to passe.

2 Jn respect of gods truth, that the truth of GOD maie bee satisfied. For GOD threatned and denounced death, when euer wee sinned: which denouncing was to bee ful∣filled, after sin was once committed. And this is that com∣mination or threatning pronounced by God himselfe, Gen. 2.17. In the daie that thou eatest thereof, thou shalt die the death. Obiection. But Adam did not presently die. Aunswere. Truely he died spirituallie eternal death, and now was dead: I hard (saith he, Gen. 3.10.) thy voice. There was a terrour in him, and a feeling of Gods wrath, a strife with death, the losse of al the giftes both of body and mind. But there followed the equity, moderation, and lenitie of the Gospell. For God had not expressely saide, that hee shoulde certainelie die wholy, and that presently. For so had hee perished for euer. Wherefore the Sonne offered a mitigation and leni∣fieng, raised him vp to a new life, that stil notwithstanding he should remaine subiect to the corporal death, which yet should not be deadlie and pernicious vnto him.

3 In respect of the promise made to the fathers, both by words, as in Isa. 53.7. He is brought as a sheepe to the slaughter, and as a sheepe before the shearer is dum, so openeth he not his mouth: & by sacrifices, wherby god promised that christ should dy, & dy such a death, as should be an equiualēt price for the sins of the whole world. This could not be the work of any meere creature: but of the son of god only, and therefore it was re∣quisite

& necessarie that the Sonne of God should suffer so grieuous a death for vs. Obiection. Then they doe not satisfie gods iustice, who are punished, because their punishment is endlesse and eternall. Answere. They satisfie by eternal punishment. Replie. So then might we also be deliuered from the curse by our selues. Aunswere. So then shall wee neuer bee deliuered, but shall susteine punishment eternall, which is without ende.

Out of this which hath beene saide we may draw this doctrine. 1 That sinne is most of all to bee eschued of vs, which could not bee expiated but by the death of the sonne of god. 2. That wee ought to bee thankefull to the sonne of god, for this his so great a benefit of vnspeakable grace & fauour bestowed vpon vs. 3. That all our sinnes, how many, how great, and how-greeuous soeuer they be, are expiated and done awaie by the death alone of Christ.

3 The fruit of Christs death.

THE fruite & cōmoditie of Christs death is the whole work of our redemption. 1. Iustification or remission of sinnes, be∣cause the iustice of God requireth that God should not punish a sinner twise: but hee hath punished our sinnes in Christ: Therefore hee will not punish againe the same in vs. 1. Iohn. 1.7. The bloud of Iesus Christ purgeth vs from all sin, as well originall, as actuall, as well of fact or doing what we should not, as of omission, or not dooing what we should. The cause of this effect is the death of Christ. 2. The gift of the Holy ghost, & through his working, regeneration, & a new life: because Christ by his death hath not onely obtained for vs pardon for our sinne, and reconciliation with god; but also the gift of the holy Ghost, that by his working and ver∣tue the old man might bee crucified with Christ, that is, that by the Holy Ghost through the efficacie of Christs merite & our engraffing into him, our corrupt and as yet not regenerated nature might bee abolished in vs: and that of the contrarie, righteousnesse might be begunne in vs, the image of God, destroied by the Diuel in vs, might bee restored, and wee by the same spirit moued to shew & yeelde all thankefulnes for so great a benefite. 1. Cor. 1.30. Christ is made vnto vs righteousnesse, wisedom, sanctification, and redemption. Col. 2.10. Ye are compleat in him.

The death of christ is the impellēt or motiue cause in effe∣ctuating

our regeneration, in two respectes. 1. In respect of god: because for the death of christ god pardoneth vs our sinne, and giueth vs the holie ghost. Galat 4.6. Because yee are Sonnes, god hath sent forth the spirite of his Son into your harts, which crieth Abba Father. 2. In respect of vs also it is an impellent cause: because they who apprehend Christs merit by a true faith, and apply his death vnto themselues, for them it is vnpos∣sible to be vnthankfull. For all after they are once iustified prepare and addresse themselues to do those things which are grateful vnto God: for regeneration, or the desire and endeuour of obeying God cannot bee separated from the applying of his death vnto vs, nor the benefite of regene∣ration from the benefite of iustification: All who are iusti∣fied are also regenerated and sanctified; And all who are regenerated, are also iustified. Obiection. 1. Pet. 1.3. The Apostle attributeth our regeneration to Christes resurrection: why then is regeneration here attributed to his death? Aunswere. It is attributed vnto Christes death as touching his merite: for hee merited regeneration for vs by dieng. And it is at∣tributed to Christes resurrection in respect of the applieng of it; for by rising from the dead he applieth vnto vs rege∣neration, and giueth vs the Holie Ghost. 3. Eternal life is al∣so the fruit of Christs death. Ioh. 3.16. God so loued the woorld, that he gaue his onely begotten Sonne, that whosoeuer beleeueth in him should not perish but haue euerlasting life. 1. Iohn 5.11. GOD hath giuen vnto vs eternall life, and this life is in his Sonne.

Obiection. Jf Christ died for vs; why then die we too? For hee should not die, for whom another hath alreadie died: otherwise the satisfaction would seeme double. Aunswere. He, for whom ano∣ther hath died should not dy, as thereby to satisfie, that is, so that his death should be any merite or satisfaction: but there are other causes why we must die. For wee die, not to satisfie the iustice of God, but by death, as a meane, to re∣ceiue those giftes, which Christ by his death hath merited for vs. For this our temporal death is, 1. An admonition of the greatnesse of sinne. 2. A purging and cleansing of vs. For by death are purged out the reliques and remaines of sinnes in vs. 3. A translating into eternal life. For by corporal death is the passage of the faithfull made into eternall life. Reply. If the

cause be taken away, the effect is takē away, but the cause of death in vs, which is sin, is taken awaie by Christ: therefore the effect al∣so, which is death it selfe, ought to be taken awaie. Ans. Where al cause is taken awaie, the effect also is taken awaie: but in vs all cause of death is not taken awaie, as concerning the purging out of sinne: albeit it bee taken awaie, as touching the remission of sinne. Or we maie aunswere vnto the Mi∣nor proposition, That sinne is indeede taken awaie, as tou∣ching the guilt, but it is not taken away as touching the matter of sinne, which as yet remaineth.

AND BVRIED.

THE causes of Christes buriall are, 1 That we might knowe that hee was dead indeed. For the liuing are not buried, but the dead only. And hither belong some parts of the storie penned by the Euangelists, as, that christ was pearced with a launce, that he was taken downe from the Crosse, that he was annointed & wrapt in linnen clothes. For as by the touching & feeling of him, by his eating & appearing after his resurrection we gather that he did indeed rise a∣gain: so of the other we collect that he was indeede dead. 2 That the last part of his humiliation, whereby hee did debase himselfe for our sakes, might bee accomplished. That was his burial, in which his body was as well cast into the earth, as any other dead corps. A dead body is indeed void of sense and feeling: but yet notwithstanding ignominious is it for the bodie to be committed vnto the earth, as it is said: To dust shalt thou returne. And as Christes resurrection from the dead and death, is a part of his glore: so his burial, that is, the debasing of his bodie to bee in the same state with o∣ther dead carcases is a part of his humiliation. 3 A certaine type was to be fulfilled. It was foretolde by the type of Ionas remaining 3. daies in the Whale, That the Messias should be buried. Therefore for the fulfilling of this type he ought also to be buried, and to remaine vntill the third day in the graue. 4 He would be buried, that he might not be afraid of the graue, but might knowe that our head Christ Iesus had laid open the waie vnto vs by the graue and death to celestiall glorie: and therefore shall wee bee raised out of the graue, albeit we die & giue vp the Ghost. 5 That we might knowe how we are indeed deliuered from death. For in his death, a testimonie

and record whereof is his buriall, consisteth our saluation. 6 That it might be apparent and manifest, as concerning his resurrection, euen that hee was able indeede to rise againe, and to shew that hee hath ouercome death, and that his resurrection was not imaginarie, but the resurrectiō of a reuiuing corps. 7 That we beeing spirituallie dead, that is, to sin, might rest from sinne. Rom. 6.4. Wee are buried with Christ by Baptisme into his death, that like as Christ was raised vp from the dead by the glory of the father, so we also should walke in newnesse of life.

HE DESCENDED INTO HEL.

I Beleeue in Christ who descended into Hel, that is, I be∣leeue that Christ for me sustained in his soule infernall & hellish pains & tormentes, & that exceeding ignominie which is due vnto the wicked in Hell: that thereby I might not descend into hell, and that I might neuer bee forced to suffer them, all which otherwise I should suffer in hell eter∣nallie: but that of the contrarie rather I might ascend with Christ into heauen, and there enioie with him exceeding happinesse and glory for euer and euer. This is the vse and profite of this Article of Christes descension into hel. Now wee are a little more at large to declare, what is the mea∣ning of that Article, or what is properlie that Descension of Christ into hell.

Hell in Scripture is taken three waies. For it signifieth, 1. The graue. Genesis. 42.38. Then yee shall bring my graie heade with sorrowe vnto hell. Psalm. 16.10. Thou wilt not leaue my soule in Hell: neither wilt thou suffer thy holy one to see corruption. 2. The place of the damned. As in the storie of the rich man and Lazarus. 3. The paines of hell, that is, the terrours, and tor∣mentes of the soule and conscience. Psal. 116.3. The griefes of hel caught me. 1. Sam. 2.6. The Lord bringeth downe to hel and raiseth vp, that is, into exceeding pains and torments, out of which afterwards he again deliuereth. In this third sense is it taken in this Article: for it cannot be vnderstoode of the graue, because there goeth before, He was buried. If anie say that this latter Article is an exposition of the former, hee saith nothing. For as often as two speeches expressing the same thing are ioyned together, so that the one is an ex∣position of the other, it is meete that the latter bee more

cleare and open than the former: againe, it is not likely in this so briefe & succinct a confession, that the same thing should be twise spokē in other words. Neither cā this place be vnderstood of the place of the damned; For Christ said, In∣to thy hands I commend my spirit; & to the Theef, This day shalt thou be with me in Paradise: as if he should saie, This day shalt thou be with me, as touching my soule, in Paradise, that is, in the place of euerlasting saluation or happinesse, where thou shalt, being deliuered from al tormentes, enioie most pleasaunt quiet and repose. This is not to bee vnderstoode of the Godheade of Christ, as if that shoulde bee the same daie together with the soule of the Theefe, in Paradise. For the God-head is and shall bee euery where. But thou shalt be in Paradise with me, euen whom thou seest hanging on the crosse.

The descension of Christ therefore into Hell signifieth, 1 those extreme torments and griefes, which christ suffered in his soule: namely the wrath of God against sinnes, and that such, as the damned feele, partly in this life, & partlie in the life to come. 2. The Exceeding and extreme ignomine and reproche, which christ suffered. That Christ suffered these thinges, is prooued by the Testimonie of Dauid before alleaged, The griefes of Hell caught mee: which is sayde of Christ in the person of Dauid. There are other the like sayings, where∣by the same is prooued. Isa. 53.10. The Lord would breake him and make him subiect to infirmities. Mat. 26.38. My soule is verie heauie, euen vnto the death. The same doo those his vexations also shewe in the garden, when he swet blood. Isai. 53.6. The Lord hath laid vpon him the iniquitie of vs all. There∣fore hee crieth out, Mat. 27.49. My God, my god, why hast thou forsaken mee? The same is proued also by this reason, euen because hee ought to suffer not onlie in body, but in soule to, for vs, that hee might also redeeme our soules.

Obiection. 1. The articles of faith ought to be vnderstood properlie. Aunswere. True; except an article, beeing taken according to the proper signification, be disagreeing from other places of scripture. But this Article of Christs des∣cension into Hell, beeing taken properlie, is much repug∣nant to that saying of Christ, Iohn. 19.30. It is finished. For if Christ fulfilled and finished all the parts of our redempti∣on

on the Crosse, there was no cause why hee should des∣cend into Hell, that is, vnto the place of the damned.

Obiection. 2. Hee descended into Hell, and that by a locall descension (as the papists affirm) to deliuer the Fathers thence. Answere. 1. Wee denie that christ descended locallie in∣to Hell: and that for this reason. Jf christ did locallie descend into Hell, hee descended either as touching his Godhead, or as tou∣ching his soule, or as touching his body: Not as touching his God∣head: For that is euerie where: Not as touching his soule, because he saith, Father, into thy handes I commend my spirite. Replie. But hee might also bee in the hand of his Father, that is, in his Fathers protection, euen in Hell: According to that Psalm. 139.8. If I lie downe in Hell, thou art there: that is, there also will god haue care ouer mee, and there also will hee keepe me, that I perish not. Answere. One place enterpreteth another: for he had said before vnto the Theefe: This daie shalt thou be with mee in Paradise, that is, in the place and state of the blessed, where both are free from these paines; that is, hee speaketh of felicity and liberty, which is not in Hell. Whereupon also it is clear, that Christ spake this to the Theefe, not of his God-head, but of that, which suffered, which was his soul. For the godhead was with the Theefe, neither did Christ suffer or was deliuered as touching his God-heade, but as touching his soule. Lastly, Christ descended not into Hell locally as touching his bodie, because his body was in the graue, neither rose from any other place, but from the graue. It followeth therefore that this article cannot bee vnderstood of a locall descension into Hell. Aunswere 2 Albeit it were true that Christ descended locally into Hell: yet hee shoulde not haue descended for this cause which they imagine, as namely to deliuer the Fathers. Which also is prooued by this reason: If Christ descended locally into Hel, he descended either to suffer or to deliuer: Not to suffer; be∣cause now all thinges were finished on the Crosse: as christ himselfe also hanging on the Crosse said, Jt is finished. He descended not to deliuer the Fathers; 1 Because he did this before, in suffering for them on earth. 2 Hee did the same by the power and efficacie of his God-heade, from the verie beginning of the worlde, not by the descension of his soule or bodie into Hel. 3 The Fathers were not in Limbo; Therefore they could not

be deliuered thence. As it is saide, Luk. 16.46. Betweene you and vs there is a great gulfe set, so that they which would go from hence to you cannot; neither can they come from thence to vs. And in the same place, Lazarus is said to bee in Abrahams bosome, not in Limbo. The soules of the iust are in the hand of God.

3 Objection. Christ indeede did not descend into Hell, either to suffer or to deliuer, but (as some wil) to shewe the Diuell and Death his victorie, and so to strike a terrour into them. Which, they say, is confirmed by that place of Peter. 1. Pet. 3.19. By the which he also went & preached vnto the spirits that are in prison, which were in time passed disobedient. Answere. That for this cause Christ descended into Hell, is not found in scripture: & that place of Peter is thus to be vnderstood, Christ went, that is, beeing sent from the beginning of the Father vnto the Church, by his spirite, that is, by his God-head, and vnto the spirites that are now in prison, that is, in Hell, hee preached in time passed, when as yet they liued & were disobe∣dient, namely before the flud, and in the time of Noah, in∣uiting them to repentance. So is also another saieng of Pe∣ter to be vnderstood, 1. Pet. 4.6. The Gospel was also preached vnto the dead. That is, vnto those which are now dead, or were then dead, when Peter wrote this, and who then liued when the Gospel was preached vnto them. Reply. Christ descended into the lowest partes of the earth, Ephes. 4.9. There∣fore to Hell. Aunswere. Into the lowest partes of the earth, that is, into the earth, which is the lowest part of the world. This interpretation is prooued by the scope and drift of the Apostle, who maketh in that place an oppositi∣on of christs great glory, & his great humiliation. But were it so, that these places, which some alleage for to establish this opinion, were to be vnderstood of a locall descension of Christ into Hell, yet would they not make for them, but rather for the papists, who teach, That christ preached vn∣to the Fathers in Hell, and thence deliuered them. Now if these testimonies help not the Papists, muchlesse wil they helpe them. For it is certaine, that it cannot be thence prooued that Christ descended into Hell to strike a terrour into Death and the Diuell. This opinion indeed is not impious or vngodly, & is approoued by manie of the Fathers: but yet I leaue it, because it is not grounded on anie firme reasons: and con∣trarie

reasons are at hand, easie to be had. For 1. Christ him∣selfe said (which testimonies haue now often beene recited) This daie shalt thou bee with mee in Paradise: Father, into thy hands I commend my spirite: Againe, It is finished. 2. Jf hee descended to triumph, this Article should bee the beginning of his glorifica∣tion: But it is not likelie that Christ tooke the beginning of his glorification in hell. For it is apparent by the oppo∣sition of the Article following, That christes Descension was the lowest degree of his humiliation: And yet I con∣fesse withall that christ stroke a great terrour into the Di∣uels: but that was by his death, whereby hee disarmed and vanquished the Diuel, sin, and death.

THE THIRD DAY HE ROSE AGAINE FROM THE DEAD.

I Beleeue that Christ shooke off death from himselfe, quickened his deade body, reunited his bodie vnto his soule, restored vnto himselfe a blessed, celestial, and glori∣ous life, and that by his owne proper power.

The chiefe Questions of christs resurrection are,

• 1 Whether Christ rose againe.
• 2 How he rose.
• 3 For what cause he rose.
• 4 The fruit of his resurrection.

1 WHETHER CHRIST ROSE AGAINE.

THat Christ rose againe, is prooued by the testimonies of Angels, weomen, Euangelistes, Apostles, and other Saintes, who after his resurrection sawe him, felt him, and talked with him. And wee were to beleeue the Apostles in respect of the authority which they had from heauen, al∣though they had not seene him.

2 HOW CHRIST ROSE.

CHRIST rose, first by his owne power, euen by his God∣heade. Iohn 2.19. Destroie this temple, and in three daies I will raise it vp againe. Ioh. 10.18. I haue power to laie downe my soule, and haue power to take it vp againe. Ioh. 5.21. As the Father raiseth vp the dead and quickeneth them, so the Sonne quicke∣neth whom he will. Obiection. But the Father raised him, Rom. 4.24. Therefore hee raised not himselfe. Aunswere. The Father raised the Sonne by the Son himselfe, not as by an instru∣ment, but as by another person of the same essence and

power with the Father. The Sonne is raised of the Father by himselfe: Himselfe hath raised vp himselfe by his spi∣rite. Secondlie, Iesus Christ true God and man rose according to that nature according to which he suffered, namelie according to his humane nature, euen the true humane nature, and the same in essence and properties, and that not deified, but glorified, al infirmities thereof beeing done away. Luk. 24.39. Behold my handes and my feete: for it is I my selfe: handle me, and see me: for a spirit hath not flesh and bones as yee see mee haue. And truely nothing else coulde rise againe, but that which had fallen. The same bodie therefore which fell did rise againe: which is the greatest comfort vnto vs. For hee must haue been one and the same Mediatour, who should merit for vs a communicating and participation of those benefits, which we had lost by sin, & who should restore the same vnto vs, and applie them to euerie one. Againe, ex∣cept Christes fleshe hadde risen, neither shoulde ours rise. Thirdly, Christ did rise truly and indeed, so that his soule did true∣lie and indeede returne vnto his bodie, and he did truely come foorth, euen out of the graue also, in despite of the watch∣men, they beeing withal amased and stroken therewith. Fourthly, he rose the third daie, as it was foreshadowed in Jonas: and because that type of Ionas was so fulfilled; thence it certainly followeth, that this Iesus is the Messias promised vnto the Fathers.

3 FOR WHAT CAVSE HE ROSE.

CHrist rose 1. In respect of the prophecies which were vttered of his resurrection. Thou shalt not leaue my soul in the graue: neither shalt thou suffer thy holy one to see corruption; Psa. 16.10. And Isai. 53.10. When hee shall make his soule an offering for sinne, hee shall see his seede, and shall prolong his daies. He shall see of the trauaile of his soul, and shal be satisfied. Matth. 12.39. No signe shall bee giuen vnto it, saue the signe of the Prophet Ionas: For as Ionas was three daies, & three nightes in the Whales bel∣lie: so shall the sonne of man bee three daies and three nightes in the heart of the earth. Matth. 17.23. They shal kill the sonne of man, but the third day shall he rise againe. Ioh. 20.9. As yet they knew not the Scripture, that hee must rise againe from the dead. 2. He rose, for his Fathers and his owne glorie. Rom. 1.4. Declared to be the son of God by the resurrection from the dead. Ioh. 17.1.

Father, glorifie thy Sonne, that thy sonne maie also glorifie thee. 3 For the worthinesse and power of the person that rose. For first, Christ is the beloued and onlie begotten Son of God. Ioh. 3.35. The father loueth the sonne, and hath giuen al thinges into his hand. Secondlie, Christ is true God and autor of life. Ioh. 10.28. I giue vnto them eternall life, and they shall neuer perish, neither shall any pluck them out of my hand. It had beene absurd then that hee should not bee raised, who giueth life to others. Thirdly, Christ is righteous in himselfe, and satisfied for our sinnes which were im∣puted to him. Now where sin is not, there dooth not death raigne any more. 4 In respect of the office of the person who rose. For first, the Mediatour, who was true God and man, should raigne for euer. 2. Sam. 7.13.14. I wil stablish the throne of his kingdome for euer: J will bee his father & hee shall bee my son. Psa. 45.6. Thy throne O God is for euer & euer: the scepter of thy kingdome is a scepter of righteousnesse. Psal. 89.3. I haue made a couenaunt with my chosen: I haue sworne to Dauid my seruaunt: Thy seede will I stablish for euer, and set vp thy throne from gene∣ration to generation. And againe, I haue sworne once by my holy∣nes, that I will not faile Dauid, saieng, His seede shall endure for euer, and his throne shall bee as the sunne before mee. Hee shall be established for euermore as the Moone. Ezech. 37.23 24. They shall bee my people, and I will bee their god: And Dauid my ser∣uaunt shall bee king ouer them, and they all shall haue one sheep∣hearde. Dan. 7.27. The kingdome and dominion, and the greatnes of the kingdome vnder the whole heauen, shall bee giuen to the holy people of the most high, whose kingdome is an euerlasting kingdome, and al powers shall serue and obey him. Luk. 1.33. Of his kingdome shall bee none ende. Secondly, The Mediatour, who was to bee our brother and true man, should euer make inter∣cession for vs, and as an euerlasting Priest appeare for vs be∣fore God. Psa. 110. Thou art a Priest for euer, according to the order of Melchisedech. Rom. 8.34. It is Christ which is dead, yea or rather which is risen againe, who is also at the right hand of God: and maketh request for vs. Thirdly, The Mediatour, which is to bee true man, should bee Mediatour both by his merit & by his efficacie or power. For it sufficed not, that hee died for vs: but hee was furder to bestow through his power his benefites vpon the Church and vs all, who by dying or by his death, had obtained for vs righteousnes, that is, the Holy Ghost,

life and glorie eternall. For both belong vnto the Media∣tour, who therefore obtaineth them for vs by his interces∣sion and death, and in whom also the same benefites are therefore placed by the Godhead, that hee should make vs partakers of them. Ioh. 1.16. Of his fulnesse haue al wee recei∣ued. Neither ought it to seeme any maruell, that Christ doth bestow the same benefites on vs, which hee obtained of the Godhead by his death for vs. For a man may both obtaine a thing of one for another, and also bestow the same on him for whom hee obtained it. As be it that one maketh request for thee vnto the Prince for a gift of a thousand crounes: the prince doth this for his sake that requested it, and bestoweth also that gift on him, that he may bestow it on thee: hee then shall obtaine this gift for thee of the Prince, and withall shall bestow the same on thee. Now albeit Christ could haue bestowed the benefits of his death vpon vs by his Godhead, by the meanes wher∣of wee are iustified and regenerated, and beginne faith, and new life by the holy Ghost: yet notwithstanding, as God decreed, by man to raise the dead (for by man came the resurrection. 1. Cor. 15.21.) and by man to iudge the worlde; so also hath hee decreed to bestowe these giftes by Iesus, man, that the same might be and continue mediatour, who is true God and man. Therefore also it was requisite, that Christ should remaine for euer our brother and our head; & that we of the other side being engraffed into him by a true faith, shoulde alwaies remaine his members. Which thing al the testimonies doe confirme, which attribute an eternall kingdome vnto the seede of Dauid. For on that kingdome is our saluation grounded: and the kingdome of Christ the Sonne of Dauid could by no meanes haue been eternal, if his humane nature had continued in death. Ob∣iection. But in the old testament, before his incarnation, or humi∣liation, Christ without his humanitie, did bestow the same benefits on the Fathers, which hee bestoweth on vs in the new Testament, and was no lesse before the taking of flesh Mediatour, than since: also he did the same thinges before his comming, which he dooth after his comming in the flesh. Ans. But neither had hee then doone those thinges, except hee should haue beene after∣wards man, and haue continued alwaies man: so neither

now should he doe the same, if hee did not reteine the na∣ture which he tooke for euer. Iohn 5.27. The father hath gi∣uen the sonne also power to execute iudgement, in that hee is the sonne of man.

5 He rose for vs, and that in three respectes. 1. For our Iu∣stification. Rom. 4.25. our Lord Iesus christ was deliuered to death for our sinnes, and is risen againe for our iustification. Now the resurrection of our Mediatour was requisite, for our iustification, first because, except his punishment had beene finite, wee coulde not haue recouered out of euerlasting death, from which the Me∣diatour was so to deliuer vs, as that hee shoulde vtterly ouer∣come it in vs. If then our Mediatour was vtterlie to van∣quish and ouercome death in vs, hee ought then so to die, as to ouercome death first in himselfe, and so to fulfill in∣deede that which was foretolde. Ose 13.14. 1. Cor. 15.54. Death is swallowed vp into victorie. O Death, where is thy sting? O graue, where is thy victorie? Againe, Except Christ had ouer∣come death, he could not haue bestowed his benefites on vs, which by his death hee had merited for vs; neither should we knowe that hee had satisfied for vs; because, if hee had continu∣ed in death, it had beene a certaine argument that he had not satisfied, but was ouercome of death, & of the burdē of sin. For where death is, there is sinne: or if he had satisfied, & yet had remained in death, this had been contrarie to the iustice of God. Wherefore Christ was to rise, both that wee might knowe, that hee had promerited benefites for vs, and also that himselfe might applie the same vnto vs: that is, that by his merit and efficacy we might be perfect∣lie saued and iustified. 2. Christ rose for our regeneration. For iustification, or remission of sinnes sufficeth not, without the inchoation and beginning of a new life. 3. For our salua∣tion and glorification. God wil by this meanes euerlastinglie quicken and glorifie vs, that beeing inserted and engraf∣fed into the masse of his Son, that is, his humane nature, wee maie for euer bee carried of it, and out of it drawe life. For these causes it was necessarie, that Christ shoulde rise againe, that is, that his soul, which was laide downe from the body, should be againe ioined with the same body. For resurrection is nothing else, than a coniunction or reuni∣ting of the same body with the same soule.

4 What are the fruites of Christes Resurrection.

ALL the causes of Christs Resurrection are not fruites of his Resurrection. And after a diuerse maner are the causes, and the fruites of his resurrection considered: and moreouer the benefites of Christ bestowed by his re∣surrection, are one way considered as causes of Christs re∣surrection, and otherwise as fruites of the same. For the Questions are diuerse, Wherefore christ rose: And, What fruits Christs resurrection bringeth vnto vs.

Furdermore the fruite of Christs resurrectiō of two sorts: the one respecting christ, the other, vs. For first (as the Apostle sayth Rom. 1.4.) Hee is declared by the resurrection to bee the Sonne of God: euen the onely begotten and beloued Sonne of God, who is also God himselfe. Againe, Christs humane nature also was by his resurrection adorned with that glo∣rie, which becommeth the nature of the Son of God. The fruit of Christs resurrection which respecteth vs, is of many sorts. But, to speake in general, all the benefites of christes death are the fruites, which we receiue by his resurrection: For Christes resurrection maketh, that his death hath his effect. Christ by his resurrection dooth applie vnto vs those benefites, which he merited for vs by his death, & by this means the same are the benefits both of his death & resurrection, which are otherwise merited for vs, thā they ar bestowed on vs. For it was not necessarie that the verie act of meriting & deseruing should dure all the time both of the old and the new Church: but onely the act of bestowing or applieng the same, and therefore it was ne∣cessarie also that the Mediatour should be continually, that hee might bestow those benefites on the Church, which hee was once to merite, for this can not bee doone without a Mediatour, and therefore neither can the Church be for one moment without a Mediator. In the old church Christ the Mediator did bestow on the Fathers the benefits of his death to come by the force and efficacy of his resurrection to come: nowe he bestoweth them on vs by the efficacie of his resurrection alreadie past.

It remaineth now that wee in speciall reckon the chiefe fruites, which the resurrection of Christ bringeth vnto vs. First then by the resurrection of Christ wee know him to be the Messias, as in whom the prophecies were fulfilled.

Secondly, We are confirmed and warranted by Christes resur∣rection, 1. Of his merit: That hee hath fullie and perfectlie satis∣fied for our sinnes. For one onelie sinne, not being satisfied for, had withheld christ still in death. He was cast into such a prison, as that, except he had paied the vtmost farthing, he had not beene let goe: But he was let goe and dimissed: Therefore he paied the vtmost farthing. 2. We are confirmed, of the application of Christes benefites, which could not haue been bestowed, if he had not risen: For, as was said before, it was ne∣cessarie that the selfesame Mediatour, beeing man, should rise againe. Ioh 7.39. The holy Ghost was not yet giuen, Iesus was not yet glorified. Wherefore wel saith Saint Paul, Rom. 4.25. That Christ is risen again for our righteousnes, that is, to confer and apply righteousnesse vnto vs.

Thirdly, A fruit of christes resurrection is the gift of the holie Ghost, by whom christ regenerateth vs and giueth vs eternal life. Before time the Godlie were also endued with the holie Ghost, and regenerated, but more sparingly than nowe in the newe Testament, and yet both by the force and ver∣tue of his resurrection. For the holy Ghost, by whose vertue and operation onely wee are regenerated, cannot be giuen but by the resurrection and ascension of christ.

Fourthly, We must also ascribe and attribute it vnto christes resurrection, that hee preserueth vs by his perpetuall and applied righteousnesse, that hee beginneth in vs eternal life, and so dooth also ascertaine and assure vs of the consummation and accomplishment of eternall life, whereof wee cannot bee certaine except wee haue the beginning thereof: and the beginning we should not haue, except we had the holy Ghost.

Fiftlie, The resurrection of our bodies is the fruite of christes resurrection, 1. Because christ is our Heade, and wee his members. Now it is expedient for the Heades glorifie, that the mem∣bers bee glorious. Christ indeede shoulde bee by him∣selfe, though hee had no members, or if his members con∣tinued in death: but hee should not be Head: because he is not heade but in respect of his members: Neither shoulde hee bee a king without a kingdome, according to the nature of correlatiues, whose verie beeing depen∣deth vppon necessarie relation which one hath to the

other: and according to the nature of correlatiues a glori∣ous head doth require glorious members, and such as are correspondent vnto it. 2. Because if Christ be risen, he hath also abolished sinne: If he hath abolished sinne, either hee hath aboli∣shed his own sin, or ours: but not his owne, therefore ours. If he hath abolished our sin, he hath abolished death also: For, if the cause be taken awaie, the effect likewise is taken awaie. The wages of sinne is death. Further, if he hath abolished death, and that by a sufficient satisfaction for our sinnes, which satisfaction hee hath shewed and declared by his resurrection to bee sufficient: it is certaine that his resurrection is a most cer∣taine testimonie of our resurrection: for he hauing perfour∣med a sufficient satisfaction for the sinnes of his members, the members cannot remaine in death. But the resurrecti∣on of Christ the Heade is an argument of the perfect satisfaction for the sinnes of his members. Therefore Christes resurrection is also an argument of the perfect resurrection of his members. 3. As the first Adam receiued blessinge•• for himselfe, and all his posteritie, and lost the same from all: So Christ the second Adam receiued life and al other giftes for himselfe and others, and therefore also will communicate e∣ternall life with vs. 4. Seeing the same spirite dwelleth in vs which did in Christ, hee shall woorke also the same in vs, which in our Head he did. For the spirit is alwaies like, neither dooth he woorke in the Head, and sleepe in the members. There∣fore seeing Christ hath raised himselfe vp by his spirite for the dead, he wil verilie also raise vs vp. For if hee raised himselfe vp beeing dead, much more shal he bee able bee∣ing aliue to raise vs vp. 5. Because Christ is man: for execept hee were man, we shoulde haue no hope of the resurretion of our flesh. For by man came resurrection. 1. Cor. 15.21. Obiection. 1. Then the wicked shall not rise againe: because christes resurrection is neither an argument, nor the cause of the resurrection of the wic∣ked, but of the godlie onelie. Aunswere. There be other causes for which the wicked shal rise again: euē for the iust iudge∣ment of God, whereby he hath appointed them to eternall paines. For the same thing maie haue moe effectes, and di∣uerse causes. Obiection. 2 These are the benefites of his death: therefore not of his resurrection. Aunswere. They are of his death: as by it he deserued them; of his resurrection, in re∣spect

of the application of his benefites. Hee beeing rich was made poore, and beeing poore was made rich againe, that he might enrich vs. Obiection 3. The effect is not before the cause. The cause of these benefites which is his resurrection, was not before the first resurrection: therefore neither the effect, that is, the benefites themselues. Aunswere. The resurrection was not, as touching the accomplishment thereof, but in the counsell of God and in efficacie and vertue, it was in the olde Testament. For then also were men receiued into fa∣uour, they were endued with the holie Ghost, and recei∣ued the other benefits: but for and by the Mediator which was in time appointed to be humbled and glorified.

The last, though not the least fruite of christes resur∣rection is, The consummation and perfecting of all his benefites, and the glorifieng of his church. For christ did therefore die, and is therefore risen, and hath therefore perfectlie deli∣uered vs from sinne: that wee may bee ioint-heires with him of his kingdome. Coloss. 1.18. Hee is the first borne of the dead. Rom. 8.17. Wee are the heires of God, and heires annexed with Christ. He shal conforme vs and make vs like vnto himselfe, because we liue by the same spirit, whereby he dooth. And this spirite is not vnlike himselfe. Rom. 8.11. Jf the spirite of him, that raised vp Iesus from the dead, dwell in you: he that raised vp Christ from the deade, shall also quicken your mortall bodies, be∣cause that his spirit dwelleth in you. Ioh. 14.3. I wil come againe, and receiue you vnto my selfe, that where I am, there maie yee bee also.

Now in this we obserue, That the whole humiliation of the Mediatour doth not dure for euer. For it was enough that hee suffered once: but the efficacie and power thereof in pre∣seruing and maintaining the blessings thereby comming, endureth for euer. Christ therefore rose, that is, by his owne proper vertue and power brought againe and returned his soule vnto his bodie, that both soule and bodie might bee deliuered from al ignominie and infirmitie; and be ador∣ned with immortalitie and perfect glorie; That is, 1. Hee re∣called his soule vnto his bodie. 2. But both yet beeing now glorifi∣ed and freed from infirmities. 3. By his owne proper power he recei∣ued his soule. I beleeue then that Christ is raised from the dead, that is, that he therefore rose againe from the dead,

that hee might make vs partakers of his righteousnesse, sanctification, glorification, which hee purchased for vs by his merite. Seeing therefore Christ is risen, it is manifest that hee is declared to bee the Sonne of God, and as tou∣ching his humanitie, is endowed with that glory, which be∣commeth the nature of the Sonne of God: and further that he endueth vs also with his spirite, regenerateth vs by the vertue of his spirite, and wil at length consummate and perfect the new life begun in vs, and make vs compartners of the same his glory, felicity, and euerlasting life.

HE ASCENDED INTO HEAVEN.

CHRISTS Ascension into heauen, is a locall, true and visi∣ble translation and remoouing of Christs bodie into that hea∣uen, which is about all visible heauens, to that light which is not to be come vnto, to the right hand of God, where he now is and re∣maineth, and whence he shall returne to iudgement.

The chiefe Questions of Christs Ascension into heauen.

• 1 Whither, or to what place, christ ascended.
• 2 How he ascended.
• 3 Wherefore he ascended.
• 4 What is the difference betweene christs Ascension & ours.
• 5 What are the fruites of christs Ascension.

1 WHITHER CHRIST ASCENDED.

IESVS Christ, man, when he was together with his Disciples in Bethania fourty daies after his resurrection; after he had often prooued and confirmed his resurrection, his true fleshe, and humanity vnto his Apostles, ascended, in their sight, into heauen. Heauen in Scripture signifieth, 1 The aire. 2 The Skieye region, and celestiall Spheres. 3 The place of the blessed, which is that space immense, most light∣some, glorious, without and aboue the whole world and the visible heauen: where God sheweth himselfe to the blessed Angels and men, where is prepared the seat of our blisse with Christ and the Angels. God is said to dwel there, because there dooth his glorie especially appeare vnto the blessed Angels & men. It is called the new world, paradise, the bosome of Abraham. This heauen is not euerie where. Luk. 16.26. Betweene you and vs there is a great gulfe set, so that they which would go from hence to you, can not; neither can they come from

thence to vs. In this third signification is heauen here taken. Christ then ascended into Heauen, that is, was caried vp into the place of the blessed. Act. 2.2. The Holie Ghost came from Heauen in the day of Pentecost, 2. King. 2.11. Elias was taken vp into Heauen. 2. Cor. 12.2. Paul maketh mention of the third Heauen. Coloss. 3.1. Seeke those thinges which are aboue, where Christ sitteth at the right hand of God. Nowe, that Heauen is so to be taken in this place, is prooued both by the former testimonies, and also by that saying of christ. Ioh. 14.2. In my fathers house are many dwelling places, that is, many mansions, in which we may dwell and remaine. Likewise, this of the Apostle, Phil. 3.20. Our conuersation is in Heauen. Obiect. But we conuerse on earth: Therefore Heauen is in the earth. Auns. Our conuersation is in Heauen, first, in respect of the hope, & cer∣taintie we haue thereof. Secondly, in respect of the inchoation or beginning which we haue here of that heauenlie life, which is to be consummated in the world to come. Into this heauē, that is, into the house of God & al the Blessed christ ascended, because he ascended far aboue all Heauens. Eph. 4.10. He was made higher than the heauens. And Steephen witnesseth Act. 7.56. Behold I see the heauens open, & the son of man standing at the right hand of God. Hee saw with his bodily eies, endewed from aboue with a new seeing force & sharpnesse, beyond and through all the visible Heauens, Christ in the same humane nature, in which he had bin annihilated and humbled. Act. 1.11. He was taken vp into Heauen. God would therefore haue vs knowe the place whereinto Christ ascended, 1 That it might be apparant that Christ is true man, and that hee vanished not away, but did continue, and shall continue for euer true man. 2 That we might know whither our cogitations were to be conuer∣ted, and where we ought to inuocate and call vpon him, and that so Idolatrie might be auoided. That we might know our dwel∣ling place into which christ wil bring vs, and in which we shal con∣uerse and dwell with Christ.

Wherefore Christs ascension is a local, true and visible transla∣tion or remoouing of Christs bodie from earth into heauen, which is aboue all visible heauens, to the light that none can attaine vnto, to Gods right hande, where hee now is, and whence hee shall come to iudgement. Act. 1.11. Hee shal so come, as yee haue seene him goe into heauen.

2 Howe Christ ascended into Heauen.

CHrist ascended into Heauen, first, not simplie, but in respect of his humane nature onely, & that the very same, which was borne of the virgin, dead, buried, and which rose againe. Obiect. 1 He that euer is in heauen, did not ascend into heauen, for then he should haue beene some time out of heauen. But the Sonne of man euer was in heauen; Therefore he did not ascend. Auns. Hee that euer was in heauen, as touching that whereby he was euer there, that is, his Diuinity, did not ascend; and so we grant Christ according to his Diuinity not to haue ascended: for that was before in Heauen: & as when Christ was on earth, the same did not therefore leaue heauen: So when hee is now in Heauen, his Diuinitie doth not therefore depart from vs. Obiection. 2 That which descended, did also ascend. His Diuinity did descend. Therefore it did also ascend. Aunswere. The signification of descending is not here proper. His di∣uinitie is said to haue descended, that is, to haue opened & manifested it selfe in a place where before it had not. 2 He ascended locally or bodily, that is, truly going from one place to another. He translated his human nature frō a lower place, by a reall & most proper translation or remoouing: which could not haue bin don, if he had bin in body euery where. 3 He tooke or lifted vp his humane nature into heauen, and by his proper power and vertue entered into the possession of heauenly glo∣ry. Obiect. 3. That which is not in any place is euerie-where. Christ is not in any place, because he is ascended aboue and beyond the visible heauen, beyond which there is not any place: Therefore Christ is euerie where. Ans. First we deny, the same to bee euery∣where, which is not in any p••ace. For the highest or fardest heauen i•• not in any place, neither yet is it euery-where. But this is spoken of a natural place, which is defined to be the superficiall extremitie of a bodie, compassing and con∣teining so any thing within it, as it selfe also is compassed & conteined within another. Secondly, then we say, that Christ is not in any naturall place, but in a place supernaturall, which doth contein, but is not it selfe conteined: and such a supernaturall place is beyond the visible heauen: but what manner a thing that supernaturall place is, is not learned by the discourse of mans wit and reason, but only by a cele∣stiall viewe and beholding, which the Angels enioy in hea∣uen.

But that Christ did ascend locally, these places of the Scripture conuince, Matth. 16.11. Ye shal not haue me alwaies. Ioh. 16.7. If J go not away, the comforter will not come vnto you. Ioh. 6.62. What then, if ye should see the Sonne of man ascend vp, where he was before? Act. 1.9. While they beheld he was taken vp. Likewise, He was taken vp into heauen. Coloss. 3.1. Seeke those thinges which are aboue, where Christ sitteth at the right hand of God. Of these it followeth, that Christs humane nature is finite, and doth change place, and therefore is not euerie∣where. For to be euery where, and to change place, are contradictorie. And therefore also his God-head, which alone is infinite, eternall, and euerie-where, is not said to chaunge place. But here the Vbiquetaries seeke a shift, that they may not be hurt by this weapon; That which changeth place is not euerie-where; Christs body changeth place. Therefore that is not euery-where. They grant the Maior of this Syllo∣gisme to be true taking the wordes after one manner: but here they contend that the words are taken after a diuerse manner: As that Christs bodie is euery-where, that is, after the manner of maiestie, or in manner as it is a maiesticall bodie; it changeth place, in manner of a naturall bodie, or as it is a naturall bodie. But they escape not a contradiction by this cauil. For the diuerse maner which taketh away a contradiction must not fall into the same and be all one with the words them∣selues, for the clearing of which they are brought. For so i•• it made a meere tautologie, or speaking of the same thing, & a begging of that which is in questiō, as if I imitating them should say, This aire is light, according to the manner of light, and it is darcke, as touching the manner of darcknesse: Againe, This man is poore as touching the manner of pouertie, and is rich as tou∣ching the manner of riches. Thus is the same affirmed of the same. For the manner of pouerty is nothing else but po∣uertie, and the manner of riches nothing but riches. So likewise these manners which they faign and imagin in the Maior proposition are altogether the same with the things which are affirmed. That is, the same in them is affirmed of the same, & so these maners are that in which lyeth the cō∣tradiction. For they say, Christs bodie is euerie where, according to the maner of maiestie, Beeing demaunded what they mean by maiestie, they aunswere, omnipotencie, and immensitie. To

saie then, Christes bodie is euerie where as touching the manner of maiestie, not as touching the manner of a natural bodie, is no thing else, euen by their owne iudgement, than, Christes bodie to bee euerie where according to the manner of im∣mensitie, or infinity, and not to bee euerie where according to the manner of finitenesse. Now they trimlie take awaie the contradiction by thus distinguishing. For the manner of immensitie, is nothing else but immensitie: and immen∣sity, and to bee immense, are both affirmed of the same. Wherefore as these are contradictorie, to be euerie where, & to change place, or, not to bee euerie where; so are these also contradictorie: The same bodie to bee immense and to bee finite, immensitie and finitenesse to agree vnto the same; or, the same bodie to be euerie where, or immense according to the maner of immensity or maiestie, and not to be euerie where but to change place, and to bee finite according to the manner of finitenesse or a natural bodie. Wherfore it is manifest, which was before also confirmed, That Christ ascended locallie, and that therefore this Article is to be vnderstoode of Christs local ascension.

4 Obiection. Contraries or opposites ought to bee expounded after the same maner, that the contrarietie and opposition maie be kept: But these Articles, Hee ascended into heauen, Hee descended into hel, are opposed one to the other: Therefore as the Article of Christes descension is taken in a figuratiue meaning, that is of his great humiliation, so ought also the Article of his Ascension to bee taken of his great maiestie, not of any local motion. Aunswere. We Aunswere first vnto the Maior. Opposites are to bee expounded after the same maner, except it be disagreeing from the articles of faith, & from other places of scripture. But this article the scripture it selfe vnderstandeth of a lo∣call Ascension. Act. 1.11. He shall so come, as ye haue seene him go into heauen. 2 Wee denie the Minor. For these two arti∣cles are not opposed. For his ascension into Heauen is not the furdest degree of his glorie, as his descension into hell is the furdest degree of his Humiliation. But the furdest and highest degree of his glorie is his sitting at the right hand of the Father. Therefore as touching this article, of his sitting at the right hand of his Father, we grant the Maior. For vnto this article is the descension into Hel opposed, whereupon also the Scripture dooth not interpret properly but figuratiuely, these two

articles of Christes descension into Hell, and of his sitting at the right hand of his Father. 3 If christs ascension be constered of any equalling of his manhood with his God-head, all the other articles concerning the true humanity of christ shalbe vtterly ouerthrown. Fourthly, Christ ascended visiblie into Heauen. For his assump∣tion and taking away from his Apostles was conspicuous and apparant to the sight. Act. 1.9. While they beheld he was taken vp. And they beheld him ascending vp so long, vntil a cloud tooke him vp out of their sight. Fifthly, He ascended by the power and vertue of his God-head, as also, by the same he rose. Acts. 2.32. This Iesus hath god made being exalted by his right hand, (by his diuine power) Lord and Sauiour. Sixtly, Hee ascended, when he had conuersed on earth fourtie daies after his resurrection, and that therefore, 1 That hee might assure men of his resurrection, & of the truth of his fleshe. Act. 1.3. To whom also he presented him∣selfe aliue after that hee had suffered by many infallible tokens. 2 That he might instruct his Disciples, and recall into their minds that which he had spoken before, and farther ad some other things: and so might make not them onely, but vs also certaine of his resurrection, & of the trueth of his flesh, or humane na∣ture. Seuenthly, He so ascended, that he returneth not before the daie of iudgement. Act. 1.11. Hee shall so come as yee haue seene him go into Heauen. Act. 3.21. Whom the Heauens must contain vntill the time that all things be restored. Obiection. But christ promised that hee would bee with vs vnto the end of the woorlde. Aunswere. Hee is with vs in that spirituall vnion whereby we his members are ioined to him our head. And further he speaketh of his whole person, to which hee attributeth that which is proper vnto the God-head. In like manner he saith before his passion, when as yet hee conuersed on earth with his Disciples, Iohn. 14.23. J and my Father will come vnto him, and will dwell with him: this hee speaketh as touching his God-head, which was and is in heauen, & as the Father is with vs, so is hee: otherwise wee might reason also thus, J go awaie, saith Christ: Therefore he is not at all with vs. But it is attributed improperly to his other na∣ture, namely to his humanitie, that he abideth with vs, in respect of that personall vnion, which is the secret & won∣derful indissoluble vniting and knitting of the two most di∣uerse natures of Christ, diuine & humane, into one person,

so that these two natures, being in such wise linked & con∣ioined, absolue the essence of Christs person, and one na∣ture should be destroied, if it were sundered from the other; both notwithstanding reteining their peculiar and seue∣rall properties, whereby one is distinguished from another. Therefore of no force is this Obiection. In Christs person the two natures are ioyned in vnseparable vniō. Therefore wheresoeuer Christes Godhead is: there also must his humanity needes bee. For these two natures remaine in such sort ioyned and vnited, that their propertie remaineth distinct, and neither is tur∣ned into other. Replie. Those two natures, whereof one is not, where is the other, are sundered, neither remaine vnited, but are separated. In christ are two natures, whereof one, which is his huma∣nitie, is not where is the other, which is his godhead. Therefore the two natures in christ are not vnited but separated. Aunswere. The Maior is true being vnderstood of two finite natures, but not of those whereof one is finite, and another infinite For the finite nature can not be at once in moe places: but the infinite nature may be at once both whole in the finite nature, and whole without it: and this may we indeede con∣sider and obserue in christ. For his humane nature which is finite, is but in one place; but his diuine nature, which is infinite, is both in christs humane nature, and without it, & euen euerie where. Reply. There must notwithstanding be made a separatiō in another part, where the humane nature is not, though there be no separation where it is. Aunswere. Not at all; Because the Godhead is whole & the same in the humane nature and without it. Gregory Nazianzene saith, The Word is in his temple, and is euerie where, but after a speciall ma∣ner in his temple. Reply. If christs humane nature bee not ador∣ned with diuine properties, it followeth that there is no difference betweene christ and other saints. For no other difference can bee found, but the equalling of his manhood with his god-head. For the difference betweene christ and the Saints, either is in substance & essence, or in properties: But not in substance: Therefore in proper∣ties. Answer. We deny that there is any difference between Christ and the Saints either in substance, or in properties, or giftes: for this enumeration or reckoning is not perfect & complete. There is wanting a third difference, whereby Christ is distinguished from all the Saintes, namely the se∣cret

personall vnion of both natures. Reply. Phil. 2.9. It is said, God hath giuen him a name aboue euerie name. Aunswere. 1 God hath giuen him such a name, that is, together with his god∣head: For as the godhead, so the properties of the godhead were giuen him of the Father. 2. God gaue such a name to him, that is, to christ, man, by personal vnion, not by anie exequation or equalling of both natures. By these three obiections it ap∣peareth, that the Vbiquetaries (of whome these thinges are brought) fall into foule errors. First, into the errour of Nestorius, because they sunder the vnited natures in christ. Secondly, into the error of Eutyches, because they confound the same natures. Thirdlie, They disarme vs of those weapons, wherewith we shoulde fight against Arrians and Sabellians. For they doe fouly ener∣uate and weaken all those places, which prooue Christes diuinity, by drawing them to the equalling of his humane nature with his diuine.

But wee are to obserue in how many respectes Christ is said to be present with vs. First, he is present with vs by his spi∣rite and God-head. Secondly, he is present as touching our faith and confidence wherewith we behold him. Thirdlie, he is present in mutual dilection and loue, because he loueth vs, and we him, so that he doth not forget vs. Fourthly, he is present with vs in respect of his vnion with humane nature, that is, in the coniun∣ction of the soule with the body. For the same spirit is in vs and in him, who ioyneth and knitteth vs vnto him. Fiftlie, hee is said to bee present with vs in respect of that hope, which wee haue of our consummatiō, that is, that certain hope which we haue of comming vnto him.

3 Wherefore christ ascended into Heauen.

CHRIST ascended, first, for his owne and his Fathers glo∣rie. For, 1. He was to haue a celestiall kingdome: therefore hee might not abide in earth. Eph. 4.10. He that descended, is euen the same that ascended, farre aboue al heauens, that hee might fill all thinges. 2. It was meete that the Head should be glorified with ex∣cellencie of giftes aboue all the blessed, as being the members of that Head: which could not haue bin done in earth.

Secondly, Hee ascended in respect of vs, and that for foure causes. 1. That hee might gloriously make intercession for vs, namely by his vertue, efficacie and wil. For it is the will of the Father and the Son, that his oblation and sacrifice shoulde

bee for euer of force for vs, and so by making intercession for vs, he should apply his benefites and the merites of his death vnto vs: vnto which application was required his whole glorification, the partes whereof are his Resurrecti∣on, Ascension, and Session at the right hand of the Father. Obiection. He made intercession for vs also on earth. Aunswere. This intercession was made, in respect of the intercession to come. For of that cōdition he made intercession before, that, hauing accomplished his sacrifice on earth, he should present himselfe for euer a Mediatour in the celestial San∣ctuarie. 2. That we might also ascend, and might be assured of our ascension. Ioh. 14.2. I wil prepare you a place. In my fathers house are manie dwelling places; that is, places to abide for euer: for hee speaketh of continuing. 3. That hee might send the holy Ghost, and by him gather, comfort, and defend his church from the Diuel vnto the worldes end. Iohn 16.7. If I goe not awaie, the comforter will not come vnto you. Obiection. Hee gaue the holie Ghost both before, and after his resurrection. Wherefore hee went not for that cause awaie, as to send the holie ghost. Aunswere. Hee had giuen him indeede before, but not in such plentifull manner as in the daie of Pentecost. Againe, that sending of the holy ghost, which was from the beginning of the world in the church, was done in respect of christ to come, who shoulde at length raigne in hu∣mane nature, and giue largelie and in aboundaunt manner the ho∣lie Ghost. Before his Ascension hee gaue him not in such plentie, because of the decree of God, who purposed to do both by man glorified: And the sending of the holy Ghost was the chiefe part of Christes glorie. Therefore it is said, As yet was not the holie ghost, that is, the woonderfull and plentifull sending of the holy Ghost, because Christ was not as yet glorified. 4. That he might promise for vs in the sight of God, that he would bring to passe, that we should no more offend.

4 What is the difference between christs Ascension & ours.

CHrists ascension and ours agree, Both in that it is to the same place, and in that also it is to be glorified. But they dif∣fer. 1. Because christ ascended by his owne power and vertue: wee not by our own, but by his. Ioh. 3.13. No man hath ascended into heauen (that is, by his owne proper vertue) but the Sonne of man. We shal ascend by and for him. Iohn 14.2. J goe to pre∣pare you a place. And Iohn 17.24. I wil that they which thou hast

giuen me, be with mee euen where I am. 2. He ascended to be Head: We to be his members: Hee to glory agreeable for the Head: and we shall ascend to glory fit for members. He ascended to sit at the right hand of the Father; we, to sit indeede in his, and his Fathers throne, but that onely by participati∣on; not in the same degree and dignity with him. Reuelat. 3.21. To him that ouercommeth, will I graunt to sit with me in my throne, euen as J ouercame, and sit with my Father in his throne. Christ therefore ascended as Heade of the Church: wee shal ascend as members of this Head, that we maie be par∣takers of his glory. 3. Christs ascension was the cause of our as∣cēsion, but it is not so of the contrarie. 4. Whole christ ascended, but not the whole of christ. Because hee ascended as touching his humane nature onely, and not as touching his diuine, which also is on earth: But the whole of vs shall ascend, be∣cause wee haue onely a finite nature: and that but one.

5 What are the fruits of christs ascension.

THE chiefe fruites of christes ascension are: First, His Intercession, which signifieth, 1. The perpetual vertue and strength of christes Sacrifice. 2. Both wils in christ, both humane and diuine, propitious and fauourable vnto vs, whereby he will that for his Sacrifice we be receiued of his Father. 3. The Assent of his Father approuing this his Sonnes will, and accepting of the value of his sacrifice as a ransome for our sins: and as the Father receiueth vs, so doth he also. Obiection. But before christes ascension, yea before his comming, there was intercession. Answ. That depended of this, that is, it was made in respect of this intercession to come, as also the whole receiuing into fauour from the beginning of the woorlde. For hee, our Mediatour, made intercession before with this condi∣tion, that he accomplishing his sacrifice should appeare for euer in the heauenly Sanctuarie. Heb. 6.57. Thou art a Priest for euer according to the order of Melchisedech. And further, that intercession in the olde Testament was not such, as it is now in Heauen. For nowe hee wil haue vs receiued for his ransome already paied, which then was afterwards to be paied.

The second fruite is, our glorification or ascension: For see∣ing Christ our head is ascended, we are certaine that wee also shal ascend into heauen, as beeing his members. Iohn

14.2. I goe to prepare a place for you. And though I goe to prepare a place for you, J will come againe and receiue you vnto my selfe, that where I am, there maie ye be also. Obiection. But Elias and Enoch ascended before christ. Therefore christ is not by his ascen∣sion the cause of our ascension. Aunswere. They ascended in re∣spect of Christes ascension, which was to come. Christes ascension and glorification is the cause and example of our ascension and glorification, because except he were glori∣fied, wee should not bee glorified. For the Father hath decreed to giue vs all thinges by the Messias, and hath put all thinges in his hands. And how should Christ haue giuen vs a kingdome, except himselfe first, as beeing the first borne, had taken possession thereof? But for this cause also he ascended into heauen, that hee might there raign. Therefore hee wil translate his citizens thither. And see∣ing we are his members, and he, our head, is already ascen∣ded, and glorified: Therefore shall wee also ascend, and bee glorified. Iohn 12.26. Where J am, there shall also my seruaunt bee. And Iohn 14.3. J wil receiue you vnto my selfe, that where J am, there maie yee be also.

The third fruite is, The sending of the holie ghost, by whome he gathereth, comforteth, and defendeth his church to the worldes end. Hee was giuen also to the godlie which were vnder the Lawe, before Christs ascension and comming. But that was. 1. Jn respect of this ascension and glorification of christ, which was then to come, and whereof that sending and powring out of the holie Ghost is not a fruit onely, but also a part: and so in respect also of this sending, which was no••e after Christes ascen∣sion accomplished, the holie Ghost was giuen vnto the godlie in the olde Testament. 2. Now after christes glorifica∣tion it was giuen more aboundantlie, as in the daie of Pentecost. That which also was foretolde. Act. 2.17. And it shal be in the last daies, saith god, I wil powre out of my spirit vpō al flesh. Now, that christ did not powre out the holie Ghost in such plen∣tie before his ascension, that befel only, as before was said, in respect of the decree of God. For God woulde that the holy Ghost should be giuen by the Messias, as well man as God: wherefore man also was to be glorified, who shoulde do this. John 16.7. Jt is expedient for you that J goe awaie: for if J go not away the comforter wil not come vnto you.

There are other fruites also of Christes ascension. For 1. it is a testimonie, that our sinnes are fully pardoned vs who doe be∣leeue. For except he had suffered the punishment for sinnes, hee coulde not haue entred into the throne of God: For where sinne is, there is death also. John 16.10. Hee shall re∣proue the world of righteousnes, because J goe to my father. 2. Jt is a testimonie that christ is indeede conquerour of death, sin, and the Diuell. 3. Jt is a testimonie, that we shal neuer be left destitute of comfort: because hee therefore ascended, to send the holy Ghost, John 16.7 Jf J go not awaie, the comforter wil not come. Ephes. 4.8. When he ascended vp on high, hee led captiuitie cap∣tiue, and gaue giftes vnto men 4. Jt is a testimonie that christ wil for euer defend vs, because we know that our head is a glori∣ous head, and placed aboue al principalities.

HE SITTETH AT THE RIGHT HAND OF GOD THE FATHER ALMIGHTY.

THIS Article differeth from the former. 1. Because in this Article is declared the end of his ascension. For Christ did therefore ascend into heauen, that hee might sit at the right hand of the father. 2. Because christ sitteth alwaies at the right hande of the Father: but into heauen hee ascended but once. 3. Wee shal also ascend into heauen, but yet wee shall not sit at the right hand of God.

The Questions of christs sitting at the right hand of the Father.

• 1 What the right hand of God signifieth.
• 2 What it is, to sit at Gods right hand.
• 3 Whether christ did alwaies sit at Gods right hand.
• 4 What are the fruites of christs sitting at the right hand of the Father.

1 WHAT THE RIGHT HAND OF GOD SIGNIFIETH.

THE right hande of God signifieth, 1 The omnipotency, or exceeding vertue of God. Act. 5.31. Him hath God lift vp with his right hand to be a Prince and a Sauiour. 2 It signifieth perfect glorie, perfect dignitie, and full diuine maiestie.

2 What it is to sit at Gods right hand.

TO sitte at Gods right hande, is to bee a person equall to God in power and glorie, by whom the Father woorketh immedi∣ately. They commonly define it to bee, to raigne in equall power and glorie with the Father. That is true

indeede of Christ: For he doth al thinges likewise as dooth the Father, and is indued with the same power with the Fa∣ther, which also he exerciseth. But the Sonne hath alwaies so raigned: and the same agreeth also to the holy Ghost, who yet is not said in the Scripture, to sitte, neither dooth sit at the right hand of the Father: because the Father doth not gouern al thinges, especially his church, immediatly by the Holie Ghost, but by the Sonne. Wherefore this definition, which is commonly receiued, is not sufficient and perfect. Some confound his sitting, with his Ascension, & say it is all one. But first it is absurd that in so short a confession should bee an idle speaking of the same thing twise. 2 This phrase of speech is taken from the custome of kings, who haue their assistants assessours, 〈◊〉〈◊〉 whom they commit the power of gouernment: So christ also is said to sit at the right hand of the Father, because the Fa∣ther will rule and gouerne by him immediatelie all things both in heauen and in earth. 3 We also shall ascend, neither yet shall we sit at the right hand of God the Father. Heb. 1.13. For vnto which of the angels said hee at any time, sit at my right till I make thine enimies thy foot-stoole? Muchlesse will God speake this vnto man. Obiection. But it is said, Reuel. 3.21. To him that ouercommeth will J grant to sit with me in my throne. Auns. We shall sit there by participation: where this must bee also granted, that the same is the throne of the Father and the Sonne. In the same throne many may sitte: but not in the same dignitie. And so christ will not giue that chiefe digni∣tie and glorie giuen him of his Father, vnto any other. Reply. But to sit at Gods right hand, is also to liue gloriouslie and blessedlie: But this agreeth to vs. Therefore wee shall sit there. Aunswer. This is not a ful and sufficient definition, because a blessed life agreeth both to vs & Angels, but the sitting at gods right hand doth not. Whereupon these two articles are well adioined together, He Ascended into Heauen, he sitteth at the right hand of God the Father.

Now let vs in few wordes expound the definition which wee brought of Christes sitting at the right hande of the Father. Christ sitteth then at the right hande of God the Father, that is, he is that person omnipotent, by which the Father gouerneth al things immediatly: But especially, by which he defendeth the church against her enimies. That this de∣finition

may be more ful and clear, let vs briefly sift euery part thereof.

The Session therefore of Christ at the right hande of the Fa∣ther, is, 1. The perfection of Christes diuine nature, that is, the equality of the Word with the Father, which he did not re∣ceiue, but euer had.

2 The perfection of christes humane nature. This perfecti∣on or excellency of Christes humane nature compriseth, First, The personall vnion of the humane nature with the Woord; Coloss. 2.9. In him dwelleth all the fulnesse of the godhead bodily. Secondlie, The collation or bestowing of giftes farre greater and more in number, than are bestowed on al men or Angels, and ther∣fore in which he far excelleth both men and Angels. Ioh. 1.16. Of his fulnesse haue al we receiued. And cap. 3.34. God giueth him not the spirite by measure.

3 The perfection or excellencie of the office of the Media∣tour, that is, the Propheticall, Priestly, and Roiall function, which christ now, as the glorified Head of his church, doth in his humane nature gloriously exercise in heauen. This excellency of christs office is the very exalting of Christ in his Propheticall, Priestly, and Princely function: that is, the laying down of the infirmity of Christs humane nature, and the perfecti∣on of glory, which was due vnto Christ, both in respect of his office, as being a Prophet, King, and Priest; & in respect of his person, as beeing God.

4 The perfection of christs honour, that is, the adoration, worship, and reuerence, which is yeelded vnto Christ both of men and Angels. Heb. 1.6. Let all the Angels of God worship him. Phil. 2.9. Hee hath giuen him a name aboue euerie name. By these & the like speeches are signified the partes of Christs sitting at Gods right hand. But the name whereof is spo∣ken in the wordes of the Apostle before aleaged, is the ex∣cellencie of the person and office of Christ, and a declara∣tion of both by his visible maiestie, that all may bee forced to confesse that this is the King, by whom God ruleth all thinges. So also did Stephen see him adorned with visible ma∣iestie and glorie. Christ had some partes also before of his excellency both of his office, and of his person, but he then came to the full perfection of all, when being taken vp into heauen, he was placed at the right hand of the Father.

By these partes nowe of christs sitting at the right hand of the Father, the definition of his sitting may bee made more full in this wise: when christ is said to sit at the right hand of the Father, hee is saide to haue the same and equal power with the Father; to excel all men and Angels in his humane nature, both in giftes bestowed on him more and greater than on them, as also in visible glorie and maiestie; to shew himselfe Lord of men and Angels, and of all things that are created; In the name of the Father, to rule and administer immediatly his kingdome in heauen and the whole world, & chiefely to gouern by his power immediately the church: lastly to bee acknowleged and magnified of all as chiefe Lord and Head.

Many Obiections are by this definition refuted, As 1. The Holy Ghost also is equal with God: Therefore wee may truely say, that hee also sitteth at the right hand of God. Aunswere. It doth not folow: because the reason is grounded of an ill definition. For although the Holy Ghost bee as well as the Father and the sonne, Head and Lord and ruler of the Church, yet doth it not agree to the Holy Ghost, but to christ alone, to sit at the right hand of the Father: Because hee alone tooke humane nature, was humbled, dead, buried, rose againe, ascended, and is Mediatour. And furder the Father woorketh immediately by the Sonne onely: but by the holy Ghost the Father doth not worke immediatly, but through the sonne. For the same order is to be kept in their operation and working which is in the persons. The Father worketh by him selfe, but of himselfe, because he is of none: The Sonne worketh by himselfe, not of himselfe, because he is begotten of the Father: The holy ghost wor∣keth by himselfe, but from the Father and the Sonne, from whom he dooth proceed. Therefore the father woorketh immediately by the Sonne: because the Sonne is before the holy ghost, yet not in time but in order: but mediately the Father woorketh by the holy Ghost: and therefore the Sonne is rightly saide to sitte at the right hand of the Father, but not the holy Ghost. 2. Obiection. Christ before his Ascension was alwaies the glorious Head and King of the Church. Therefore he cannot now be first, after his ascension, said to sitte at gods right hand. Aunswere. Againe, this reason also is grounded vp∣on a bad definition. Christ was alwaies glorious; but hee

was not alwaies aduaunced and exalted in the office of his Mediatorshippe, to wit, in his kingdome and priesthood. Now first he began to haue the consummation and perfe∣ction of glory, which before hee had not: that is, glori∣ously to rule and administer his kingdom and Priesthood in the Heauens.

Christ is called our Head, 1 In respect of his perfection & excel∣lencie, both as God and man. And as concerning his godhead, there is no doubt of it. And as concerning his humane na∣ture, it is true, because Christs humanitie is adorned with far greater gifts, than is any creature; especially by reason of the vnion thereof with the Word. 2 Jn respect of his office; and that 1 in regard of his merite, then by reason of his power and efficacie. For as the Head is the seat of al the exteriour and interiour senses, wherein are seated the vnderstanding & will, and whence the vitall spirites flow: So from Christ as the Head flowe downe into vs the giftes and graces of the Holy Ghost.

3 Whether Christ did alwaies sit at the right hand of God.

THIS Question shoulde not bee needefull, except mens curiositie had made it such. To the explication thereof is required the distinction first of natures, then of time.

Now as cōcerning Christs Diuinitie, 1 That alwaies sitteth at the right hand of the Father, as sitting signifieth an equal pow∣er and honour, which Christ hath, euen the same with the Father. For Christs diuine nature was from euerlasting equal with the Father in honor and power. Likewise, as To sit at the right hand of the Father, signifieth to be the Head of the Church. For by the Woorde the Father did from the beginning al∣waies preserue the Church, as also by him hee created all thinges. In this sense Christ was placed by his eternal ge∣neration at the right hand of the Father.

2 Christ according to his diuinitie also dooth so sitte at the right hand of the Father, as he was ordained to this his office from euerlasting.

3 He dooth alwaies sit, according to his diuinity, at the right hande of God, in that hee begunne from the verie beginning of the world, to execute & hath executed this his office. And christ, according to his diuinity, was in this respect, after his ascēsion into

heauen, placed at the fathers right hand, in that his diuinity then began to shew it selfe glorious in the body: which in the time of his humiliation had hid it selfe frō being openly manifested & decla∣red. For in the time of his humiliatiō, which was whē christ liued on earth, his God-head also had humbled it selfe, not by making it selfe weaker, but by hiding it selfe onely, and not shewing it selfe abroad. Therefore thus Christ also ac∣cording to his diuine nature was placed at his Fathers right hand, namelie by laieng downe that humility, which he tooke on him for our sake, and by shewing foorth that glorie, which hee had with his Father before the foundations of the woorlde were laide (but had hid the same in the time of his humiliation) not by adding any thing vnto it, which it had not before, neither by making it more bright & power∣full, neither by manifesting and declaring it before God, but vnto men, and by vsing fully and freely his right and authoritie, which right and authoritie Christes diuinitie had as it were laid downe in the taking vp and assumption of humane nature. Therefore he saith, Iohn 17.5. Now glori∣fie mee thou Father with thy owne selfe, with the glorie, which J had with thee before the world was. This glorie he had not with men. Therefore he praieth, that as hee had it alwaies with the Father, so he might manifest it vnto men. Wherefore this is not to be taken, as if the Word receiued any change or alteration of his God-head: but in that sense only which hath been said.

Now as concerning christes humane nature: according to it hee was then first placed at the right hand of the Father, when he ascē∣ded into heauen: then he attained to his glorification, when he receiued that, which before he had not. Obiection. Hee that sitteth at Gods right hande, is euerie where. Christ sitteth at Gods right hand. Therefore he is euery where. Aunswere. This reason wee graunt in respect of the communicating of the properties to the person. But if it be further concluded, that according to the flesh he is euerie where, there wil be more in the conclusion, than was in the premisses. Againe, wee denie the consequence of the whole reason: because, the right hand of God, and to sit at the right hande of God, is not all one. Neither yet is it simply true, that hee which sitteth at Gods right hand, sitteth euerie where. For a part of the sit∣ting

at gods right hand is also that visible glorie and maiesty, wherewith Christes humane nature was endowed, and wherewith Stephen beheld him endued in heauen. This is not euerie where, but only in that placc where his body is seated and remaineth.

Obiection. Hee ascended into heauen, to fill al thinges, that is, with the presence of his flesh. Aunswere. It is a fallacy in mis∣constring the word. He ascended to fill all thinges, that is, with his giftes and graces, not with his flesh, bones and skinne. These are the monsters and dotinges whereby the Diuell carrieth Gods glory into derision. Reply. That nature which hath receiued omnipotency is euerie where: christes humanitie hath receiued omnipotency. Therefore it is euerie where. Answere. That nature which hath receiued omnipotency by a reall transfusion and communication of the properties, is eue∣rie where, but not that which hath receiued it by personall vnion onely, as the humane nature of Christ. But yet not∣withstanding manie thinges haue beene bestowed by reall transfusion on Christes humanitie: to wit, other qualities, than which hee had on the crosse and in his humiliation. Likewise far more and greater giftes, than those which are bestowed either on Angels or on men, and in respect of those giftes bestowed on him, Christ is placed, according to his humane nature, at the right hand of his father; but according to his diuinitie he is placed at the right hand of the Father, as he being glorified and taken vp into heauen hath shewed forth the same; & hath attained vnto the per∣fection of glory, or to the highest degree of glorification as touching his humanity.

4 What are the fruites of Christes sitting at the right hand of the Father.

THE fruites of Christes sitting at the Fathers right hand are all the benefites of the kingdome and Priest-hoode of christ glorified. As 1. His intercession for vs. 2. The gathering, go∣uerning, and garding of his church by the Worde and spirit. 3. His defending of the church against her enemies. 4. The abiection and destruction of the churches enemies. 5. The glorification of the church. The fruites or benefites of the kingdome of christ glorified, ••••e, that he ruleth vs by the ministery of the Word, and the

holy Ghost, that hee preserueth his ministery, that hee gi∣ueth his Church resting places, and is forcible by doctrine in conuerting the chosen; that hee will at length raise vp from the dead his chosen and elect, abolish all their infir∣mities, glorifie them, wipe away all teares from them, en∣thronize them in his throne, and make them Priests and Kings vnto his Father. The fruite of the Priesthoode of Christ glorified is, that he appeareth, presenteth himselfe, and ma∣keth request and intercession for vs in heauen, & that for∣cibly, so that the father denieth vs nothing through the vertue and force of his intercession. Hence ariseth that consolation and comfort: Because our Head, our flesh, and our brother sitteth at the right hand of the father; he shall at length glorifie and quicken vs, and that both in respect of his brotherly loue, as also in regard of his office, who is our Head. Because also we haue such a High-Priest, which is set downe at the right hande of the father, there is no cause why wee should doubt at all of our saluation: he shall keepe it safe for vs, and at length most assuredly and cer∣tainly bestow it vpon vs. Ioh 10.28. No man shal pluck my sheep out of my hand. And cap. 17.24. I will that they which thou hast giuen me be with me euen where I am.

FROM THENCE SHAL HE COME TO IVDGE THE QVICKE AND THE DEAD.

IN this Article three common places fal in one and meet together, which are diuerse in themselues, namely of Christes second comming, of the ende of the woorlde, and of the last iudgement. Of these places we wil speake iointly, as which are linked betweene themselues: yet so, that the chiefe of them is that of the l••st iudgement. For to little purpose were it for vs to think of christs second comming, except we did furder cōsider to what end he should come. I beleue in christ who shall come to iudge the quick and the dead: that is, I beleeue 1. That at the second comming of Christ shall follow the renuing of heauen and earth. 2. That the selfesame Christ shall come who for vs was borne, suffered, and rose againe. 3. That he shall come glori∣ouslie to deliuer his church, whereof J am a member. 4. That hee shal come to abiect and cast awaie the wicked. By these wee re∣ceiue great and sound comfort also and consolation. For seeing there shal be a renouation or renuing of heauen and earth,

we haue a confidence and trust that our state also shal be at length other, and better than it now is: seeing christ shall come; wee shall haue a fauourable iudge: for he shal come to iudge, who hath merited righteousnesse for vs, who is our Brother, Redee∣mer, Patron and Defender: seeing hee shal come glorious••••e, he shal also giue a iust sentence and iudgement, and shal bee mighty enough to deliuer vs: seeing hee shall come to deliuer his church, great cause, why we should cheerefully expect him: seeing he shall abiect and cast awaie the wicked into euerlasting tormentes, let vs suffer patientlie their tyrannie. To conclude, seeing he shall de∣liuer the godlie, and cast awaie the wicked, hee wil also either deli∣uer or cast away vs: and therefore it is necessarie that wee repent, and bee thankefull in this life, and flie fleshely securitie, that we maie bee in the number of them whome hee shall deliuer.

The chiefe Questions of the last iudgement.

• 1 Whether there shall be any iudgement.
• 2 What that iudgement is.
• 3 Who shal be iudge.
• 4 Whence and whither he shal come to iudge.
• 5 How he shal come.
• 6 Whom he shal iudge.
• 7 What shal be the sentence and execution of this iudge∣ment.
• 8 For what causes this iudgement shal bee.
• 9 When it shal be.
• 10 Why god wil haue vs certaine of the last iudgement.
• 11 Why he would not haue vs certaine of the time.
• 12 Wherefore God differreth that iudgement.
• 13 Whether it is to be wished for.

1 WHETHER THERE SHALL BEE ANIE IVDGEMENT.

THIS Question is necessarie. For the Scripture also hath foretold that there shal come in the later times ••oc∣kers, who shal account this Article for a fable. The last iudge∣ment cannot indeede be demonstrated out of Philosophy: but neither is there any thing in Philosophie against it. But the whole certainty thereof is grounded on diuine Prophecies, or of the doctrine of the church. For although the Philosopher perhaps woulde say somewhat, as seeing a

litle through a mist: as, That it is not likely that man was born to this miserie: yet by reason that man hath lost the knowe∣ledge of the righteousnesse, goodnesse, & truth of God, we cānot know out of philosophy, that any iudgement shal be: muchlesse with what circumstances it shall be. The argu∣ments, which Philosophy yeeldeth, are forcible indeed in themselues, but are not made knowen but in diuinity: and therefore the argumentes themselues are onely made for∣cible & of strength in diuinity. Wherefore we wil draw rea∣sons & proofs out of diuinity or the doctrine of the gospel, by which it may appear that there is a last iudgement.

The first proof is drawn from expresse & plaine testimonies of sacred Scripture: As out of the prophecy of Dan. Likewise out of the prophecy of Enoch, alleadged by the Apostle Iude, vers. 14. & 15. Behold the Lord cōmeth with thousands of his saints, To giue iudgement against all men. Moreouer, out of the sermons of Christ, especiallie in Mat. 24. vers. 25. Likewise out of the sermons of the Apostles. Acts. 17.31. He hath ap∣pointed a daie in the which he wil iudge the world in righteousnes by that man whom he hath appointed. 1. Thes. 4.16. The lord him∣selfe shal descend frō heauen with a shout, & with the voice of the Archangel, & with the trumpet of god. Neither is the certainty of the last iudgemēt apparāt only by these & the like plain testimonies of Scripture, but is deduced also out of other places by good consequence: & hence are made those for∣cible argumēts, which the Philosophers saw but by a glims.

The second proofe is drawen from the ende whereunto mankind was created. God necessarily obtaineth his end; but to this end did he create mankind, that man shoulde bee the image of God, and the euerlasting temple of God, wherein he should be worshipped; to whom he would com∣municate himselfe, perfect wisedome, righteousnesse, and goodnesse, and would impart his blessednesse. This bles∣sednesse is a part of Gods Image: but this the Diuell hath destroied: Therefore God shall restore it, who is mightier than the Diuell. And although the end, for which man was created, is hindered diuerse waies in this life: yet god will at some time obtaine it. Wherefore it is not onlie (as the Philosophers reason) likelie and probable, that man was not made for th••se miseries: but it is also most certaine, that the

most excellent of all creatures was made to a better ende. Wherefore there must needs be at length a change. By this argument is confirmed also the happinesse of our bo∣dies: According to that of Saint Paul, 1. Cor. 6.19. Know you not that your bodie is the temple of the holy ghost which is in you?

The third proofe is taken from the iustice, goodnesse, and trueth of God, which requireth, that it maie go ful well with the good, & with the euil ful il. Philosophy knoweth not that god is so iust, good and true, that he will haue the righteous to enioy full and perfect blessednesse. But this commeth not to passe in this life; nay rather it goeth well with the euill and wicked in this life. Therefore there must remaine an other life, wherein this shall bee. The holie Scripture vseth this argument, as in Saint Paul, 2. Thess. 1.6. Jt is a righteous thing with God to recompence tribulation to them that trouble you. And Luk. 16.25. Remember that thou in thy life∣time receiuedst thy pleasures, and likewise Lazarus pains: nowe therefore is he comforted, and thou art tormented. All other proofes and arguments may be referred vnto these.

2 What is the last iudgement.

IN euerie iudgement are, the Accused, the Accuser, the iudge, the cause, examination & hearing of the cause, the Law accor∣ding to which iudgement is giuen, the sentence of absolution and condemnation, and the execution thereof according to the Lawes. Judgement then in generall is an inquisition or examination of a cause by an ordinarie and lawfull iudge, according to iust Lawes, and a pronouncing of sentence, and the exequution thereof accor∣ding to iust Lawes. Nowe is it easie to define this iudgement of God. This iudge hath no neede of inquisition or exami∣nation of the cause, or of witnesses and accusers, seeing he is himselfe the searcher of harts. Therefore there shal be only the iudge, & men, of whom sentence shall be giuen, the law according to which sentence shal be giuen, & execution.

The definition of it is this: 1 The last iudgement is a iudge∣ment which God shal exercise in the end of the world by christ, who should then visiblie descend frō heauen in a cloud, in the glorie & maiesty of his Father & Angels, by whom also then shall be raised from the dead all men, which haue died since the beginning of the world vnto the end thereof: but the rest, who are then liuing shal be sodainly chaunged, and all presented before the tribunall seate of

Christ, who shall giue sentence of al, and shal cast the wicked with the diuels into euerlasting tormentes, but shall receiue vp the god∣lie vnto himselfe, that they maie with him and blessed Angels en∣ioie eternal happinesse and glorie in heauen. It may be defined more brieflie on this wise: The last iudgement shall bee a ma∣nifestation, or declaration, and separation of the iust and vniust, who euer haue liued or shall liue from the beginning of the wo••ld vnto the end, proceeding from God by christ; and a pronouncing of sentence on these men, and an execution thereof, according to the doctrine of the Law and Gospel.

The partes of this definition wee wil now in few wordes confirme. 1. That iudgement shall be a manifestation of the iust and vniust. For Reuel. 20.12. The books shall be opened, that the secrets of hartes may bee laied open. 2. There shall bee a se∣paration of the iust and vniust. For Mat. 25.32. Christ shall place the sheep on his right hand, but the goats on his left hand. 3. This manifestation and separation shal be wrought of God by Christ. If of God, then shal it bee a most diuine and iust iudgement. Rom. 3.6 Jf God bee vnrighteous, how shall hee iudge the world? Jt shall bee made and wrought by christ; because Iohn. 5.22. The Father hath committed all iudgement vnto the Son. And Act. 17.31. God hath appointed to iudge the worlde by a man. 4. J•• shall bee a pronouncing of sentence: Mat. 25.34. Come yee Blessed of my Father. We are Blessed of God, not in Adam, but in his seed, and therefore the sentence shall bee giuen according to the gos∣pel. For by nature wee are subiect vnto the wrath of God. Therefore also shall the godly say: When saw wee thee hun∣gering or thirsting? They shall confesse that the retribution of rewardes commeth not by their merit, but by his grace. Furder after this manner the wicked and the godly shall bee iudged according to the Lawe and Gospell: Absolution shall bee principally according to the Gospel; but shal be confirmed by the Law: Condemnation shal bee principally by the Lawe; but shall be confirmed of the Gospel. Sentence shal bee giuen on the wicked, according to their owne merite: Sentence shall be giuen on the godlie, according to Christes merite applyed vnto them by faith: a testimonie and witnesse of which faith shal be their workes. Now to be iudged, is, to bee decla∣red iust before the tribunal of Christ, and to enter into e∣uerlasting life, and that with a respect and condition of

faith, which is required in the Gospell.

Obiection. But vnto euerie man shall be giuen according to his workes. Therefore iudgement shall be giuen on al, according to the doctrine of the Law. Aunswere. In this sense, shal be giuen also vnto the elect according to their works: not that their works are merites, but in that they are the effects of faith. Wherefore vnto the elect shal be giuen according to their woorkes, that is, they shal be iudged according to faith: & to be iudged according to faith, is, to be iudged according to the Gospel. But the iudge maketh mention of our woorks, and not of faith. First, because he wil haue it knowen to others why he so iudgeth: least the vngodly & condemned persons might obiect that hee giueth vs eternal life vniustly. Wherefore he wil shew them our workes, and will bring them forth as testimonies to refute them, that we haue in this life apply∣ed vnto vs Christes merit. Secondly, That wee maie haue comfort in this life, that we shall hereafter according to our works stand at his right hand.

3 Who shall be iudge.

CHrist shall bee the iudge. Iohn 5.22. Hee hath committed all iudgement vnto the Son. Neither yet are the Father & the holie Ghost remoued from this iudgement: But Christ immediatly shal speake, and giue sentence, and that in his humane nature. And when he speaketh, God shal speake; not onely because he himselfe is God, but because the Fa∣ther shal speake by him. The iudgement then shall belong vn∣to all three persons of the God-head, as concerning their con∣sent and authority: but vnto Christ, as touching the publi∣shing and exequuting of the iudgement. For Christ shall visibly giue sentence of all, which sentence he shal also to∣gether execute. The church also shal iudge, as touching the approbation and allowing of this iudgement: as Christ saith, Luk. 22.30. That the Apostles shal sit on twelue seates, and shall iudge the twelue tribes of Israel, that is, they shall sub∣scribe vnto Christes iudgement, and approoue his sen∣tence.

The causes, why Christ, man, shall bee iudge, are these. 1. Be∣cause the church is to bee glorified by the same Mediatour, by whom, and for whom it was iustified. Act. 17.31. God wil iudge the woorld in righteousnesse by that man, whome hee hath appointed.

Matth. 24.30. They shal see the sonne of man come in the cloudes of heauen, with power and great glorie. Ioh. 5.27. The Father hath giuen power to the Sonne to execute iudgement, in that hee is the Sonne of man. 2. That we maie haue comfort, knowing him to bee our iudge, who hath purchased vs with his bloode, and who ma∣keth vs his brethren, yea his parts and members.

For he is, 1 Our brother and our flesh. 2 He hath promised, and saide, Ioh. 3.36. He that beleeueth in the Sonne hath eter∣nall life; & cap. 6.24. Verilie, verily I say vnto you, hee that hea∣reth my word, & beleeueth in him that sent me, hath euerlasting life, and shall not come into condemnation, but hath passed from death vnto life. The third cause why he commeth, is, to deli∣uer his Church, and to cast away the wicked. A threefould con∣solation therefore haue wee by the second comming and iudgement of Christ. 1 From the person. 2 From his promise. 3 From the finall cause and end. The fourth cause why hee commeth iudge, is, the iustice of God: because they haue dealt contumeliously with the sonne of man. Zach. 12.10. They shall looke vpon him whom they haue pearced. Obiection. Christ saith, Ioh. 12.47. That he came not to iudge. In his first comming he came not to iudge the woorlde, but in his se∣cond comming he commeth to that end. For a man must be iudge, 1 Because he must iudge men; Therefore he must bee beheld of all. But God is inuisible. 2 That he may the more confound the wicked his enimies, who shal be forced to behold him their iudge, whom they haue so much withstood.

4 Whence and whither Christ shall come.

WEE looke for our iudge Christ from heauen. For whither the Apostles sawe him ascend, from thence shall he come. 2. Thess. 1.7. The Lord Iesus shal shew himselfe from heauen with his mightie Angels. Mat. 26.64. Hereafter shall yee see the Sonne of man sitting at the right hand of the power of God, & come in the clouds of the Heauen. From heauen then, where hee sit∣teth at Gods right hand (not out of the aire, or the sea, or the earth: For as yee haue seene him go into heauen, so shall hee come, Acts. 1.11.) shal he descend into the clouds: that is, he shall descend from heauen visiblie into this region of the aire, as he did indeed visibly ascend. These thinges are ne∣cessarily proposed, that the Church may know whence to expect their iudge. For as hee wil haue knowen whither

he is ascended, so also will hee haue it knowen whence hee shall come againe: that he might thereby signifie, that hee hath not laid away that humane nature which he tooke.

5 How Christ shall come to iudgement.

1 THE dead shall bee raised, and the liuing chaunged. 2. The woorlde shall bee dissolued by fier. 3. Hee shall come sodainlie, to comfort his. And hee shall come, 1 Truelie, visi∣bly, and locallie, not imaginarilie. Matth. 24.30. They shall see the Sonne of man comming in the cloudes of the heauen: and so shall know him to be God by his visible maiesty. Zach. 12.10. They shall looke vpon him whome they haue pearced. 2. Hee shall come furni∣shed and prepared with glorie and diuine maiestie, with all the Angels, with the voice and trump of the Archangel, with diuine power, to raise the deade, and to separate the godly from the wicked, and to cast these into euerlasting tormentes, but to glorifie them for euer. Matth. 16.27. The sonne of man shal come in the glorie of the Father, that is, he shal come fur∣nished with a heauenly multitude of Angels and full of maiesty: and that not by necessity, but by his power and authoritie, shewing himselfe to bee lord ouer al creatures; and that with such glorie, as onely agreeth and is proper vnto the Father. Whereupon withall is gathered, that christ is not a secondarie god, but the second person of the Godhead, equal with the Father. For God wil not giue his glo∣ry to any other.

6 Whom Christ shal iudge.

HE shal iudge all men both quicke and deade, and also the wic∣ked Angels. Now men are called quicke or dead in respect of the state which goeth before the iudgement: As, they which shal remaine aliue vntil the daie of iudgement, are called the quicke and liuing: All the rest except these are called the dead: and these at the daie of iudgement shall rise, the other which remaine then aliue shall bee chaunged. Which chaunge shall bee vnto them insteede of death: and so wee shal al appeare before the iudgement seate of Christ. Obiection. But hee that beleeueth in the Son, shall not come into iudgement, and so it followeth, that al shall not bee iudged. Aunswere. Hee that beleeueth, shall not come into the iudgement of con∣demnation, but shall come into the iudgement of absoluti∣on. Wherefore we shal be iudged, as the woord Iudgement

is more largely taken for both condemnation, and absolu∣tion. The Diuels shal not then bee iudged, that is, condem∣ned: but they shal be iudged, in respect of the publishing of the iudgement already passed on them, as also in respect of the aggrauating of the iudgement. The Prince of this worlde (saith Christ, Iohn 16.11.) is alreadie iudged and condem∣ned. Therefore he shal not then be iudged. Aunswere. The Diuel is alreadie iudged, but that onely 1. By the decree of God. 2. Jn the worde of God. 3. Jn his owne conscience. 4. As touching the be∣ginning of his condemnation. But then he shall bee so iudged, hauing the sentence proclaimed publickly on him, that he shall not bee able to attempt any thing more against God and the Church.

7 What shall bee the Sentence and exequution of iudgement.

SENTENCE shal be giuē (which also we did touch be∣fore in the second Question) on the wicked principally ac∣cording to the Law; yet so, as it shal bee with the approbation of the Gospel. Sentence shal bee giuen on the godly, principallie according to the Gospell; yet so, that the Lawe shal allowe and like of it. The Elect shall heare their sentence out of the Gospell according to the merit of Christ apprehended of them by faith, the testimonies of which faith shal be good workes.

The execution of the Sentence giuen shall bee, 1. By the vertue and diuine power of Christ. For the dead shall bee raised at the hearing of Christes voice: the liuing shal be chaunged, and their mortal bodies shall be made immortall, and shall bee gathered from the fower costes of the worlde. 2. By the mi∣nisterie of Angels. For by them Christ shal gather the godlie and the wicked, as by those reapers, by whome also he shal separate the godly from the wicked: and this, not, as if hee had neede of the Angels ministery, but thereby to shewe himselfe to be Lord of the Angels. But this is no impoten∣cy or want of power, but a part of Christes glorie, before whose tribunal al we being so gathered by the Angels & se∣uered ••hal stand. 1. The world, heauen & earth shal bee dissolued by fier at the execution of this iudgemēt: there shal be a change of this present state, & a purifieng of the creatures; but not any consuming of them. 4. This change (as also the com∣ming

& iudgement of the Lord) shall come sodainely, the wic∣ked standing still, where they shall saie, Peace, Peace. 5. There shall be a casting of the wicked into euerlasting paines, and an aduaun∣cing of the godlie to euerlasting happinesse and glorie. For then shal Christ perfectlie glorifie vs, and shal take vs vnto him∣selfe. Iohn 14.3. J wil come againe and receiue you vnto my selfe. 1. Thessal. 4.17. Wee shall bee caught vp with them also in the cloudes to meete the Lord in the aire, and so shal wee euer be with the Lorde. The wicked shall bee cast apart from the Godlie, with the Diuels, and shall bee adiudged to eternall paines: Not as if the wicked were not alreadie condemned: For, as we said, the Diuels were alreadie iudged; so also are the wic∣ked alreadie iudged and condemned, namely, 1. Jn the decree of God. 2 J•• his word 3. In their owne consciences. 4. As concerning the beginning of their iudgement. But then the wicked toge∣ther 〈◊〉〈◊〉 the Diuels shall bee iudged by proclaiming and publi••hi••g of that iudgement. For then shal be, 1 a manife∣station of Go••s iudgement, that they perish iustlie, who perish. 2. The wicked shall further suffer also punishment and tormentes of bodie, which now is buried. 3. The wicked and the Diuels shal be so sharply lookt vnto, and kept vnder, that they shall not bee able any more to hurt the godly, or to despite God and his church. A great gulfe placed betweene vs and them shall shut vp all passage from them, so that they shall cease to harme vs.

8 For what causes that iudgement shal be.

THE chiefe and principall cause is the decree of God. For therefore shal the last iudgement be, because god hath said & decreed that it shal be. Wherefore it must needs be so, that so God maie haue his end, that is, that he may shew and declare perfectlie and wholy his goodnesse and loue towardes vs, that hee maie bee worshipped in his Temple, which is in his chosen, that the Sonne of God maie haue his kingdome, and his citizens glorious, and such as be∣seeme him. 2. A lesse principal and subordinate cause is, both the saluation of the Elect, who are here vexed, and the damnation of the wicked, who here doe florish. For therefore also shal the last iudgement bee, that it maie goe well with the good, and ill with the bad. And of this shall the Godly take matter to magnifie and praise God. 3. The last iudgement shal be, because

of Gods iustice. Heere is not a full and perfect execution of Gods iustice. For the wicked must bee in perfect and full ill state, both in bodie and soule.

9 When this iudgement shalbe.

THIS iudgement shal be in the end of the world, in the end of daies. For there are three parts of the during and continu∣ance of the world. 1 Before the Law. 2 Vnder the Law. 3 Vnder Christ. That part of the during of the world, which is vnder christ, is called the ende of the worlde, the end of daies, the last time. Wherefore there shal not be so long space between christs first comming and his second, as was from the beginning of the world vnto his first comming. But the yeare, the day, the moneth of this iudgement is not knowen of Christ himselfe. 1 As touching his humane nature. 2 As touching his office and Mediatorship. Mar. 13.32. Of that day and houre knoweth no mā, no not the Angels which are in heauen, neither the Son himselfe, saue the Father.

10 Wherefore God would haue vs certaine of the last iudgement.

THE time of the iudgement to come is vnknowen to vs: but as it is most certaine, that that iudgement shal come, so God also would haue vs knowe the same. First, in respect of his glorie: That wee might bee able to refute Epi∣cures, who account this heauenly doctrine of the diuine iudgement to come, for a fable. Jt should goe well, saie they, with the righteous. But it dooth not so. Therefore God either can not performe it, or standeth not to his promises, or there is no pro∣uidence. Vnto which their cauill we aunswere. That because in this life it goeth not well with the Godly, it shall go well with them at length after this life. Secondly, God will haue vs knowe it for our comfort: That we may comfort our selues amidst our euils & miseries with this, that at length shall come a time when we shal be deliuered from this cor∣ruption and rottennesse. Thirdly, that we maie retaine & keepe our selues in the feare of God, and our dutie, and that others also may be reclaimed from euill. This iudgement shalbe: let vs endeuour therefore that wee may be able to stand in this iudgement. The scripture vseth this argument both waies, both to comfort vs, and to hold and keepe vs in our duty. Christ shall at length iudge the wicked and our enimies: suffer we therefore patiently persecutions. Rom. 14.10. Wee

shal al appear before the iudgement seat of Christ: therefore liue wee Godly. Fourthly, That the wicked may be left excuselesse: For they are warned sufficiently that they shoulde bee ready at euerie season, least they should say, they were oppressed vn∣awares.

11 For what cause God would not haue vs certaine of the time of iudgement.

ALbeit it be most certaine, that the last iudgement shal at length be: yet the day of that iudgement is altoge∣ther vncertaine. Mar. 13.32. Of that day, and houre, no man knoweth, no not the Angels which are in heauen; nor the Sonne himselfe; saue the Father. Wherefore the yeare, moneth, day, houre of the last iudgement, Christ himselfe also knoweth not, not onely as concerning his humane nature, but also in respect of his present office. The present office of Christ, to wit, in that he is our Mediatour, doth not re∣quire, that he should declare that vnto vs. Now the causes why God would haue it hid from vs, are these. 1 That he might exercise our faith and patience, and so we should shew that we would beleeue God, albeit wee knowe not the time of our deliuerie. 2 That he might bridle our curiositie. 3 That he might keepe vs in his feare, in godlinesse, and in executing of our dutie: and so we should bee readie euery moment. Mat. 24.43. Jf the good-man of the house knew. Luk. 12.40. Occupie til I come.

12 For what cause God differreth that iudgement.

HEE differreth it, 1 To exercise faith, patience, hope, and praier in the Godlie. 2 That all the elect may bee gathered vnto the Church. For in respect of them, and not in respect of the wicked, doth the world continue. For the creatures were made for the children of the house: The wicked vse them as theeues and robbers. Nowe God will haue the elect ga∣thered by ordinary meanes: he will haue them in this life to heare the word, and by it to be renewed & conuerted; vnto which is required some tract of time. 3 He differeth it, that hee might grant vnto all a time and space of repentaunce, as at this time: and that his differring might leaue the wicked & obstinate without excuse. Rom. 2.4. Despisest thou the riches of his bountifulnesse, and patience, and long sufferance, not knowing that the bountifulnesse of God leadeth thee to repentance?

13 Whether the last iudgement bee to be wished for.

WE are doubtlesse to wish for the day of iudgement, because it is an vndoubted signe and token of that difference, whereby the Elect are discerned from the repro∣bate: which declaration the Godly doe earnestly desire. Moreouer it shall bee a deliuerie out of those miseries in which we are. Rom. 7.24. O wretched man that I am, who shall deliuer me from the bodie of this death? Reu. 22.17. The spirit & the Bride say, Come Lord Jesu: which they say not, who are not ready to receiue the Lorde. For the wicked tremble and shake at the mention of that iudgement.

THE THIRD PART OF THE CREED, Of the holy Ghost the sanctifier.

IN this last part of the Apostolike con∣fession are cōteined six articles: where∣of the first speaketh of the person of the holie Ghost; the next of the Church, which is gathered, confirmed, and preserued by the holy Ghost: the foure articles following are of the benefites bestowed by the Holy Ghost on the Church; and first, of the communion of Saints; Secondly, of remission of sinnes; Thirdly, of the resurre∣ction of the flesh; Lastly, of euerlasting life.

The chiefe Questions of the holy Ghost, or holy spirite.

• 1 What the name, spirit, signifieth.
• 2 Who, and what the Holie Ghost, or spirite is.
• 3 What is the holy Ghosts office.
• 4 Of whom the holy Ghost is giuen, and wherefore.
• 5 To whom he is giuen.
• 6 How he is giuen, and receiued.
• 7 How he is reteined and kept.
• 8 Whether he maie be lost, and how.
• 9 Wherefore he is necessarie.
• 10 How we may know that he dwelleth in vs.

1* 3.1 WHAT THE NAME SPIRIT, SIGNIFIETH.

THE name, spirite, is taken sometimes for the cause, sometimes for the effect. When it is taken for the cause, it signifieth a nature incorporeall, and liuing of a spirituall essence, wielding, moouing, and stirring some thing.

So, first, God essentiallie and personallie is a spirit, that is, incorporeal, without any bodilie dimensions or quantitie, inuisible: Secondly, The Angels also, whether good or bad, are in this sense spirites. Thirdly, after the same manner the soules of men are called spirits. Gen. 2.7. Hee breathed in his face breath of life, that is, he sent in a spirit or soule into him.

When the woorde, spirit, is taken for an effect, it signifieth, 1. The aire moued. 2. The mouing it selfe, and motion of the aire. 3. The wind and moouing vapours. 4. Spirituall effects or motions, good or bad. So is it said, The spirit of fear. And contrary, The spirit of Princes, that is, courage: likewise, The spirit of forni∣cation. 5. New spirit signifieth the giftes of the holy spirit.

In this doctrine, which we haue in hand, Spirit signifieth the cause stirring and moouing: namely the third person of the God-head, which is forcible in the mindes and wils of men. And this third person of the God-heade is called a spirit. 1. Because he is a spiritual essence, or substaunce incorporeall and inuisible. 2. Because he is inspired of the Father and the son: that is, because is the immediate stirrer and moouer of di∣uine works. The Father and the Sonne mooue, but by this spirit. 3. Because himselfe inspireth and immediatly worketh mo∣tions in the harts of the Elect, whence he is called, Luk. 1.35. The power of the most high. 4. Because hee is God equall and the same with the Father and the Son. And god is a spirite.

This third person of the God-head is called Holie, 1. Be∣cause he in himselfe, by himselfe, and of his owne nature is Holie. 1. Because he is the hallower or sanctifier, that is, he immediatly halloweth or sanctifieth and maketh holie others. The fa∣ther and the sonne sanctifie by him, and therefore medi∣atelie.

2 Who and what the holy ghost is.

THE holie ghost is the third person of the true and onelie god-head, proceeding from the Father and the Sonne, and co∣eternall, coequal, and consubstantial with the Father and the Son: and is sent from both into the harts of the Elect, to sanctifie them vnto eternal life. Here are we to say the same thinges of the Godhead of the holy Ghost, which haue bin spoken before of the Godhead of the son. For this definition is also to be prooued, and confirmed by the proofes of the same foure partes.

• 1 That the holy Ghost is a person.
• 2 That he is the third person, or that he is other & distinct from the father and the Sonne.
• 3 That he is true God with the Father and the Sonne, or that he is equall to the Father and the Sonne.
• 4 That he is of the same God-head with the Father & the Sonne, or that he is consubstantiall vnto both.

FIrst therefore, that the holy ghost is a person; is prooued, 1 By his apparitions. Because he hath appeared visible. Luk. 3.22. The holy ghost came downe in a bodilie shape like a Doue. Act. 2.3. And there appeared vnto them clouen toungs like fire, and it (that is, the fire, or the holie ghost) sate vpon each of them. Seeing then the holy Ghost descended in bodilie shape vpon Christ, and sate vpon the Apostles, it followeth that he is subsisting. For no qualitie or created motion of minds or hearts is able to doe in like manner. For an acci∣dent doth not only not take vpō it any shape but standeth in neede of some thing else in which it selfe should consist and bee. Neither is the aire the place or subiect of holi∣nesse, godlinesse, loue of God, and other spiritual motions, but the mindes of men. 2. He is proued to be a person, because he is called god. 1. Cor. 3.16. Know yee not that yee are the temple of god, and that the spirite of god dwelleth in you? Acts 5.3. Why hath satan filled thine hart, that thou shouldest lie vnto the holie Ghost? And in the next verse, he saith; Thou hast not lied vn∣to men, but vnto god. See also Isai 40.7.13. Actes 28.25. Ephes. 4.4.30. Howesoeuer then the aduersaries of this doctrine gtaunt the holy Ghost to be God, yet this cannot bee, but he must be a subsistent or person, seing God is a being; but our godlinesse, goodnesse, Godly motions, and other diuine affections cannot be called God. 3. He is a person, be∣cause he is the author of our Baptisme, and we are baptized in his name, that is, by his commaundement and wil. But wee are not baptized by the commaundement and wil of a deade thing, or of a thing not existing, neither are wee baptized in the name of the graces or giftes of God. 4. Because the properties of a person are attributed vnto him, as that hee teach∣eth, that he distributeth giftes euen as he wil, that he comforteth, confirmeth, ruleth, raigneth; likewise, that hee sendeth Apostles, that hee speaketh in the Apostles. Luke 12.12. The holie Ghost

shall teach you in the same houre what yee ought to saie. So also he declareth the thinges to come. Ioh. 16.13. The spirite of truth wil shewe you the thinges to come. Hee giueth prophecies: he commaundeth and willeth that the Apostles be separated; and last∣lie he appointeth teachers in the church. All these are thinges proper vnto a person, existing, intelligent, endued with a wil, working, and liuing. 5. Because hee is plainlie distinguished from the giftes and graces of God. 1. Corinth. 12.11. All these things worketh the selfesame spirite, distributing to euery man seuerallie as he wil: And againe. 1. Corint. 12.4. There are diuer∣sities of giftes, but the same spirit. Wherefore the giftes differ much from the spirite it selfe. Obiection. The gift of God is not a person. The holie Ghost is called the gift of God, Actes. 2.38. Therefore he is not a person. Aunswere. The Maior is false. For the sonne beeing giuen, is the gift of God, and yet is a per∣son. The holie Ghost is called the gift of god, because hee is sent from the Father and the sonne. John 15.26. J will send the comforter vnto you from the Father. Or we maie aunswere: Hee is called a gift in respect that hee was sent and dwel∣leth in the hearts of the saintes, to whom hee is giuen, and is such a gift as woorketh by his vertue and power the rest of the giftes and graces. Now, that, to proceede, signifieth to exist or be from both, I prooue: Because Paul calleth him the spi∣rite of god, which is of god, and in god. Of god; Because the spirit floweth from the Father and the Sonne; In God: therefore he is somewhat of God himselfe. Other spirites are not in God, that is, in the substaunce of God. And what is in God, that is the very essence of God.

Secondly, That the holy ghost is other, that is, distinct from the Father and the Sonne, wee prooue against those, who say hee is the subsistent of the Father. Which wee prooue, 1. From his verie appellation, in that hee is called the spirite. For none is his owne spirite: As none is his owne Father; and none his owne Sonne: Therefore hee is other from both. Obiection. That which is common to al the persons, ought not to be distinguished and seuered. The name spirite is common to all three persons: Therefore it ought not to bee distinguished. Aunswere. This whole reason wee graunt. If it bee vnderstoode of the essence of the persons, and not of their order of beeing and woorcking. For as hee that

breatheth, and the breath it selfe differ; so hee that en∣spireth, and the spirite are different: Hee that procee∣deth is one, and hee another, from whom hee procee∣deth. The thirde person of the godheade is one: and the first or second another. But the Holy ghost is saide to bee the thirde person of the Godhead: and this not in that re∣spect, as if there were in God any first or last in time, but in respect of the order or manner of beeing: Because the Holy Ghost hath his essence from the Father and the Son, from both which hee proceeded from euerlasting, as also hee is the spirite of both. In like manner the Son is called the second person, because he is of the Father. The Father the first person, because he is of none. 2. The holie ghost is in expresse woordes called another. Iohn 14.16. J will praie the Fa∣ther and he shal giue you another comforter. 1. Iohn 5.7. There are three which beare record in heauen, the Father, the Word, and the Holie Ghost: and these three are one. 3. He is sent of the Father and the Son. Therefore he is another from both. For none is sent of himselfe. One maie come of his owne wil, or of himselfe. But none can be sent of himselfe. John 15.26. I will send him vnto you from the Father. Iohn 14.26. The Father sendeth him in my name. 4. The holie Ghost hath distinct attributes or properties personal from them. The holy Ghost onely proceeded from the Father and the Sonne. He alone appeared in the shape of a Doue, in the likenesse of fire; not the Father or the son. Christ also is said to haue beene conceiued not by the Fa∣ther or the Sonne, but by the holie Ghost, that is, by the immediate vertue and efficacie of the holy Ghost. Where∣fore he is another from the Father and the Sonne; which is diligently to be obserued. For the aduersaries heereof, being conuicted of the person of the holy Ghost, grant that he is a subsistent, but of the Father. Obiection. The vertue and power of the Father is the Father himselfe: the holie ghost is called the vertue and power of the Father: therefore the holie ghost is the Father himselfe. Aunswere. This reason is Sophistical, because vertue is not taken for the same in the Maior, for which it is taken in the Minor. For in the Maior it is taken for the power of the Father: in the Minor for the person by whome the Father sheweth forth his power.

Thirdly, That the holie Ghost is equall with the Father and

the Sonne, these argumentes doe proue. 1. The essence of the Father and the Sonne is communicated vnto him: because hee procee∣deth from both, and is the spirite of both. But there is no∣thing in God which is not his essence. Seeing then that is indiuisible, it must needes be whole and the same commu∣nicated vnto him: which is in the Father and the Sonne. As the spirite of man, which is in man, is of the essence of man▪ so the spirit of God, which is in God, is of the essence of God. By this it appeareth, What is the proceeding of the holy ghost, namely, the communicating of the diuine essence where∣by the third person of the god-heade alone receiueth the same and whole or entire essence from the Father and the Sonne, as from him whose spirite hee is. And that the holy ghost proceedeth from the Sonne also: is proued by certaine reasons. First, Because hee is called the Sonnes spirite. Roman. 8.9. If anie man hath not the spirite of Christ, the same is not his. Galat. 4.6. He hath sent forth the spirite of his Sonne into your heartes. The spirite of his Sonne, that is, not giuen vnto the Sonne of the Father, but exi∣sting and proceeding, as of the Fathers, so of the Sonnes substaunce, seeing the Sonne is equall and consubstantiall with the Father. Secondly, because the Sonne together with the Father giueth him. Iohn 15.26. And Iohn 20.22. Receiue the ho∣lie ghost. Thirdly, Because the holy ghost receiueth the wisedome of the sonne, which hee reueileth vnto vs. Iohn. 16.14. Hee shal receiue of mine, and shall shew it vnto you. But seeing the holy Ghost is true God, consubstantiall with the Father and the Sonne, he cannot receiue any thing but of him, of whose substance he is. Wherfore he proceedeth of the sub∣stance of the Son, because he receiueth that of him which is the sonnes.

2 The holy ghostes equalitie with the Father and the Son is proued by those diuine attributes & properties which are attri∣buted and communicated vnto the holy ghost: as eternitie; be∣cause hee created heauen and earth, and because God was neuer without his spirit. Likewise, omnipotency, and omnisci∣encie, that is, the knowing of al things. 1. Corin. 2.10. The spi∣rite searcheth al thinges, yea, the deepe thinges of god. Likewise immensitie or vnmeasurablenesse, as who dwelleth whole & entirely in al the Elect.

3 The same diuine woorkes, which are attributed to the Fa∣ther

and the Sonne, are also attributed to the holy ghost, and in those both the general and vniuersal workes, and also those miraculous workes, which consist in instituting and infor∣ming the Church. So in Iob. 33.4. creatiō is attributed vnto him. The spirit of god hath made me, & the breath of the Almigh∣ty hath giuen me life. Other woorkes are attributed to him also in other places; especially, that he quickneth, regene∣rateth, illuminateth, and worketh miracles.

4 Equall & the same honor is giuen to the holie ghost, which is giuen both to the Father and the Sonne. To no creature, but to God alone is to be giuen diuine honour, that is honour proper to God onely; But this is giuen to the holy Ghost: Therefore he is god, equal with the Father and the Son. 1. John. 5.7. There are three, which beare witnesse in Heauen; The Father, the Woord, and the holie Ghost, and these three are one. The holy Ghost therefore is the same true God with the father and the Sonne. Mat. 28.19. Go and teach all na∣tions, baptising them in the name of the Father, and the Sonne, & the holy ghost. By this testimony we are taught, First, That we are baptised also into the name, faith, woorship, and religion of the holy ghost. Secondly, That the holy Ghost is author also of baptisme and the ministerie. In like sott also wee beleeue in him. That sinne which is committed against him is not remitted. We are his temple.

5 Those things which are spoken in the old testament of God or Jehouah, are applied in the newe testament to the holie ghost. Obiection. Hee that is sent is not equall with him that sendeth; The holy Ghost is sent, and the Father and the Sonne send him: Therefore the holy Ghost is not equall with the Father and the Sonne. Answere. We deny the maior: For hee that is sent may bee equall with him that sendeth. For Christ also be∣ing sent of the Father, yet is hee equall with the Father. This sending dooth not betoken any seruile subiection. Obiection 2. Hee that receiueth of another is not equall with him who giueth: The holie ghost receiueth of the Father and the Sonne: Therefore he is not equall with both. Answere. The Maior is true of one that receiueth of another but a part and not the whole, but the holy Ghost receiueth the same and whole essence of the father and the Sonne: Againe, it is true of him that receiueth in time or successiuely but

the holy Ghost receiued before all time. Thirdly, to the Minor we say, That he receiued, as touching the ordeining and sending of him to vs, to teach vs immediatly: But this sending establisheth and confirmeth his equalitie; because it is a diuine woork: and the ordeining of him to teach vs immediately doth not lessen but strengthen his equality.

Fourthly and lastly, That the holy ghost is one and the same true god with the Father and the Sonne, is prooued by these reasons. 1 Because he is the Fathers and the Sonnes spirit. But the diuine essence cannot be multiplied, as neither can an other bee created: nor the same diuided. Therefore the selfesame and that whole must needes bee communicated to the holy Ghost, which is the essence of the Father and the Sonne. From both which the holy ghost proceedeth, as the spirit of God in God, and of God. 2 There is but one true God. The holy ghost is true God: Therefore the holy ghost is that one and the same true God with the Father and the Sonne, consubstantiall with both. 3 There is but one Iehouah, that is, one diuine Essence or Being, one essen∣tially, who alone is of none, but himselfe communicateth his beeing to al thinges, and preserueth it in them. The holy Ghost is Iehouah: Therefore he is the same with the Father & the Son, God consubstantial with both. Obiect. He that is of another, is not consubstantiall with him, or is not the same with him of or from whom he is: The holy Ghost is of the Fa∣ther and the Sonne. Therefore hee is not the same with them or consubstantiall. Answere. 1 The Maior is true in creatures, but not in God. 2 There is an ambiguity in this terme, To be of another. Hee that is of another, and hath not the same or whole essence, is not consubstantiall. But the holy ghost hath the same and whole essence, and therefore it followeth only that he is not the same person. Therefore by inuerting the argument we aunswere; That hee who is of the Father, and from the Father, is consubstantial with him, as likewise with the Son, of and from whom he also is.

3 What is the office of the holie Ghost.

THE office of the holy ghost is sanctification. Jn this one name of sanctification are comprehended all his benefites. Whereof wee may put these as the generall heads. 1 To teach and illuminate. Hereof he is called the teacher of trueth.

Likewise, the spirit of wisedom, gladnesse, faith, feare, boldnesse. Ioh. 14.26. The holy ghost whom the Father wil send in my name, he shall teach you al things, & bring al things to your remēbrance which I haue told you. Ioh. 16.13. The spirit of trueth will lead you into all trueth. And hee taught the Apostles at Whit∣sontide, when they were rawe before, of Christs death and his kingdome. Hee powred into them the miraculous knowledge of tongues, and fulfilled the testimonie and re∣cord of Ioel. 2 To regenerate, that is, to worke faith & con∣uersion in the hearts of the chosen. Ioh. 3.5. Except a man bee borne of water & of the spirit, he cannot enter into the kingdome of God. Matth. 3.11. J baptise you with water to amendment of life, but he that commeth after me, he wil baptise you with the holy ghost, and with fire. This Baptisme, which is wrought of Christ by the holy Ghost, is the very regeneration or re∣newing it selfe, the same which was signified by the out∣ward baptisme of Iohn, and of other ministers. 3 To conioin vs with Christ and God, & to make vs partakers of all Christs benefits. 1. Cor. 6.11. But yee are washed, but yee are sanctified, but yee are iustified in the name of the Lord Jesus, and by the spirit of our God. 1. Cor. 12.3.4. No man can say, that Jesus is the Lord, but by the Holy Ghost. There are diuersities of gifts, but the same spirit. And verse. 13. By one spirite are wee all baptised into one spirit. 1. Cor. 6.19. Know yee not that your bodie is the temple of the Holy Ghost, which is in you, whom yee haue of god? So then the spirit of Christ is in vs. Therefore wee are vnited to him by his spirit. 4. To rule and gouerne. Rom. 8.14. As many as are led by the spirit of god, they are the sonnes of god. Act. 2.4. And they began to speake with other tongs, as the spirit gaue them vt∣terance. To bee ruled and guided by the Holy ghost, is, to bee in∣structed with wisedome and counsell in the actions of our life, and vocation, & to be inclined to follow those thinges which are right and good, and to perfourme the duties of loue and charity towardes god and our neighbour. 5. To comfort. Hee comforteth the Apostles amidst their afflicti∣ons. The Apostles who were first flying awaie for feare of the Iewes, now beeing erected by the comfort and solace of the holy ghost, come forth into open place, and reioyce, when they are to suffer for the confession of the gospell. Iohn 14.16. He wil giue you another comforter. 6. To confirme. He

maketh the Apostles couragious and bold, who were be∣fore timerous, and wrapped, and entangled with manie doubtes. These thinges wee maie plainely see, if wee com∣pare that Sermon which Peter made at Whitsontide, with their speech who went to Emaus, who saie, Luk 24.21. Wee trusted that it had beene he that should haue deliuered Israel. The holy ghost then is the spirit of comfort and ioy. Iohn. 16.22. Your ioie shal no man take from you. These are the chiefe and principall partes of the holy ghostes office, vnto which maie bee referred all the giftes of the holie ghost, as well those which are properlie bestowed on the godlie, as also those which are common to them with the reprobate. All those giftes we may briefly comprise in this diuision. The giftes of the holie ghost either are common to the godly, and vn∣godly, or proper to the godly onely. Those which are common to the godly and vngodly, are giuen either to certaine men and at certain times, or at al times, and to all the members of the Church. Those which are giuen at certaine times and to certaine men, are these: The gift of miracles, & of tongues, prophecies, the faith of miracles; and these were necessarie for the Apostles & the primitiue Church, when the gospell was first to bee disper∣sed. Those which are giuen at all times, and to all the members of the church, are these: the giftes of tongues, and of knowe∣ledge, and the gift of interpretation. These are alwaies ne∣cessarie for the church, and belong to the maintainaunce and preseruation of the Ministerie, and are now also giuen to euery member of the church, according to the measure of Christes gift, as the calling and vocation of euery mem∣ber needeth. The giftes of the holy ghost proper vnto the godlie, are, iustifieng faith, praier, loue, and other giftes profitable to saluation. Obiection. Many out of the church haue hadde tongues and sciences: the tongues therefore and sciences are not the giftes of the holy ghost. Aunswere. The tongues and scien∣ces out of the church are also the giftes of the holy ghost, but by a general working of god, which is without the true knowledge of him. But in the church, the tongues and sci∣ences are the giftes of the holy ghost, ioined with the true knowledge of god.

Moreouer al those giftes (as wee saide) are fitlie referred to those sixe principal partes before numbered of the holie ghosts of∣fice;

as the knowledge of tongues, and of sciences to his function of teaching: and that miraculous and extraordinarie gift of tongues partly to his function of ruling (for the holy ghost did rule and gouerne their tongues) partly to his function of teaching and confirming. So also the gift of Prophecie and interpretation belongeth to his office of teaching. For hee teacheth both by il∣lightening the mindes within by his vertue, and by instru∣cting them without by the word. The institution & ordinance of the Sacramentes appertaineth to his office of teaching, but chiefly to his office of confirming. Faith and conuersion belong to his office of regenerating and conioyning vs with Christ. That hee is the spirite of praier, instructing vs how to praie, belongeth to his office of ruling & gouerning. In like sort the rest of the gifts maie bee referred to certaine partes of the Holy Ghostes office.

Furthermore the holy ghost, in respect of this his office, hath diuerse titles of commendation in the Scripture. For hereof hee is called, 1. The spirite of adoption; because hee as∣sureth vs of the fatherly good wil of god towards vs, and is a witnesse vnto vs of that free goodnesse & mercy, where∣with the father embraceth vs in his onely begotten sonne. Therefore, Rom. 8.15. By this spirit we crie Abba Father. 2. He is called the earnest and seale of our inheritance; because hee assu∣reth vs our saluation. 2. Cor. 1.21. It is god which stablisheth vs with you in Christ, and hath annointed vs: who hath also sealed vs & hath giuē the earnest of the spirit in our hearts. Eph. 1.13.14. In which gospell also after that yee beleeued, yee were sealed with the holy spirite of promise, which is the earnest of our inheritance. 3. Hee is called Life, because he quickneth vs: or (as the A∣postle saith) The spirite of Life, who mortifieth the oulde man, and quickneth the new. Rom. 8.2. The Law of the spirite of life which is in Christ Jesus hath freed mee from the Lawe of sin and of death. 4. He is called Water, whereby he refresheth vs being almost dead in sinne, and maketh vs fruitful that we may bring foorth fruit. 5. Hee is called Fire, because hee dooth daily burne vp and consume concupiscences and vices in vs, and kindleth our heartes with the loue of God and our neighbour. 6. He is called the Fountaine, because all celestiall riches doe flow vnto vs from him. 7. Hee is called the Spirite of praier. 8. The Oile of gladnesse: Heb. 1.9. Wherefore

god, euen thy God hath annointed thee with the Oile of gladnesse. 9. He is called the Comforter, because he worketh faith in vs, and purifieth our consciences, and so comforteth vs, that we exult and reioice in afflictions. 10. He is called Interces∣sour, because Roman. 8.26. The spirite maketh request or Inter∣cession for vs with sighes, which cannot bee expressed. 11. Hee is called lastly, the Spirite of truth, of wisedom, of ioie, of gladnes, of the fear of God, of boldnesse, and the like.

Obiection. It was said before that the holy ghost is the earnest of our inheritance; But Saul & Judas had the holy ghost, neither yet obteined they the inheritance, but were reprobate: Therefore the holy ghost is not the earnest of our inheritance. Answere. Saul and Iudas had the holy ghost, as concerning some gifts of the holie ghost; But they had not the spirit of adoption. Reply. But it is the same spirit. It is the same spirit indeed, but doth not worke the same thinges in all. For he woor∣keth adoption and conuersion in the Elect only. Obiect. 2. Those parts of the spirits office before specified, are not proper to the holie ghost, but belong also to the Father and the sonne. There∣fore they are not well assigned to the Holy ghost as proper. Aunsw. They belong also to the father and the sonne, but mediat∣lie by the holie ghost. But vnto the holy ghost they belong immediately. Reply. But after the same maner also it seemeth, that the preseruation of thinges, the inuention of arts and scien∣ces, and the like, are to bee attributed as proper functions vnto the Holie ghost. For those also doth the Father and the sonne work by the holie ghost; according as it is saide, Wise. 1.7. The spirite of the Lord filleth all the world. Aunswere. To the assigning of a work as proper vnto the holie ghost, is required, not onelie that it be immediatlie done by him, but in such wise also, as that he be acknowledged and worshipped therein. Nowe there doth the holie ghost woorke properlie where he sanctifieth and halloweth; for therefore also is he called holy.

4 Of whom the holy Ghost is giuen, and wherefore.

HEE is giuen of the Father & the Son, & also by the Son of the Father, but not by the Father. For the Father giueth the holy ghost frō no other but frō himself, as who is of no other, but of him-selfe, neither worketh from any other, but from himselfe: The sonne giueth the Holy Ghost from

the Father, from whom also him-selfe both woorketh and is. That hee is giuen of and from the Father, these testimo∣nies doe confirme. Act. 1.4. Hee commaunded them to waite for the promise of the Father. Act. 2.17. J will powre out of my spirit vpon all flesh. Iohn 14.16. vers. 26. I will praie the Father, and hee shall giue you another comforter. The Father will send him in my name. That the Holy ghost is giuen of the sonne these testimonies doe proue. Iohn. 15.26. I will sende you from the Father the spirit of truth. Iohn. 16.7. If I depart, I will send him vnto you. Acts. 2.33. Since hee by the right hand of God hath bin exalted, and hath receiued of his father the promise of the Holy ghost, hee hath shedde forth this which yee now see and heare. Wherefore the sonne also giueth him, but in this order, that the sonne sendeth him from the Father; whence is gathered a strong argument for proofe of Christes god∣head. For who giueth the spirite of god, and who hath any right or title vnto him, but god? For the humane nature of Christ, so far off is it that it should haue this right and power to send the Holy ghost, that contrarilie it selfe was hallowed and sanctified by the Holy ghost.

Now wee are so to vnderstand this giuing of the goly ghost, as that the Father is effectuall and forcible by him, and that because the holy Ghost will, the Fathers will go∣ing before, woorke and effectuate this. Here is then to be obserued the order of operation, which is heere kept in working. The Fathers will goeth before, the will of the Sonne and the holy Ghost followeth.

The cause, wherefore hee giueth vs the holy ghost, is none other, but onely of his free Election through the in∣tercession of his sonne. Ephes. 1.4. Which hath blessed vs with all spirituall blessings in heauenlie thinges in Christ: as he hath chosen vs in him before the foundation of the world. Iohn. 14.16. I will praie the Father, and hee shall giue you another comforter. The sonne giueth vs him, or he is giuen by the sonne, be∣cause he hath obtained for vs by his merit, that he should be giuen vnto vs.

5 Vnto whom the holy Ghost is giuen.

THE spirit of sanctificaton is giuen to the Elect only. Iohn. 14.17. The world can not receiue him, because it seeth him not, neither knoweth him. Or, the holy Ghost is giuen to the whole

Church or assemblie of those that are called, both to the Elect, and to hypocrits; and furder he is not otherwise giuen vnto them, than as themselues also be willing, and desirous of him: and then is augmented and encreased in them if they perse∣uere. To the Elect he is giuen not onelie as concerning the knowledge of gods doctrine, but also as concerning rege∣neration, faith, and conuersion: because, besides that he kindleth in them the knowledge of Gods truth and wil, he doth further also regenerate them, and endowe them with true faith and conuersion. But to Hypocrites the holie ghost is giuen only, as touching the knowledge of doctrine, which is not profitable vnto saluation to them, as it is vnto the Elect and chosen. For vnto the Elect the holy ghost is so giuen, that he worketh and effectuateth in them his gifts to their saluation, and themselues also may know and feel by those giftes imparted vnto them, the holy Ghost dwel∣ling in them.

Hence it is apparent, how the knowledge of tongues, sciences, and the like gifts bestowed on the Heathen, differ from those which are bestowed on the church. For they who amongest the Hea∣then excelled in the knowledge of tongues and good arts, and thinges profitable, had indeede the giftes of God, but not the holy ghost; whom none are saide to haue, but they whom he hath sanctified, and who acknowledge him to be the author of the giftes receiued. We must obserue heere, that the holie ghost is giuen, either visiblie, when he bestoweth his gifts, adioyning outward signes and tokens; or inuisibly, when he bestoweth his giftes without signes or tokens. He was giuen visiblie vnto the Apostles and others in the pri∣mitiue church. Actes 2.3. There appeared vnto them clouen tongues, like fire, and it sate vpon each of them. Actes 10.44. The holie Ghost fel on al them which heard the word. And these and other like speeches are so to bee expounded, as that the signe taketh the name of the thing it selfe: and there∣fore that is affirmed of the thing which agreeth vn∣to the signe: by which signe the holy Ghost witnesseth his presence and efficacie. So also Iohn sawe the holie Ghost descending on Christ in bodilie shape like a Doue. Hee sawe then the shape of a Doue, vnder which god shewed the presence of his spirite: wherefore wee must not thinke that there is

local motion in God, but his presence & operation, which hee sheweth and exerciseth in the church. For the Holie ghost is spread abroad euery where & filleth both heauē & earth: In which respect hee is said to bee giuen, sent, powred out, when by his effectual and forcible presence he doth create, stirre vp, and by litle and litle perfect his gifts in the mem∣bers of the church.

6 How the holy ghost is giuen and receiued.

HEE is giuen after an ordinarie waie by the ministerie of the Woord, and by the vse of the Sacramentes: and first, in ma∣nifesting himselfe vnto vs through the studying and medi∣tation of the doctrine of the gospel. For when he is known of vs, he wil communicate himselfe vnto vs; and when hee sheweth himselfe to be knowen of vs, he dooth also renue and reforme our hearts. So did hee woorke in the Elect by Peters Sermon in the daie of Pentecost, Actes 2.37. Like∣wise hee wrought in Cornelius and the rest there present, by the same Peter speaking, Actes 10.44. But yet notwithstan∣ding he doth so work by the word and Sacraments, as that he is not tied to these meanes. For hee conuerted Paul in his iourney: Hee furnished Iohn Baptist with his giftes while hee was yet in the wombe. Secondly he is giuen, by woorking a desire of him in the Elect. For hee is giuen to them that desire him, Luk. 11.13. Hence is drawen a forcible argument to prooue the God-head of the holy ghost. For to worke effectuallie by the ministerie is proper to God onely. 1. Cor. 3.7. Neither is he that planteth anie thing, neither he that watereth, but God that giueth the encrease. Matth. 3.11. J baptize you with water to amendment of life, but hee that commeth after mee will baptize you with the holie ghost, and with fire. Rom. 1.16. The gospel is the power of god; because the holie ghost is forcible in working by it; whereupon also the gospell is called the ministration of the spirite, 2. Corint. 3.8. Now the holy ghost is receiued by faith: Eph. 1.13. Wherin also after that yee beleeued, yee were sealed with the holy spirit of promise. The world cannot receiue the spirit of truth, because it neither seeth him, nor knoweth him. Obiection. But faith is the gift and fruite of the holie ghost. Ephes. 2.8. By grace are yee saued through faith, and that not of your selues; it is the gift of god. 1. Corinth. 12.3. No man can saie that Jesus is the Lorde, but by the holie ghost. Aunswere. 1. The woorking of the

spirite is in order of nature before faith, but in time both are together: because the first beginning of faith is the re∣ceiuing of the holy ghost. 2. Faith beeing once begun, the holy ghost is more and more receiued, who woorketh af∣terwardes other thinges in vs by faith. As it is saide, Galat. 5.6. Faith worketh by loue. Actes 15.9. By faith mens heartes are purified.

7 How the holy ghost is reteined.

THE holie ghost is receiued and kept, 1. By meditation in the doctrine of the gospell, and by studying to profit there∣in. Psalm. 1.2. He that doth meditate in the Law of the lord da•••• and night, shall bee like a tree planted by the riuers of waters, that wil bring foorth her f••uite in one season. Coloss. 3.16. Let the woorde of Christ dwel in you plenteouslie in all wisedome, teaching and admonishing your selues. 2. Hee is kept by encrease and con∣tinuaunce of repentaunce and amendment of life, that is, by a de∣sire of bewaring to offend against our conscience. Matth. 13.12. Vnto him that hath shal be giuen. Reuelat. 22.11. He that is righteous, let him be righteous still. Ephes. 4.30. Grieue not the holie spirit of god, by whom yee are sealed vnto the daie of redemp∣tion. Hither maie bee referred a desire of auoiding euill companie and sinne. For hee that wil auoide sinne, must a∣uoide al occasion of sinning. 3. Hee is reteined by dailie and earnest praie•• and inuocation. Luk 11.13. Howe much more shall your heauenlie Father giue the holy ghost to them that desire him? The same wee maie see in that panoplie or complet har∣nesse which the Apostle describeth Ephes. 6.14. Likewise it is confirmed by the example of Dauid, who praieth Psalm. 51.11. That god wil not take his holy spirit from him. 4. He is re∣teined by applieng gods giftes to their right vse, that is, to his glorie, and to the safetie of our neighbour. Luke. 22 32. And when thou art conuerted, confirme thy Bretheren. Matth. 25.29. Vnto euerie man that hath it shall bee giuen; and from him that hath not, euen that he hath shal be taken away.

8 Whether and how the holy Ghost may be lost.

HEE may be lost of Hypocrits, and reprobates. Of the Elect he is neuer wholy lost, but onely as touching manie giftes: be∣cause they alwaies reteine some giftes. Neither is hee fi∣nally lost of the Elect, because at length they returne to re∣pentance. But of the reprobate he is altogether or wholy

lost, and finally, so that they neuer receiue him. Obiection. But the holy ghost departed from Saul; Therefore he may also de∣part from the Elect. Aunswere. Hee departed from Saul; but not the spirit of regeneration, for he neuer had him. Reply. Yea but the regenerating spirite also departeth: because Dauid praieth, Psal. 51.12. Restore to me the ioy of thy saluation. Answ. He is lost oftentimes as concerning some giftes of regene∣ration, but not wholy. For it cannot possibly bee, that the Godly should reteine no remnants, seeing they doe not sin to death. A man (saith Bernard) neuer abideth in the same state: either he goeth backward, or forward. For this difference is to be obserued & held, for the assoiling of that question; How namely the perseuerance of the Elect may be notwithstanding certaine, albeit they leese the holy Ghost; which is, because they are neuer wholly and finally destitute of the holy Ghost. Now the holy Ghost may be lost fower waies, and those contra∣rie to those other meanes, whereby he is reteined. 1 By neglecting the Woord and Doctrine. For Paul willeth Timo∣thie to stirre vp the gift of God which was in him: & also teach∣eth him how that may be doone. 1. Tim. 4.15. By giuing at∣tendance to his reading, to exhortation and doctrine. 2 He is lost by carnall securitie, and by giuing ouer our selues to commit wickednesse against our conscience. 3 By neglect of praier. 4 By abusing the giftes of the holie Ghost; as when they are not imploied to his glorie, & to the safety of our neighbor. Luk. 8.18. Vnto him that hath shal be giuen: from him that hath not, euen that he hath shall be taken awaie.

9 Wherefore the holy Ghost is necessarie.

HOW necessarie and needefull the Holy Ghost is, and for what causes, doth clearely appeare by these places of Scripture. Ioh. 3.5. Except that a man be borne of water and of the spirit, he cannot enter into the kingdome of Heauen. 1. Cor. 15.50. Flesh & bloud cannot inherit the kingdome of God. 2. Cor. 3.5. Wee are not sufficient of our selues to thinke anie thing, as of our selues; but our sufficiencie is of God. Hence we may thus conclude: without whom we cannot thinke, much lesse doe ought, that is good, and without whom we can neither be regenerated, nor know God, neither attain vnto the inhe∣taunce of the celestiall kingdome; without him we cannot be saued. But without the holy Ghost these things cannot

be done, by reason of the corruption & blindnes of our na∣ture. Therefore without the holy Ghost it cannot be, that we should be saued, & so it followeth that he is altogether necessarie for vs vnto saluation.

10 How we may know that the holy Ghost dwelleth in vs.

WEE know that wee haue him, by the effectes, or by his benefits and blessings in vs, as by the true knowledge of God, by regeneration, faith, and the inchoation or be∣ginning of new obedience; or by a readinesse and willing∣nesse to obay God. Rom. 5.1. Beeing iustified by faith, wee haue peace towards God. The loue of god is shed in our harts. Againe, we know it by the testimony and witnesse which hee beareth vnto our spirit, that we are the Sonnes of god. Moreouer most certaine testimonies and tokens of the holy Ghost dwel∣ling in vs, are, Comfort in the midst of death, ioy in affli∣ctions, a purpose to perseuere in faith, sighes, and ardent praiers, a sincere professing of Christianitie. 1. Corint. 12.3. No man can saie that Iesus is the Lord, but by the holy ghost. In a woorde, by faith and repentaunce, we know that the holie Ghost dwelleth in vs.

OF THE CHVRCH.

THE questions to be obserued.

• 1 What the Church is.
• 2 How many waies it is taken.
• 3 What are the markes thereof.
• 4 Wherefore it is called holy and Catho∣lique.
• 5 What is the difference betweene the Church & the common-weale, or ciuil state.
• 6 Whence it is, that the Church differeth from the rest of mankinde.
• 7 Whether any may be saued out of the church.

1 WHAT THE CHVRCH IS.

VVHen the question is, what the Church is, it is presup∣posed that there is a Church, so that it is not ne∣cessarie to make a question, Whether there be a church. Now as concerning the name,* 3.2 Ecclesia (which we cal the church) it is natiuely a Greeke woord, and commeth from a word which signifieth, to cal forth. For the custome was in Athens that a companie of the citizens were called foorth by the

voice of the crier from the rest of the multitude, as it were namelie, and by their Hundreds, to an assembly, wherein some publique speech was had, or to heare relation made of some sentence or iudgement of the Senate. And thus differeth the word Ecclesia, from Synagoga, or Synagog. For Synagoga signifieth any manner of congregation, be it ne∣uer so common and inordinate. But Ecclesia betokeneth an ordained congregation, and such as is called together for some cause. From hence the Apostles translated the name, Ecclesia, to their purpose, terming the Church by it for resemblaunce and likenesse sake. For the church is gods congregation, neither comming together by chance without cause, nor beeing inordinate: but called foorth by the voice of the Lorde, and the crie of the word, that is, by the ministers of the gospel, from the kingdome of Satan, to hear or embrace Gods word. This con∣gregation or companie of those which are called of God to the knowledge of the gospell, the Latines keeping still the Greeke woorde, call Ecclesia. But it shall bee requisite, that we a little more fully define what the Church is. The church of God is a congregation or companie of men,* 3.3 chosen from euerlasting of god to eternal life, which from the beginning of the woorld vnto the ende thereof, is gathered of the sonne of god out of all mankinde by the holie ghost and the Woorde, consenting in true faith, and which the Sonne of God defendeth, preserueth, and at length glorifieth with glorie and life euerlasting. Thus is the true Church of God defined, whereof the Creede dooth properly speake. Obiection 1. They which are in the church, perish not, as the definition affirmeth: Manie hypocrites are in the Church. Therefore either hypocrites shall not perish, or it is false, that they which are in the Church perish not. Aunswere. They which are in the inuisible Church perish not; and of this was our definition. But the Minor propos••••ion speak∣eth of the visible Church, in which are manie hypocrires. Obiection. 2. Where the inuisible church is not, neither is the visible. Jn the time of popery was not the inuisible church: there∣fore there was not the visible. Aunswere. I denie the Minor: For there also were remnantes, that is, there were alwaies some mingled with those dregs who held the foundation, some more purely, some lesse. In summe, the Church was oppressed, but not extinguished.

2 How manie waies the church is taken.

THE church is taken either for the true church,* 3.4 or for the false. The false church is vnproperly called the church, and is a companie arrogating vnto themselues the title of Christes church; but which do not folow the same, but rather persequute it. The true church is either visible,* 3.5 or inuisible. The visible church is a companie among men, em∣bracing and professing the true and vncorrupt doctrine of the Lawe and the Gospel, and vsing the Sacramentes a∣right according to Christes institution, and professing o∣bedience vnto the doctrine: in which company are many vnregenerated, or hypocrites,* 3.6 consenting notwithstanding & agreeing to the doctrine: in which also the Son of God is forcible to regenerate some by the vertue of his spirite vnto euerlasting life. Hither appertaine the parables of the seede and the tares. The inuisible church is a companie of those which are elected to eternall life, in whom a newe life is begun here by the holie Ghost, & is perfected in the woorlde to come. They which are in this inuisible church,* 3.7 neuer perish, neither are any hypocrites therein, but the Elect only, of whom it is said, Ioh. 10.28. No man shal plucke my sheep out of mine hands.

Moreouer both these partes of the true Church, both visi∣ble and inuisible, are either vniuersall or particular. The Vniuersall visible Church,* 3.8 is the companie of all those which professe the doctrine, wheresoeuer in the worlde they be. The particular Visible Church,* 3.9 is also a companie of those which professe the doctrine, but in some certaine place. The Visible Church is Vniuersall in respect of the profession of one Faith in Christ, and of one Doctrine and worshippe. But it is particular, in respect of place and habitation,* 3.10 and of diuersitie of rites and customes. So also the Inuisible Church is Vniuersall, as all the Elect, in whatsoeuer place they bee, and at whatsoeuer time they liued, haue one faith:* 3.11 againe it is particular, as either in this or that place they haue the same faith. Now all particular Churches are partes of the Vniuersall, and the Visible are partes of the Vniuersall church Inuisible. And of this Vniuersall Jnuisible Church doth the Article of our Creed speake properlie, I beleeue the Ho∣lie Catholique Church. For besides that the vniuersall inui∣sible

church is catholique, it is also nobilitated with this title, that it is Holie. Furder, in this is the true communion of Saints between Christ, and al his members. It is called in∣uisible, not that the men are inuisible: but because their faith and godlinesse is inuisible, neither is knowen of anie, but of themseleus, in whom it is: neither can wee indeede discerne certainly the godly from the hypocrites in the church.* 3.12 The partes of this vniuersal inuisible church may these two not vnfitly be accounted; The church Militant, and Tri∣umphant. The Militant, is in this world, fighting & warring vnder the banner of Christ against the Diuel, the woorlde and our flesh. The Triumphant, which both now triumpheth with the blessed Angels in heauen, and shall after the re∣surrection enioie a full triumph. Nowe although the Mili∣tant church is that vniuersall inuisible church which re∣maineth as yet in the field and is fighting on earth, yet it is, and lieth hid in the visible church. And therefore there is almost the same difference betweene the vniuersal visi∣ble church, and this Militant which is between the whole and a part. Obiection. If the whole be visible, the part also is visible. Aunswere. That part is also visible, as concerning the men Elected, or as they are men, and as they professe the doctrine of the visible church: but it is not visible, as concer∣ning the godlinesse or faith of men, or as concerning faith and repentaunce in men. That this inuisible church militant here on earth is a part of the visible church, is apparent euen out of this place of Paul, Rom. 8.30. Whom the Lord prede∣stinate, them also he called. This calling, whereby the Lord cal∣leth vs, is of two sortes, inward, and outwarde: the inwarde Sainct Paul saith, was wrought according to the purpose of sauing men; and the Elect are called by both. Hypocrites are called onelie by the outwarde calling. And in respect of this outwarde calling is the church called visible, and the Church of the called, wherein are hypocrits also. But the inuisible is called the com∣pany or church of the Elect and chosen.

* 3.13There is also another diuision of the Church, into the Church of the olde Testament, and of the newe. The church of the olde testament is a companie or congregation embracing the doctrine of Moses and the Prophets, and making pro∣fession that they will embrace in Iurie the Mosaicall cere∣monies

and keepe them, and as well in Iurie, as also out of Iurie embrace the thinges signified by those ceremonies, that is, beleeuing in the Messias which was to bee exhi∣bited. The church of the newe testament hath not these diffe∣rences, because all beleeue in the Messias already exhibi∣ted. This Church is a companie embracing the doctrine of the Gospell, vsing the Sacramentes instituted by Iesus christ, & beleeuing in him being exhibited the tru Messias.

3 What are the tokens or marks of the Church.

THE markes of the true Church are, 1.* 3.14 Profession of the true, vncorrupt, & rightlie vnderstood doctrin of the Law & Gospell, that is, of the doctrine of the Prophetes and Apo∣stles. There concur withal oftentimes errors; but yet not∣withstanding this marke is sure, if the foundation be kept, albeit stubble be builded thereon: yet so, that those errors or stubble be not maintained. 2.* 3.15 The right and lawfull vse of the Sacramentes. 3. Profession of obedience to the doctrine or mini∣sterie. Obiection. In manie churches which professe true doctrine this third marke is not seene: therefore they are no churches. Aun∣swere. 1 There are manie in them, who indeed yeeld, and endeuor to yeeld obedience. 2. Al obey, acknowledging by their profession, that sinnes ought not to bee maintained. But it is necessarie that this third mark should be added: because they shoulde mocke God, who woulde saie that they re∣ceiued this Doctrine of Christ, and would not frame their liues according vnto it. Matth. 28.19. Goe and teach all nati∣ons, baptizing them in the name of the Father and the Sonne & the holy Ghost; Teaching them to obserue all thinges whatsoeuer I haue commaunded you. In these woordes of Christ are all those three markes of the Church conteined. Obiection. 2.* 3.16 But those which all Schismatiques and heretiques doe challenge vnto them, are not the markes of the true Church. But all of them do challenge these vnto them: therefore they are not the markes of the true Church. Ans. I denie the Maior. For we are not to see whether they chalenge thē, but whether they haue them. So also woulde it follow, that the heauenly blessings, which are proper to the true Church, are theirs also, because they challenge them. Obiect. 3. Without which the church cannot bee, that is a marke thereof. But without the ordinarie succession of Bishops the church cannot be. Therefore it is a marke thereof. Ans.

By ordinarie succession in the ministerie,* 3.17 is meant the suc∣cession of ministers in the same true doctrine and admini∣stration of Sacramentes. And if the proposition bee so vn∣derstoode, it is true: for such a succession is nothing else, than those notes which wee haue put. But in the con∣clusion of this obiection is vnderstoode that there shoulde bee an ordinarie succession into the same place, whether they teach the same doctrine or a diuerse from it. And so also it should be a tying of the Church to a certaine Citie, Region, and so foorth. Saint Augustine against Manichaeus his Epistle, cap 5. sheweth how he was brought to the faith of the Catholique Church. For hee saith, That hee obeied the catholiques, when they said, Beleeue the gospell: and there he bringeth forth that common saieng: I woulde not beleeue the gospell, except the autoritie of the catholique church mooued mee thereunto. By the testimonie therefore of the church he was mooued to reade the gospell, and to beleeue that hea∣uenlie doctrine was conteined therein. But doth hee, after hee beleeued the gospell, promise that hee would beleeue the church more than the gospel, if the church determine, or propound anie thing, which is either contrarie to the gospell, or can bee prooued by no testimonie of Scripture? This doubtles Augustine neuer meant. Naie, elsewhere he denounceth Anathema, and biddeth a curse come to them, who declare any thing besides that which wee haue receiued in the wri∣tings of the Lawe and Gospell. And in the selfe-same place he witnesseth, That he, because he beleeueth the Gospell, cannot be∣leeue Manichaeus, for that hee readeth nothing in the Gospell of Manichaeus Apostleship. Therefore traditions or ordinances of the church, bring vs vnto the scripture, and ty vs to that voice which soundeth in the Scripture.

* 3.18But here it must bee obserued, howe honestly and faire∣ly the Papistes deale. For wheresoeuer they meete with the word Tradition, that by and by they wrest to their tra∣ditions, which can not bee proued out of the worde of god. As when Paul saieth. 1. Cor. 15.3. J deliuered vnto you that which J receiued: straight waies they crie out, heare you tra∣ditions? I heare; but reade on there in the woordes folowing Paul him-selfe by writing declaring what those traditions are. J deliuered vnto you, how that Christ died for our sinnes, ac∣cording

to the scriptures, And that hee was buried, and that hee arose the third day, according to the scriptures.* 3.19 Heare you heare Pauls traditions to bee doublie thinges written. For first they were taken out of the scripture of the old Testament; Secondly they were committed to writing by S. Paul him∣selfe. So Paul saith of the Lordes supper. 1. Cor. 11.23. I haue receiued of the Lord, that which also J haue deliuered vnto you. But this tradition, after the Euangelistes, himselfe also hath set downe in writing. The Iesuites cite the saying of Paul, 2. Thes. 3.6. Withdraw your selues frō euery brother that walketh inordinately, and not after the tradition which hee receiued of vs. But a little after in the same chapter hee describeth what tradition he meaneth, as it is manifest to him that looketh on the place. And yet will they thence prooue that many thinges are to bee beleeued, which can not bee proued by anie testimonie of Scripture. The like impudencies they shewe in another testimony taken out of Luke. Act. 16.14. They deliuered them the decrees to keep ordained of the Apostles & Elders, which were at Jerusalem: When a little before, Cap. 15.23. he witnesseth that those decrees were set downe in letters written by the Apostles.

But wee are to keepe and hold the notes and marcks be∣fore set downe; First, in respect of Gods glorie, that enimies may be discerned from Sonnes. Secondly, In respect of our own salua∣tion, that we may ioine our selues to the true Church. For there are three sorts of men. 1 They, who openly professe and declare themselues to be enimies. 2 Hypocrits 3 The company of the Elect chosen.

4 Why the Church is called holy and Catholicke.

THE Church is called Holy.* 3.20 1 Because Christes sanctifi∣cation is imputed vnto it. 2 Because al his members haue begunne al the parts of obedience. It is called Catholicke. 1 In respect of places, because it is spread through the whole world. For there is one Vniuersall Church of all places, & degrees of life, neither is it tied to a certaine place & king∣dome, or to certain succession. 2 In respect of times: Because there is but one true Church of all times, which also is at all times so Catholicke, as that it is dispersed through the whol world, nether is at any time tied to any certain place. Jt is not called Catholicke, because it possesseth many king∣domes.

For Catholicke is a title giuen vnto the Church in the Apostles time, for before time the Church was limited within narrowe bondes. Nowe, that there is but one Church of al times and ages from the beginning of the world vnto the end, it is out of doubt. For, 1 It is manifested that the Church hath euer been. Neither can Abrahams daies be obiected, as if before he was called there had beene no worship of the true God in his fa∣milie, and himselfe had beene after his calling alone without anie others. For before his calling he held the foundations and grounds of Doctrine of the true God, though it were dark∣ned with superstitions mingled therewith. Againe, Mel∣chisedec liued at the same time, who was the Priest of the most high God; and therefore neither was Abraham after his calling alone, but there were others besides him, worship∣pers of the true God, whose priest was Melchisedec. 2 That the Church, as it hath beene euer, so shall also continue euer, ap∣peareth by these testimonies. Isay. 59.21. My woordes shall not depart out of thy mouth, nor out of the mouth of thy seed. Ier. 33.20. If the night and day may bee chaunged, then shall my co∣uenant also be changed. Mat. 28.20. I am with you alway vntill the end of the world. Moreouer Christ was euer and euer shal be King, Head, and Priest of the Church. Wherefore the Church was euer, and euer shall be. And hence also it is manifest, That the Church of both testaments is one and the same; that which is confirmed also by the article folowing. For Christ is the sanctifier of his Church, who is com∣mon to men of both testaments. Hither appertaineth the Question of the authoritie of the Church. Which I omit. In this we wil consider here onely that opinion or saying, The church doth not erre.* 3.21 Which is true after this sort. First, the whole doth not erre, though some members thereof doe er. Secondly, it doth not erre Vniuersally, although in some pointes of Doctrine it may. Thirdly, It erreth not in the foundation.

5 In what the Church differeth from the common-weal.

* 3.22THE Church differeth from the common-weal. 1. Because common-weales are distinct, and kingdomes of the world, in diuerse places and times. The Church is alwaies one and the same at all times, and with all men. 2. The kingdomes and states of the world haue many Heads, or one chiefe Heade, and ma∣ny

other inferiour Heades besides, and that on earth. The Church hath but one, and that in heauen. 3. The common-wealth is go∣uerned by certaine lawes made for the maintenance of outwarde peace and tranquillity. The Church is ruled by the Holy Ghost & the worde of God. 4. The common-wealth or ciuill state requireth outward obedience onely. The Church requireth both, as well in∣warde obedience as outwarde. 5. In ciuill states and common-weales there is power and libertie to make new lawes positiue by the authoritie of the magistrate, the violating of which lawes bindeth mens consciences, and deserueth corporal punishmentes: The Church is tied to the woorde of God, vnto which it is not law∣full to adde ought, or to detract ought from it. 6. The ciuill state hath corporall power, where-with it is armed against the obstinate & disobedient. For he may and ought by force to curb these, and to punish them by the sword. The Church punisheth by denouncing of Gods wrath out of the worde of God. 7. Jn the Church are al∣waies some Elect & Holie; but not alwaies in the common-wealth.

6 Whence ariseth the difference of the Church from the rest of mankinde.

THE cause of the difference is the Election of God.* 3.23 Act. 14.16. Jn times past god suffered all the Gentiles to walke in their owne waies. Rom. 9.18. God hath mercie on whom he will, and whom he will he hardeneth. Ioh. 6.37. Al that the Fa∣ther giueth me shal come to me. Rom. 8.29.30. Those which hee knew before, he also predestinate to be made like to the Image of his Sonne, and whom he predestinate, them also he called. By these wordes we are also taught that the promise of grace is ge∣nerall, in respect of the Elect, or beleeuers. God verilie would haue all to be saued, and that,* 3.24 1 Jn respect that he loueth the saluation of all. But the Elect only haue attained to that saluati∣on. 2 In respect that he inuiteth al to saluation. But the rest haue beene hardened. The Efficient cause then of this difference, is the Election of God willing to gather vnto himselfe, a Church in earth. Secondly, the Sonne is a mediate executour of this will and purpose; The holy ghost immediate. Thirdly, The woord of God is the instrumental cause.

Now the cause of the difference beeing known, let vs in a woorde see, what that difference is.* 3.25 Wee are to obserue therefore that there are three sortes of men verie much different one from another. For some men are euen in profession estraunged

and aliants from the church, as who deny faith or repentance, and therefore are openly enemies of the Church: others are called, but not effectuallie, which are al hypocrits. Others lastly are called effectually, which are the Elect, who are but a little porti∣on, according to that of Christ, Matt. 20.16. Many are called, but few are chosen.

7 Whether anie one maie bee saued out of the Church.

* 3.26NO man can bee saued out of the Church: For whomsoeuer God hath chosen and elected to the ende, which is e∣ternal life, them he hath chosen to the means, which is the inward and outwarde calling. Obiection. Therefore Election is not free. Aunswere. It is free; because God chose freely, both to the end, and to the meanes. But after he hath once destined and ordeined men to meanes, hee neuer chan∣geth: Wee are here also to holde against the Anabaptistes, That infantes, which are borne in the church, are also of the church.

OF PREDESTINATION.

THIS common place of Predestination, or election and reprobation, ariseth out of the former place Of the Church, & is ioyned with it.

The special questions are.

• 1 Whether there be Predestination.
• 2 What it is.
• 3 What is the cause thereof.
• 4 What are the effectes thereof.
• 5 Whether it be vnchangeable.
• 6 How far it is knowen vnto vs.
• 7 Whether the Elect bee alwaies members of the church, and the reprobate neuer.
• 8 Whether the Elect fal from the church, and the reprobate re∣maine euer in the church.
• 9 What vse there is of this Doctrine.

1 WHETHER THERE BE PREDES∣TINATION.

* 3.27THAT there is predestination, testimonies of scripture do confirme, Mat. 20.16. Many are called, but few are cho∣sen. Ioh. 15.16. Yee haue not chosen mee, but I haue chosen you. Iohn. 10.16. Other sheep haue I also, which are not of this foulde.

Eph. 1.5. Predestinate according to the good pleasure of his will. Acts. 18.10. J haue much people in this citie. Eph. 1.4. Hee hath chosen vs in him. Rom. 8.30. Whom he predestinate, them also hee called. By these and the like places wee learne that some are elected, some not, and therefore there is pre∣destination.

When the Question is, whether there be predestination, thē this is in Question: Whether there bee any such counsell of God, which hath seuered some to bee saued and others to bee reprobate. Some say, that Election, when mention is made thereof in scripture, is taken for some excellencie, for which a man is worthy to bee elected or chosen: as wee may say, a Choise and gallant horse. So also they interpret reprobation, but falsely: for it is the eternall counsell and purpose of God.

That there is Reporbation is apparent by diuerse places.* 3.28 S. Paul saieth, Rom. 9.22. That god doth shew his iustice on the vessels of wrath. Mat. 13.11. It is giuē vnto you to know the secrets of the kingdome of heauen: but to them it is not giuen. Iud. vers. 4. who were before of old ordeyned to this condemnation. Mat. 14.25. ••hou hast had these thinges from the wise. Iohn. 10.26. Ye are not of my sheepe. Pro. 16.4. He hath made al things for his own sake: e∣uen the wicked for the day of euill.

1 Obiection. But the promise of grace is vniuersall. Aun∣swere. It is vniuersall, in respect of the faithfull, that is, it be∣longeth to all those who beleeue. But it is particular, in res∣pect of al men. Our aduersaries say, that those which are con∣uerted maie fal awaie. Which is, to weaken and diminish the general promise. Reply. But it is said, 1. Tim. 2.4. That God will that al men be saued. But contrarie, Matth. 20.16.* 3.29 Manie are cal∣led, but fewe chosen. Matth. 13.15. This peoples heart is waxed fat, saith the Lorde, least they shoulde returne, that J might heale them. And heere it is saide, that God will that some bee not saued. Therefore these testimonies are contrarie one to another. Aun∣swere. 1. God wil that al be saued; as he is delited with the sal∣uation of all. Albeit elsewhere it is saide, That hee reioiceth at the destruction of the wicked, Prou. 1.26. yet hee reioiceth not thereat, as it is a vexation or destruction of his creature, but as it is an execution of his iustice. 2. Hee wil that all bee saued, in as much as he inuiteth al to repentance: But he wil not haue all saued, in respect of the force and efficacie of cal∣ling.

Actes. 17.27. He dooth good vnto al, if so be they might haue groped after him, and found him. Rom. 11.7. The Elect obtaine it: the rest are hardened. He saith verily vnto all: Honesty of life pleaseth me: yee owe it vnto me. But he saith not to al, I wil worke it in you; but to the elect onely, because from euerla∣sting it hath so pleased him.

2 Obiection. He that giueth vnequallie to those that are e∣qual, is an accepter of persons. Aunswere. It is true, First, if hee giueth to those which are equall vnequallie for anie outward cau∣ses or respectes, that is, for such causes as are not that condi∣tion, in respect of which equall rewardes or punishmentes were to be giuen or not to be giuen; that is, when the cause which is common to both, is neglected, and other thinges regarded, which are not the cause, as riches, honours, and the like. But here God respecteth the receiuing of this be∣nefite, and conuersion, and giueth eternall life to them which haue these. Secondly, he that giueth vnto those, which are equall, vnequallie, beeing bound to anie, were an accep∣tour of persons. But God giueth most freely, of his meere mercy and grace. Hee is bound to no man: because we were his enemies; therefore he might most iustly haue excluded all. And if vniustice shoulde any waie fal into God (which God forbid that we should think) he should be vniust, & an acceptour of persons in that he giueth any thing at all. But if thou beeing moued with pittie and compassion, shouldst giue a farthing to one begger, and a pennie to another, thou art not therefore an acceptour of persons. Matth. 20.15. Js it not lawfull for mee (saith Christ) to doe as I will with mine own? Js thine eie euil, because J am good? Rom. 11.35. Who hath giuen first vnto the Lord? To knowe this is behoouefull for the glory of God.

3 Obiection. Jt is meete and iust, that he who hath taken a sufficient ransome for all sins, should receiue al men into fauor. God hath receiued a sufficient ransome for the sins of the whole worlde. Therefore he should receiue al into fauor.* 3.30 Answere. It must not onely be a sufficient ransome for al, but must be also apply∣ed vnto al receiuing it by faith: but it is not applied vnto al: because it is saide, John 17.9. I pray not for the world, but for them which thou hast giuen mee. Replie. A sufficient ransome ought to bee applied vnto all. Christs ransome is sufficient. There∣fore

it ought to bee applied vnto all. That a sufficient ransome ought to bee applied vnto all is proued, because this is a pro∣pertie of infinite mercy, to doe good vnto all. Aunswere. We de∣nie that infinite mercie consisteth herein. It consisteth not in the number of those that are saued, but in the manner howe they are saued. Moreouer he will not giue this bene∣fite vnto all: because hee is withall most wise and iust. Hee may together exercise both his mercie and his iustie. Iohn 3.16. God so loued the world, that he hath giuen his only be∣gotten Sonne, that whosoeuer beleeueth in him should not perish, but haue eternal life; He that beleeueth not is condemned already.

4 Obiection. He that taketh a sufficient ransome for all, & yet doth not saue all, is vniust: because he taketh more than in equitie he should. God taketh a sufficient ransome for all, and yet doth not saue all. Therefore he is vniust. Answere. He is vniust, except himselfe giue the ransome. But God gaue it. Therefore he taketh of his own, not of ours. Secondly, The sufficiencie of the ransome doth not bind god to the receiuing of al, but the ap∣plying of it. But he hath not entered into any bond, that he will apply that ransome to all.

5 Obiect. He that afflicteth some for his own glories sake,* 3.31 is an vniust God. Answ. This proposition is false being generally taken. For though it be true in creatures; yet is it false in god. Because god is the chiefe good: and greatest regard ought to be had of the chiefe good. Nowe the chiefe good, that is, gods glorie, did require, that not only his mercy, but his iustice also should be manifested. Secondly, We aunswere, that, he is vniust, who afflicteth some, and that without any tres∣passe or fault of their owne. For God for his glories sake doth suffer some to perish, while themselues willingly perish and fall away. Thirdly, God is bound to none, to saue them, as nei∣ther he was to create them. He suffereth men to fall into sin: but, 1 Themselues willinglie falling. 2 Himselfe not being bound to saue them. 3 Being bound to haue more regard of his owne glo∣rie, than of mens saluation.

6 Obiection. He that destineth to the ende, destineth also to the meanes, whereby we come to the end. God destineth some to the end; that is, damnation. Therefore hee destineth them to the meanes also, which are sinnes. For, that sinnes are the meanes to come to damnation is prooued; because that is a meane, without

which we cannot come to the end; as none can come to damnation without sinne. Answere. Means are of two sorts. Some, which goe howsoeuer before the end, that is, which he vseth who tendeth to the end, and by the help whereof he obtaineth and accomplisheth the ende which hee intendeth. Other meanes there are which come indeede vnto the ende, but are not doone by him, which intended the end. Those hee maie suffer or admit, but it followeth not that he wil them. Wherefore I answere vnto the Maior: He that wil the end, will also the means which himselfe worketh, and by which hee worketh to obtaine that end, which he entendeth: but not all meanes: otherwise there shall bee more in the con∣clusion than in the premisses. Neither will hee also those thinges, which he permitteth, that is, hee hindereth them not from being done, if they hinder not his end.

* 3.327 Obiection. Hee that calleth all, and yet will saue but some only, dissembleth: God doth so; Therefore he dissembleth. Answere. Of meere particulars nought followeth. Or, there is a fal∣lacy in putting that which is no cause, for a cause. Where∣fore to the Maior we answere: He doth not doe it, to illude men; but either to leaue all without excuse, or to inuite them to repentance. And furder, if you vnderstand the Ma∣ior generallie, it is to be denied: because there may be ano∣ther cause; & if it be so taken, it is thus to be distinguished. Hee that calleth all, and yet will saue but some onely, to il∣lude men, or to deceiue them, hee dissembleth; if hee call them indefinitely, or with a mind not willing to woorke in them to obey. But God neuer promised, that hee woulde woorke this in all. Wherefore there is no contradiction in these propositions: All ought to doe it, and, I wil woorke in some to doe it: because the same thing is not denied in the one, which is affirmed in the other; but a diuerse thing.

* 3.338 Obiection. They, whose saluation dependeth on the secret counsel of god, cannot haue comfort. Our saluatiō dependeth on the secret counsel of God. Therefore we cannot haue comfort. Answer. Wee can not haue comfort, before it is reueiled vnto vs. But that secret counsell of God is opened vnto vs by the sonne and the Holy Ghost. Likewise by the effects. Rom. 5.1. 1. Being iustified by faith wee haue peace towards God. 2. Cor. 1.

22. and 5.5. Hee hath sealed vs and hath giuen the earnest of the spirit in our hartes. Hee that hath created vs for this things, is God, ••ho also hath giuen vnto vs the earnest of the spirit. Rom. 8.16. The same spirit beareth witnesse with our spirit, that wee are the children of God. 1. Iohn. 3.24. Hereby wee know that hee dwelleth in vs, and wee in him, euen by the spirit which he hath giuen vs.

9 Obiection. That which is done in vaine, no man should endeuour. But the reprobate doe in vaine repent: because it is ••∣posible that they should bee saued. Aunswere. This is true, if any knew that they were reprobate. But God will haue no man so to determine of him-selfe. 2. It is a contradiction, to bee a reprobate, and to shew repentaunce for if they did repent, then were they not now reprobates. Therefore there commeth no danger by this absurdity.

10 Obiection. That d••nger which is not,* 3.34 neede not to bee taken heede of. But vnto the Ele••t there is no d••nger of c••nd••••na∣tion. Therefore they neede not take heede thereof. Aunswere. The Maior is true, if there should be no danger, whether heede bee taken, or not taken. But there is no danger vnto the e∣lect, that is, being heedefull and bewaring of any danger that may come. But all the elect are heedeful, circumspect and warie: and those who are not heedful, are not elected. For from whom God auerteth and turneth away this dan∣ger, he worketh also in them to be warie and to take heed thereof. Rom. 8.3. Whom hee predestinate, them hee iustified. They therfore doe amisse, who thinke to receiue comfort, without any desire of a good conscience. Replie. But if they must take heed and beware they are vncertaine. Aunswere. No; because they haue this as a spur to goe forwarde and per∣seuere. But, To bee certaine, and, not to haue a desire of re∣pentance & amendment of life, implieth a contradiction: as if thou shouldest say, I am certaine of my reward, there∣fore I will not runne: for a rewarde is not giuen but to him that runneth. These propositions doe mutuallie one follow another, To bee certaine of saluation, and to haue a desire of conuersion and amendement of life.

2 What Predestination is.

PRedestination differeth from prouidence,* 3.35 as a speciall from the generall. For prouidence is the eternall counsell of God concerning al creatures: but Predestination is the eternall

counsel of GOD concerning the sauing of men and An∣gels. Wherefore Predestination is the eternal, most iust, and vn∣changeable counsel of God, of creating men, of permitting their fal into sinne and eternal death, of sending his Sonne into flesh, that hee might bee a sacrifice, and of conuerting some by the woorde and the holie ghost for the Mediatours sake, and sauing them in true faith and conuersion, and of leauing the rest in sinne and eternall death, & raising them vp to iudgement, & casting them into eter∣nal paines. Here is spoken of men which shall bee saued, and not saued: therefore to them onely, and not to Angels doth this definition of Predestination agree.

* 3.36The partes of Predestination are, Election and Reprobation. Election is the eternal, vnchaungeable, free, and most iust decree of god, whereby hee hath decreed to conuert some to Christ, to pre∣serue and keepe them in faith and repentaunce, and by him to giue them eternall life.* 3.37 Reprobation is such a decree of god, as whereby hee hath decreed to leaue some according to his most iust iudgement in their sinnes, to punish them with blindnesse, and damnation, and to condemne them beeing not made partakers of Christ euerlastingly. That Election likewise, as also Reproba∣tion are both the decree of god, these and the like sayinges doe prooue. John 13.18. I know whom I haue chosen 2. Tim. 1.9. His grace was giuen to vs before the worlde was. Rom. 9.18. He hath mercy on whom he wil. Both therefore electi∣on and reprobation, were made by counsell, and therefore both are a decree, and that eternal: because there is no new thing in God, but all from euerlasting and the Scripture doth manifestlie saie, Ephes. 1.4. That God hath chosen vs before the foundation of the worlde. Seeing then hee hath chosen vs, hee hath therefore reiected the rest. That which the verie word of choosing doth shew. For, whatsoe∣uer is chosen, the same is chosen, other thinges beeing re∣iected. This Election is of grace and free, that is, not in re∣spect of anie good foreseene in vs. He hath mercie on whom he will, that is, He giueth freely what he giueth. Joh. 15.16. You haue not chosen me.

3 What the causes of Predestination, or Electi∣on, and Reprobation.

* 3.38THE efficient and motiue cause, is the good pleasure of God. Matth. 11.26. Jt is so, O Father, because thy good plea∣sure

was such. God hath not foreseene any thing in vs, for which he should choose vs, for there can be no good in vs, as of our selues. For if anie good bee found in vs, that hee dooth worke wholy in vs: and hee woorketh nothing in vs, which hee hath not decreed to woorke from euerlasting. Wherefore the alone gracious and most free good plea∣sure of God, or the alone free mercy of God is the efficient and motiue cause of our Election. Ephes. •• 5. God hath pre∣destinate vs to be adopted through Jesus Christ vnto himselfe ac∣cording to the good pleasure of his wil. See further, Roman. 9.11. Coloss 1.12. 2. Timot. 1.9.10.* 3.39 In like manner also the efficient cause of Reprobation is the most free good pleasure of God. For wee beeing all by nature the children of wrath, had al perished, if sin were the cause of reprobation. Wherefore the cause of repro∣bation is not in men themselues, but that is in God his will of shewing foorth his iustice. Therefore of particular men, why this man is elected, and he reprobated, there can bee no other reason giuen, but the good pleasure of God one∣ly. But the cause of damnation is altogether in men,* 3.40 which is sinne. The supreme final cause of Predestination is gods glorie: and the last and proper final cause of Election, is the manifestation of Gods goodnesse and mercie in freelie sauing the Elect. The next & neerest finall cause of our Election, is our Iustification, when God dooth in his Sonne freely account vs for righ∣teous. Both which finall causes the Apostle compriseth in these wordes: Ephes. 1 6. He hath predestinate vs to the praise of the glorie of his grace, wherewith he hath made vs freely accepted in his beloued. Likewise of the contrarie: The first final cause of Reprobation is the declaration of gods iustice, seueritie, and hatred against sinne in the reprobate.

1 Obiection. God did foreknowe our workes: Therefore he choose vs for our woorks. Aunswere. He did foreknowe those good thinges which he purposed to woorke in vs, as also he foreknewe the persons: otherwise he could not haue fore∣knowen any good workes. So could he not haue foreseene any euill, except he had purposed to permit the same.

2 Obiection. Christs merite applied vnto vs by faith, is the cause of our Election. Therefore not the good pleasure of God. Answere. Christes merit is not the cause of election, but is reckoned among the effects thereof.

3 Obiection. Euil workes are the cause of reprobation, there∣fore good workes are the cause of election. Aunswere Euil workes are not the cause of reprobation, but of that which follo∣weth reprobation, that is, of damnation. Good workes go not before in him that is to be iustified, muchlesse are they the cause of election, but they followe in a man beeing iu∣stified, and draw their original and their perpetual efficacy and vertue from gods me••e grace.

4 Wha•• are the effects of Predestination.

THE effect of election is the whole woork of our saluati∣on, and al the degrees of our redemption 1. The creati∣on and gathering of the church 2 The sending and giuing of Christ the Mediatour, and his Sacrifice 3. Effectuall calling of men to his knowledge, which is the conuersion of the Elect by the holie Ghost and the woorde. 4. Faith, iustif••cation, regenerati∣on. 5. Good woorkes. 6. Finall perseueraunce. 7 Raising vnto glorie. 8.* 3.41 Glorification and eternal life. The effects of Reprobation are, the creation of the reprobate, priuation of gods grace, blinding, har∣dening, perseueraunce in sinne, raising to iudgement, and casting into eternal torments.

Obiection. Diuers or contrarie causes haue contrarie effectes. The effectes of election are good woorkes. Therefore euil works are the effectes of reprobation. Aunswere. The Maior is not al∣waies true, in voluntarie causes. For there is a dissimili∣tude: Because God purposed onely to permit euil woorks, but to worke good in vs. But the proper cause of euill works is the Diuel, and euil men. Replie. But god hardeneth and blin∣deth men. Blindnes is an effect of reprobation, and a sinne: There∣fore sinne is an effect of reprobation. Aunswere. Blindnesse is a sinne in respect of men who admit it, and as it is receiued of them▪ and purchased by their owne demerite: but as it is inflicted of God, it is a iust punishment. And, that God doth deliuer some from that blindnesse, is of his mercie.

Obiection. Hardenesse or induration is an effect of reprobati∣on, and is a sinne. God is autor of reprobation▪ therefore of hardnes also, and so of sinne. Aunswere. Hardnesse is an effect of repro∣bation, but so that it is done according to reprobation, but commeth not from it.

Hardnesse and blindnesse or ex••ecation, are according to reprobation, or according to predestination, as they are

sins. But they are effects of reprobation or predestination, as they are most iust punishmentes.

5 Whether Predestinati••n ••e vnchaungeable.

PRedestination is firme, sure, and vnchaungeable▪ which maie appeare euen by th•• generall reason:* 3.42 Because God is vnchaungeable, and doth not depend on the interchange∣able course of thinges, but the same rather dependeth on his decree. What therefore hee hath from euerlasting de∣creed, of sauing the elect, and condemning the reprobate, that hath he vnchaungeablie decreed. And therefore both election and reprobation is firme and vnchaungeable. For whom he wo••ld, and hath decreed from euerlasting should be sau••d, them also hee now will, and so hereafter perpetu∣ally. The same al••o wee are to think concerning reprobati∣on. Neither are there wanting testimonies of Scripture, whereby the same is confirmed. Iohn 6.39 This is the Fathers wil, that of al which hee hath giuen mee, I shoulde loose nothing. Isai 46.10. My councel shal stand, and J wil doe whatsoeuer I wil. Mal 3 6. I am the Lord, I chaunge not. Ioh. 10.28. None shal pluck my sheepe 〈◊〉〈◊〉 of my hand. Ioh. 1.••6 Yee beleeue not; for yee are not of my sh••epe. ••. Tim. 2.19. The foundation of god remaineth sure, and hath this seale, the Lord knoweth who are his. The foun∣dation, which Paul so calleth, is the decree of sauing the El••ct. 1. Because it is the beginning and welspring of our saluati∣on, and the end thereof, and of al the meanes tending to saluation. 2. It is called the foundation, for the surenesse and firmenesse thereof, because the same is neuer shaken. These things are needefull for vs to knowe, that wee maie haue firme com∣fort, and consolation, that wee may beleeue eternall life, and so al other Articles of christian faith. The reason is of∣ten repeated, and therefore often to bee meditated of: be∣cause he that denieth himself to be certain of the grac•• to come, is vncertaine also of the present grace of God. For God is vnchangeable.

6 How far forth Predestination, or Election, and Repro∣bation is knowen vnto vs.

IT is knowen vnto vs in general; as, That some are Elect, and some Reprobate: but not in speciall, whether this or that man be. But of our own Election euery of vs not only may, but also ought to bee in speciall certaine and assured. And

verily thereof we shall be certaine by the effectes;* 3.43 namelie by conuersion, that is, by true faith & repentance. For that we may beleeue and know that we are certainly chosen to eternal life, wee are bound to beleeue in Christ, and to be∣leeue also eternal life. But this wee cannot beleeue, except wee haue true faith and repentaunce. And as euerie one ought to haue both these: So also euery one ought certain∣ly to hold, that he is of the number of the Elect. Otherwise they shal accuse God of lying. Rom. 5.2. Wee reioice vnder the hope of the glory of God. Christ is our intercessour, woorking our euerlasting saluation. I beleeue euerlasting life, that is, not spiritual life onely, but euerlasting also, which being heere begunne I carrie hence with mee out of this life. Neither onely in speciall dooth euerie one know his owne Election by faith and conuersion, but it is in generall also knowen, that some are Elect.* 3.44 And in general thou oughtst not only to hope, but also certainely to beleeue that there are other besides thee elected. For thou art bound to beleeue the Article of the Church, because that hath bin at al times & nowe is. But thou alone by thy selfe art not the Church, and therefore thou must not saie with Elias, I am left alone. But to discerne of particulars, and of euerie single man, is not thine to do. Thou art notwithstanding wel to hope of the Election of others, euē as concerning euery particular man. In generall, is the whole Election, of all: in speciall, there is a diuerse consideration of himselfe, and of others.

* 3.45Of Reprobation no man ought to iudge or determine any thing certainely, either as touching his owne, or as touch∣ing an ••thers reprobation, before the end of his life. For he that is ••or yet conuerted, may be here after conuerted be∣fore he d••••. No mā therefore ought to iudge of others that they are reprobates, but to hope wel of them: & of himselfe euerie man ought certainely to beleeue that he is an elect. For wee haue a generall commandement.

7 Whether the Elect be alwaies members of the Church, and the Reprobate neuer.

* 3.46THE Elect are not alwaies members of the church, but then first, when they are conuerted and regenerated by the holy Ghost. For it is said, Rom. 8.9. Jf any man hath not the spirite of Christ, the same is not his. Likewise, the church

is called holy: But then first are the Elect holy when they are conuerted. For Saint Paul expressely saith, 1. Corint. 6.11. And such were some of you; but yee are washed. Againe, Coloss. 1.13. He hath translated vs into the kingdome of his deare Sonne. Now some are borne, liue, and die in the church: others are not born in it, but are called, either soone, or late, vnto the visible church: some both to the visible & inuisible church: as the theefe on the crosse. As also those of the Gentiles, of whome Christ sp••ke, Joh. 10.16. J haue other Sheepe. Some ei∣ther are borne in the visible church or come vnto it, who neuerthelesse are not members of the inuisible, and who sometimes depart from the visible. Such are the reprobate, who are not al alwaies estr••i••ged from the church, but are sometimes made members of the visible Church, though sometimes they depart from it. 1. Io••. 2.19. They went our ••ro vs. Act 2••.29. Grieuous wolues shall enter in among you.

Obiect. These terms are mutuallie affirmed one of the other, To be saued, Elected, To Beleeue: For al beleeuers are Elected, and to be saued. And al who are to be s••u••d and are Elected, do beleeue. Aunswere. These termes indeed are mutually one affirmed of another, but yet with a certaine limitation: All true be∣leeuers and al that are to be saued, are Elected, and that al∣waies and at all times: But all that are Elected are both beleeuers and to bee saued; but yet not alwaies: The Elect are to be saued alwaies, but are not both beleeuers, and to be saued alwaies: For at one time they maie bee saide that they are to bee saued, and at another that they are belee∣uers, at another that they are saued. Thus faire then are these terms mutually affirmed each of other, as that al the Elect doe beleeue, or shal beleeue before the ende of their life. For now is the time of grace; then shall be the time of iudgement.

Obiection. Christ notwithstanding calleth those which were not as yet c••nuerted of the Gentiles his sheepe. J haue, saith he, o∣ther sheepe which are not of this fold, that is, of this part of the Church which is to be gathered out of the Jewes. Wherefore those other sheepe seeme to bee of the general flock. Aunswere. They were then sheepe according to the prouidence and coun∣sel of God, but they were not sheep as concerning the ful∣filling of his decree: that is, they were predestinated sheep.

In sum; The Elect are not alwaies members of the church; but yet it is required of necessity that in this life they bee brought vnto the Church, though it be sometimes euen at the very point of death. This is it, which is said, That all the Elect must in this life beginne eternal life. The Reprobate are indeed sometimes members of the church, neither are they alwaies estranged from it, but their comming is no true comming to the Church: neither are they euer mem∣bers of the inuisible Church, that is, of the Church and companie of Saintes. For from this they are euer aliens.

8 Whether the Elect may fall from the Church, and the Re∣probate abide alwaies in the Church.

THIS question is cleared & laid open by those things, which are spoken of the vnchangeablenes of election, and of the perseuerance of the Saints,* 3.47 and godly. The Elect when they are once indeede come vnto the Church of the Saints, they may sometime fall from it, but wholy and finally forsake it they neuer can. Not wholy; because they neuer so defect or fall, that they become enimies of God and the Church. Not fi∣nally; because they persist not in this Apostasie, but at length returne to repentance, 1. J••h. 2.19. They went out from vs, but they were not of vs: for if they had beene of vs, they would haue continued with vs. Isai. 42.3. A bruse breede shall hee not breake; and the smoking flaxe shall he not quench. Ioh. 10.28. No man shall plucke my sheepe out of mine hand.* 3.48 All the reprobate & hypocrites do at length finally depart from the Church, and together with those giftes, which they had, they leese also those gifts, which they seemed to haue.

Obiect. The Godlie also oftentimes fal away, as Dauid and Peter. Ans. They fall; but neither wholy, nor finally: which also befel vnto Peter. For he retained still in his minde the loue of Christ, although for fear of danger he denied him. He acknowledged also afterwards his offence, and did tru∣ly repent him thereof. Dauid also did not wholy fall away, but beeing rebuked of the Lord by the Prophet, hee truely repented, and shewed that his faith was not quite dead: but in a slumber rather for a season. But hypocrites and the reprobate, doe at length wholy and finally reuolt and fall away. For they doe so at last fall away, that they neuer re∣turne to repentance. And because the true loue of God

was neuer in thē, & so neither themselues euer were of the number of gods elect Saints; therfore at length they wholy and altogether depart and fall away from the Church.

9 What is the vse of this doctrine.

THE vse of this doctrine is, 1. That the glorie of our salua∣tion be in whole ascribed and giuen to God. What hast thou that thou hast not receiued? 2. That we may haue sure and certain comfort. This we shall haue, when as wee shall not doubt of those things, which are here taught; and that especially, if euerie of vs be certainely perswaded that the decree of God of sauing his elect is altogether vnchangeable, and further that himself also is of the number of the elect, euen a member of the inuisible Church, and therefore sh••ll ne∣uer depart from the Church and communion of Saints: because it is sanctified of God, and therefore is holy and conformed vnto God, not in perfection, but is holy first by imputation, by reason of the holines of Christ imputed vnto it; next by inchoation, because the holy Ghost dooth by little and little renew it, and repu••ge it from the filth of sinne: and lastly it is holy, because it is dedicated to a holy, sacred and diuine vse, and seuered from the wicked, which are without the church. To beleeue therefore the holy Church, is, to beleeue, that in this visible companie and society are some true repentants and truely conuerted, and my selfe to be a liuely member of the inuisible and visible Church.

OF THE COMMVNION OF SAINTS.

THE Articles following are concerning the benefits of Christ bestowed on the Church by the holy ghost. The Communion of Saints signifieth, 1.* 3.49 The Vnion of the Church with Christ, and of his members among themselues. 2. The communion or participation of all Christs benefites. For all the Saints haue the same reconciliation, redemption, righte∣ousnes, saluation, sanctification, by and for Christ. All the Saints haue the same benefits common, which are neces∣sarie to saluation. Eph. 4.4. There is one bodie and one spirit, euen as ye are called in one hope of your vocation: one Lord, one Faith, one Baptisme. 3. Jt signifieth the distribution of speciall giftes. These particular giftes also are common to the whole Church, as which are bestowed on some members of the Church for the saluation of the whole bodie; euen, For the

gathering together of the Saints,* 3.50 for the worke of the ministerie, and for the edification of the bodie of Christ. But they are so di∣stributed vnto euerie member, as that some excell and goe before othersome in gifts and graces in the Church. For the gifts of the holy Ghost are diuers, and to euerie one of vs is giuen grace according to the measure of the gift of Christ.* 3.51 4. It signifieth an obliging or binding of al the members, to imploy & refer al their gifts to the glory of christ their head, & to the saluation of the whole body & of euery member mutually.

* 3.52The faithfull are called Saints in three respects, 1. Jm∣putatiuelie, that is, in respect that Christs sanctitie and no∣lines is imputed vnto them. 2. Inchoatiuely, that is, in respect that conformitie and agreeablenes with the law is incli••∣ated or begun in them. 3. In respect of their separation: be∣cause they are selected and separated for all other men. By this then, which hath beene spoken, it appeareth what is to beleeue the communion of Saints; namely, to beleeue that the Saints (of which number I must needes certainly be assured my selfe to bee one) are vnited by the spirite vnto Christ their head, and that from the head gifts are poured downe vnto them, both those which are the same in all ne∣cessarie to saluation, as also those which being diuers and diuersly bestowed vpon euerie one are requisite for the e∣dification and building of the Church.

Now must we a litle more at large expound the fi••st and chiefe part of the communion of Saintes, That is, the vni∣on, or coherence of al the Saintes, that is, of the whole bodie of the church with Christ the heade, and of his members a∣mong themselues, which is wrought by the Holy Ghost, euen by the same spirite, who dwelleth in christ the heade, and in all his members. And by this vnion christ confor∣meth his Saints, & maketh them like vnto himselfe by the same spirit which is common to both, & worketh the like in both, reseruing stil a difference in working: for in the heade he worketh al gifts & graces, & those most perfectly: in the members he worketh those gifts which are conuenient for euerie one, & so much as is for euery one requisite and ne∣cessarie. This vnion of Christ with his members, and of his members mutually among themselues, is confirmed and declared by these places of Scripture. John 15.5. J am the

vine, yee are the braunches: He that abideth in me, and I in him, the same bringeth forth much fruite. 1. Cor. 12.13. By one spirite are wee all baptised into one bodie. 1. Cor. 6.17. Hee that is ioined vnto the Lord is one spirit. 1. Iohn 4.13. Hereby know we, that we dwel in him and he in vs: because he hath giuen vs of his spirite. Hence it is cleare how absurde their fancy is, who contend that this communion is a subsistence or personal beeing of Christes body among our bodies, or of our bodies blended and mingled with his. The same is refuted by that often alleadged comparison of the head and members. For those are coherent and grow together, but are not in a mixture, nor mingled one with another. Whence also wee maie ea∣sily iudge of that communion, which is in the Sacramentes. For the Sacramentes seale nothing else but that which the word promiseth. But to let this passe, the same is also here∣by refuted, that this communion must be continued for e∣uer. For to this ende dooth Christ communicate himselfe to vs, that he may dwel in vs: Wherefore such as is his abi∣ding and dwelling, such is his communion: But christs abi∣ding and dwelling is perpetual: Therefore his communion also is perpetuall. This argument is most strong and firme, and therefore for the assoyling it they haue beene faine to deuise their Vbiquite. For to obtaine that other commu∣nion which they woulde haue, they must needes affirme, that Christ dwelleth alwaies bodily in al his Saints.

OF REMISSION OF SINNES.

THE chiefe Questions.

• 1 What remission of sinnes is.
• 2 Who giueth it.
• 3 For What.
• 4 Whether it agreeth with Gods iustice.
• 5 Whether it be freely giuen.
• 6 To whom it is giuen.
• 7 How it is giuen.

1 WHAT REMISSION OF SINNES IS.

REmission of sinnes is the purpose of God not to punish the sins of the faithful, euen as if they had neuer sinned:* 3.53 which pur∣pose of not punishing their sinnes God dooth withall de∣clare vnto vs. Roman. 5.5. For the loue of God is shed abroad in our hearts by the holie Ghost which is giuen vnto vs. It may be also

defined thus: Remission of sinnes is the pardoning of deserued pu∣nishment, and the giuing or imputing of another•• righteousnes, to wit, the righ••eousnes of Christ. But more fullie it is defined on this wise: Remission of sinnes is the will of God, which to the faithfull and Elect imputeth not anie sinne, and therefore doth in like sort loue them, as if they had neuer sinned, and deliuereth them from al punishment of sin and giueth them eternal life freely for the in∣tercession and merit of Iesus Christ the sonne of God our Mediator. Now albeit God ••or the merit of his son remitteth our sins to vs, yet he afflicteth vs as yet in this life, not therby to pu∣nish vs, but fatherly to chastise vs. Neither yet because god doth not punish vs for our sins, must we therfore think that he is not displeased with them. For he is highly displeased & offended with the sins also of his Saints & chosen.

2 Who giueth remission of sinnes.

REmission of sinnes is giuen of God onelie, who (as the Pro∣phet Isaiah saith, cap 43. 25.) putteth away our iniquities: And this is done both of the Father, the Son, and the Holy Ghost. For we are baptized in the name of all three: Now Baptisme,* 3.54 as also it is saide of Iohns Baptisme, is wrought for remission of sinnes: and of the Sonne the Scripture affir∣meth plainly; That the sonne of man hath power to remit sinnes. Likewise it is saide of the holy Ghost, that hee was tempted: that he is offended and grieued. Wherefore he also hath po∣wer to remit sins. For none can remit sins, but hee against whom sinne is committed and who is offended by sinne. And Christ also in plaine woordes in the Euangelists spea∣keth of the sinne against the holy Ghost. Now the cause, that God onelie, that is, the father, the son, & the holy ghost, only remit sins, is this; because none but the partie offended can remit sins: but only god, the father, the son, & the holy ghost is offended by our sins. Therfore god only can remit them, and consequently no creature is able to graunt ought of this right of god. Whereupon also Dauid saith; Psal. 51.4. Against thee onelie haue I sinned, and done euil in thy sight.

* 3.55Obiection. But the Apostles also and the Church remit sins; because it is saide, Matth 18.18 Whatsoeuer yee binde on earth, shall bee bound in heauen, and whatsoeuer yee loose on earth, shall be loosed in heauen and Ioh. 20.23. Whose soeuer sins yee remit they are remitted vnto them; and whose soeuer sins ye retein, they

are reteined. Therefore not God onely remitteth sinnes. Answere. The Apostles remit sinnes in that they are the signifiers and declarers of Gods remission. Likewise also the Church remitteth sinnes, when according to the commandement of God shee denounceth remission of sinnes to the repen∣tant. Againe one neighbour remitteth sinnes and trespasses vnto another, as concerning the pardoning of the offence. But God onely freeth vs from the gilt of sinne, by his owne authoritie: God onely washeth vs clea••e from sinne. In a worde, God onely remitteth vnto vs all sinnes, that is, ori∣ginall, and actuall, whether they bee of omission, or of ig∣norance. Psal. 103.3. Which heal••th all thine infirmities. Rom. 8 1. There is no con••emnation to them that are in Christ Iesus.

3 For what remission of sins is granted.

REmission of sinnes is granted, not verily of any lenitie, which is repugnant to iustice, but of the free mercy of God,* 3.56 of meere grace, and Gods free loue, for the intercession & merit of Christ applied by faith. 1. Pet 3.18 Christ hath once suffered for sinnes, ••he iust for the vniust that he might bring vs to God. 1. Iohn. 1.7. The blood of Jesus Christ clenseth vs from all sinne. Colos. 1.19. Jt pleased the Father that in Christ should all fulnesse dwell. and by him to reconcile all thinges to himselfe, and to set at peace through the blood of his Crosse both the thinges in earth, & the thinges in heauen. Heb. 12.24. Yee are come to Iesus the Mediatour of the new Testament, and to the bl••ud of sprinke∣ling, that speaketh better thinges, than that of Abel. Eph 1.7. By Christ wee haue redemption through his bloud, euen forgiuenesse of sinnes▪ according to his rich grace. For entreatie can not bee made whithout satisfaction: because that were to desire, that God would yeeld s••me-what of his iustice.

4 Whether remission of sinnes agreeth with Gods iustice.

IT is true indeed, that it behoueth god, as a iust iudge,* 3.57 not to leaue sin vnpunished, and therefore not to remit it ex∣cept some satisfaction bee interposed. But neither doth God leaue it vnpunished; for he punisheth sinnes in Christ or in the sinners themselues most sufficientlie. God pro∣nounceth vs in such sort iust, as hee pronounceth vs not to be obnoxious to punishment, because of the most perfect satisfaction of christ; & this doth not contrarie or crosse the iustice and trueth of God. Obiect. The iustice of God re∣quireth,

that they be punished who sinne. Therefore such a remis∣sion of sinnes, as is granted without sufficient punishment of the party sinning, is vnpossible, or doth contrary & crosse the iustice of god. Ans. It is contrary to gods iustice, not to punish sin at al, that is, neither in him that sinneth, nor in any other who vndergoeth the punishment for him that sinneth. Reply. To punish one that is innocēt in place of him that hath offended, is re∣pugnant also to Gods iustice. Ans. True; if the innocent partie be such a one, who 1. wil not vndergo the punishment. 2. Is not of the same nature with the offender. 3. Is not able to suffer sufficient punishment. 4. Is not able to recouer out of it: for God will not haue him that is innocent to perish for an offender. 5. Js not able to restore and conuert the offender, that hee maie thence forwarde cease to offend, and further to giue him faith, which maie embrace and receiue this his benefite. But all these conditions are in Christ, as clearly appeareth by the testi∣monies following. Ephes. 5.2. Christ hath loued vs and hath gi∣uen himselfe for vs, to bee an offering and a sacrifice of a sweete smelling sauour to god. Iohn. 10.15. I laie downe my selfe for my sheep. Isai. 53.5. He was wounded for our transgression. 2. Cor. 5.15. Christ died for all, that they which liue should not henceforth liue vnto themselues, but vnto him which died for them, and rose againe. Iohn. 2.19. Destroie this temple, and in three daies J will raise it vp againe. Iohn. 10.17. I laie downe my life that J might take it againe. Ephe. 5.25. Christ loued the Church and gaue him∣selfe for it, that he might sanctifie it. Tit. 2.14. He gaue himselfe for vs, ••hat he might redeeme vs from all iniquitie, and purge vs to be a peculiar people vnto himselfe, zealous of good woorkes.

5. Whether remission of sinnes bee freelie giuen.

* 3.58ALbeit God remitteth not our sinnes vnto vs, except a most sufficient punishment be first paied for them: yet he remitteth them freely vnto vs for Christes sake, whom our debts cost inough. Obiect. If he pardoneth them for christs satisfaction; then doth he not remit them freelie. Ans. He remit∣teth them freely in respect of vs, that is, without any satis∣faction of ours, and pardoneth them for the satisfaction made by another. Replie. And he that after this sort pardoneth dooth not freelie pardon: for this is a rule, what a man doth by ano∣ther, that he seemeth to doe by himselfe. Wherefore we our selues paie it in paying it by Christ. Answ. God also giueth vs freely

this price and raunsome, that is, this satisfier and Media∣tour Christ, who is not bought of vs. Joh. 3.16. So God loued the world, that he gaue his onelie begotten sonne, that whosoeuer beleeueth in him ••hould not perish, but haue life euerlasting. It is all one, t•• h••••e remiss••on of sinnes, and to be iust. Replie. The 〈◊〉〈◊〉 th•• 〈…〉〈…〉 vs to auoide sinne, but to doe good also. Ther••fore 〈…〉〈…〉, that our sinne be forgiuen: but al∣so good w••••rkes 〈…〉〈…〉 and necessarie that wee may bee iust. Answ. T••e om••sion of good is also sinne. But this also is re∣mitted. He that can doe good, and doth it not, is a sinner and accu••sed. But God doth not hate vs, neither hath he a will to punish vs for those sinnes, for which Christ hath suf∣ficiently satisfied, in whom also we haue perfect remission of all our sinnes, so that by his onely merit we are reputed iust before God.

6 To whom remission of sinnes is giuen.

REmission of sinnes is giuen to all the elect, and to them alone,* 3.59 because it is giuen to them all and alone, who beleeue, and none beleeue, but the elect onely: for the reprobate neuer haue true faith and beliefe. Yet all the elect haue not alwaies remission of sinnes, but all beleeuers haue it alwaies; because they onely haue remission of sinnes, who beleeue that they haue it. But this the elect do not alwaies beleeue: but then first, when they are conuerted, and en∣dued with faith, yet in respect of the secret and fore-deter∣mined purpose of God, they haue alwaies remission of sinnes. Now, Infants haue remission of sinnes, because they haue faith and conuersion, in aptitude and inclinati∣on, though not actually.

7. How remission of sinnes is giuen.

REmission of sins is giuen by faith,* 3.60 by which being wrought and kindled in vs by the holy Ghost, wee receiue the same. Therefore the purpose and decree of God, of remit∣ting sinnes, is euerlasting; but the executing and perfor∣mance thereof is, when by faith we applie remission of sins vnto vs. So also God doth alwaies loue his elect, but that loue is not poured out in their hearts before their repen∣tance. For they haue that certain testimonie of consciēce by the gift of the holy Ghost, that they are loued of god & so haue their sins remitted, who truly conuert and repent.

O•• THE RESVRRECTION OF THE FLESH.

THE chiefe qu••stions.

• 1 What the Resurrection is.
• 2 The Errours concerning the Resur∣rection.
• 3 Whence it may appeare that the Re∣surrection shall certainelie be.
• 4 For what end the Resurrection shalbe.
• 5 By whom.
• 6 How.
• 7 When.
• 8 What bodies shall rise.
• 9 Whether the soule be immortall.

1 WHAT THE RESVRRECTION IS.

THE Word Resurrection signifieth sometime preser∣uation. The resurrection of the flesh is a restoring of the substance of our bodies after death, euen of the same matter whereof they now consist, and a reuiuing and quickening of the same bodies with life immortall and incorruptible, by the same im∣mortall soule whereby they now liue, which God will woorke by Christ in the ende of the woorlde, by his diuine vertue and power; which restoring also shalbe of the elect vnto the eternall glorie of God, but of the reprobate vnto eternall paines. That is, 1. There shalbe a restoring of the same bodie, which is, a recollecting & gathering together of the same matter which was scatte∣red and seuered into al the Elementes. 2. An vniting of it with the same soule, and a reuiuing of it 〈◊〉〈◊〉 the same soule, which also it had before. 3. A putting off of al infirmities, & a putting on of immortality

2 The Errours concerning the Resurrection.

THE Errours helde of the resurrection, are of three sortes. Some haue vtterlie denied it, and haue auouched the souls to die together with the bodies. 2. Some haue gran∣ted the immortalitie of the soule, but haue constred the resurrecti∣on to bee a resurrection in this life: but the bodies they denied to rise at all, although the soules of the godlie haue fruition, after death, of euerlasting happinesse. 3. Some, as Anabaptistes, deny that the verie selfe same bodies, which we now haue, shal rise again, but they saie that Christ at his second comming will make new bodies.

3 Whence it maie appeare that the Resurrection shall certainlie be••.

IT maie be verily collected probably out of philosophie that there shal be sometime a resurrection:* 3.61 but no neces∣sarie demonstration can bee yeelded thence, that the Re∣surrection shall certainly bee. For in philosophy are manie principles, which accord not with the sacred writinges of Gods spirite. Againe, in philosophy, the knowleege which it hath of Gods iustice and trueth is but a maimed reason. But in the holie writ of God the reasons are firme & true. Hence alone therefore is demonstration giuen for the most certaine accomplishment of the Resurrection. And this first by testimonies of scripture: then by reasons drawn out of scripture.

The testimonies of Scripture,* 3.62 which confirme the cer∣taintie of the resurrection hereafter to come, are most eui∣dent, and those taken both out of the olde and new Testa∣ment. Iob 19.25. I am sure that my redeemer liueth, and hee shall stand the last on the earth: and though after my skin worms destroy this bodie, yet shal I see God in my flesh. Iohn 5.28. The hour shal come, in the which all that are in the graues shall heare his voice: And they shal come forth that haue doone good vnto the resur∣rection of life, but they that haue doone euil vnto the resurrecti∣on of condemnation. Iohn 6 40. I wil raise him vp at the last day. 1. Corint. 15.13. If there bee no resurrection of the deade, then is Christ not risen: And if Christ be not risen, then is our preaching vaine, and your faith is also vaine.* 3.63 The reasons which are drawen also out of Scripture, are diuerse. 1. God promiseth e∣ternall life, not to the soule onelie, but also to the bodie of the godly: and contrarie, to the vngodly hee threatneth eternall punishment and paines both of bodie and soule: and these promises and threat∣ninges of God must bee fulfilled: For the certainty of them is vnchaungeable: But they shal not bee fulfilled, if the deade shal not rise. Seeing therefore God dooth most certainelie in his good time accomplish that, which hee promiseth to the godly, and menaceth to the wicked; it followeth of ne∣cessitie that the dead must rise againe. 2. The mercie of God is perfect, as which extendeth it selfe to the whole man, and which will haue vs wholy saued: Therefore our bodies also shal rise again. 3. The mercie and loue of God towardes the godly is perpetuall

and vnchaungeable▪ so that what hee once will, of his fatherly loue towardes them, perfourme vnto them, the same he euer will. But he wil haue the godly saued both in soule and bodie: therefore they must be both in soule and bodie, euen whole saued: and therefore that they maie bee whole saued, they must needes rise a∣gaine 4. The perfect iustice of God requireth, that the same who∣lie whereby they sinne, should be punished with eternall paines. But they sinne both in their whole bodie and in their soule. Therefore their bodies also must be raised againe, because they ought no lesse in body than in soule to suffer eternal pains. 5. Christ is risen: therefore wee also shall rise. This sequele is most sure. For, first, Christ therefore rose againe, that hee might raise vs. Secondly, Christ is our head, and we his members. Seeing then Christ our head is risen, we also his members doubtles shal rise. For the glorie of the head requireth this, that he haue his members sutable & in like condition with him. Where∣fore if the members should continue rotten, the head should not be glorious. Thirdly, The same spirite is in vs, which is in Christ raised: he ioineth and vniteth vs with Christ, and worketh the same in vs, which he doth in Christ, neither is at anie time not like himselfe. But he hath raised Christ: Therefore also hee will raise vs. 6. It is saide that Christ shall haue an euer∣lasting kingdome, but this he should not haue, if our bodies should alwaies continue in death: for neither would it suffice that our soules are immortall, or eternal without our bodies. For that Christs kingdome may be eternall, he must haue eternall subiects, and those wholy eternall. Therefore our bodies also shall rise, that so wee whole may bee subiect eternally vnto Christ our king. 7. Christ is a perfect Sauiour, because he hath saued and reconciled to god whole man. Therefore our cor∣rupt bodie also shall be raised by Christ, and rise againe. 8. Christ is not of lesse force to saue than Adam to leese. Nay, Christ hath restored vnto vs al that which Adam lost & destroied by sinning, yea and far more and greater things by his me∣rit. Adam had lost from vs among other gifts the eternall life also of our bodies. Therefore Christ hath restored it vnto vs, and con∣sequently, we shall certainely rise againe. 9. God is the God of whole man. This reason Christ also vseth against the Sad∣duces: Mat. 22.31. Haue yee not read, what is spoken vnto you of God, saying: I am the God of Abraham, and the God of Jsaac, and

the god of Jacob? God is not the god of the dead, but of the liuing: And so God is the God of whole man, not of a part onely. For if he were God of a part, that is, of the soule onely, he were not perfectly and fullie our God. 10. He published his lawe vnto man, after the fall: Therefore hee will haue man once keepe it. But that is not done in this life. Therefore it shall be done in the life to come, and therefore men shall rise a∣gaine. 11. The wages of sinne is death. Therefore sinne being a∣bolished, death shalbe abolished: and so death being abolished, we shall rise againe vnto euerlasting life. To this end also our bo∣dies were made, that in them as temples the holy Ghost might dwell for euer.

4 For what end the Resurrection shall be.

THE last end of the Resurrection is gods glorie.* 3.64 For to this end shall the Resurrection be, that God may mani∣fest, and together fullie and perfectly exercise both his mercy towards the faithful, and his iustice toward the reprobate: and so may declare the vnutterable certainty of his promises. The next and subordinate end to the former, is the saluation and the glorie of the Elect: and of the contrarie,* 3.65 the damnation and punishment of the reprobate. For the Elect, or Saints of god, shall rise to euerlasting life. Reuel. 3.21. To him will J graunt to sit with me in my throne. Reuel. 7.13. They shall be araied in long white robes. Dan. 12.3. They shall shine as the Sunne. But the wicked shall rise to be drawen to euerlasting paines and torments. Mat. 25.41. Depart from me yee cursed, into euer∣lasting fire, which is prepared for the Diuel, and his Angels: and a little after; And these shall goe into euerlasting paine, and the righteous into life eternall. Obiection. Christs Resurrection is the cause of our Resurrection: and also the benefite of Christs Re∣surrection is our Resurrection: But this cause and this benefite be∣longeth not to vnbeleeuers and Jnfidels. Therefore they shall not rise. Aunswere. This whole reason is graunted, namely, that the wicked shall not rise because of Christs Resur∣rection; but hence it foloweth not that they shall not rise: because they shal rise in respect of another cause, which is, that they may be punished. There is but one end indeede of our Resurrection in respect of God, which is his glorie: but the manner of comming to this end is diuers.

5 By whom the Resurrection shall be.

* 3.66THE Resurrection shall be by Christ: for by the force and vertue of Christ our Sauiour we shall rise. Joh. 6.44. J will raise him vp in the last day. Which speech of Christ is to bee vnderstood of the bodie. For hee doth not raise vp the souls, because they die not. Now Christ, man, shall raise vs, though by the vertue of his Godhead. Joh. 5.28. The houre shall come in the which all that are in the graues shall heare the voice of the Sonne of man. Act. 17.31. God hath appointed a day in the which he will iudge the world in righteous∣nes by that man whom he hath appointed, whereof he hath giuen assurance vnto all men, in that he hath raised him from the dead. And hence ariseth vnto vs great consolation and comfort. Because he is true man who shall raise vs, he will not neg∣lect his owne flesh, and members, but wil raise them, euen vs will he raise to eternal life, for which cause he tooke our flesh and redeemed vs. Obiection. But the father is saide to raise vs, yea to raise Christ himselfe: Rom. 8.11. Hee that raised vp Christ from the dead, shall also quicken your mortall bodies, be∣cause that his spirite dwelleth in you. Therefore wee shall not bee raised by Christ, nor by the power of Christ. Answere. The Fa∣ther shall raise vs by his Sonne mediately. But the Sonne shall immediately raise vs with his spirit, as being our only Redeemer. Phil. 3.20. We looke for our Sauiour from heauen, euen the Lord Jesus Christ, who shall change our vile bodie, that it may be fashioned like vnto his glorious bodie, according to the working, whereby he is able euen to subdue all thinges vnto him∣selfe. But the spirite shall immediately raise vs by himselfe.

6 How the Resurrection shall be.

* 3.671 THE dead shall bee raised with a shoute, and with the voice of the Archangell, & with the trumpet of god: and shal be presented before the high and most iust iudge, Iesus Christ. The resurrection therefore shall bee in glori∣ous manner, and openlie, not fearefullie, nor in secret: and shall bee far other, than that, which was wrought in some men at the resurrection of Christ. For it shall bee done, all beholding it, yea with the exceeding ioy of al the godly, & with the exceeding feare and trembling of the wicked. 2. They who then shall remaine aliue,* 3.68 shall bee in a moment of time changed, and bee made of mortall, immortall. Read Cap. 15 of

the former to the Corinthians, and Cap. 4. of the former to the Thessalonians.

7 When the Resurrection shall be.

THE Resurrection shall be in the end of the world. In the last day. Joh. 6.40. J will raise him vp at the last day. This question is to bee helde and proposed of vs, that our faith bee not troubled, while wee are forced to expect and tarry: or that we may not imagine to our selues any certain time, when we thinke these things wil happen; and so be∣ginne to doubt, and thinke our selues to be deluded, when those thinges fall not so out nor come to passe at the time appointed by vs. This question maketh for the increase of hope and faith in vs.

8 What bodies shall rise.

THese selfe same bodies shall rise,* 3.69 and not others created of christ, as the Anabaptists will haue it. For Iob saith, Jn this flesh shall J see my Lord. And the Apostle saith, Euery man shall receiue in his bodie, according to that hee hath done. If then the bodies which haue sinned, shall receiue accor∣dingly, not other bodies, but the same shall rise. And the very word it selfe of rising enforceth as much; for nothing can rise, but that which is fallen. Wherefore seeing our bodies shall rise, no other bodies shall rise or bee quicke∣ned, than those which haue fallen, and are dead; or no o∣ther, than those which doe fall and die.* 3.70 Obiection. But saint Paul saith, that flesh and bloud cannot inherite the king∣dome of god. Therefore our bodies cannot possesse the kingdome of god, because they are flesh and bloud. Answere. The flesh, of∣tentimes signifieth some qualitie, or the substaunce, in re∣spect of some certaine qualitie. So flesh, that is, being sin∣full and corruptible, shall not possesse the kingdome of God: but our flesh then shall no more be able to sinne, nei∣ther shall it bee corruptible. Obiection. 2. Our bodies shall be spirituall. 1. Cor. 15.44. Jt is sowen a naturall bodie, and is raised a spirituall bodie. Therefore our bodies shall not then haue the properties of our flesh. Aunswere.* 3.71 They shall bee indeede spirituall, but shall not haue all the properties of a spirite, but some onely, because they shall bee agile and quicke, mightie, and vncorrupt; and indeede are therefore chieflie called spirituall, because they shall be guided by the spirite,

neither shall any more the naturall life remaine in them. That this is true, is apparent by these reasons. 1. The A∣postle himselfe addeth; This corruptible must put on incor∣ruption. 2. Hee calleth it a spirituall bodie: but a spirite is no bodie. 3. Jf anie bodie after the resurrection should be so spiritu∣all, as not retaining at all anie bodilie properties, then surelie Christs bodie should haue beene so: but now he saith to the A∣postles, Luk. 24.39. Handle me, and see, for a spirite hath not flesh and bones, as ye see mee haue. Obiection. 3. How are wee saide to beleeue the resurrection, when as yet wee are saide to hope for the resurrection to come? Answere. We are saide to hope for the resurrection, as it is an effect of Gods counsell: wee are saide to beleeue it, as it is the counsell it selfe and pur∣pose of God.

9 Whether the soule be immortal.

* 3.72BEsides that this question belongeth to the Article of the Resurrection; the explication also thereof in it selfe shal not be altogether vnprofitable or fruitlesse. For not now onely doe they beginne to dispute against the immortalitie of the soule, but the Sadduces also denied it, as they likewise that said the Resurrection was past alreadie vnto him that beleeued, neither made anie other resurrection besides that spirituall resurrection of the regenerate: Likewise also some Anabaptists denie the immor∣talitie of the soule. Moreouer Paul the third, Pope of Rome, when he was breathing out his soule and readie to dy, said, that now at length he should trie & know three things, whereof in his whole time he had much doubted. 1. Whether there were a god. 2. Whether soules were immortall. 3. Whether there were any hel. Wherefore it ought not to seeme straunge, if this question be moued, neither shal it bee altogether vaine and neede∣lesse: both because it serueth for the controuling, and refu∣ting especially of Epicures: and also because it maketh for the better vnderstanding of some places of holy Scripture. But because there haue beene, and euen nowe are, who haue taught, that the soule of man, like as of bruite beastes, is no∣thing else, but life or the vitall power, arising of the temperature and perfection of the bodie, and therefore dieth and is extingui∣shed together with the bodie, and (as some of them speake, who wil seeme to beleeue the resurrection of the dead) doth sleepe when the bodie dieth, that is, is without motion or sense

vntil the raising of the bodie, which indeede is nothing else, than that the soule is mortal, that is, a meere qualitie onlie in the bodie, and when the bodie is dissolued becom∣meth nothing, because if it were an incorporeal substance, it could not be without sense and motion: against these we are to holde the recordes of Gods woorde and writ, concer∣ning the spiritual and immortal substaunce of mans soul.* 3.73 That the soule of man is not onely a forme, or perfection, or temperament, or force and power, or an agitation arising out of the temperature of the bodie, but a substaunce incorporeall, liuing, vnderstan∣ding, dwelling in the bodie, and susteining and moo∣uing it: these places following of holy Scripture doe shewe. Psalm. 48. His soule shal be blessed in life. Heb. 12. God is called the Father of spirites. And it is saide of the faithfull: Yee are come to the celestial Ierusalem, and to the companie of innumera∣ble Angels, and to the spirites of iust and perfect men. 1 Cor. 2.11. No man knoweth the thinges of a man, saue the spirite of a man, which is in him. In these and the like places of Scripture, both the soule of man is called a spirite, and the properties of a liuing & vnderstanding substance are attributed vnto it. Wherefore to no purpose doe the aduersaries of this doctrine oppose those places in which the name of the soul is taken for the the life and wil of man: as Matth. cap. 6. The soul is more woorth than meate. Iob. 13.14. J put my soule in my hand. For by the fore-alledged places it is manifest, thnt this is not general, but is vsed by a* 3.74 figure of speech, whereby we cal the effect by the name of his cause.

Now the immortalitie of the soule is prooued by mani∣fest places of holie Scripture. 1. Luk 23.43.* 3.75 Christ hanging on the crosse said to the theefe, this daie shalt thou be with me in Pa∣radise. But he could not be there in bodie: because that was dead and buried. Therefore his soule was gathered with Christs into Paradise, and so consequentlie the soul liueth. 2. Paul saith, Phil. 1.23. I desire to be loosed, and to be with christ: he speaketh of the rest & ioie, which he should enioie with christ. But they, who feele nothing, what can their ioie or happinesse bee? Wherefore they also are refuted in this place, who saie mens souls sleep, & so withall denie the im∣mortality of the soul. 3. Wised. 3.1. The souls of the iust are said to be in the hands of god. 4. Matt. 22.32. God is not the god of the

dead, but of the liuing: Therefore the soules liue. 5. Luk. 23.46. Into thy hands I commend my spirit. 6. 2 Corinth. 5.8. When we remoue out of the body, we may goe vnto the Lord. Wherefore the soules sleep not, as some Anabaptistes wil haue thē: but enioie immortall life, and celestiall glorie with the Lorde. 7. In the Reuelation cap. 6.10. The soules of the godly, that were killed, are said to crie with a loude voice vnder the aultar saying, How long Lord, holy, and true, doost not thou iudge and auenge our bloode on them that dwell on the earth? Wherefore the soules liue. 8. Luk. 16.22. Lazarus is said to bee carried into Abrahams bosome: and out of the same place also it is apparent concer∣ning the souls of the wicked. For the rich glutton is also saide of the contrarie to bee caried downe to hell. These testimonies therefore of Scripture teach and confirme most euident∣ly, that not onely in the bodie before death, and after the resurrection of the bodie, but also in the whole space and time comming betweene, the soules are, liue, feele, vn∣derstand, out of the bodie; though the manner of their o∣perations bee to vs vnknowen. Wherefore also this gift of immortalitie, hath some similitude with God, who alone, as the onely fountaine and author of life, hath immorta∣litie. 1. Timot. 6.

* 3.76But furdermore, that man should haue lead a blessed life im∣mortallie and for euer not in soule onely, but also in bodie, if hee had not purchased death and mortalitie vnto himselfe by sinne; is first hereby proued, because by sin death entered into the worlde as the wages of sinne, Rom. 5. & 6. Next, because wee being free∣ed from sinne by christ, are also freed from death. And lastly, be∣cause God him-selfe did withdraw from man, being made by sinne subiect vnto death, the signe or sacrament of immortalitie, which was the fruite of the tree of life: Gen. 3. Wherefore their ob∣iections are nought worth, who imagine the soules after death to sleepe or vanish away; For Gen. 1. and 1. Cor. 15. Adam is saide to haue beene made a liuing soule, not simplie, as these will haue it, like as other liuing creatures are termed in the same place liuing soules, but as being made to the image and si∣militude of God, which hee hath not in common with o∣ther creatures.

Gen. 2. When God saieth, Jn the day that thou eatest of the tree of knowledge of good and euill, thou shalt die the death:

hee doth not threaten vnto man the destruction or extin∣guishing of his soule, but eternal death, that is,* 3.77 the horrible feeling and terrour of Gods wrath and iudgement, and to liue forsaken and cast from God, subiect to all miseries and tormentes, an adioint of which death is the separation of the soule and body, which at that time through the mercy of God, that mankind might be saued, was differred. For so was Adam dead while yet hee liued in Paradise according to Gods denouncement, euen assoone as he had eaten of the forbidden fruite. So in eternal death liue all the dam∣ned and reprobate, Whose fire shall not bee put out, and their worme not dy. So, Ephes. 2. they are said to be dead through sinne, who liue in sinne without repentaunce. And Ephes. 5. Hee is willed to rise from the dead, who is reclaimed from sinne to God. And Rom. 7 5. Paul saith that he was dead through the knowledge of his sinne, and the wrath of God.

Iob. 11. Act. 7. 1. Cor. 11. 1. Thess. 4. The deade are saide to sleepe: but this is by a* 3.78 figure of speech, translating that which is proper vnto the bodie, to the whole man. For that this belongeth to the bodie, which is to bee recalled from death to life, as it were from sleepe to wake againe, manie places declare, as Iob 7. Beholde now, I sleepe in the dust. For not the soule, but the bodie onely sleepeth in the dust and graue.

The Preacher saith, The condition of the children of men,* 3.79 and the condition of beastes, are euen as one condition vnto them. Therefore there is no immortality of the soul. Ans. It is a fallacie concluding that which is in some respect so, to bee simplie so. 1. Men die as beastes, in that men must needes once die, and depart out of this life; because men are not here to continue for euer, nor haue heere a setled place. 2. Men die as beastes, that is in the sense and iudgement of the wicked.

Blessednesse and the kingdome promised to the Godly is saide then first to fall vnto them at the last daie. Mat. 24.25. Mar. 13. Dan. 12. But these places shewe not, that the soules of the godly doe not presentlie, when they depart from their bo∣dies, enioie celestial blessednesse and ioy, but that at the last daie, when their bodies are raised againe, their felicitie and glorie shall bee consummated and made absolute.

For so we praie, thy kingdome come, when yet God now also raigneth in vs.

Of that which is saide, 1. Corint. 15. If in this life onelie wee haue hope, we are of all men most miserable, they thus reason. He that is blessed and happie before the resurrection, is not without the resurrection most miserable: But we without the resurrection should be of al men most miserable: Therefore we are not before the resurrection blessed and happie. But the Maior wee aunswere. Hee is not miserable without the resurrection, who cannot onely before it but without it also bee blessed: But wee are in such wise blessed before it, that notwithstanding with∣out it following and ensuing wee cannot enioie that for∣mer blessednesse: because God hath ioyned with so vnse∣parable a knot the beginning and proceeding and finish∣ing or perfection of the Electes blessednesse, that none can haue the beginning, who must not come to the ende & consummation thereof. Wherefore either we must rise again, or wee must want also that celestiall blessednesse be∣fore the resurrection. Rom. 8.11. Jf the spirit of him that raised vp Jesus from the dead, dwell in you: he that raised vp Christ from the dead, shal also quicken your mortal bodies.

Heb. 11.39. These all through faith are deade, and receiued not the promise. Therefore they receiued not their countrie. We aun∣swere first; Although they dying had not found their coun∣trie: yet would it not follow of these woordes, that they are not at al, or haue no sense after death. For he that is not, or hath no sense, seeketh not his countrie. Secondly, The au∣thor of that Epistle doth not speak of the life after death, which is lead in the celestial countrie, 2. Cor. 5. but of this life, in which the faithful walking their pilgrimage sought for the celestiall countrie, not finding their countrie on earth.

Psalm. 78.39. They are flesh, a winde that passeth awaie and commeth not againe: By these and the like speeches the bre∣uitie of mans life, and the frailtie and perishing of all hu∣mane affaires without God, is described and bewailed. For as here they are compared to a wind eftsoones vanishing awaie, so Psalm. 103. they are compared to dust, grasse, and flowers of the field. Likewise, Job. 14. Hee shooteth forth as a flower, and is cut downe, and vanisheth as a shadowe. Isaie. 40.6.

All flesh is grasse. But if they vrge the verie woorde in these speeches, it will followe that not onely after death there is nothing remaining, but that there is not any resurrection, when hee saith, a wind that passeth and commeth not againe: as also flowers and shadowes, whereunto man is compared, doe so perish, that they are not recouered.

Psalm. 88.5. I am counted as the slain lying in the graue, whom thou remembrest no more. In these wordes the Prophet doth not signifie, either himselfe or the dead to bee exempted from Gods prouidence: but he complaineth that he is for∣saken of God, euen as the deade seeme to men not to bee cared for of him: and therefore he speaketh not according to the sense of faith, but of his owne opinion, and weaknes, & miserie, who iudgeth those to be forsaken and neglected of God, whose deliuerie for a while he dooth differre. But what faith in the meane season suggesteth and telleth the godly euen when they wrestle with temptation, he sheweth Psalm. 11.2. when hee saith: The iust shall bee in euerlasting memorie.

Psal. 146.4. His spirit departeth, and he returneth to his earth: thē his thoughts perish. Here he saith not the spirit or soul of men perisheth, or vanisheth, or dieth, or is bereaued of sense, but that it departeth, to wit, from the bodie wherein it dwelleth: and that, not the spirit, but the man returneth to his earth, that is, as concerning his bodie, which was made of earth, as is written Gen. 3 and Eccles. 12. And lastly he saith that his thoughtes perish, which is not, that the soule is after this life bereaued of reason, iudgement, and sense of the mercy or wrath of God, but that his purposes and counsels are made frustrate, which man in this life had setled with him-selfe to bring to passe: in which sense it is said, Psalm. 112.10. The desire of the wicked shal perish.

They gather also other sayings, which take away all praising and worshipping of God from the dead. As Psal. 88.10. Wilt thou shew a miracle vnto the dead? Or shall the dead rise and praise thee? But in such speeches death and hell, or the graue, haue two significations. They who are spiritu∣ally dead, whether before or after the death of the bodie, that is, they who are depriued of gods grace, & forsaken and reiected of god, and are in hell, that is, in the place &

torments of the damned, or else in this life despairing and destitute of comfort, shall not praise god at all, neither in this life, nor in the life to come. But they who are dead, not spiritually, but corporally onely, albeit they shall not praise god in this life while their bodies are in hell, that is, in the graue, yet in soul they shal not cease to acknowledge and praise god in the other life, vntill when receiuing their bodies againe, they shall magnifie him in both, in the cele∣stial eternity. But in the meane season, because god will also be agnised and magnified of men in this life, therefore both the whole Church, and euerie one of the faithfull, not only pray that they may not fall into that forsaking, & in∣to that sense of gods wrath, wherewith the wicked are op∣pressed; but also desire that they may bee in this mortall life preserued and defended, vntill the end thereof by god appointed be expired. For the Saints doe not simply stand in feare of the bodily death and graue; but that they may not be forsaken of god, neither fall into desperation and destruction, or their enimies insult against god, when they are ouerthrowen; this with daily and ardent praiers and petitions they beg and craue continually.

Nowe that which the aduersaries ad farther out of the Psal. 146.2. I will praise the Lord during my life: as long as J haue anie beeing, I will sing vnto my God; this maketh nothing with thē: For he restraineth not the praising of God to the time of his mortal life, but only he saith that he wil spēd all that time in Gods praises, which notwithstanding in manie o∣ther places he extendeth to continue al eternity; as Psal. 34. I wil praise the Lord continually. But oftentimes this parti∣cle, vntill, or, as long as, signifieth a continuance of the time going before some euent, without any excluding of the time following: as 1. Cor. 15.25. He must raign vntil he hath put al his enemies vnder his feete.

Iob. 10.20. Let him cease and leaue off from mee, that I maie take a little comfort, before I goe and shal not returne. Hee deni∣eth in these wordes that he shall returne into this mortall life, and to conuerse among men in this woorlde; but hee denieth not that hee in the meane season hath his beeing and doth liue, vntil againe he see God in his flesh, euen the same Iob, who thē was afflicted: As himself saith, ca. 19.26.

Iob 3.11. Why died I not, when I came out of the womb? Here al∣so Iob dooth not denie, the soules after death to bee, liue, feele and vnderstand, but only he saith, the miseries of this present life are not felt: If they vrge, that neither the euils of the life to come are felt; because then Job shoulde wish for a bad chaunge: we aunswere, that Iob wisheth not for the death of the wicked, but of the godly. But if they ad furder, That Job dooth make Kings and Princes also which gather gold vnto them, smal and great, that is, al men, good and bad, partakers of this rest: our aunswere is out of the processe and course of his whole speech, that Iob dooth not teach here, what is the state of men after this life, but onely desireth to bee rid of his pre∣sent miserie, and therefore through humane infirmity and impatiency, doth compare the sense and feeling of his pre∣sent miseries with the death and state of the dead, whatso∣euer it be; as they who are grieuously tormented with pre∣sent distresses and calamities prefer any thing whatsoeuer before that which they suffer. So also chapter 7. hee spea∣keth as one despairing of deliuerie in this life. Remember that my life is but a wind, and that mine eie shal not returne to see pleasure. For so hee expoundeth himselfe, when he addeth: He shal returne no more to his house, neither shall his place knowe him anie more. So likewise cap. 17. My breath is corrupt, and the graue is readie for me. They are woords of one despairing of life and saluation, god being wrath and angry. But chap∣ter 34.14. when it is said; If he set his hart vpon man, and gather vnto him selfe his spirit, and his breath, Al flesh shal perish toge∣ther: it is not saide that the soule dooth sleepe, or perish, but that by the departure thereof the body dieth and is dissolued.

Further they adde: Jf presently after death the godlie were blessed, then iniurie was doone vnto them, who were called againe into this mortall life. But to this we aunswere, That neither god can be iniurious to any man, whereas he is in no mans debt: neither can any thing happen better or more accep∣table vnto the godly, than to serue for the manifesting of gods glory, either by life or by death. As Phil. 1. it is said: As alwaies, so now Christ shall be magnified in my body, whether it bee by life, or by death, &c.

Last of all, if they say, that the soule hath neither sense, nor

action, but by bodilie instruments, and therefore being naked and destitute of these, is destitute also of sense, motion, and operation: To graunt vnto them this Antecedent, of the soule being in the bodie: yet notwithstanding of the soule freed from the bodie, both learned Philosophers confesse the contra∣rie, & the word of god testifieth the contrarie: as 1. Cor. 13.9. We know in part, & we prophecie in part: but when that which is perfect is come, then that which is in part shalbe abolished.

OF EVERLASTING LIFE.

THIS Article is placed in the end: 1. Be∣cause it is perfectlie fulfilled after the rest. 2. Because it is an effect of all the other arti∣cles; that is, we beleeue all the other ar∣ticles for this, and all things that we be∣leeue were done, that we might beleeue this article, and so at length inioy euer∣lasting life. This article is the end and roofe of our whole saluation and life.

The chiefe questions of euerlasting life.

• 1 What euerlasting life is.
• 2 Of whom it is giuen.
• 3 To whom it is giuen.
• 4 Wherefore it is giuen.
• 5 When it is giuen.
• 6 How it is giuen.
• 7 Whether in this life wee may bee assured of euerlasting life.

1 WHAT EVERLASTING LIFE IS.

* 3.80LIFE is defined among Philosophers diuersly; and it is indeede a word of diuers significations, & signifiyng di∣uers things. In generall it is, either the verie existence and being of the soul with the bodie, or the operation of a liung thing: that is, it signifieth to be, or to doe those things which are pro∣per vnto a liuing nature, for it is taken both for the first act and for the second. Therefore death is the destruction of a liuing thing and of the power or facultie of woorking. Or, Life is an aptitude of a liuing thing to worke the operations proper vnto it, and is also the operations themselues, by reason of the Vnion of the bodie with the soule. Generally, both as tou∣ching god, and Angels, and men, it is the existence or being of a

liuing thing, and the facultie or power wherewith euerie liuing thing beeing endewed dooth exercise the operations and actions of life. Spirits also liue: but they haue not that from life, but from their very nature & essence. Now when we mention euerlasting life, we restraine the word: for then it speaketh of the euerlasting life of men & Angels. That is called Euer∣lasting, 1. Which hath neither beginning nor ending.* 3.81 2 Which hath no beginning, and hath an ending, as the decrees of god. 3. Which hath a beginning, but shal haue no end, as euerlasting life.

But this question seemeth vnexplicable, because it is said thereof. Jsai. 64.4. and 1. Cor. 2.9. Neither eie hath seene, neither eare hath heard, neither came into mans heart the things which god hath prepared for them that loue him. Yet we will see what may be knowen concerning this question of the holy Scripture.

1. Life in generall signifieth to liue, or to be, as wee restraine beeing to a thing liuing: that is, to bee endued with a soule, which soule is that, whereby we liue; and the naturall life is the remaining or dwelling of the soule in a liuing bodie; and the operation of the soule, or the facultie of the soule working those actions which are proper to a liuing thing. For the soule is the essential forme of life: which who haue, liue.

2. Euerlasting life is nothing else but to be: as we restrain being to a regenerate man: which To be,* 3.82 is to haue the Jmage of god re∣stored, according to which we were at the first created. But to ex∣plane & expoūd this we haue need of a more ful definitiō. Wherefore euerlasting life is the habitation or dwelling of god in Angels and men by the holie ghost, and the true knowledge of god, his will, and all his woorkes, kindled by the same spirite in their hearts, and true and perfect righteousnes and wisedome, that is a perfect conformitie and correspondence of their will and powers and operations with the minde and will of god: as also a ioy resting on god, and a sufficiencie of all good thinges in god as touching both soule and bodie, which shall neuer be interrupted, hindered, or haue an end.* 3.83 The proofe and confirmation of the partes of this definition is easie. 1. It is the knowlege of God, and wisedome. Iohn. 17.3. This is life eternall, that they know thee to bee the onelie verie God, and whom thou hast sent, Iesus Christ.

2.* 3.84 It is righteousnesse. Luk. 20.36. They are equall vnto the Angels,* 3.85 and are the sonnes of God, since they are the children of the resurrection. 3. It is ioy. Ioh. 16.22. Your ioy shall no man take from you. 4. It is sufficiencie in god. Reuel. 21.22. The Lord god almightie and the Lambe are the Temple of it: And the Citie hath no neede of the Sunne, neither of the Moone to shine in it: for the glorie of god did light it: and the Lambe is the light of it. All those good things which we possesse here shall then be perfect. 1. Cor. 13.10. When that which is perfect is come, then that which is in part shall be abolished.* 3.86 5. It shall not be inter∣rupted. Reuel. 21.4. God shall wipe away all teares from their eies. Luk. 1.33. Of his kingdome shall bee no end. Dan. 7.27. And the kingdome, and dominion, and the greatnes of the king∣dome vnder the whole heauen, shall bee giuen to the holy people of the most high, whose kingdome is an euerlasting kingdome, that is, which hath neither beginning nor ending.

3 Euerlasting life is that, which hath a beginning, but is without end. In this third sense also shall wee enioy euerla∣sting life. Obiection. Euerlasting life is to liue euerlastinglie. But the wicked also shall be raised, and be immortall, because they shall liue eternally: Therefore the wicked shall haue euerlasting life. Answere. By the name of euerlasting life is not meant the presence of the soule in the bodie, that is, the naturall life: but this being presupposed, there is furder meant a spi∣rituall life which the holy Ghost woorketh by his proper function and office. Now with the naturall life in the wic∣ked shall bee ioyned, 1. A reiection from God. 2. A priua∣tion and want of the knowledge and grace of God. 3. A perpetu∣all and vnutterable torment and vexation. Their worme shal ne∣uer die. There shall bee weeping, and gnashing of teeth. Here-by is vnderstoode that euerlasting death is,* 3.87 and is so called, not because the reprobate, by once dyeng shall fulfill it, but because they shall die perpetuallie, and shall feele perpe∣tuall tormentes.

2 Who giueth euerlasting life.

* 3.88GOD alone giueth eternall life; & the Father giueth it by the son & the holy ghost. Of the Father it is said Ioh. 5.21. As the Father raiseth vp the dead, and quickneth them, so the son quickneth whom he will. In which place the same is affir∣med of the son also, as in like maner in these folowing. Ioh.

14. In him was life. Isai. 9.6. The Father of eternitie. Iohn. 10.28. I giue vnto them eternall life, that is, not by merit onely, but also by power, and working. Of the Holy Ghost likewise it is saide, Iohn 3.5. Except a man bee borne of water and the spirit, hee can not enter into the kingdome of God. Rom. 8.11. Hee that raised vp Christ from the dead, shall also quicken your mortall bo∣dies by his spirit dwelling in you. And this testimonie is to bee obserued for the confirmation of the Godhead of both. Obiection. But the ministers also giue life: according to that of Paul, 1. Cor. 4.15. In Christ Iesus J haue begotten you through the Gospel. Aunswere. Christ and the holy Ghost giue life by their owne power: the ministers are onely instruments by whom Christ worketh through th•• vertue of his spirite. Replie. But Christ giueth life by a communicated power: There∣fore not by his proper power. Answere. He giueth it by a pow∣er communicated, but communicated from euerlasting, as he was begotten from euerlasting. Ioh. 5.26. As the Fa∣ther hath life in himselfe, so likewise hath he giuen to the Sonne to haue life in himselfe.

3 To whom euerlasting life is giuen.

EVerlasting life is giuen to all the Elect,* 3.89 and to them onely. Joh. 10.28. I giue vnto them eternal life, that is, to my sheepe, who are his elect and chosen. Iohn. 17.9. I pray for them: I pray not for the world, but for them which thou hast giuen me, for they are thine: and verse 12. Those that thou gauest me haue I kept, and none of them is lost, but the childe of perdition. Againe, faith and repentaunce are proper vnto the Elect only: but these are part of eternal life. Therefore eternal life belongeth to the Elect onely. Rom. 11.7. The Elect haue obtained it, and the rest haue beene hardened. Wee must obserue in this place, whereas the question is, To whom euerlasting life is giuen, that it is better to answere, That eternal life is giuen to the Elect, than to say, it is gi∣uen vnto the conuerted.* 3.90 For conuersion and faith are the beginning of eternal life: And to say, Eternal life is giuen to the conuerted, were all one, as if you woulde say, life is giuen to the liuing.

4 For what cause euerlasting life is giuen.

THE impellent or motiue cause of euerlasting life giuen vnto vs, is the alone free mercy of God. (For a good thing doth

communicate it selfe and make others partakers of it) and his loue towardes mankinde:* 3.91 And he will that euerlasting life bee giuen vs, and himselfe giueth the same vnto vs, for the alone intercession and merit of Christ imputed vnto vs, by the comming and interposing whereof gods mercy is more illustrated and manifested than without it. But no work of man either foreseene in vs, or present, is the cause of this eternall life, whereunto notwithstanding wee are brought by many meanes. Before the beginning of eter∣nal life, our woorkes merit eternall death: after the begin∣ning thereof, all our woorkes are effectes thereof: and no∣thing is cause of it selfe. The final cause, or end, for which eter∣nal life is giuen vs, is, that the mercy of God might be acknowled∣ged and magnified of vs. Eph. 1.6. To the praise of the glorie of his grace, wherewith hee hath made vs accepted in his beloued. For the same cause God giueth vs eternall life, for which hee chose vs.

5 When euerlasting life is giuen.

* 3.92IN this life is giuen the beginning of eternal life; and that neces∣sarily. For vnto whom life euerlasting is not begunne to be giuen here, that is, who beginneth not here to feele a part of eternal life, to wit, faith, and conuersion: vnto him life euerlasting shal neuer be giuen after this life. 2. Corinth. 5.2. Therefore we sigh desiring to be clothed with our house, which is from heauen. Because that if we be clothed, we shal not bee found naked.* 3.93 The consummation of euerlasting life is after this life▪ for vnto whom euerlasting life is begunne to bee giuen here, to them shal it be giuen finished, compleate and con∣summated. And of this consūmation ther are two degrees: one, when the soule is presently carried into heauen; be∣cause by the death of the bodie we are freed from all infir∣mitie: the other degree is greater, higher and more glori∣ous, when in the resurrection of the bodies the soules shall againe be vnited to their bodies, because after the resurre∣ction we shal be made glorious, and shall see God euen as hee is. Iohn 5.24. He that heareth my word, and beleeueth in him that sent mee, hath euerlasting life, and shall not come into con∣demnation, but hath passed from death to life. 1. Iohn. 3.2. Nowe are wee the Sonnes of GOD, but yet it dooth not appeare what wee shall bee: and wee knowe that when hee shal appeare,

we shal bee like him: for we shal see him as he is.

6 How euerlasting life is giuen vnto vs.

EVerlasting life is giuen vnto vs by the holy Ghost,* 3.94 and the holy Ghost giueth it vs in this life by the ministerie of the word; by the worde he worketh in vs the knowledge of God and his wil: This knowledge hath following it a study and desire more and more to know God, and to liue accor∣ding to the prescript of his will. It is giuen heere vnto in∣fants, so that they haue an inclination to repentaunce and faith. But the consummation and accomplishment of euer∣lasting life shal be giuen vs after this life immediately. Now that it is heere giuen vs mediately by the woorde, is prooued by plaine testimonies of Scripture. John. 6.68. Whither shall wee goe? (say the Disciples) Thou hast the words of life. 1. Corint. 4.15 Jn Christ Jesus J haue begotten you through the gospel. Rom. 116. The gospell is the power of God vnto saluation to euerie one that beleeueth. And this is the ordinarie manner of giuing vs this beginning of euerlasting life, namely by the woord mediately. But there is another maner of giuing the same vnto infants, and by miracles.

7 Whether we can be assured in this life of euerlasting life.

IN this life not onely wee maie,* 3.95 but wee ought also to bee assured and certain of euerlasting life; otherwise we shal neuer haue it. For it is giuen to al the elect, and to them onely. And wee maie be certaine of it by faith, euen by a full persuasion of the good wil of God towardes vs: likewise by the beginning of true repentaunce, which is a ful purpose and intent to liue accor∣ding to gods cōmandements; lastly, by the peace of consciēce, by a desire of God, and by a ioie and gladnesse in God. This assu∣raunce and certainty is grounded on sure and strong rea∣sons. 1. The autor of euerlasting life is vnchangeable, euen GOD himselfe. 2. Gods election is vnchaungeable. 3. Christ is heard in all thinges, which he desireth of his Father. But he praied that his fa∣ther woulde saue all those whom hee had giuen him. 4. God will not haue vs to praie for good things necessarie to saluation with a con∣dition, but simplie. 2. Tim. 2.19. The foundation of God remaineth sure, the lord knoweth who ar his. Ioh. 10.28. No mā shal pluck my sheepe out of my hand. I giue vnto them eternal life: but it were not eternal life, if it could be interrupted or broken off. Of

the consummation of euerlasting life we must bee assured by the beginning thereof. Rom. 11.29. The giftes and calling of God are without repentaunce. God is faithfull: therefore as hee hath begunne, so also will hee accomplish and end. Where∣fore to doubt of the continuaunce and consummation of euerlasting life, is to ouerthrow the faith and truth of god. Now of the beginning of eternal life we are assured chiefly by a true faith, which withstandeth doubtes, that is, which hath a purpose to resist the Diuel, and crieth, I beleeue Lord, help my vnbeliefe. But this faith cannot bee without repen∣taunce, and therefore by an assured repentance we are al∣so assured of the beginning of euerlasting life, and therfore withal of the consummation thereof.

That which now hath been spoken of this article doth sufficiently declare, what is, To beleeue euerlasting life: name∣ly, assuredly and certainely to bee perswaded, 1. That after this life there shall be also a life, wherein the Church shall be glo∣rified: and God magnified of her euerlastingly. 2. That J also am a member of this Church, and therefore partaker of euerlasting life. 3. That J also in this life haue and enioy the beginning of euerlasting life.

OF IVSTIFICATION.

THIS doctrine Of iustification, is one of the chiefe points of our faith, not onely because it treateth of the chiefe and principall matters, but also because this doctrine is most of all others called by heretiques into controuersie. For there are two principall controuersies between the Church and Heretiques: The first, Of the doctrine concerning God, the other, of this doctrine of Justification, and either of these doctrines beeing ouerthrowen, the other points of our faith easily goe to wracke. Wherefore we ought chief∣ly to fence and strengthen our selues against heresies, in the doctrine concerning God and iustification.

The special questions.

• 1 What iustice or righteousnes is in generall.
• 2 How manifold it is.
• 3 What iustice differeth from iustification.
• 4 What is our iustice or righteousnes.
• ...

• 5 How it is made ours.
• 6 Why it is made ours.
• 7 Why it is made ours by faith onelie.

1 WHAT IVSTICE OR RIGHTEOVSNES IN GENERAL IS.

A Definition so generall of iustice can scarce bee giuen, as may agree both to God and creatures, (euen such as may agree to the furthest and highest kindes of iustice or righteousnes, which are, Vncreate, and created righte∣ousnes) except we wil make a definition full of ambiguity. For vncreated iustice or righteousnes is God himselfe,* 3.96 who is the very squire and rule of all iustice. Created iustice is an effect of vncreate or diuine iustice in reasonable creatures. This created iustice or righteousnes may be defined gene∣rally, in such sort as the definition shall bee alike common to all sortes thereof. Justice therefore or righteousnes in gene∣rall (as it agreeth to reasonable creatures) is a fulfilling of those lawes which belong vnto reasonable creatures:* 3.97 or is the con∣formitie or correspondence of reasonable creatures with the lawes appertaining and belonging vnto them. It may be also defined on this wise: Justice is a conformitie with God, or with the law of God: Or, it is a fulfilling of Gods law.* 3.98 For iustice or righte∣ousnes is the obseruance of the law:* 3.99 as sin is the transgression of the law: & the name Righteousnes is deriued from Right, which is the lawe it self: and conformitie with the law is righteousnes it self. This we must know because we must be iustified by the fulfilling of the law: & we must vnderstand that the law is not abolished, but established, by the gospel. For the righteousnes & iustice of the Gospel is the fulfil∣ling of the lawe: but doth not at all disagree from the lawe. Obiect. He that is iust and righteous is conformed and agreeable vnto the law. To iustifie is to make iust. Therefore to iustifie is to make one agreeable vnto the law. Answere. All this is graunted: that is either in himselfe to be so, or in another. Now these are all one, the imputed righteousnes or iustice of an other, the righteous∣nes, of the Gospel, the righteousnes of faith. Wherefore to iusti∣fie is, to assoile and absolue one from sin, for that iustice or righte∣ousnes, which either is in himself, or in an other. This significatiō & meaning of the worde is prooued throughout the whole Epistle to the Romans: It was imputed to him for righteousnes.

2 How manifold Justice is.

* 3.100IVstice (we speak in general of created iustice) is legal and Euangelical. Legal iustice is the fulfilling of the Law, performed by him, who is therby said to be iust: Or, it is such a fulfilling of the Law, which one performeth by his own obedience: or, it is a confor∣mitie in the Law, which is in him also who is called iust. This legal iustice either is in vs, or in Angels, or in Christ, as he is man, as an accident inherent in his subiect. Euangelical iustice is also a fulfilling of the Law, but is not in him who is called therby iust or righteous, but in another, and is onelie imputed vnto him who is thereof called iust: This is christs iustice or righteousnes per∣formed for vs; or that ransome of the Son of God imputed vnto vs by faith.* 3.101 It may bee also defined briefly thus: Euan∣gelical iustice is a conformitie with the law performed by Christ, & imputed of God to vs by faith. The legal iustice is performed ei∣ther by the obedience of the law, or by punishment: For the lawe necessarily requireth one of these. That which is performed by the obedience of the law, is either generall or particular. The ge∣neral, is an obseruing of al the laws which belong vnto vs; or it is an obedience according to all the lawes vnto vs appertai∣ning, 1. Thes. 4.11. Studie to be quiet, and to meddle with your owne busines.

* 3.102This generall iustice is of two sorts: perfect and vnperfect. The perfect is an external and internal obedience to all the lawes belonging vnto vs. Or, it is a perfect both inwarde and out∣ward conformitie with the law of God. Deut. 27.26. Cursed be he that confirmeth not al the words of this law to doe them. The imperfect or begun iustice,* 3.103 is a conformitie begun onelie and vnperfect, euen such a iustice as doth not doe all things, or not af∣ter that manner, which the lawe requireth. This vnperfect iu∣stice is also of two sorts;* 3.104 the one Philosophicall, the other Christian. The Philosophicall, is a knowledge in the mind of Gods law and vertues, vnperfect, obscure, and weake, and whatsoeuer manner of purpose in the will and heart to doe those things which are right and honest, according to that vnperfect knowledge: and a directing and gouerning of their behauiour and manners according to the lawes.

* 3.105The Christian, is regeneration, or a knowledge of God and his law, vnperfect indeede, yet more notable and per∣fect than the philosophicall, and to be perfected after this

life: rising from faith and the loue of God, kindled in the hearts onely of the regenerate, by the vertue and opera∣tion of the holy ghost through the gospel, and ioined with an earnest and serious inclination of the will and heart to obey God according to all his commaundements.

The particular iustice,* 3.106 is that vertue which giueth to euerie one his owne: and is of two sorts, Commutatiue or exchanging, and distributiue. The Commutatiue obserueth equalitie of things and prices in exchanges and contracts or bargains. The Distributiue,* 3.107 obserueth a proportion in distributing of∣fices, goods, rewardes, punishments, giuing rewardes and punishments agreeable and proportionable vnto the per∣sons.

There is also an other diuision of iustice, namely,* 3.108 Of the person, and of the cause. Iustice of the person, when a person is iust and agreeable to the law. Of the cause, when he hath a iust and good cause in any controuersie, whether the person himselfe be good or bad.

3 In what iustice differeth from iustification.

IVstice is the verie conformitie it selfe with the lawe, and the fulfilling of the lawe, and the thing whereby wee are iust before god: which is the very satisfaction of Christ performed on the Crosse. Iustification is the application of that iustice,* 3.109 and by this application, the thing whereby we are iust, euen that iustice and satisfaction of Christ, is made ours: and except that bee made ours, or applied and imputed vnto vs, wee cannot bee iust: as neither the wall is made white, except whitenes be applied vnto it. For euen in like manner doth iu∣stice differ from iustification or iustifieng, as whitenes from whitening, so application and imputation are not all one: for imputation is not extended so farre as application. For God alone doth impute: but wee also doe applie vnto vs.

Now Iustification is diuided in like sort as is Iustice.* 3.110 For there is one Justification legall, which is a working of that con∣formitie with God, or with the law of God in vs, when as wee are regenerated. There is another Iustification Euangelicall, which is an application of the Euangelicall Iustice vnto vs,* 3.111 but not a transfusion of the qualities into vs: or, it is an imputation of anothers iustice, which is without vs, & an assoiling and

absoluing of vs in iudgement. Psal. 143.2. In thy sight shall none that liueth be iustified. Therefore that iustice, whereby, being applied and imputed vnto vs, wee are iustified, is not in vs, but without vs.

4 What is our iustice.

* 3.112OVR Iustice or righteousnesse, that is, the iustice or righte∣ousnes of the Gospel, whereby we are iust in the sight of God, is not our conformitie with the Law: but it is Christs satisfaction perfourmed vnto the Lawe for vs, or the punishment, which he susteined for vs, and so his whole humiliation (that is, his taking of fleshe, his vndertaking of seruitude, penu••ie, ignominie, and infirmitie: his suffering of that bitter pas∣sion and death: all which he did vndergoe for vs, but wil∣linglie) and that humiliation and satisfaction freely of God im∣puted vnto vs his faithful and beleeuers. 1. Corinth. 2.2. J estee∣med not to know anie thing among you, saue Jesus Christ and him crucified. Coloss. 2.10. Ye are compleate in him. Rom. 5.19. By the obedience of one shal manie be made righteous. Isai. 53.5.6. With his stripes we are healed. The Lord hath laid vpon him the iniqui∣tie of vs al. Nowe that Christ might perfourme obedience and satisfie for vs, it behooued him to bee our Mediatour, beeing by himselfe iust and holy. Heb. 7.26. For such an High-Priest it became vs to haue, holy, harmelesse, vndefiled, separate from sinners, and made higher than the heauens. All these things are true perfectly & wholy in Christ. For hee hath perfect∣ly fulfilled the Law for vs 1. by the holinesse of his humane na∣ture. 2.* 3.113 by his obedience: for he became obedient vnto the death, e∣uē the death of the crosse: And the former fulfilling of the law, namely, the holinesse of Christes humane nature, was re∣quisite for the other, euen for his obedience. This obedi∣ence & satisfaction of Christ is our satisfaction, & our pro∣per iustice, for which we please god, for which we are recei∣ued into fauor with God the Father, and which is imputed vnto vs. That former fulfilling of the Law is indeed impu∣ted also vnto vs, namely the humiliation and iustice or righteousnesse of Christes humane nature, that wee maie bee reputed holy before god: but this holinesse of Christ is imputed vnto vs for his obedience or satisfaction sake: be∣cause he satisfied for vs gods iustice, in susteining eternall punishment and paines, which we should haue susteined e∣uerlastingly.

Hence is it, that the effusion of Christes blood (as being the complement and consummation of Christes satisfaction) is onely said to bee our iustice and righteous∣nesse. 1. Ioh. 1.7. The blood of Iesus Christ cleanseth vs from al sin, that is, not only from that which is past, but also from that which is to come.

Obiection. The sinnes for which Christ hath satisfied cannot hurt, but christ hath satisfied for sinnes past and to come. There∣fore sinnes past and to come cannot hurt vs. Aunswere. Nowe knitte and force this reason, that wee maie see whither it tendeth. Reply. That which hurteth not we neede not to eschue: sinnes to come hurt not: therefore wee neede not beware of sinnes to c••me. Auns. 1. The Minor is false: For god is offended with sinnes, which is the greatest hurt: and further, sinnes be∣reaue vs of that conformity with God, & purchase bodily paines vnto the faithful. But we are to distinguish between these questions. 1. How a reasonable creature may be iust before god. 2. H••w mā, being a sinner, may be iust before god. 3. Whether a reasonable creature may merit or deserue ought at gods hands. To the first question, we answere, That a reasonable creature may be iust before God by the conformitie with the law inhe∣rent in him, as blessed men and Angels are iust. To the se∣cond, That man, being a sinner, is iust by the imputation onely of Christs merit: and of this question is our speech, when we speake of iustification. To the third, That no reasonable creature can deserue ought at gods hands. Luk. 17.10. When yee haue done all, say, Wee are vnprofitable seruantes. For neither is Christes obedience verily any merit, in this respect, as if any good came to God by it, but in respect of the dignitie of the person, bicause it was Christ that suffered, it is called merite. But a man, which is a sinner, cannot bee iust before God. 1. Because before his iustification his woorkes are corrupt. 2. Also after his iustification the works of a man, which is a sinner, are vnperfect. 3. And when they are perfect, as in the life to come they shal be, yet can we not satisfie for the sinnes past: for we owe those workes, when we doe them.

5 How Christes satisfaction is made our iustice and righteousnesse:

THIS question is adioined, because it seemeth absurd that we should bee iustified by that which is another

mans,* 3.114 and not ours. The satisfaction or iustice of Christ is made ours, or applied vnto vs, two waies, that is, by a double appli∣cation. The former application is Gods, who in respect of that ful∣filling of the Law perfourmed by christ, accepteth vs, and applieth the same vnto vs; that is, he imputeth it, no lesse than if wee had neuer sinned, or at least had paied and suffered suffici∣ent punishment for our sinnes. For albeit to iustifie signifi∣eth to make iust, yet in the Church it signifieth another thing, and is taken in another sense. Or god doth applie it, when hee imputeth the fulfilling of the Lawe perfourmed by Christ vnto vs, euen as if it were perfourmed by vs, nei∣ther wil at all punish vs. But to impute, is, to accept christs satisfaction, performed to this end, that it might be our iu∣stice & righteousnes.* 3.115 We then also applie vnto vs the fulfilling of the Law perfourmed by Christ, when we are stedfastly persuaded, that God doth impute, applie & giue it vnto vs, and for it repu∣teth vs for iust, absoluing vs from al guilt. Without this appli∣cation the former is not at all: and this latter is also from God. For God first imputeth vnto vs Christes satisfaction; then he engendereth faith in vs, whereby wee maie applie the same vnto vs. Whence also it appeareth, that Gods ap∣plication doth go before, & is the cause of our application, which is of faith; albeit his is not without ours; as christ al∣so saith, Ioh. 15.16. Ye haue not chosen me, but I haue chosen you. Moreouer wee may then bee assured and certaine that the righteousnesse or satisfaction of Christ is imputed vnto vs of God,* 3.116 when wee earnestly desire the grace of God, and feele the holy ghost to work in vs a true confidence in the Mediatour of the faithful. That which we haue nowe spo∣ken of both applications, both gods, and ours, doth mani∣festly shew what is meant in this place by iustifieng: Which is, that, to iustifie, is not, to make one iust who is vniust: but to repute him for iust and righteous who is vniust, and to absolue the vniust and vnrighteous from al guilt, and not to punish him, and this for anothers iustice and righteous∣nesse imputed by faith vnto vs. Obiection. But to iustifie is to make one iust who is vniust. Aunswere. This indeede is true, in general, but in the Church it is taken otherwise. For the le∣gall iustification, is a woorking of iustice and righteousnesse in vs, as in one subiect. But the iustification of the gospell,

whereof wee speake here, is a farre diuerse thing. For the subiect of that iustice and righteousnesse, which is made ours by the Gospels iustification, that is, whereby being app∣plied by faith vnto vs wee are reputed iust and righteous, is Christ himselfe: and wee are onely the obiect of this iustice, and the matter about which it is conuersaunt, but the matter wherein it is inherent is Christ only.

6 Why Christs satisfaction is made ours.

THE perfect fulfilling of the Law performed by Christ for vs is made ours or applied vnto vs,* 3.117 through the alone and free mer∣cie of God, as who from euerlasting did predestinate vs, and freely chuse vs, to whom he might apply of his mere grace by faith that iustice and righteousnesse at his appointed time. Wherefore al imagination and affirmation of merit is to bee taken awaie, as which fighteth with the grace of God, and is a denial of his diuine grace. For the grace and mercie of GOD is the onely cause of both applications. Hee of his goodnesse infinite and passing measure, applieth Christes merit vnto vs, and maketh that we also may apply the same vnto vs. The cause therefore, why this applicati∣on is wrought, is in God alone: but not at al in vs, that is, it is neither anie thing foreseene in vs, neither also our ap∣prehension and receiuing of this iustice. For all the giftes and graces which are in vs, are effectes of the application of Christes merit: and therefore that merit of Christ is no waie applied vnto vs for the workes sake which we doe, but this is done, as the Apostle teacheth Ephes. 1.5. according to the good pleasure of his wil. Whereupō also it is said, 1. Cor. 4 7. What hast thou that thou hast not receiued? And Ephes. 2.8. By grace are ye saued through faith, and that not of your selues: it is the gift of God. And here it is to be obserued, that, to bee sa∣ued by the grace of God, and to be iustified by faith, are not all one: for that signifieth the impellent or motiue cause in God: this the instrumental cause in vs, whereby we apprehend the righ∣teousnesse of Christ imputed vnto vs. Christ is in respect of our iustification, 1. As the subiect & matter wherein our iustice is. 2. As the impellent cause, because he obtaineth it. 3. As the chief efficient, because he together with his Father dooth iustifie vs: and 4. Because he giueth vs faith whereby we beleeue and apprehend it. The mercy of god is, as the impellent cause thereof in GOD.

Christes satisfaction is the formal cause of our iustification, gi∣uing the very life and being vnto it.

7 Why Christes satisfaction is made ours by faith onelie.

* 3.118CHRISTES satisfaction is made ours by faith alone: 1. Because faith is the onely instrument which apprehendeth Christs satisfaction. 2. Because the proper act & operation of faith, and not any other act of vertue, is the application or apprehensi∣on of Christes merite: yea, faith is nothing else than the ac∣ceptation it selfe, or apprehension of anothers iustice, and of the merit of Christ. 3. It is done by faith onely: because we are iustified by the obiect of faith onely, to wit, by the me∣rite of Christ alone, besides which there is no iustice of ours, nor any part thereof. For wee are iustified freely for Christes sake, without woorkes: There is nothing which is our iustice and righteousnes before God, neither in whole, nor in part, besides Christes merite: onely by receiuing and beleeuing anothers iustice, and not by working wee are iu∣stified. Not by working, nor by meriting, but by apprehensi∣on and acceptation only we are iust and righteous. Where∣fore we are iustified by faith onely; by faith, as Saint Paul spea∣keth, as by a mean and instrument: but not for faith, as the Papistes say, who wil admit both these maners of speaking, as if faith were indeede the application, whereby we apply vnto our selues Christes iustice, but were also besides a cer∣taine work or merite, whereby we merite to bee iust. Nowe the exclusiue particle (onely) is added, that whatsoeuer me∣rit of ours may bee excluded and faith vnderstoode with relation and respect to Christes merit, which is our iustice: That so the sense may be: Christes merite iustifieth vs, and not faith it selfe: that which is apprehended dooth iustifie vs, and not the instrument which doth apprehend. Neuer∣thelesse, this proposition, Wee are iustified by faith, may bee vnderstoode also without relation, to wit, wee are iustified by faith, as by a meane. But this proposition of the Apostle, Faith was imputed to him for righteousnesse, and other the like are necessarilie to bee vnderstoode with a relation vnto Christes merite and iustice. Faith was imputed vnto him for righteousnes, as faith is the apprehending instrument of righteousnes apprehended, faith beeing as it were the

hande wherewith the Iustice of Christ is receiued: and by this means faith is wholy excluded frō that which is recei∣ued by faith; vnto which nature notwithstanding of faith it were repugnaunt, That For faith we should be iust and righ∣teous. For if for faith; then faith were nowe no longer an ac∣ceptation of anothers righteousnesse, but were a merit and cause of our owne iustice, neither should receiue anothers satisfaction, which now it should haue no neede of.

Obiections against this Doctrine of Iustification.

1 OBiection. Wee are iustified by faith. Faith is a woorke. Therefore we are iustified by the woorkes thereof, that is, by the merite of faith. Aunswere. First the consequence of this reason is denied, because more is in the conclusion than in the premisses: of which premisses this onely follo∣weth. That by that worke wee are iustified, as by an instru∣ment or meane, not as an impellent cause. Nowe it is one thing to be iustified by faith, that is, to be iustified, (faith only being the meane to receiue it) by the bloode of Christ: and it is another thing to be iustified for faith, that is, for the me∣rite of faith. 2. The kinde of affirmation is diuerse: for in the Maior, faith is vnderstoode with relation to Christes merite, in the Minor it is taken absolutelie and proper∣lie.

2 Obiection. Justice is that whereby wee are formallie or essentiallie iust. Faith is iustice. Therefore we are by faith formal∣lie and essentiallie iust. Aunswere. The consequence of this reason is to bee denied, because the kinde of affirmation is diuers. For the Maior is meant properly; but the Minor* 3.119 figuratiuely, one thing being taken for another, faith for the obiect of faith, which is Christs merite and iustice.

3 Obiection. Faith is imputed for righteousnes, as Paul saith. Therefore for faith we are righteous. Aunswere. This is also figuratiuely vnderstood: because by faith, which is im∣puted for righteousnes, is correlatiuely vnderstood the ob∣iect of faith, vnto which faith hath relation. For Christs me∣rite, which is apprehended by faith, is properly our iustice, and this merite of Christ is the formall cause of our iustice. The effici∣ent of our iustice is God, applying that merite of Christ vnto vs. The instrumental cause of our iustice is faith. And therefore this proposition▪ We are iustified by faith, being legallie vn∣derstoode

with the Papists, is not true, but blasphemous: but being taken correlatiuely, that is, Euangelically, with relation to Christs merit, it is true. For the correlatiue of faith is the merit of Christ, which faith also as a ioint-re∣latiue or correlatiue respecteth, and as an instrument ap∣prehendeth.

4 Obiection. That which is not alone, dooth not iustifie alone: Faith is not alone. Therefore faith dooth not iustifie a∣lone. Aunswere. Here is a fallacie of composition, the reason beeing deceitfully composed. For the woorde alone, is composed and ioined in the conclusion with the pre∣dicate, which is the woorde iustifie: but in the premisses or antecedent, it is ioined with the verbe is. The Argument is true, if in the conclusion alone bee not sundred from the verbe is, or from being, which is the participle of is, but bee ioined with it, on this wise: Faith therefore doth not iusti∣fie alone, that is, being alone. For if it be so vnderstood, the argument is of force: for faith is neuer without workes as her effects. Faith iustifieth alone, but is not alone, when it iustifieth, hauing workes accompanying it, as effects of it, but not as ioint-causes with it of iustification.

5 Obiect. That which is required in those who are to be iusti∣fied, without the same faith doth not iustifie. Good works are requi∣red in those who are to be iustified. Therefore without good workes faith doth not iustifie. Auns. The particle without is ambigu∣ously & doubtfully taken: for in the Maior it is taken thus; Faith without it, that is, being without it, doth not iustifie: So that the same fallacie is in this obiection which was in the former. The Minor also of this obiection is more at large to be explaned. In them who are to be iustified moe things are required, but not after the same maner. Faith is required in them who are to be iustified, as an instrumēt appre∣hending anothers iustice. Good works are required in them, not as a cause of iustification, but as effectes of faith: and as it were a testimony of their faith and thankefulnes. For faith is not without her fruit. Now to applie the merit of Christ is the proper act of faith, but other good workes are not so, though they also proceede from faith: Wherefore also the apprehension of Christs merite is after another manner required in them that are to bee iustified, than are other good woorkes. For

faith with this her proper act (without which faith cannot bee considered) is required as a necessarie instrument, whereby we applie Christs merite vnto vs. But good woorkes are not required, that by them we may apprehend Christs merite, and much lesse that for them wee should be iustifi∣ed: but that by them we may shew our faith, which without good woorkes is dead, and is not knowen but by them. Whatsoeuer is necessarily coherent with the cause, that is not therefore necessarily required to the proper effect of that cause: but good workes, although they are necessari∣ly coherent and ioined with faith, yet are they not neces∣sarie for the apprehension of Christs merit, that we should ouer and besides faith, by them also apply the same vnto vs.

6 Obiection. The Messias bringeth euerlasting iustice and righteousnes. Jmputed righteousnes is not eternall. Therefore wee are not thereby iustified. Aunswere. It is said that Christes righteousnesse shall bee an euerlasting righteousnesse; but after a diuerse manner. For in the life to come wee shal bee iust after another manner, than in this life. For although we shall then be iust by the same righteousnes, euen by the righte∣ousnes of Christ imputed vnto vs: yet with this shall also the legal iustice and righteousnesse be continued, so that then also by the legall righteousnesse we shall be perfect∣ly iust, because now onely we are, as concerning that, but in part and beginning iust. Each iustice, both the iustice of the Law, and the iustice of the Gospel, is eternall, by con∣tinuation: And the iustice and righteousnesse of the Go∣spell, that is, the iustice of Christ imputed vnto vs, is e∣ternal by continuation of the imputation: The iustice of the Law is eternal by continuation of good woorkes, euen as it is continued by good woorkes, first, and beginning in this life, vntill at length after this life it bee perfected, and become perfect, and so continue to al eternity.

7 Obiection. Knowledge dooth not iustifie. Faith is a know∣ledge. Therefore faith doth not iustifie. Aunswere. Knowledge a∣lone, dooth not iustifie. But iustifieng faith is not a knowe∣ledge onely, but also a confidence and sure persuasion, whereby as a meane we apply Christes merit vnto vs. And furthermore, Knowledge and this sure persuasion are much diffe∣rent.

Knowledge is in the vnderstanding: but this is in the will. Therefore a sure persuasion or confidence is not on∣ly a knoweledge of a thing: but also a will and purpose of doing or applieng that which wee knowe, or of resting in it, so that wee are thereby secure, and take ioie of heart therein.

8 Obiection. Saint Iames saith, cap. 2.24. Yee see then how that of workes a man is iustified, and not of faith onelie. Answere. 1. Hee speaketh of that iustice, whereby wee are iustified through our workes before men, that is, are approued iust, or are found to be iustified: but he speaketh not of that iu∣stice whereby we are iustified before God, that is, whereby wee are reputed of God iust for vniust. For hee saith in the same chapter: Shew me thy faith by thy works, and J will shewe thee my faith by my woorkes. 2. He speaketh not of a true or liuely faith, but of a dead faith, which is without works.

9 Obiection. Euil workes condemne. Therefore good workes iustifie. Ans. 1. These contraries are not matches: for our e∣uil works are perfectly euil; our good workes, are imperfe∣ctly good. 2. Although our good woorkes were perfectly good, yet should they not deserue eternal life, because they are debts. Vnto euil workes a reward is giuen by order of iustice: vnto good works not so, because we are obliged and bound to doe them. For the creature is obliged vnto his creator, neither may he of the contrary bind god vnto him by any works or means to benefit him.

10 Obiect. Saint Iohn saith 1. Ioh. 3.7. He that doth righte∣ousnes is righteous. Therefore not he that beleeueth. Ans. 1. He is righteous before mē, that is, by doing righteousnes, he de∣clareth himself righteous to others: but before god we are righteous, not by dooing righteousnes, but by beleeuing. 2. He sheweth there not how we are righteous, but what the righteous are, when he saith, that hee that is regenerated, is also iustified.

11 Obiection. Christ saith, Luk. 7.47. Many sinnes are forgi∣uen her: because she loued much. Therfore good works are the cause of iustification. Ans. 1. Christ here reasoneth from the latter to the former, from the effect which commeth after, to the cause which goeth before. Manie sins are forgiuen her: There∣fore shee loued much: and because there is a great feeling in

that woman of the benefite, it must needes therefore bee that the benefite is great, and many sins are forgiuen her. That this is the meaning of Christes woordes, appeareth by the parable which hee there vseth. 2. Not euerie thing that is the cause of consequence in reason, is also the cause of the thing it selfe which followeth in that consequence of reason. Wherefore it is a fallacie of the consequent, if it bee concluded, Therefore for her loue manie sins are for∣giuen her. For the particle (because) which Christ vseth, doth not alwaies signifie the cause of the thing folowing: It foloweth not, The Sunne is risen, because it is day: There∣fore the day is cause of the rising of the Sun: the contrarie rather is true.

12 Obiection. That which is not in the Scripture, is not to be taught, or reteined. That wee are iustified by faith onelie, is not in the Scripture, neither the wordes themselues, nor the sense of the woords: Therefore it is not to be reteined. Aunswere. To the Ma∣ior we say, That which is not in Scripture, neither in words nor in sense, is not to be reteined. But, that we are iustified by faith onely, is conteined in Scripture, as touching the sense thereof: For we are said to be iustified freely,* 3.120 without the workes of the Law: by faith, without merite: Not of anie righteous∣nesse which we haue doone: The blood of Jesus Christ cleanseth vs from al sinne. Therefore no woork shall be meritorious: If no worke, Therefore are we iustified by faith onely apprehen∣ding Christes merit. Wherefore wee are necessarily to re∣taine the particle (onelie) 1. That all merite either of faith or our workes maie be remooued from this woork of our iustification. 2. That it maie be shewed that faith, not the merite of faith, is ne∣cessarily required to iustice, because the iustice or merite of Christ is giuen by faith onely, and by this meane alone we receiue that iustice and righteousnesse.

13 Obiection. Jf Christ hath satisfied for vs, we shall not be iustified freelie, but for merite and desert. Aunswere. Wee are iustified freely in respect of vs, not freely in respect of Christ, whom the sauing of vs cost full dearely.

14 Obiection. Reward presupposeth merite; So that where reward is, there is also merite. For reward and merite are correla∣tiues, whereof if one bee put, the other is put also: But euerlasting life is proposed as a reward for good workes; therefore also the me∣rite

of good workes is euerlasting life. Aunswere. The Maior is sometimes true as concerning creatures, as when men may merite or deserue of men. But neither alwaies among men doth it folowe that there is merite, where there is re∣ward. For men also oftentimes giue rewards not of merit or desert. Now it is vnproperly saide of God, that he pro∣poseth eternal life vnto our workes, as a reward: for we can merite nothing at Gods hands by our workes. But for this cause especially doth God say, that he wil giue a reward to our workes, thereby to shew that good workes are grateful and pleasing vnto him.

15 Obiection. That which is not required vnto iustificati∣on is not necessarie to be done. Good woorkes are not required vnto iustification. Therefore it is not necessarie to doe them. Answere. The Maior is false, if it bee meant generallie: because wee ought to doe good woorkes in token of thankefulnes. But if the Maior be meant particularly, then nothing can bee concluded, the premisses beeing meere particular: nowe good woorkes are as an effect without which the cause, to wit faith, cannot be. Therefore good workes verily are ne∣cessarie, but not as any cause or merite of iustice.

16 Obiection. He that is iustified by two things, is not iu∣stified by one only. But we, besides that we are iustified by faith, are iustified also by the merite and obedience of Christ: therefore not by faith onely. Answere. He that is iustified by two things, is not iustified by one onely, that is, after one and the same manner. But we are iustified by two thinges, after a diuerse manner. For we are iustified by faith, as by an instrument ap∣prehending iustice: but by the merit of Christ, as by the for∣mal cause of our iustice.

17 Obiect. Doctrine which maketh men profane, is not to be deliuered. But this doctrine, that we are iustified by works, maketh men profane. Therefore it is not to be deliuered. Ans. If it should so fal out with any man, it were but an accident. Reply. Euen those thinges which fall out to bee euils by an accident are to be es∣chued: But this doctrine maketh men by an accident euil: There∣fore it is to be eschued. Aunswere. Those thinges which fal out to be euils by an accident are to be eschued, if ther remain no greater cause, for which they are not to bee omitted, which by an accident make men euil. But we haue greater

causes, why this doctrine ought to be deliuered. 1. The com∣maundement of God. 2. Our owne saluation.

18 Obiection. Christ hath brought vs eternall iustice. This applied iustice is not eternal: Therefore this is not our iustice, but God himselfe is our iustice. Aunswere. The Lorde is our iustice, that is, our iustifier. But that our applied iustice is eternal, hath been shewed before; because the imputation thereof is continued to all eternity. That iustice also of the Lawe which is begunne in vs in this life, shall bee continued, and perfected in the life to come. But that iustice which is God himselfe is not in vs: because so God should be an accident to his creature, and become iustice in man. For iustice and vertue are thinges created in vs, not the essence of God. Moreouer Osiander, who obiecteth this, doth not discerne the cause from the effect. As we liue not, or are wise by the essence of God (for this is all one, as to say, that wee are as wise as God) so also we are not iust by the essence of God. Wherefore nothing is more impious than to say, That the essentiall iustice of the creatour is the iustice of the crea∣tures: for thereof it would follow, that wee haue the iustice of God, yea the verie essence of God. The cause must be discerned from the effect, increate iustice from created iustice.

19 Obiection. Where sinne is not, there is no place for remis∣sion or imputation. Jn the life to come sinne shall not be. Therefore no place there for remission or imputation. Aunswere. In the life to come shall not bee remission of any sin then present, but the remission which was graunted in this life shall conti∣nue and endure for euer. And that conformity also which we shal haue with God in the life to come, shal be an effect of this imputation.

20 Obiection. Ten Crownes are part of a hundred Crownes in paiment of a debt. Therefore good workes also may be some part of our iustice. Aunswere. There is a dissimilitude: because ten Crownes are a whole part of an hundred Crownes. But our workes are not a whole and perfect part.

21 Obiection. It is said that Phinees worke and deede was imputed vnto him for righteousnes. Answere. The meaning of the place is; That God did approue his worke: but not, that he was iustified by that worke.

* 3.121We are iustified by the merite of Christ onely, 1. For his glorie; that his sacrifice might not bee extenuated and made of lesse value 2. For our owne comfort; that we may be assured, that our iustice doth not depend vpon our owne woorkes; but vpon the sacrifice of Christ onely: otherwise we should leese it a thousand times.

* 3.122We are iustified not partly by faith, & partly by works, 1. Because works are vnperfect, and therefore our iustice also should be then vnperfect. Cursed is euerie man that continueth not in all thinges which are written in the booke of the lawe to doe them. 2. Although they were perfect, yet are they due and debt: So that wee cannot satisfie for an offence past by them. When ye haue done all that yee are commaunded, say, wee are vn∣profitable seruants. 3. They are Gods works, who worketh them in vs. 4. They are temporarie, neither haue anie proportion with e∣ternall blessinges. 5. They are effectes of iustification; therefore no cause. 6. They are excluded, that wee might not haue, whereof to glorie. 7. If they were part of our iustification, our conscience should be destitute of stable and certaine comfort. 8. Christ should haue died in vain. 9. We should not haue the same way to saluation. 10. Christ should not be a perfect Sauiour.

* 3.123Now our workes are vnperfect, 1. Because we omit manie things which we should doe, and doe manie things which we should not doe. 2. Because we blend and mingle euil with that good which wee doe; that is, wee doe good, but wee doe it ill. The thinges are good which wee doe, but the manner after which wee doe them is not good.

OF SACRAMENTS.

THE Sacraments are a part of Ecclesiasti∣cal ministerie. And as touching Ecclesi∣astical ministerie the questions are, 1. What is the vse of the ministerie. 2. What are the partes thereof. 3. In what those partes agree and accord. 1. The chiefe and last vse of the ministerie of the Church is, that we beeing brought to Christ, may be confirmed and assured of Gods will, that is, that it teach vs the will of God, exhort vs to embrace Gods blessinges and benefites, and ascertaine vs of the continuance of the same. 2. The parts of the ministerie are the Sacraments, and the word. 3. The Sacraments so ac∣cord

and agree with the word, that whatso••uer is promised vs in the word, of the obteining of our saluation by Christ, the same the sacraments, as signes and seales, annexed to the word as it were vnto a Charter or letters patent, confirme vnto vs more and more, thereby to help and relieue our infirmitie. Whereby also it is apparent, that the chiefe vse of the sacramentes to, is, in respect of God, the confirmati∣on of our faith, like as also the ministers themselues, what∣soeuer they doe in respect of their ministerie, that they e∣speciallie doe, to declare and confirme gods will vnto vs. Obiection. Jt is saide, That the spirit and the Word worke faith in vs, and the sacraments nourish it being wrought. These three therefore differ nothing one from an other. Aunswere. First, The Holy Ghost worketh and confirmeth faith in vs, as the effici∣ent cause thereof, the Word & sacraments as Instrumental causes. 2. The Holy Ghost also can work faith in vs without them: But the Word & Sacraments without the holie Ghost can woorke nothing. 3. The holy ghost wheresoeuer he dwelleth, is effectuall in woorking: The word & Sacraments are not so. These things brieflie were first to be spoken in general concerning the ministerie.

It remaineth, that we now in fewe woordes entreat Of the Sacraments, which are the other part of the ministerie of the Church. The right and direct methode of interpre∣ting this doctrine of the Sacraments, requireth, that first wee speake of the Sacramentes in generall. And this way may wee not vnfitly entreat in speciall of the Supper and Baptisme, to wit, if wee take in declaring each Sacrament in special, the same questions, and that course and order of the same questions, which wee must obserue and follow concerning the Sacramentes in generall: and lastly, if wee applie those testimonies which speake of the Sacraments in generall, to the handling and declaring of the Sacra∣ments in special.

The chiefe Questions concerning the Sacraments.

• 1 What Sacraments are.
• 2 What are the ends of Sacraments.
• 3 Jn what Sacraments differ from Sacrifices.
• 4 Jn what they agree with the Word, & in what they differ from it.
• 5 How the Sacramēts of the old & new Testamēt agree.
• ...

• 6 What Sacramental vnion is.
• 7 What the things differ from their signes.
• 8 What forms of speaking of the Sacraments are vsu∣al to the Church and Scripture.
• 9 What is the lawful vse of the Sacraments.
• 10 What the wicked receiue in the vse thereof.
• 11 Howe manie Sacramentes there are of the newe Te∣stament.

1 WHAT SACRAMENTS ARE.

* 3.124THAT we may know what Sacramentes properly are, the name it selfe of Sacrament is first to be considered. Among the auncient Romanes this word, Sacrament, signi∣fied a solemne forme of an oath taken in warre, which they called a militarie Sacrament, so called of Sacrando, that is, of sacring or consecrating them, because by that oath euerie one was consecra∣ted or destined to this captaine, and not to any other to serue him. Heereof it is that some will haue these ceremonies, institu∣ted by God, therefore to be so called, for that as souldiours did oblige and binde themselues by that military Sacra∣ment vnto their captaine, so wee bind our selues vnto our captaine Christ, by a solemne oath, in the presence of god, Angels and men. This truely is not vnapt or vnmeete meta∣phor: but yet I thinke rather that the original of this name came from the olde Latine Translations, in which where∣soeuer the worde mysterie is vsed in the new Testament, for the same they commonly in Latine put the woorde Sacra∣mentum. Now mysterie commeth from a Greeke verbe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth, to institute, instruct, or initiate one in holy matters, or matters of religion. But that Greeke verb, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is deriued from another which is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth to shut, because (as Eustathius saith) they, who were initiated or entred in holy rites, were to shut their mouth, & not to vtter those thinges which were secret. Nowe a mystery is said to be, either a secret thing it selfe, or the signe of a secret thing, or that which hath a secret signification, which none vnderstand but they who are initiated in holy rites. By a signe, wee vn∣derstand an externall and corporall thing and action, or a ceremony instituted and ordained by God, which betoke∣neth a certaine internall thing and spirituall. Which the Grecians call a mysterie; and is otherwise called of Diuines

a Sacrament. And some such signes god alwaies would haue to bee extant in his Church, whereby the good will of God towardes men might be recorded and made knowen, that men of the other side might declare and shewe their faith towardes God, and other duties of piety and godlinesse. Sacramentes therefore are so called mysteries, because they haue a secret signification, which none vnderstand but they who are initiated and instructed concerning the substaunce of sacred matters, or the pointes of Christian Religion.

HAuing seene now what the name of Sacrament signifi∣eth, it resteth, that wee consider the thing it selfe, and define what Sacramentes are. The definition whereof is this. Sacramentes are sacred signes and seals obiect to our eies,* 3.125 ordained and instituted by God, that by them he might the more declare and seal the promise of his gospel vnto vs.

The partes of this definition are in number three: The first part apperteineth to the kinde of Sacramentes, the latter two to their difference. To the kind, whereof they are, it apperteineth, that they are sacred signes & seals, that is, diuine,* 3.126 & signifieng or betokening sacred things, such as belong to gods worship and the saluation of men. A signe and a seale differ one frō the other, as a general thing frō a thing more special. For euerie seale is a signe, but not euery signe a seal. A seale certifieth and confirmeth a thing: A signe onely sheweth it. A sign is a thing signifieng somewhat else than that which it shew∣eth to the senses: or, a signe is that, whereby the vnderstanding vn∣derstandeth some thinges else, besides the signe it selfe. So wordes are the signes of thinges. Moreouer signes are of two sortes: some are onely signifieng, others are confirming also, that is, such signes, as whereby wee reason & conclude also of the thing which they signifie, neither onely vnderstand by them, what they signifie, but also argue and reason from them, so that wee are not left in doubt or vncertaine, whether that bee true or false, which they signifie. Sacramentes therefore serue in the same steede, that pledges doe: for both they signifie that there is some thing promised vnto thee, & withal they assure and confirme the same vnto thee, in regard where∣of it is also added, that they are seales. Now these signes and

seales are called sacred and holy, because they are giuen vs of God. For holy and sacred thinges are of two sortes, 1. Those thinges which God performeth vnto vs. 2. Those thinges which wee performe vnto God. These signes are said to be obiect to our eyes, that is, visible: bicause they ought to be such, seing they are to signify things inuisible. Moreouer they must be such, be∣cause they must be staies & props of faith, & be perceiued by the outward sense, that the inward sense may therby be moued. For that which thou seest not, is no signe. And hee that maketh a sign to be inuisible, doth imply a contradicti∣on, & speaketh contraries. For not the signs signifieng, but the things signified are inuisible. Whence it is, that the an∣cient writers define a sacrament thus: A sacrament is a visi∣ble signe of inuisible grace.

* 3.127To the difference of sacramentes (whereby they haue their seuerall being as it were, and are different from other sa∣cred thinges) appertaine these two properties. 1. That they are ordeined and instituted by God 2. That they are instituted to this end, that God may by them seal & assure vnto vs his promise. And that these signes were instituted of God alone, it is certaine. For as God alone pronounceth concerning his will, & tea∣cheth vs the same, and giueth vs his promise of grace; so he alone assureth and confirmeth this promise vnto vs by his sacraments. Wherefore God alone hath autoritie to in∣stitute and ordaine a sacrament. And this institution of sacra∣ments Conteineth two thinges.* 3.128 1. The appointing and commanding of the rite and ceremonies: 2. The promise of grace annexed to this rite, whereby God promiseth that he will giue the thing signi∣fied vnto such as lawfullie and rightly vse the signe. And these thinges are proper to God alone. For as the receiuing into grace and fauour, and remission of sinnes belongeth to god alone: So also doth the promise thereof. And as god alone instituteth & appointeth vnto him-selfe his publique wor∣ship, so he alone is able to confirme vnto vs by his publique worship, and ministerie, & by his sacraments, the promise of grace, that is, the promise of receiuing all blessinges & benefits necessarie to saluation, which are signified & con∣firmed by the ceremonies and rites of sacraments. Where∣fore mention is also made of the promise in the definition of sacraments, that so that difference of sacraments may

bee the better perceiued & discerned: because god hath gi∣uen to men testimonies also of other things. This promise of grace the scripture calleth also the promise of the Gospell: be∣cause god doth especiallie and chieflie in the gospell pro∣mise it vnto vs. And further hee declareth the same being promised in the gospel, and sheweth it more clearlie by sa∣craments: and this, by reason of the analogie, proportion and si∣militude, which the signes haue with those things which are signi∣fied by those sacramental signes. For as a similitude declareth and explaneth that whereof it is a similitude, so the sacra∣ments declare that, whereof they are sacraments. And as a true similitude is not vnderstood, except the analogie of the similitude be vnderstood: so neither are the sacramēts; except wee vnderstand the analogie and proportion which they haue with the thing signified. Neither doth god by his sacramentes onely declare the promise of the gospel, but also sealeth the same vnto vs. 1. Because god when hee speaketh with vs, whether it be by his Worde, or by a signe, is alwaies alike true. And therefore hee assureth and maketh vs certaine of his will, both by his worde and by his sacraments. 2. Because sacramentes are seales and pledges annexed to the promise, which who so vseth rightly, that is with true faith & repentance; vnto him those pledges and seals seale and confirme most assuredlie, that hee shall bee partaker of the thinges them∣selues signified, which are spirituall.

2 What are the ends of Sacraments.

THE chiefe and principall ende of sacramentes is contei∣ned in their definition, namely,* 3.129 to be signes of the co∣uenaunt, that is, that God maie testifie that hee dooth in a lawfull and right vse of them bestowe the thing promised, and so maie confirme our faith, instruct vs by his Sacra∣mentes, and by them exhort vs to receiue and embrace the blessinges purchased by Christ, and further seale by those sacraments these benefits & blessings of christ vnto vs; (& this, 1. Because sacraments are signes. 2. Because they are pleadges hauing a promise:) and lastlie that by these signes and pleadges of Gods fauour towardes vs, the holie Ghost maie effectuallie mooue our hearts, no lesse, than by the word.

The second end, is the distinguishing of the church from

Paynims and al other sectes whatsoeuer.* 3.130 For God wil haue his Church to be beheld in the woorld, and to bee knowen by these sacred signs, as Souldiours are knowen by their mili∣tary tokens, & sheep by those marks which their shepheard seareth in thē. He willeth the Iews to be circūcised, & Christians to be baptized, he interdicteth aliantes & strangers, and exclu∣deth them from eating of the Paschal Lamb. God wil haue his kingdome discerned from the Synagogue of Satan, for these two causes. 1. For his owne glories sake. 2. For our com∣fort and saluation. For as he will not haue himselfe shuffled and mingled with Idols: So neither will he haue his people shuffled and mingled with the kingdome of the Diuel.

* 3.131The third ende, is the profession and testification of our thankefulnes and duetie towardes God, which is that bond, whereby we are obliged vnto Christ to be his people, as he is our God, to shewe true repentaunce, to beleeue in him, and to receiue of him his benefites offered vnto vs.

* 3.132The fourth is, the propagation and maintenance of the do∣ctrine: because God wil not haue the vse of his Sacraments to be without the word and explication thereof.

* 3.133The fift is, an occasion thereby giuen to the yonger sort to en∣quire what these things meane, and so an occasion also of explica∣ting and preaching the benefits of Christ vnto them. As also the Lord saith vnto his people. Exod. 13.14. When thy sonne shal aske thee to morrow saying, what is this? Thou shalt then saie vn∣to him; With a mightie hand the Lord brought vs out of Aegypt, out of the house of bondage.

* 3.134The sixt and last end is, that they may be the bonds of mu∣tual dilection and loue; because they who are entred into an association or confederacie with Christ the head of the Church, ought not to bee at difference among themselues. 1. Cor. 12.13. By one spirite are we all baptized into one bodie. In like manner the Sacramentes are the bonds of publique meetinges and congregations in the Church, 1. Cor. 11.33. When ye come together to eate, tarrie one for another. 1. Cor. 10.17. For wee that are manie, are one bread and one bodie, because we are all partakers of one bread. Eph. 4.5. One God, one Faith, &c. But we can not settle among vs this communion, nei∣ther maintaine and continue it being once setled, neither profitablie annunciate and shewe forth the death of the

Lord, as long as we dissent & iarre among our selues con∣tentiously about the institution of the Sacramentes. The Sacraments are pledges of that communion which Chri∣stians haue first with christ, and then between themselues.

3 Jn what Sacraments differ from sacrifices.

WE must hold and obserue a difference betweene Sa∣crifices and Sacraments,* 3.135 that we may knowe what to do, when we come vnto them. Now they differ in the prin∣cipal & chiefe end. For sacraments are only ceremonies. Sacrifices may be ceremonies & moral works also, as the sacrifices of thanks∣giuing are our works towards God, whereby wee yeeld due obedience and honour vnto God; such are the sacrifices of praise and thankfulnesse. A sacrament, is gods work toward vs, wherein he giueth some thing, to wit, the signes and the things signed; & wherein he testifieth of his offering & be∣stowing his benefits vpon vs. Or the distinction betweene them may be giuen thus: A sacrifice is a woork, in which we yeeld some obedience and worship vnto God. But a sacra∣ment is a work, in which GOD giueth somewhat vnto vs: First, outward signes; Secondly, Thinges signified by them.* 3.136 A sa∣crament and a sacrifice may be sometimes together in one and the selfe-same thing: but they are sacramentes in res∣pect of God, in respect of vs sacrifices, and those onely eu∣charistical and of thanks-giuing. For there is but one on∣ly sacrifice propitiatorie by the raunsome of Christ offe∣red for vs on the crosse. Obiection. The Passouer and other ceremonies of the oulde testament were both sacrifices and sacra∣mentes. Therefore sacramentes doe nothing differ from sacrifices. Aunswere. More is in the conclusion, than in the premisses. Because this onely followeth; That the same thing may be a sacrament & a sacrifice. So Baptism, & the Lords Supper are sacraments, & sacrifices: They are sacraments and that principally; because they are the worke of god, who giueth vs some thing in them, and dooth therein testifie his gift vnto vs. For in them he reacheth vnto vs certaine Symbols and tokens by his ministers, as also by his ministers hee speaketh by his mouth vnto vs: according as it is said, Luk. 10.16. He that heareth you, heareth mee. So therefore euerie minister reacheth with his hand the sacramentes vnto vs, and wee receiue them at their handes, as at the handes of

God, if so wee take them with reuerence: but much more God giueth, and as it were reacheth with his hande vnto vs, in the lawful and right vse of the sacramentes, the things themselues which are signified by the sacramentes. Fur∣thermore, Baptisme and the Lordes Supper are sacrifices, not indeede principally, but as they are our woork, which we perform to God; that is, as we receiue these signes, as it were from the hand of God, and so declare our obedience towards God.

4 Jn what sacramentes agree with the Word, and in what they differ from it.

* 3.137THE Sacramēts agree with the Word in these things, 1. Both exhibite the same things vnto vs. For by both god doth testifie vnto vs his will, and by both he proposeth the same benefites, the same grace, and the same Christ vnto vs; neither doth God confirme or represent by his Sacra∣mēts any other thing, than he hath promised in his word; and they who seek for any other thing in the Sacraments than is prescribed in the word of god, frame & make Idols. 2. Both are from the holie Ghost, and so both also confirme and esta∣blish faith.* 3.138 3. God instituteth both, God offereth both. 4. God ac∣complisheth both by the Ministers of his Church. For hee spea∣keth with vs in his Woorde by the ministers, and by the Ministers hee offereth and giueth vs these signes in his Sacramentes. But the thinges them-selues which are sig∣nified by these signes, the sonne of God immediately offe∣reth vnto vs. Hee saith, Joh. 20.22. Receiue the Holie Ghost. And Iohn saith of him, Matth. 3.11. Indeede J baptize you with water to amendment of life; but hee that commeth after mee will baptize you with the holie Ghost and with fire.

The Sacraments differ frō the word in these things, 1. In substance & nature:* 3.139 For first, Words signifie according to the ap∣pointment of men, whō it pleased that things should so be expressed & signified. Signes signifie according to a similitude, which they haue with the thinges by them signified. Secondly, Words wee heare, and reade: Signes wee perceiue also by fee∣ling, seeing, and tasting. Thirdly, Words signifie onelie: Sym∣boles and signes confirme also. 2. The Woorde of the promise and commaundement is proposed without anie difference,* 3.140 to al. To the vnregenerate, that they may either begin to beleeue

and be regenerated, or may bee left without excuse: to the regenerate, that they may the more beleeue and bee con∣firmed. The Sacraments are giuen onelie to the members of the Church, whose faith is by them confirmed and preserued. The Word is preached to all at once: The Sacraments are gi∣uen to euerie member of the Church seuerallie: one is bap∣tized after another. and the supper is ministred to one af∣ter another. 3. The Woorde is the instrument of the holie Ghost by which he beginneth and confirmeth our faith:* 3.141 and therefore the Sacraments must follow the Word. The Sacraments are the instruments of the holie Ghost, by which he beginneth not, but onelie confirmeth our faith: and therefore the Word is to goe before them. The reason of this difference is, because the Sacraments, without they be vnderstoode, neuer mooue. There is no desire after a thing which is not knowen. But yet in Infants the case is diuers. For in them faith is begunne by the holy Ghost, neither is confirmed by the Word, but by an inward working and efficacie; and they who are borne in the Church, to those in their infancie appertaineth the couenaunt and the promise. 4. The Woorde is necessarie and sufficing vnto saluation in them who are of an vnderstanding age.* 3.142 For faith commeth by hearing. But the Sacraments are not pre∣ciselie and absolutelie necessarie vnto all. For that saying of S. Augustine is most true. Not the want,* 3.143 but the contempt of them condemneth. 5. The Sacraments by gesture, the Woorde by speech declareth vnto vs the will of God. 6. The Woorde may be without the Sacraments, as both in priuate and publique expounding of the scripture, and that effectually also, as was apparent in Cornelius, Act. 10. But the Sacraments cannot be so without the Word. 7. The Woorde is that which is confirmed by signes an∣nexed vnto it: the Sacraments are those signes whereby it is con∣firmed. 8. The Word is to bee preached vnto those onelie, who are of vnderstanding, the Sacraments are to be giuen vnto Infants as Circumcision and Baptisme. Austine saide, That a Sacrament is a visible Word: most brieflie and most aptly expressed he both the agreeing & differing of the Word & Sacraments. For when he saith, That a Sacrament is a Word, he sheweth in what the Worde & Sacraments agree, which is in that they teach the same. When he addeth Visible, he sheweth the difference, that is, that they differ in rite & ceremonie.

5 How the sacramentes of the olde and new Testament agree, and how they differ.

* 3.144THey differ first in rites, whereof chaunge & alteration was made at christs cōming, that thereby might be sig∣nified the ceasing of the old Testamēt, & the beginning or succeeding of the new Testament. 2. They differ in multitude and number. There were mo and more laborious, here fewer and more easie rites. 3. In signification. Those signified christ to come, these Christ that was come. The significatiō is di∣uerse, as the circumstance of time is diuerse, which the sa∣craments of the old and new Testament signifie. For the sacramentes of the old church, signified the time to come of christ which should come: our sacramentes signifie the time past of Christ already manifested in the flesh.* 3.145 4. Jn binding and obliging men. The old bound only Abrahams po∣sterity, ours bind the whole church of all nations & coun∣tries.* 3.146 5. Jn continuaunce. The ould were to endure but vntill the comming of the Messias: the new vntill the end of the world. 6. Jn clearenesse. Those are more obscure and dark, be∣cause they signifie things to be manifested: but these more clear and plaine, because they signifie thinges already ma∣nifested.* 3.147 They agree, 1 Jn the author. 2. Jn the thinges signifi∣ed, or in substaunce. For by the sacramentes of both testa∣mentes the same thinges are offered, signified, and promi∣sed vnto vs, euen remission of sinnes, and the gift of the ho∣ly ghost, and that by christ alone. This is prooued in the Epistle to the Hebrues. Jesus christ yesterday, and to daie, the same is also for euer. But these are not in respect of rites and ceremonies the same: therefore they are the same in res∣pect of the thing by them signified. 1. Corinth. 10.2. The Fa∣thers vnder the Lawe were baptised in the cloude and in the Sea, and did al eate the same spiritual meate. Coloss. 2.11. By christ ye are circumcised with circumcision made without handes, that is, In Baptisme we receiue the same benefites, which they did in circumcision without Christ therefore, who is the thing signified of all the sacramentes both of the ould and newe testament, no man was euer saued, or now is, or euer shall be saued. Whence it followeth, that the Fathers in the old testament had the same communion with christ, which also we haue, & that it was no lesse signified & confirmed then

vnto them by the word and sacraments, than it is now vn∣to vs in the new couenaunt. Wherefore it is not only ido∣latry, to seeke another communion of christ, than is in the word, but also to seek another communion of christ in the sa∣craments of the new Testament, than which was in the sa∣craments of the old testament.

6 What the sacramental vnion is.

THE foundation or matter in the Sacraments are the rites & ceremonies or externall visible actions instituted by God, which are perfourmed by men after a certaine & so∣lemne maner, & are called by a relatiue or respectiue name signes or sacraments. The terme respected or correlatiue, is Christ & al his benefits, or the internal spiritual working of God in vs according to the promise of the gospell: this is called the thing signed or signified by the sacrament, be∣cause it is signified and confirmed by the outward rite. The relation it selfe that is betweene these, (which maketh both to become relatiues, or respectiues, being in their own na∣ture absolute thinges,) is the order instituted by God, the signifieng of a spirituall thing by a corporall thing, and the sealing of the thing signified. The correlatiues are the things signified and the signes. Heereby now appeareth that this coniunction of thinges with their signes, or sacramentall vnion, is not corporall or local. Nowe this vnion consisteth in two things. 1. Jn a similitude and proportion of the signes with the thinges signified. 2. In the ioint-exhibiting or receiuing of th•• thinges, and in the lawfull and right vse. The faithful onely, in the lawful and right vse, receiue the signs of the ministers, and the things signified of Christ: and when we so receiue both, that is the signe, and the thing signified, the same is called sacramental vnion. For in these it consisteth, and not in a presence of the thing and the signe in one and the same place, and much lesse in any transmut••••ion or trans∣substantiation.

Sacramentall vnion therefore is such, as agreeth to all sa∣craments: and such as was the vnion of Christ with the ould sacraments, such is it also now. A sacrament, is a respe∣ctiue or relatiue word. The foundation we said to bee a cere∣mony instituted by GOD: Christ or the communion of Christ and al his benefits, are the terme. The relation is the

ordination of that rite or ceremony to the thing signified, that is, both Christ himselfe, & his benefits, or the cōmuni∣on and participation of christ and his benefits. For in euery sacrament are these two, the thing signified, and the signes. Now the thing and the sacrament differ, as the relatiue, and the correlatiue. As therefore the things cannot be without the signe: so if you take away the signe from the thing, it re∣maineth no more a signe, because the relation consisteth in the ioining of things: As the master is no more a master, if he haue no seruaunt. Wherefore the thinges and their signes are distinguished, but not sundered and separated. Briefer thus: Jn euery sacrament are the signe and the thing sig∣nified. The thing is christ himselfe and his benefits, or the communion and participation of christ and his benefites. The thing and the sacrament differ in this. The thing is not pro∣perly the sacrament, neither are the signes sacramentes. The signe is not the thing: but if you take away the signe, the thing remaineth no longer, neither the signe, if you take away the thing. Therefore they are to be discerned, not to be sundered. Wherefore these two must be together, so that if one be takē awaie, the other remaineth no longer that, which before it was said to be. Of all this which hath been said we conclude, that there is a sacramentall vnion and cōiunction of the things & signes in sacraments; and it consisteth, ••. Jn a similitude whereby the thing is signified, shadowed, and re∣••••••sented. For if the signes haue not a resemblaunce and si∣militude with the things, they are nowe no longer signes. 2 In the ioint-receiuing of the things and signes. In these consi∣steth the coniunction of the things and signes.

7 In what the things differ from the signes.

THE signes differ from the things signified, 1. In sub∣staunc•••• The signes are corporeall, visible, earthly: the thin•••• ••••••uenly, inuisible, spiritual. Obiection. But the body of 〈◊〉〈◊〉 is a corporeall thing. Aunswere. By spirtuall things are here meant those, which are through the woor∣king of the holy ghost receiued by faith onely, and not by any part of our body. 2. They differ in the maner of receiuing: the signes are receiued by the hand, mouth, and partes of the body, and therefore also of vn•• 〈…〉〈…〉 are receiued by faith onely and the spirit, and therefore of

the faithful only. 3 In the end or vse. The things are giuen for the possessing of eternal life, they are eternal life it selfe, or some part thereof. The signes are receiued for the sealing & confirming of our faith concerning the things thēselues promised. 4. The things signified are necessary, & are necessarily receiued of all the members of the true church: The signes are re∣ceiued of them only, who are able to receiue them. The signes are diuerse, the rites and ceremonies variable: the things are perpetual and the same in al sacramentes.

8 What phrases and formes of speaking of the sacramentes are vsual vnto the Church and scripture.

THe forms of speaking of sacraments, are partly proper,* 3.148 & partly figuratiue. The proper are, 1. When the sacraments ar called tokens, signs, seals, & those sealing & confirming vnto vs, that God wil giue those things which he hath promised. So Circū∣cision is a seal of the righteousnes of faith. And it shal be a signe in thy flesh. 2. When vnto the signes are expresly adioined promises; namely, that we shall receiue the things signified by thē; as when it is said, Mar. 16 16. He that shal beleeue, & be baptized, shall bee saued. A figuratiue or sacramentall kind of speaking is,* 3.149 1. When the names of the things are giuen vnto the signes: as the Paschall Lambe called the Passeouer. 2. Contrariwise, when the names of the signes are attributed to the things. 3. When the pro∣perties belonging to the things are attributed to the signs. As, the bread which we brake, is it not the communion of the body of christ? so baptism is said to wash away sins, to saue, to regenerate. 4. When cōtrariwise, the properties of the signs are attributed to the things themselues. As, The rocke was christ. We are washed by the bloud of Christ. Al these phrases of speech signifie the same thing: which is, the promise of god adioined to the ceremony; & this therefore, 1. Because the signs represent and seale the things. Baptism is the washing of regeneratiō. 2. Because the things & the signs are together receiued by the faithful, in the right vse therof.

9 What is the right and lawful vse of Sacraments.

THE right vse of Sacraments is,* 3.150 1. When the rites or∣dained by God are obserued and not corrupted. The insti∣tution of Christ is to bee retained pure, and vncor∣rupt: the additions of Antichrist are to be taken away, and those things which he tooke away, are againe to be added. 2. When those persons vse those rites for whom God hath ordai∣ned

them. Wherefore the houshold of Christ onely, that is, Christians, who by profession of faith and repentance are the Citizens of the Church, must vse these rites. Act. 8 37. If thou beleeuest with all thine heart, thou maist bee baptized. So also they are baptized of Iohn. Matth. 3.6. who confesse their sinnes.* 3.151 3. When the rites and Sacraments are vsed to that end, for which they were instituted. For it is not lawfull to transforme the rites to any other ende or vse, besides that whereunto they were ordained. 1. Because that is not to obey Gods com∣mandement. 2. Because if the signs be changed or conuerted to an∣other vse, or the couenaunt not kept, the consent of him that pro∣miseth is lost, without which the signe or earnest confirmeth no∣thing. Wherefore the Sacraments without their right vse are no Sacraments, but rather vain and fruitles spectacles, neither haue they the nature of Sacramentes: But the right and lawfull vse of them consisteth especiallie in faith and repen∣tance: They who haue not this, vnto them the Sacraments are no Sacramentes. Wherefore they are besides them∣selues, who say that vnbeleeuers and infid••ls receiue toge∣ther with the signes the things signified by the signes.

10 What the wicked receiue in the vse and admi∣nistration of the Sacraments.

* 3.152THE wicked receiue the bare signes onelie, and those to their iudgement and condemnation. 1. Because the benefits of Christ are receiued onelie in the right vse of the Sacra∣ments: But they neglect the right vse of them, who receiue them vnworthily: Wherefore Paul also saith, 1. Cor. 11.27. Whosoeuer shall eate this bread, and drinke the cup of the Lord vnworthilie, shall bee guiltie of the bodie and bloude of the Lorde. But the wicked eate and drinke it vnworthily, because they prophane the sacramentes, and transforme God into the Diuel, and the sonnes of God into the sonnes of the Diuel. 2. Vnto whom nothing is promised in the Woorde; to him the sa∣craments seale nothing. For after what manner and vnto whom a Charter promiseth any thing, after the same ma∣ner and to the same men doth the signe and seale annexed vnto the Charter promise the same also. Semblablie God perfourmeth his benefites after the same manner and vn∣to the same persons, after which manner and vnto which persons hee promised them. But vnto the wicked hee hath

promised nothing, so long as they remaine in their vnbe∣liefe. 3. Wee receiue spiritual thinges by faith. The wicked haue not faith. Therfore neither do the wicked receiue spiritual things. 4. To be wicked, and to receiue the sacraments entirelie, implieth a contradiction.

11 How manie sacraments there are of the new Testament.

IN the newe Testament are onelie two sacramentes,* 3.153 the vse whereof in the Church is perpetuall & vniuersall by the consents of Ambrose, & Austine: Baptisme, which succee∣ded in the place of circumcision and other purifiynges of the law: and the Lords supper, which the Paschal Lambe sha∣dowed and prefigured. These two, and no more; did Christ institute. For those are onelie sacraments of the new Testament, which are, 1. Ceremonies. 2. Jnstituted of Christ for the whole Church. 3. Hauing the promise of grace adioined vnto them. But there are onelie two such sacraments, as appeareth by their de∣finition: Wherefore Pennance, priuate absolution, matrimonie,* 3.154 vnction, and laying on of hands are no sacraments. For it is cer∣taine, that pennance and priuate absolution, are onely the de∣claration and preaching of the Gospell. But the preaching and publishing of grace must not bee confounded with the annexed seals of the promise of grace. Vnction, and laying on of hands are indeede ceremonies: but neither were they instituted of Christ for the whole Church: neither haue they the promise of grace adioined. The thing signified by extreme Vnction hath ceased in the Church. Matrimonie is no ceremonie, but a moral worke. The Papists recken it among sacraments: because the old latin translation tran∣slateth the Greeke woorde, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (that is, a mysterie) by the woorde Sacrament, Ephes. 5.32. where the Apostle speaketh of marriage. But Paul himselfe is to be heard ra∣ther, than the latin interpreter. No man is ignorant, that mysterie is of as large & ample extent in signification with the Grecians, as arcanum (which signifieth, any secrete or hidden thing) is with the Latins. Wherefore they must confesse and graunt all arcane and secrete thinges to bee sacraments. And so, if Matrimonie bee the seuenth sacrament, the will of God shall bee the eight sacrament; and the cal∣ling of the gentiles, the ninth. For so doth the same inter∣preter in the same Epistle interpret the same greeke word▪

Eph. 1.9. and 3.9. But Saint Paul in that place, cap. 5.32. vseth the woorde, mysterie, to designe and signifie the con∣iunction of Christ and his Church, and not the coniun∣ction of man and wife.

Certaine Conclusions of the Sacraments, in generall.

1 GOD hath alwaies adioined vnto his promise of grace and eternal life some signes and rites, which the church calleth sacraments. Circumcision was commaunded and enioined Abra∣ham. By Moses the sacrifices and rites were encreased, which endu∣red vnto Christ, who instituted Baptisme and the supper.

2 Sacraments therefore are the signes of the eternal couenant betweene God and the faithful, that is, they are rites, commaun∣ded & prescribed to the church, & added vnto the promise of grace, whereby, as by visible and certaine testimonies, God might signifie and testifie that hee communicateth and imparteth Christ and his benefites to al those that vse and receiue these tokens and sym∣boles with a true faith, according to the promise of the gospel: and that hereby also hee might confirme in them a full perswasion and trust of his promise: & that the church also of the other side might by the participation of these symboles and tokens professe pub∣liquelie their faith and thankefulnes towardes God, and binde themselues vnto it, preserue and propagate the memorie of christes benefites, be discerned from all other sects, and obliged and stirred vp to a mutual dilection and loue vnder one head christ Jesus.

3 Rites and ceremonies, which are not commaunded of God, or are not instituted to this end, as to bee signes and tokens of the promise of grace, are not signes and tokens of the church: for a signe can confirme nothing but by his consent and promise, from whom the thing promised and signified is expected and looked for. No creature therefore can institute anie signes or pledges of Gods will.

4 Two thinges are to be considered in all sacraments: the vi∣sible, terrene, and corporal signes, which are the rites and ceremo∣nies, and the visible and corporal thinges, which God exhibiteth vnto vs by his ministers, and we receiue corporallie, that is, by the parts and senses of our bodies. And the things signified, inuisible, celestial, and spiritual, that is, christ himselfe and all his benefits,

which are communicated vnto vs of God by faith spirituallie, that is, through the vertue and working of the holie ghost.

5 The mutation and change of the signes is not natural, but respectiue and in relation, neither is wrought as touching their nature or substance, which remaineth still the same, but as tou∣ching their vse whereby they are resemblances of other things.

6 The coniunction also or vnion of the signes and the thinges signified, is not natural or local, but respectiue, by the ordinaunce and appointment of God, whereby thinges inuisible and spirituall are represented by visible and corporal things, as it were by visible words, and are exhibited and receiued together with the signes, in their right vse and administration.

7 The names and properties of the things signified are attri∣buted to the signes, and contrarie, the names and properties of the signes vnto the things, in respect of the similitude, or of the signi∣fication of the thinges by the signes, and in respect of the ioint ex∣hibiting and receiuing of the thinges with the signes, in the right vse.

8 The right vse of the sacraments is then, when as the faith∣ful keepe those rites, which God hath commaunded, to those ends, for which the sacraments were instituted by God. The institution consisteth in the rites, persons, and endes: the violating whereof breedeth an abuse.

9 Jn this vse the things signified are alwaies receiued toge∣ther with the signes. Therefore the signes are not emptie or voide and without the thinges, although the thinges are receiued after one manner, and the signes after another.

10 Without the vse instituted by God, neither are the cere∣monies anie sacrament, neither are the benefites of God, which are signified by them, receiued together with the signes.

11 The signs are receiued of the godly to saluation, of the wic∣ked to condemnation. But the things signified onely the godly can receiue to their saluation.

12 In the Elect notwithstanding, after they are conuerted, the fruit also of the sacrament vnworthily receiued doth at length fol∣low. And in them also that vnworthinesse, which by reason of their defectes concurreth in their receiuing, albeit they are sometimes chastised for the same, yet neuerthelesse is it pardoned them; so that that vnworthinesse dooth not hurt or impaire their sal∣uation.

13 Some sacramentes are to bee receiued but once in our life: others more often. Some are to be giuen to those of vnderstanding onely: others to infants also. Euen as they were instituted by God either in once making his couenaunt with all the Elect and those which were to be receiued into his church, as circumcision and bap∣tisme: or after sundry falles and combates of temptations, for the renuing of his couenant, and for the fostering and preseruing of the vnity and assemblies of his Church; as the Arke, the Passouer, and other sacrifices, and so likewise the Lords Supper.

14 Those thinges agree in common to the sacramentes of both the old and new couenaunt, which haue been spoken of in the defi∣nition. But their differences are these: that the oulde shewe Christ who was after to be exhibited, the newe Christ already exhibi∣ted with his benefites. The rites of the old were diuerse from ours and moe in number, as circumc••sion, sacrifices, oblations, the Passe∣ouer, the Sabboth, woorshipping at the Arke. Christians haue o∣thers, and those only two, Baptisme, and the Supper. The oulde were darker; the newe are clearer, and more manifest. The olde were pro∣per and peculiar to Abrahams posterity and their seruauntes, the new are commanded to the whole church, which is to bee gathered both of Iewes and Gentiles.

15 The sacramentes and the preaching of the gospell agree in this that they are the work of God, which hee exerciseth towardes his church by his ministers, who teach, promise, and offer vnto vs the same communion of Christ and all his benefites: and also they agree in this, that they are the externall instrumentes of the holy ghost, by which he mooueth our harts to beleeue, and so by the com∣ming and meanes of faith, maketh vs partakers of Christ and his benefits. Neither yet is the working and operation of the holy ghost to be tied here: neither doe these profite but rather hurt them who applie not vnto themselues by faith that which the woordes and rites signifie.

16 The sacramentes differ from the word; because the woorde doth by speech, and they by gestures and motions signifie the will of god towardes vs. By the word faith is both begunne & confirmed: By these it is confirmed only in the lords supper. The word also tea∣cheth and confirmeth without the sacraments; But the sacraments doe not without the word. Without the knowledge of the word they who are growen to vnderstanding are not saued: But men may both be regenerated, and saued, without the vse of the sacraments, if it

be not omitted through contempt. The word is preached also to the vnbeleeuers and wicked men. Vnto the sacraments the church must only admit them, whom God willeth vs to account for members of the church.

17 Sacraments, and sacrifices agree in this, that they are works commanded of God, to be done in faith. A sacrament differeth from a sacrifice, in that God by sacraments signifieth and testifieth vn∣to vs his benefits, which he performeth for vs. By sacrifices we yeeld and offer our obedience vnto God.

18 Wherefore also one & the same ceremony may be cōsidered both as a sacrament, and as a sacrifice, as whereby God in giuing vs visible signes, testifieth his benefits towards vs, and we in recei∣uing them testifie againe our duty towards him. And this testifica∣tion of our faith & thankefulnesse dependeth of that testif••cation of gods benefites towardes vs, as of the chiefe and proper ende and vse of the sacramentes, and is thereby raised in the mindes of the faithfull.

The confirmation of such of the former conclu∣sions, as most require it.

THE confirmation of the second conclusion. The definition therein deliuered of sacraments, is expressed, Gen. 17.11. Exod. 20.10. Exod. 31.14. Thou shalt keep my sabbothes. Now, that sacraments are rites commanded and prescribed to the church by God, is apparent by the instittuion of thē: as also that they are rites adioined vnto the promise as visible signes and tokens thereof; Because al sacraments are necessary duties towards GOD. But chiefly and principallie they are gods benefites towardes vs; as circumcision did portende and shew remission of sinnes and mor∣tification; Deut. 30.6. Heb. 8 9.10. Neither onely doe we sig∣nifie them in confessing and celebrating them, but chiefely God himselfe dooth signifie them vnto vs, test••fieng and confirming them vnto vs by the ceremonies of sacramēts. For the Ministers, as well in the administration of the sa∣craments, as in the preaching of the woord, ••ea••e the per∣son & possesse the place of God, to the Church. Mat 28.19. Teach and baptise all nations Iohn. 4.2. Iesus did baptise: when yet not hee himselfe, but his disciples did baptise. So of the signe and ceremonie of inauguratiō or anointing one to be King it is saide 1. Sam. 10.1. The Lord hath anointed thee: When yet

Samuel was sent to anoint Saul. They furder are therefore saide to confirme our faith, because the scripture witnesseth them to be the signes and tokens of the mutuall & euerlasting couenant between God and the faithfull, which God signifieth vnto vs in the bestowing of his benefits promised vs in the Gospell. But God is a∣like to be beleeued, whether by signes, or by words, which signifie his will: because not onely our sacrifices and obedi∣ence, but also the signes of grace deliuered vnto vs by God haue in their right vse the promise of grace adioyned vnto them: As, He that shall beleeue, and shall bee baptised, shall bee sa∣ued. And lastly, because the scripture to signifie the receiuing or want of the things signified, alleageth the receiuing or want of the signs: As Ps 51.7. Purge me with hysop & I shal be clean. Deut. 30.6. The Lord will circumcise thy heart. Rom. 6.3. All wee which haue bin bapitised. 1. Cor. 10.16. The bread which we break, is it not the cōmunion of the bodie of Christ? And hereof also follow the other ends specified in the definition, in this second conclusion. As, That the sacraments discerne & seuer the church from other sects. This is manifest both by effects, and by Te∣stimonies. Exod. 12.45. A strainger shall not eate thereof. Rom. 3.1. What is the profit of circumcision? Much euery maner of way: because vnto them were committed the Oracles of God, Eph. 2.11. Ye being in times past Gentiles, & called Vncircumcision of them, who were at that time without Christ, and were aliants from the common-wealth of Jsraell, and were straingers from the couenants of promise, and had no hope, and were without God in the Worlde. Gen. 17.11. Is shall bee a signe of the couenant betweene mee and you; and it shall bee my couenant, in your flesh. Another ende is, that they preserue the memorie of Gods benefits. 1. Cor. 11.26. As often as yee shall eate this bread, yee shew the Lords death vntill hee come. Exod. 12.14. This day shall bee vnto you a remem∣brance. Deut. 6.8. Thou shalt binde them for a signe vpon thine hand, and they shall bee as signes of remembrance betweene thine eyes. Luk. 22.19. Do this in remembrance of me. Lastly, they are al∣so bonds of loue: because they who are confederated with God, are vnited also among themselues. Ep. 4.5. One Lord, one faith, &c. 1. Cor. 10.17. We being many are one bodie.

The confirmation of the fourth Conclusion. The distincti∣on there deliuered is manifest in it selfe. The receiuing of the signes is corporall & externall. But the thinges especiallie signified

are not receiued without faith, because they are promised to belee∣uers onely. And the signes are no otherwise true, than the promises, vnto which they are annexed. Again, the signes de∣clare the same to the eyes, which the promise declareth vnto the ears. As therefore the promise is but an emptie sound with∣out faith: So also are the ceremonies vaine spectacles. A∣gain, The thinges signified are the communion of Christ and all his benefits. But this can no man haue otherwise than by faith, either in the vse, or without the vse of the Sacra∣ment.

The confirmation of the sixt conclusion. Such is the coniun∣ction of all signes with their things signified, as that they represent the things signified, and confirme the acceptation of them: For the pledges or tokens and symboles testifieng other thinges, are, though not in the same place, yet together with the thinges testified and signified. The Reason is; Because to make one thing a signe of a∣nother thing, is not to include or tie the thing with the signe, as that they should be in one place, but to ordaine the signe to signifie the thing, the signe being in the same place with it, or in some other place. Again, the nature of the things signified by the sacra∣ment doth not admit this local vnion. For some are subsisting forms, some accidents, not inherent in the sacramentall signes, but in the mindes of men; as the gifts of the holy ghost. Some are corporeall, and in one place only, and not locallie existent, wheresoeuer the sacraments are vsed; as the flesh and bloud of Christ.

The confirmation of the seuenth Conclusion. The scrip∣ture speaketh thus of the Sacramentes. Circumcision is the couenaunt. The Lambe is, the Passeouer. The bloud of the sacrifices, the bloude of the couenant, the expiation of the sacrifices, the Sabboth, the euerlasting couenant. The mercie seate of the Arke: Baptisme a clensing washing. Bread and wine, the bodie and bloud of Christ. And so the scripture expoun∣deth it selfe, when circumcision is called the signe of the co∣uenant; The Pascal Lambe, the signe of the passouer: The Sabboth, a perpetual signe of grace and sanctification: The ce∣remonies, types and shadowes of true thinges: The beleeuer and baptized shall bee saued; and of the signes, and symboles of the Lordes supper it is said, that they are to bee receiued for our reconciliation.

The confirmation of the tenth conclusion. The signes of the

couenant, confirme nothing vnto them who keep not the couenant, or who referre them to another ende. But the sacraments are signes of the couenant, whereby God bindeth himselfe to giue vnto vs remission of sinnes and eternall life freely for Christs sake: and wee binde our selues to the yeelding and performance of faith and new obedience. Therefore they confirme not, neither ••ssure them of Gods grace, who are without faith and repentaunce, or vse other rites, or to some other end, than God hath appointed. Moreouer, J•• is superstitious and idolatrous to attribute the ••••stif••cation of gods grace either to the external woorke & rite without the promise, or to anie other woorke inuented by men. Wherefore the abusing or not right vsing of the sacraments hath not the grace of God accompanying it, or assureth any man of it. As it is said, Rom. 2.25. Circumcision is profitable, if thou doe the law, &c.

The confirmation of the 11. conclusion. The figure of Bap∣tisme beeing correspondent to the Arke of Noah, doth also saue vs; not the outward washing away of the filth of the flesh, but the inwarde testification of a good conscience towardes god. The bread which wee breake, is it not the communion of the bodie of Christ? And seeing the sacramentes are an externall instrument whereby the holy Ghost fostereth and preserueth faith: it foloweth that they serue for the saluation of beleeuers, as doth the word. But contrary, the wicked, through the ab∣use of the sacramentes, and the contempt of Christ and his benefites, which are offered vnto them in his woorde and sacraments, and through the confession of his doctrin which they embrace not with a true faith, purchase vnto themselues the anger of God, and euerlasting paines, ac∣cording to the saying of the Prophet Esay, cap. 66 3. He that killeth a Bullock, is as if he slew a man: he that sacrificeth a sheep, i•• as if he cut off a dogs necke. And saint Paul, 1. Cor. 11.27. Whosoeuer shall eate this breade and drinke the cup of the Lorde vnworthilie, shall be guiltie of the bodie and bloud of the Lorde. But the things signified, because they are receiued by faith onely, and are either proper vnto saluation, or saluation it selfe, as, Christ and his benefites; they cannot be receiued of the wicked, neither can they at all be receiued, but vnto saluation.

The confirmation of the 12. cōclusion. A promise & the signe

of a promise hauing a condition of faith and fidelitie adioined vn∣to it are ratified, whensoeuer the condition is perfourmed. But such is that promise, which is signified and confirmed by the sacraments. Therefore if in the vse of them faith doth accompany, which beleeueth the promise, the things pro∣mised and signified are receiued together with the signes. Eze. 16.59. I might deale with thee as thou hast done, when thou diddest despise the oth in breaking the couenant: Neuerthelesse I will remember my couenaunt made with thee in the daies of thy youth, and J will confirme vnto thee an euerlasting couenant.

The confirmation of the 13. conclusion. The iterating of cir∣cumcision or Baptisme hath beene no where receiued or admitted. Neither is the reason hereof obscure or vnknowen: because those sacraments were instituted, to bee an initiating or solemne receiuing of men into the Church, which is alway ratified vnto him that is penitent, and persisteth therein. But the vse of other sacraments is commaunded to be iterated: as of the sacrifices, the Passeouer, worshipping at the Arke, Cleansings: as also of the Lords Supper. The cause is, because they are a testimonie, that the couenant which was made in Circumcision and Baptisme, is rati∣fied and firme to him that repenteth. And this exercising of our faith is alwaies necessarie.

The confirmation of the 14. conclusion. That there is one common definition agreeing to the sacraments both of the olde and new testament, hath beene shewed before. That the difference of them consisteth in the number and forme of the rites, is appa∣rent, by a particular enumeration of them. For in the newe testament it is manifest that there are but two, because there are no other ceremonies commaunded of god, and hauing annexed vn∣to them the promise of grace. And that the olde sacraments signi∣fie Christ, which hereafter shoulde bee exhibited, the newe, Christ who alreadie was exhibited, is apparant by the interpretation deliuered of them in holy writ, whereof wee spake in the definition. Now they differ in clearenes, because in the newe Testament the ceremonies are purer, & signifiyng things complete and perfect. In the old were moe rites shadow∣ing thinges to come, all the circumstances whereof were not as yet declared.

The confirmation of the 15. conclusion. What the Mini∣sters doe in Gods name in the administration of the sacra∣ments,

& also that God by the sacramentes signifieth, that is, teacheth, offereth, promiseth vs the communion of Christ, was declared in the second confirmation. Hereof followeth the next, which is, that the holie ghost dooth mooue our heartes by them to beleeue. For seeing the sacraments are a visible promise, they haue the same authoritie of confir∣ming faith in vs, which the promise it selfe hath which was made vnto vs. Of this followeth the third. For that which serueth for the kindling or raising of faith in vs, the same also serueth for the receiuing of the cōmunion of Christ & his benefits. And because we attaine vnto this by faith. Therefore it is said: The bread is the communion of the bodie of Christ: Baptisme doth saue vs. Neither yet doth the holy Ghost alwaies confirme and establish faith by them, as the examples of Simon Magus, and of infinite others doe shewe. That the vse of them hurteth without faith, hath beene prooued in the se∣cond Conclusion.

The confirmation of the 16. conclusion. The sacraments without the word going before, doe neither teach nor confirme our faith: because the meaning and signification of them, is not vn∣derstood, except it be declared by the woorde, neither can the signe confirme anie thing, except the thing bee first promised. An ex∣ample hereof are the Iewes, who obserued and nowe doe obserue the ceremonies, but adioine thereto the not vn∣derstoode promise of the grace and benefites of Christ. Without the Word those who are of vnderstanding are not saued, either by doctrine, as by ordinarie means, or by an inter∣nal and extraordinarie knowledge. Joh. 3.18. Hee that be∣leeueth not in the sonne, is alreadie condemned. Rom. 3.17. Faith commeth by hearing: and hearing by the woorde of god. But they may bee saued without the sacramentes: because although by some necessitie they bee depriued of these, yet they may beleeue, as the theefe did on the Crosse. Or: if they be in∣fants, according to the condition of their age they are sanctified, as Iohn in the wombe, and many infants also in the wombe, who died before the day of circumcision. The Woord also is to bee preached vnto the wicked, because it is ap∣pointed to conuert them. But the sacraments are to bee admi∣nistred vnto them, who are acknowledged for members of the church; because they are instituted for the vse of the church

onely. Act. 8.37. Thou maiest be baptized, if thou beleeuest.

The confirmation of the eighteenth conclusion. The confir∣mation thereof is manifest by the Passeouer, and other sacri∣fices, as also by the sabboth: which all were commaunded by God, that the godly might celebrate and worship God, and shew themselues gratefull vnto him, and might withall take the signes and tokens of those benefits of God, which they re∣ceiued by the Messias. So Baptisme is a confession of chri∣stianity, and a signe, whereby Christ testifieth that wee are washed by his bloode. The supper of the Lord is a thankes∣giuing for the death of Christ, and an aduertisement that we are quickened & reuiued by his death, & are made his members, & shall remaine & continue with him for euer.

OF BAPTISME.

THE principall questions are.

• 1 What Baptisme is.
• 2 What are the ends of Baptisme: or for what it was instituted.
• 3 What is the sense and meaning of the words of the institution thereof.
• 4 What are the formes and kindes of speaking of Baptisme.
• 5 Who are to be baptized.
• 6 The lawful and right vse of Baptisme.
• 7 In place whereof Baptisme did succeede.
• 8 Howe Baptisme agreeth with circumcision, and in what is differeth from it.

WHAT BAPTISME IS.

BAptisme is an externall washing instituted by the sonne of God, with the pronouncing of these words, I baptize thee in the name of the Father, and the Sonne, and the holy Ghost; to bee a te∣stimonie, that he who is so washed or dipped, is reconciled through Christ by faith, and is sanctified by the spirite vnto eternall life. Goe, saith Christ, and teach all nations, baptizing them in the name of the Father, and the son, & the holy ghost. It may also be fitly defined on this wise: Baptisme is a ceremony instituted by Christ in the new testament, whereby wee are washed with water in the name of the Father, the sonne, and the holy ghost; to signify, that we are receiued into fauor for the bloode of Christ shed for vs, and are regenerated by his spirite, and also to bind vs, that hereaf∣ter

we endeuour in our actions and deedes truly to testifie newnesse of life. We are said to be receiued into fauour, for the blood of Christ shed for vs, to wit, on the crosse, that is, for christs whole humiliation applied vnto vs by faith.

* 3.155Obiection. Baptisme is said to be an external washing of wa∣ter, therefore baptisme is a bare signe onelie. Aunswere. This is a fallacy of diuisiō, diuiding those things which are to be ioi∣ned. Because when wee say that Baptisme is an externall signe, we ioine with the signe the thing signified. Moreouer there is no particle added which excludeth the thing: And Baptisme is in it owne nature a bare signe; but the promise commeth thereto, and is ioined with this signe.

* 3.1562 Obiection. There were washinges also in the oulde testa∣ment: Baptisme is a washing: Baptisme therefore is a sacrament of the old testament. Aunswere. The washings in the oulde te∣stament, were not a signe of the receiuing into the church, as is Baptisme. They signified Christ to come. They did bind the Iewes only: Baptisme extendeth and belongeth to al nations, or to the whole church. They were also insti∣tuted to wash away a ceremoniall vncleannesse: Baptisme, to wash away a morall vncleannesse: and hence is it, that Baptisme is called in the scripture a lauour or washing, to wit, in respect of that washing of the morall vncleannesse, that is, in respect of that inward or spiritual washing, wher∣by we are washed or cleansed from our sinnes. Nowe this washing is of two sortes.* 3.157 1. The washing of blood, when we are washed by the bloode of Christ, which is the remission of sinnes, for the bloudshed of christ. 2. The washing of the spirit, when we are washed by Christs spirite, which is our renew∣ing by the holy Ghost, that is, the chaunging of euill incli∣nations into good, which is wrought by the vertue of the holy Ghost in our wil and hart, that we may haue a hatred of sinne, and contrariwise, a purpose to liue according to the wil of God. That this two-fold washing from sinnes, is signified by the sacrament of Baptisme, is apparant by this place, Mar. 1.4. He preached the Baptisme of amendment of life, for remission of sinnes. Wherefore Baptisme is a Symbole and signe of both washinges, or of both benefits (namely both of remission of sinnes and amendment of life) not only be∣cause this sacrament hath some similitude and correspon∣dence

with both: but also because these two benefits are e∣uer ioined together, & neither can bee without the other. Roman. 8.9. If anie man hath not the spirite of Christ, the same is not his. In summe: to be washed by the bloode of Christ, is, to re∣ceiue remission of sinnes for the blood-shed of Christ. To be washed by the holy ghost, is, to be regenerated, that is, to haue our euil cogitations in vs chaunged into good, and also to haue in our will an heart, a desire, and endeuour to obey God. Now then our iustification and our regeneration differ; in that our iustification is a washing by the bloode of Christ, our rege∣neration is a washing by the holie Ghost, as hath been alreadie said. But Baptisme is the signe or seale of both, both of iu∣stification and of regeneration. Regeneration or the mu∣tation of our euill inclinations into good, although it bee not perfect in this life, yet the beginning thereof is here in al the godly, and that mutation is felt of al the godly in this life, so that they are greatly also grieued for the defect thereof. Wherefore Baptisme comprehendeth 1. The signe, which is, water, 2. The ceremonie, as the sprinkling of water, or the dipping into, and againe returning out of the wa∣ter. 3. The things themselues; which are, First, the sprinkling of the bloode of Christ, and the imputation of his righteousnesse: Se∣condly, the mortification of the old man, for which cause we are said to put on Christ in Baptisme. Thirdly, the quickening of the newe man into a certaine hope of the resurrection to come by christ. Fourthly, The signe, which not only signifieth, but also con∣firmeth. Fiftly, The signe, which hath that autority and power of confirming from the commandement and promise of god.

2 What are the endes of Baptisme.

THE ends of Baptisme are, 1. That it should be a mark, whereby the church maie be discerned from all other nati∣ons, and sects, Goe and teach all nations baptizing them:* 3.158 as if hee should say, Gather the church by baptisme and the word and whom ye shal make my Disciples beleeuing with their whole hart, al them & them alone baptize, & separate vnto me. Act. 10.47 Can anie man forbid water, that these should not be baptised, which haue receiued the holie ghost as wel as wee?

2 The chiefe and proper end of Baptism is,* 3.159 to be a con∣firmation of our faith, that is, a testification, when Christ te∣stifieth that he washeth vs with his bloode, that he bestow∣eth

on vs remission of sins, iustification and regeneration. Or, the chief end of Baptism is, to be the sealing of god, & also the sealing or obsignation of the promise of grace, and a testimonie of gods wil, that hee giueth vs these giftes at this present: and will giue them euer hence forwarde. For hee baptizeth vs by the hands of his minister, and by him signifieth vnto vs this his wil. That Baptisme is a testimonie and confirmation of this will of god concerning his bestowing saluation on vs, appeareth by this also which followeth, namely, because wee are baptised in the name of the father, and the sonne, and the holy ghost: that is, wee are assigned and deputed to God the father, the sonne, and the holy ghost, and are claimed to be his owne. 2. Be∣cause god hath promised saluation vnto him who shal beleeue and shall be baptised. 3. Testimonies of Scripture also confirme the same. Act. 22.16. Why tariest thou? Arise and bee baptised, and wash away thy sinnes in calling on the name of the Lord. Mat. 16.16. He that shal beleeue and shall bee baptised, shall bee saued. Roman. 6.3. Know yee not, that al we which haue beene baptised into Iesus Christ, haue beene baptised into his death? We are buri∣ed then with him by Baptisme. Tit. 3.5. According to his mercie he saued vs, by the washing of the new birth, and the renuing of the holie Ghost. 1. Pet. 3.21. To the which also the figure that now sa∣ueth vs, euen baptisme agreeth. By this end of baptisme it ap∣peareth, why baptisme is not reiterated or vsed againe: namely, because baptisme is a signe of our receiuing into fauour, and the couenaunt, which is euer firme and ratified to them who repent, seeing it dependeth not on the person of him that baptizeth. Moreouer regeneration is wrought but once onelie: For hee who is once truely engraffed into Christ, is neuer cast out: and therefore it is sufficient, that baptisme, which is the washing and signe of regeneration, bee receiued but once onely: chiefly, seeing regeneration or saluation hath not a necessary dependance on baptisme.

* 3.1603 Baptisme is instituted to bee a testification of our dutie to∣wards God, and a binding of vs and the church to the knowledge and worshippe of God, into whose name wee are Baptised. Wee binde our selues in Baptisme to thankefulnes: namelie, fi••s•• to faith, that is, to receiue the promised benifits with faith, and then withall vnto repentance and amendment of life. Rom. 6.3. Wee are Baptised into the death of Christ. 1. Cor. 9.11.

Such were some of you: but ye are washed. To bee baptized into the death of Christ, is 1. To be partakers of Christes death, no otherwise than if our selues were dead. 2. To die also our selues, which is, to mortifie the lustes of our fleshe. This mortifi∣cation god promiseth vs in baptisme, & bindeth vs vnto it.

4 Baptisme is instituted to be a signification or an aduertise∣ment vnto vs of the Crosse,* 3.161 and of the preseruation of the church therein, and of the deliuerance of the Church from it. Mat. 20.22. Are ye able to be baptised with the baptisme, that J shallbe bap∣tised with? Deliuerance from the Crosse the verie ceremony it selfe of Baptism doth shew. For we are dipped in deed, but we are not drowned or choked in the water. Moreouer in re∣spect of this end, Baptisme is compared vnto the floud. For as in the floud and diluge, some were shutte into the Arke, the rest of mankind perishing; so in the Church, they who cleaue vnto Christ, although they bee pressed with calami∣ties, yet at length in their appointed time they are deliue∣red. Hither also belongeth that place of Paul, where he cō∣pareth the passing ouer the red Sea to Baptism. 1. Cor. 10.2. Al were baptised vnto Moses, in the Cloud, and in the Sea.

5 Baptism is instituted to signifie the vnity of the Church,* 3.162 & therfore is a confirmatiō of this article, I beleue the catholike church. This end neuerthelesse may be contained vnder the first, as also that, that Baptism is a binding of the mēbers of the church among thēselues to mutual loue. Because when Baptism seuereth the members of the church from others, it doth also ioine and vnite them among themselues.

6 It is instituted to be a token & Symbole of our receiuing & entrance into the Church, like as in the first end of Baptisme,* 3.163 which is a distinguishing of the Church, from al others. For these are opposed & contradictory, to be, & not to be in the Church: to enter, & not to enter into the Church. Hither appertaine all those places, in which those who were be∣come Christians, are said to haue bin presently Baptized. Wherefore the Supper also is giuen only to them who are baptized: for they onely are receiued into the church.

7 Jt is instituted to be a means of preseruing & propagating the doctrine of the free promise through the death of christ:* 3.164 that the baptised may haue occasiō to teach & learn who is the autor, & what is the meaning or signification of Baptisme.

3 What is the sense and meaning of the words of the in∣stitution of Baptisme.

THE confirmation of the Definition and chief ends of Baptisme is conteined in the woordes of the in∣stitution, which are read in S. Matthew and S. Mark. Goe and teach all Nations, baptizing them in the name of the fa∣ther, and the sonne, and the holie ghost. He that shall beleeue, and shall be baptized, shal be saued: but he that wil not beleeue, shall be damned. These are briefly to be expounded and declared, Teach all. Teach all, and not some nations, neither Abra∣hams posteritie onely. Here is the difference of the sacraments of the old and new Testament. For Christ did not institute this new sacrament for the Iewes onely, to whom properly did belong the old sacramēts: but to all others also succeeding. Baptising them. That is, all, who by your doctrine come vnto me, & are made my Disciples. And among them are num∣bred the Infants also of such as come vnto Christ, or are Christes Disciples: For their Infants also are Disciples, as being borne in the schoole of Christ. For to bee borne in the Church, serueth to the Infants insteede of their pro∣fession.* 3.165 The order here is to be noted and obserued. Hee willeth first, that they be taught, and after, that they be bap∣tised. Wherefore hee will not haue the sacraments to bee dumbe, but signifieth that the woord ought to goe before, and then the sacraments to follow. In the name of the Father, and the sonne, and the holy ghost. These wordes, Jn the name, signifie 1. That Baptisme was instituted by the common com∣mandement and autoritie of these three; and that these three persons doe command, that they who will bee members of the Church, be baptised. Wherefore it is of like force, when the Minister baptiseth, as if God the Father, the Sonne, and the holy Ghost did baptise. And hereof also it is mani∣fest, that these three persons, are the three subsistentes, or persons of the Godhead. 2. They signifie, that these three per∣sons confirme vnto vs by their owne testification, that they receiue vs into fauour, and performe that vnto vs which is signified by baptisme: which is, saluation, if we beleeue, and be baptised: Where is noted the second ende of baptisme. 3. To be bapti∣sed in the name of the Father, the sonne, and the holy ghost, i••, That hee which is baptised, be bound to the knowledge, faith, wor∣ship,

trust, honor, and inuocation of this true god who is the Father, the sonne, and the holy ghost. This is the third ende of bap∣tisme, which Paul also in these wordes declareth; Were yee baptised into the name of Paul? As if hee should say; Ye ought to bee his, to whom ye haue giuen your name, and bound your selues in Baptisme. 4. Baptising them in the name of the Father, the sonne, and the holy ghost, that is, Baptising them by inuocation of the three persons, inuocating the name of the father, the sonne, and the holy ghost vpon them: Which three persons receiue vs into fauour: And the Father verily receiueth vs into fauour, for the sonne, by the holy Ghost, whome the sonne giueth vs from the Father. Hee that shall beleeue. This is added vnto the promise. For they who are Baptised, can not receiue that which is promised and sealed in Baptisme, but by faith. And in these wordes is noted briefly the right vse of Baptisme, in which right vse the sacraments are ratifi∣ed. But in whatsoeuer corrupt and vnlawfull vse and admi∣nistration, the sacraments are no sacraments; but are sa∣cramēts to them onely who receiue them with a true faith. And shall bee baptized. Hee woulde confirme vs also by the outwarde signe: and therefore this is added, & shall be bap∣tised, that wee may know that not onely by faith, but by the outward signe also we are assured, that wee are of the num∣ber of them who shall bee saued. Vnto both, both vnto Faith and vnto baptisme, the promise is adioyned, but after a diuerse manner: vnto faith, because it is the onely instrument where∣by the merit of christ is apprehended: vnto Baptisme, be∣cause it is the signe and token of this benefit. Hee shal be sa∣ued. That is, let him, that is baptised, know that hee hath, if he beleeue, those benefits, which are signified by the ex∣ternall rite: namely, that he is iustified and regenerated. Hee that will not beleeue, shall be condemned; that is, although he be baptised. The vse of the sacrament without faith doth not saue: Therefore with faith it doth saue. The want of the sacra∣ment doth not condemne; yet so, as that want of the sacrament be without contempt. For not the want, but the contempt of the sacraments condemne, as which can-not possibly be where faith is. And hence it cōmeth, that if we cōuert this proposition, He that shall beleeue and be baptised shall bee saued, wee can-not reteine both necessarily: Now wee con∣uert

it thus; Hee that shall be saued, shall beleeue and be baptised; this proposition is not necessarie, because some may bee sa∣ued, which are not baptised, but none can bee saued which do not beleeue. Wherefore there is not the same necessitie of faith, and the sacraments: The sacraments are then ne∣cessarie, when they may bee had according to the ordi∣nance and institution of God. For the contempt of the sa∣crament, when it may so be had, is repugnant vnto faith. Obiection. Christ attributeth saluation both to faith, and to bap∣tisme. Therefore in conuerting the proposition, wee must affirme both of it, and so affirme of him that is to be saued, that hee is also to beleeue and to bee baptised. Aunswere. Christ attributeth saluation to both, but not to both alike: to faith as the mean, to Baptism, as the signe whereby saluation is sealed vnto vs.

4 What are the formes and manners of speaking of baptisme.

* 3.166THE formes of speaking of baptisme are, either proper, or vnproper. Proper formes of speaking are these. 1. Bap∣tisme is a signe of the washing awaie of sin. 2. He that shal beleeue, and shall be baptized, shal be saued. Vnproper or figuratiue kindes of speaking are, 1. Baptisme is a washing away of sinnes. 2. Baptisme washeth away sinnes. These four speeches are equiualent, and signifie this one speech, Baptisme is a certaine signe or to∣ken of remission of sinnes vnto beleeuers. These & the like figuratiue speeches of the sacraments are to bee interpre∣ted like as the figuratiue speeches of the sacrifices. The sa∣crifices are called oftentimes an expiation or dooing awaie of sinnes: and yet the Apostle affirmeth, that it is vnpossible that the blood of buls and goates should take awaie sins. So when it is said, Baptisme saueth vs, or it is the washing of the newbirth, or, it is the washing away of sinnes: it is al one, as if it were saide, Baptisme is the signe or token of al these. Now the Scrip∣ture speaketh after this sort, mutually changing the names of the signes and thinges, First, in respect of an analogie or proportion betweene the signe and the thing signified. For such a manner of thing is the thing signified in his kinde, as the signe is in his kind. For as water, that is, the signe, washeth away al filth; so also the bloode of Christ, that is, the thing signified, washeth and cleanseth vs from sinne. And as the

signe is applied outwardly by the minister, so God will be∣stow and apply inwardly the thing signified by the vertue of his spirite, vnto them, who receiue the signe with a true faith. As the ministers work without, so God dooth woork within. Secondly, the Scripture so speaketh, for the confirma∣tion of faith in vs: for the signes testifie Gods will towardes vs: which they testifie by reason of the promise adioyned, such as is this, He that shall beleeue, and shall be baptized, shall be saued: Thirdly, it so speaketh in respect of the ioint-exhibi∣ting of the things with the signes, or in respect of their signifi∣cation: because God dooth signifie vnto vs some thing by the signe, which is, that wee doe as certainely receiue the things as we doe the signes. And these appertaine to them who vse the sacraments rightly.

5 Who are to be baptised.

THey, who are not as yet the Disciples of Christ, that is,* 3.167 of the number of them which are called, neither agreeing vnto the doctrine, nor obedient vnto the minister; are not to be admitted vnto baptisme. Neither ought they to desire bap∣tisme who feele themselues not to bee as yet the Disciples and Scholers of Christ. For Christ saith first, Teach al nati∣ons, and then he willeth them to bee baptised. Wherefore al they and they alone are to be baptised according to the commandement of Christ, vnto whom the couenant doth belong: namely, such, as are, and so ought to be accounted, members of the visible church; whether they be of vnder∣standing, professing faith and amendment of life,* 3.168 or in∣fants born in the womb of the church. For al the children of the faithfull are in the church of God, except they ex∣clude themselues••. Or, Al they are to be baptized, who are to bee accounted for the Disciples and Scholers of christ. But for the Disciples of christ are to be accounted al those of vnderstanding who professe faith and Repentance, nei∣ther they onely, but their infants also, which are borne in the Church, that is, in the schoole of Christ: which also teacheth and instructeth them by his holie spirite accor∣ding to their capacity,* 3.169 or as the condition of their age wil beare.

And these are the reasons, whereby is proued that infants are to be baptised. 1. Baptisme is a signe of our entraunce into the

church, which ought wholy to bee baptised: According to that, Tit. 3.5. Baptism is the washing of the new birth: And 1. Cor. 12.13. By one spirite are we all baptised into one body: but infants be∣long vnto the church: as it is said, Mat. 19.14. Suffer the little children to come vnto me. Therefore infants ought to be baptised.

2 Baptisme is a seuering, or a sign of distinguishing the whole church from al other sectes, and so from the rest of all mankinde. Wherefore baptisme is to be giuen vnto al the members of the vi∣sible church and the citizens of Christ. But infantes are citizens of Christes kingdome, and members or part of the church: Wh••••efore that right of enfranchising thē to be the citizens of christs church ought not to bee denied vnto infantes: but they ought to bee baptized, that so beeing engraffed and receiued into the Church, they maie be by this signe and token discerned to∣gether with the whole church from al others.

3 Vnto whom belongeth the benefit of remission of sinnes and regeneratiō, they are to be baptized. For vnto whom the things signified belong, vnto them also doth the signe belong, ex∣cept some condition in the manner of vsing it hinder, or except there be some circumstance of the institution hin∣dering and letting the vse of the rite and ceremonie. Whence it is that Peter saith, Actes 2.38. Amend your liues, and be baptized euery one of you in the name of Jesus Christ. And againe; For the promise is made vnto you, and to your children. Againe, Act. 10.47. Can any man forbid water that these should not be baptized? Wherefore infants also are to be baptized, neither ought the sign to be denied thē, as vnto whom belongeth the thing signified, which is the benefit of remission of sins, and regenera∣tion, and that according to the forme of the couenaunt or promise, whereof they also are made partakers. Gen. 17.7. J will bee thy God, and the God of thy seede after thee. And 1. Cor. 7.14. Your children are holie. Matth. 19.14. Suf∣fer the little children to come vnto me. Act. 2.39. The promise is made vnto you, and to your children. So also Iohn Baptist was sanctified in the Wombe. If a man diligently weigh these testimonies of scripture, hee shall perceiue doubtlesse not onely that it is lawfull, but also that this sacrament must and ought to bee giuen vnto Infants: because the Infants are holy, the promise is made vnto them, theirs is the kingdome of God, and God sayeth also that hee is their

God, who certainely is not the God of the wicked. More∣ouer there is no condition or circumstance, in the Infants, hindering the vse of Baptisme. Can anie man then forbid wa∣ter, that these shoulde not bee baptized, who are partakers of the same benefites with the whole Church?

4 Baptisme in the newe testament succeedeth circumcision, and indeede so succeedeth, as it hath the same vse, which circum∣cision had in the old testament. Coloss. 2.11. Yee are circumcised in Christ, with circumcision made without hands, by putting off the sinnefull bodie of the fleshe, through the circumcision of Christ, in that yee are buried with him through Baptisme, in whome yee are also raised vp together. But in the olde testament, circumcision was to be giuen to those Infants which were born in the Church of the old testament, who were also therefore circumci∣sed. Therefore Baptisme also is to be giuen to the Jnfants borne in the Church of the new testament, as being our circumcision, that is, a sacrament whereby the same thinges are confirmed and conferred, and that vnto all them, now in the new te∣stament, which were confirmed, and vnto all which they were confirmed and conferred in the old testament by cir∣cumcision. Wherefore they who denie Baptisme to In∣fants born in the church, spoile thē of their right. For they who are born in the church, are Citizens of the Church, by the grace and benefite of the Couenant, and therefore the right of Citizens belongeth vnto them by the same be∣nefite of the couenaunt, and to bee borne in the Church is vnto Infants in steed of profession of faith & repentance.

Certaine obiections against the Baptisme of Jnfants refuted.

1 OBiection. They who beleeue not;* 3.170 are not to be bapti∣zed: For it is saide, he that shall beleeue, and shall be baptized &c. But Jnfants doe not beleeue. Therefore they are not to bee baptized. For vnto the vse of Baptisme faith is necessarilie required: for whosoeuer shall not beleeue, shal be condemned. But vnto those that are condemned the signe of grace must not bee giuen. Aunswere. First, the Maior is false: for it holdeth not generallie. Wee might, for instance, oppose vnto them the example of circumcision, which was giuen to Infants who could not yet beleeue. It is true therefore of those, who are of vnderstanding, that of them none are to bee baptized, but such as beleeue. Neither yet are they

able to pronounce of those, who are of vnderstanding, that they doe beleeue. Wherefore if Infants are not to be bapti∣zed, because they haue not faith; neither are they then, who are of age & vnderstanding, to bee baptized, of whom it cannot be knowen whether they doe beleeue or no. As, Simon Magus was baptized, and yet was an hypocrite. But say they, Profession of faith is sufficient for the Church. Wee confesse that this is true, and we adde further, that to bee borne in the Church, is vnto infants in steede and in place of profession. 2. Where they say, That vnto the vse of bap∣tisme faith is required, we graunt it, but yet distinguishing of faith: so that we say, Actual faith is required in those of vnder∣standing, but in Infants is required an inclination onelie to this Actual faith. So vnto the vse of circumcision was required Actual faith in those of vnderstanding, but in Infants an inclination thereto onely. 3. We deny their Minor propo∣sition, which denieth that Infants doe beleeue: For Jnfants doe beleeue after their manner, that is, according to the con∣dition of their age, whereby they haue an inclination to beleeue, or doe beleeue by inclination. For faith is in In∣fants potentiallie and by inclination, albeit faith bee not in them actuallie, as in those, who are of age and vnder∣standing. And as wicked Infants, which are without the Church, haue not actual impietie and wickednes, so godly Infants, which are in the Church, haue not actual piety, & godlines, but an inclination only to godlines. Furdermore, Infants also haue the holy Ghost, and are regenerated by him, as was Iohn when as yet he was in the womb. And it is said vnto Ier. cap. 1.5. Before thou camest out of the wombe, I san∣ctified thee. If Infants haue the holy Ghost, then doubtles he worketh in them those things, vnto which are necessary saluation. Wherefore Infants donot prophane Baptisme.

2 Obiection. Jt was neuer commaunded, that Infants should be baptized.* 3.171 Aunswere. Wee haue a generall com∣maundement. For Christ commaundeth that all his scho∣lers and disciples be baptized: Teach, saith hee, al Nations, baptizing them. But Infants are scholers and disciples of Christ, because they are borne in the schoole of Christ, and are taught according to their manner. The same did Peter commaund, saying, Vnto you the promise is made, and

vnto your children: Againe, Can anie man forbidde water, that these shoulde not bee baptized? Paul also commaundeth this, when hee teacheth, That we are circumcised in Christ, and are buried together with him by baptisme. Baptisme therefore was substituted in the place of circumcision, which substituting of baptisme is in steede of a commandement.

3 Obiection. If Infants are to be baptized,* 3.172 they are also to be admitted vnto the Supper: for the Supper is to bee giuen to the whole Church as well as baptisme. Aunswere. This reason doth not follow, because there is a difference betweene baptisme and the Supper. For baptisme is an entrance and re∣ceiuing, or a signe of receiuing into the Church: whence it com∣meth, that the supper is to be graunted to none, except he be first baptized. But the Supper is a confirmation of our recei∣uing into the Church: whence it foloweth, that they who are baptized, are not straight way to bee admitted vnto the Supper. For Infants ought only to be admitted vnto those sacraments, which are signes of our receiuing into the co∣uenant and the Church: but such a sacrament is baptisme, (as hath beene saide) in the newe testament. The Supper is instituted for our confirmation, to bee a signe▪ whereby GOD might confirme and seale vnto vs, that hee ha∣uing once receiued vs into the Church, will also euermore preserue vs in it, that we neuer fall from it or forsake it; & also that he will continue his benefites once bestowed vp∣on vs, and will cherish and nourish vs by the bodie and bloud of Christ. This they who are of age and vnderstan∣ding, stand in neede of to be a confirmation vnto them, as who are diuersly tempted. Vnto baptisme regeneration sufficeth by the holy Ghost, or an inclination to faith and repentance. 2. Jn the Supper are added, and required conditi∣ons, which hinder the vse thereof to bee graunted vnto Jnfants. And therefore, although they are to be baptized, yet they ought not to be admitted vnto the Supper. For vnto those sacraments onely are Infants to be admitted, which haue no such condition adioined, whereby their age is excluded. But the conditions which are in the Supper do altogether exclude Infants from the vse thereof. For in the Supper it is required, 1. That they who vse the sign shew forth the death of the lord. 2. That they trie thēselues, whether they haue faith & repen∣tance,

or no. And seeing the age of Infants can not doe these things, Infants are for good cause excluded frō the Supper.

6 What is the right and lawfull vse of Baptisme.

* 3.173THE right and lawfull vse of baptisme is, when the ceremonies or rites instituted by Christ in baptisme are not changed. Whence it is manifest, that the drosse and filth of Papists; as oile, spettle, and exorcisme or coniuration, is to bee throwen away. Obiection. But these appertaine and belong to order and comlinesse. Aunswere. The Holy Ghost knew well enough, what did appertain thereunto. Reply. But they appertaine to the signifieng of some thing. Ans. It belongeth not to men, to Institute any sign of Gods wil. This also we are to thinke & iudge of others of the same hatching. 2. The vse of baptisme is right when baptism is giuen to them, for whom it was instituted, which are al the cōuerted, or mēbers of the church. 3. When baptisme is vsed to that ende, whereunto it was instituted: not for the healing of cattle: but when the true endes thereof are respected. Briefly, the lawful and right vse of Baptisme is, when hee that is conuerted is baptized according to the lawfull rite and end. Now, Baptisme may not be reiterated, 1 Because it dependeth not on the person of him that baptizeth. And further he that is once engraffed into Christ shal neuer bee cast out or reiected: and therefore it sufficeth to be once receiued. 2 Saluation doth not depend on baptisme.

7 In place whereof baptisme succeeded.

* 3.174BAptisme succeeded in the place of circumcision, which is proo∣ued, first, by the woord of the Apostle before alleadged: For he saith, That we are circumcised in Christ, with circumcision made without handes, by putting off the sinful body of the flesh, through the circumcision of Christ. The Apostles purpose is by this speech to shew, that there is no fruit or vse now Of the circū∣cision which was made with hands, because that was accompli∣shed & fulfilled in christ, which was by it prefigured and shadowed. Now to declare & expound these words he pre∣sently addeth, that they are buried together with christ by bap∣tisme: by which words he sheweth that the complement & truth of baptism is the cōplement & truth of circumcision, seeing baptism signifieth one & the selfe same thing to vs, which circumcision signified of old time vnto the Fathers: which is, that spiritual circumcisiō, which christ accompli∣sheth

& performeth in vs. This only is the difference: that baptisme is the signe of the thing exhibibited, which circū∣cision prefigured when it was yet absent & not exhibited. Wherefore wee are taught by this place of Paul, that bap∣tism is the same to Christians, which circumcision was be∣fore to the Iewes. 2. That baptism was substituted in the place of circumcision, this also conuinceth, for that as circumcision, so al∣so baptisme is a signe of admission and receiuing into the Church. For as the infantes of Iewes and Proselytes, beeing borne citizens of the church, were thorough grace circumcised: but those who were of elder yeares, were then first admit∣ted vnto circumcision, when they professed Iudaisme: so also the infantes of christians are presently baptized, but the elder sort are not, vntill they haue made profession of true christian doctrine, insteede of which profession it ser∣ueth the infantes that they were born in the church. There are other reasons also besides the testimonies of holy scrip∣tures, drawen especially from the vse of Baptisme, where∣by it may be confirmed, that Baptisme succeeded circum∣cision. Now to succeed any sacrament, is, the former being abolished, to be substituted in place thereof, and that so, as to haue the same vse and end, which the former sacrament had, and to haue also the same thing signified. So is there the same thing signified by baptisme, which was before by circūcision. Moreouer the citizens of the church are no lesse receiued by baptisme, and are discerned from al other men, than in times past by circumcision. Obiect. If baptisme succeeded circumcision, then now also only the males are to be bap∣tized, if the circumstances of circumcision be kept. Answere. The circumstances are not now determined as then: because also these were peculiar & special which maie be omitted without breach of the commandement. But this is general & agreeing to both, that the children of the godly ought by this sign to be engraffed into the church, whether that be doone on the eight day, or presentlie after their birth.

8 How baptisme agreeth with circumcision, and wherein it differeth from it.

CIrcumcision and baptisme agree,* 3.175 1. In the chiefe and principal end, whereas in both is sealed the promise of grace by christ, which is alwaies one and the same. 2. By both

of them is wrought our receiuing into the Church. 3 By both is sig∣nified regeneration. Ye are circumcised in christ with circumcision made without hands.

Circumcision and baptisme differ, 1. In rites: For the same are not the rites of circumcision and of baptisme. 2. Circumcision (on gods behalfe) promised grace for the Messias to come, baptism for the Messias exhibited. The circumcised were receiued into fauour for christ which was to be exhibited. the baptised are receiued for christ exhibited. 3. Circumcisiō had a promise also of a corporal benefite, that is, it was a testimo∣nie also, that god would giue a certain place for the church in the land of Canaan, vntill the comming of the Messias. Baptisme hath no promise in particular of any temporall benefite. 4. Circumcision (on our behalfe) did binde to the obseruing of the whole Law, ceremonial, iudicial, and moral. Baptisme bindeth vs onely to faith and amendment of life; that is, to obserue only the morall law. 5. Circumcision was instituted for the Jsraelites. Baptisme was instituted for all nations that are desirous and wil∣ling to come vnto the society of the church. 6. Circumcision was to last vntil the comming of the Messias: baptisme shal continue vn∣til the end of the world.

CERTAINE CONCLVSIONS OF BAPTISME.

1 BAptisme is a sacrament of the newe testament, whereby christ testifieth vnto the faithful, which are baptised in the name of the Father, and the Sonne, and the holie Ghost, re∣mission of all their sinnes, the giuing of the holy Ghost, and their engraffing into the church and his bodie: and they of the other side professe that they receiue these benefites from God, and therefore wil and ought hereafter to liue vnto him, and to serue him. And further the same baptisme was begun by Iohn Baptist, and conti∣nued by the Apostles; because he baptised into christ who shoulde suffer and rise againe, and they, into christ who had suffered and was risen againe.

2 The first ende of baptisme instituted by God is, that God might thereby signifie and testifie that hee cleanseth by bloud and the holy ghost them, which are baptised, from their sinnes, and so engraffeth them into christes body, and maketh them partakers of his benefites. 2. That baptisme might be a solemne receiuing or matriculating and admitting of euery one into the visible church,

and a distinguishing mark of the church from all sectes. 3. That it might be a publique and solemne profession of our faith in christ, and our bond whereby wee are obliged to faith and obedience to∣wardes him. 4. That it might aduertise vs of our sinking into af∣flictions, and of our rising out of them againe, and deliueraunce f••m them.

3. Baptisme hath this force and power to testifie and seale, by the commandement of God, through the promise of grace adioined by Christ vnto this rite rightly vsed. For Christ baptiseth vs by the hand of his ministers; as hee speaketh vnto vs by the mouth of his ministers.

4 Wherefore there is in baptisme a double water: An exter∣nal visible water, which is elementary, and an internall inuisible, celestial, which is the bloud and spirite of christ. So also there is a double washing. An external visible & signifieng washing, name∣lie the sprinckling or powring of water, which is corporall, that is, is perceiued by the partes and senses of the body: And an internal, inuisible, and signified washing, namely remission of sinnes, for the bloud of christ shed for vs, and our regeneration by the holie ghost, and our engraffing into his bodie, which is spiritual, that is, is per∣ceiued and receiued by faith and the spirite. Lastlie, there is also a double administer of baptisme: An external of the externall baptisme, which is the minister of the church, baptizing vs by his hand with water: An internall of the internall baptisme, which is christ himselfe baptizing vs by his bloud and spirit.

5 Neither is the water changed into the bloud or spirite of Christ, neither is the bloud of Christ present in the water, or in the same place with the water. Neither are their bodies, who are bapti∣sed, washed therewith visiblie: neither is the holy ghost by his sub∣stance or vertue more in this water than elswhere; but in the right vse of baptisme hee worketh in the hearts of them, who are bapti∣zed, and spirituallie sprinckleth and washeth them with the bloud of christ, and he vseth this external Symbole or signe, as an instru∣ment, and as a visible woord or promise to stay and stir vp the faith of them who are baptised.

6 When as then Baptisme is said to bee the washing of the new birth, or to saue vs, or to wash away our sins, it is meant, that the externall Baptisme is a signe of the internall, that is, of rege∣neration, or our new birth, of saluation, and spirituall washing, & this internall Baptisme is saide to bee ioined with that externall

Baptisme in the right vse and administration thereof.

7 But notwithstanding, so is sinne in Baptism abolished, that we are deliuered from beeing obnoxious to the wrath of God, and from the condemnation of eternall punishment, and furder, new∣nesse of life is begun in vs by the holy Ghost; but yet the remnants of sinne remaine in vs vntill the end of this life.

8 Now all they, and they alone receiue Baptisme according to the right vse, who are renewed, or renewing, and are baptised to those ends, whereto Baptisme was by Christ instituted.

9 The Church doth rightly administer Baptisme to all them, and to them alone, whom she ought to repute in the number of the regenerate or members of Christ.

10 Seeing also the infants of christians are of the church, into which Christ wil haue al those receiued and enrolled by baptisme, who belong vnto him, and therefore baptisme was substituted in the place of circumcision, (whereby as well vnto the infantes as vnto the elder sort, which did belong vnto the seede of Abraham, iustification, regeneration, and receiuing into the church was sea∣led) & therefore no man can forbid water, that they should not be baptised, who haue receiued the holy ghost purifieng their hearts. Those infantes then must necessarilie also be baptised, who either are borne in the church, or come together with their Parents to it.

11 As the promise of the gospell, so baptisme beeing receiued vnworthily, that is, before conuersion, is ratified and profitable vn∣to saluation to them that are penitent, and the vse thereof which was before amisse and vnlawfull, is nowe become vnto them right and lawful.

12 Neither doth the wickednes of the minister make baptisme voide or of no effect and force vnto them, so that it be administred into the promise and faith of Christ: and therefore also the true church dooth not baptize them who haue beene baptized of here∣tiques, but only must enforme and enstruct them with true doctrin concerning Christ and baptisme.

13 And as the couenant once made with god, is also afterwards, after sinnes committed, perpetually firme and of force to the repen∣tant: so also Baptisme being once receiued, confirmeth and assureth the repentant all their life time of remission of sinnes; and there∣fore neither ought it to be reiterated, neither to be differred vntill the end of our life, as if it so onely cleansed men from sinnes, if no sinnes be committed after it is once receiued.

14 Neither yet are all those, who are baptised with water, whether they be of vnderstanding, or Infants, partakers of the grace of Christ. For the euerlasting election of God, & his calling vnto the Kingdome of Christ is frree.

15 Neither are all, who are not baptised, excluded from the g••ace of Christ. For not the want, but the contempt of the Bap∣tisme shutteth men out of the couenant of God made with the faithfull and their children.

16 And seeing the administration of the Sacraments is a part of the Ecclesiasticall ministerie, they who are not called vnto this, and especially weomen, may not take vpon them the power and au∣thoritie to baptise.

17 Rites which are patched by men to Baptism, as hallowing of the water, tapers, exorcisms, chrisme, salt, crosses, spetle, & such like are worthily reputed in the Christ, as a corruption of the sacrament.

OF CIRCVMCISION.

THE latter two questions of Baptisme before expounded, are also common vn∣to the doctrine of circumcision: & those thinges, which may bee spoken of cir∣cumcision, are not vnfitly annexed vnto the doctrine of baptisme. It remaineth therefore, that we briefly discusse those questions which are especiallie to be obserued concerning circumcision. These are in number fower.

• 1 What circumcision is.
• 2 What are the ends of circumcision.
• 3 Why it is abolished.
• 4 Why christ was circumcised.

1 WHAT CIRCVMCISION IS.

CIrcumcision is that rite, whereby all the males of the Israelits were circumcised according to the commaundement of God, that this right might bee a seale of the couenant made with Abra∣hams posteritie. Vnto other Nations, but not vnto the Iewes, it was free to be circumcised, or not to be circumcised.

Wee must here obserue, that they of the olde testa∣ment were of three sorts. 1. Jsraelites, which were of A∣brahams posteritie, and were necessarily bound by the Lawe to obserue circumcision & the ceremonies. 2. Prose∣lytes, who of the Gentiles were conuerted vnto the Iewes,

& did more & more for cōfirming of their faith submit thē selues vnto circumcision, and the whole ceremonial lawe; 3. Those of the gentiles who were conuerted vnto the Iewes, but did not obserue the ceremonies. For vnto the gentiles and Prosy∣lites it was free to keepe, or not to keepe circumcision and the ceremonies. These latter were called also Religious men, who embraced onely the doctrine and promises of god. Obiect. The males onelie were circumcised: therefore the women were shut out from the couenant of grace. Aunswere. The wo∣men were comprehended in the circumcision of the males: And God spared the weaker sex. And it sufficed for them, to come of godly progenitors.

2 What are the ends of circumcision.

CIrcumcision was instituted, 1. That it might bee a signe of the grace of God towardes Abrahams posteritie, and that doubly. First, that God woulde receiue the beleeuers by the Mes∣sias who was to come: Secondly, that he would giue them the land of Canaan, and graunt his church a certaine place there, vntill the comming of the Messias. 2. That it might be a bond to bind A∣braham and his seede vnto thankefulnes, or to faith and repen∣tance, and so to keepe the whole law. 3. That it might bee a marke to distinguish the Iewes from other Nations and Sects. 4. That it might bee a sacrament of initiating and receiuing them into the church. 5. That it might bee an accusation and a signification of vncleannes. For that rite did shewe, that all men were sub∣iect to sinnes, and vnclean. 6. That it might bee a signe, which shoulde shewe and signifie that the meanes of their deliuerance through Christ which was to come, shoulde not come elsewhence than from the bloud of Abraham.

3 Why circumcision is abolished.

CIrcumcision is abolished, 1. Because the thing signified is exhibited. For among other things it signified, that the Messias promised vnto the Fathers should come at length in his appointed time, and should in our behalfe take our nature. 2. Because circumcision was instituted for the seuering of the Iewes from all other Nations: but now the church, that diffe∣rence being abolished, is collected and gathered out of al Nations. And now the sacrament of baptisme performerth the same vnto vs, which circumcision did vnto them. Moreouer, as circumcision was a signe vnto them of their receiuing in∣to

the people of God. So is baptisme vnto vs the first mark which seuereth the church from the wicked.

4 Why Christ was circumcised.

CHrist was circumcised, 1. That hee might signifie that hee was also a member of that circumcised people. 2. That hee might shew, that he receiued and tooke our sinnes on himselfe, that he might satisfie for them. 3. That he might testifie that he did en∣tirelie and fullie fulfill the law in our behalfe. 4. The circumcision of Christ was a part also of his humiliation and Ransome.

OF THE LORDS SVPPER.

THE chiefe questions.

• 1 What the Supper of the Lord is.
• 2 What are the ends thereof, or, where∣fore it was instituted.
• 3 What is differeth from Baptisme.
• 4 What is the sense and meaning of the words of the institution.
• 5 What is the difference betweene the Lords Supper and the Papists Masse.
• 6 What is the right vse of the Supper,
• 7 What the wicked receiue in the Supper.
• 8 Who are to come and to be admitted vnto the Supper.

1 WHAT THE SVPPER OF THE LORD IS.

FIrst we wil see, by what names the Supper of the Lorde is called▪ then wee wil in few woordes define what it is. This action, or ceremony, or rite instituted by a Christ a lit∣tle before his death is called, A supper,* 3.176 from the first instituti∣on of it: that is, in respect of the originall or first beginning of this rite, or in respect of the time wherein this ceremo∣ny was instituted, which circumstance of time the church hath chaunged. Jt is likewise called Synaxis, that is,* 3.177 a con∣uent, in respect of the assembly and conuent of the church, be∣cause some, either few, or many assemble and meete toge∣ther, in celebrating of the supper. For in the first celebrati∣on the Disciples were present; Take this, and diuide it among you. Wherefore it must needs be that there was some num∣ber there; which also appeareth by the Apostle repeating the first institution. 1. Cor. 11. where in the end he addeth, When ye come together to eat, tarry one for another. And further

that moe ought to come together to celebrate the supper, this end of the supper doth euidently enough shew, in that it was instituted to be a token and euen a bond of loue. For we that are many, are one bread, and one bodie. It is called also the Eucharist,* 3.178 because it is a rite and ceremony of thankes∣giuing. Last of all, it is called also a sacrifice, because it is the commemoration of christs propitiatory benefit. And at length it was also called Missa, frō the offering, or from the dimissing of the rest who might not communicate, after the sermō which went before the celebration was finished.

Now let vs come to define the Lords Supper.

* 3.179THE Lords supper is a ceremonie or sacrament instituted and appointed of christ vnto the faithfull, for a memorial of him, whereby christ dooth certainly promise and seale vnto mee and all the faithfull, first that his body was offered and broken on the crosse for mee, and his bloode shed for me, as truely, as I see with my eies the bread of the Lord to be broken vnto me, and his cup distri∣buted: and moreouer that hee doth as certainlie with his body cru∣cified and his blood shed feed and nourish my soul vnto euerlasting life, as my body is fed with the bread & the cup of the lord receiued from the hand of the minister, which are offered to me as certaine seales of the body & blood of Christ. It may be also more briefly defined on this wise. The lords supper is a distributing & recei∣uing of bread and wine, commaunded of Christ vnto the faithfull, that by these signes he might testifie, that hee hath deliuered and yeelded his body vnto death, and hath shedde his bloode for them: and dooth giue them those thinges to eate and drinke, that they might be vnto them the meate and drink of eternall life, and that thereby also he might testifie, that he would dwel in them for euer: And againe, that of the otherside hee might by the same signe bind them to mutuall dilection and loue, seeing Christ spareth not to giue his body and bloode for vs. This is confirmed not onely by Christ in the Euangelistes, but also by Paul, who expre∣sly saith, The cup of blessing which we blesse, is it not the commu∣nion of the bloud of Christ?

* 3.180Moreouer, the signes in this sacrament are, bread and wine: bread broke and eat; wine distributed and taken. The things signified are, 1. The breaking of the body, and the shedding of the bloud of Christ. 2. Our vnion and coniunction with christ by faith, so that wee drawe life euerlasting from him, and are made

partakers, as of Christ himselfe, so also of all his benefites; as the branches are made partakers of the life of the vine. Wee are aduertised of this our communion with christ, First, by the proportion which the signes haue with the thinges, and Secondly by the promise which is adioyned. And the proportion dooth chief•••• propose and shewe two things vnto vs 1. The sacrifice of Christ. 2. Our communion with christ, because the bread is not only broken, but is also gi∣uen vs to eate. Now the breaking of the bread is a part of the ceremony, whereunto a part of the thing signified dooth aunswere This difference doth Paul testifie, when he saith: This my body which is broken for you Heere rec••iuing and ea∣ting is a part of the ceremony, whereunto doo••h aunswere the thing signified, ••o wit, the eating of christes body. Now this diuine and spirituall thing, namely the breaking and communicating of christes body, is signed and confirmed by this ceremony which is the breaking and receiuing of bread, for two causes. 1. Because Christ commandeth these rites vnto which we ought to giue no lesse credite, than if Christ him∣selfe did speake with vs. 2. Because hee annexeth a promise, that they who obserue these rites with a true faith must be assured and certaine that they haue communion with Christ. Wine is added, that wee should know the perfection and accomplishment of our saluation to be in his sacrifice, & that there was no∣thing which could be further desired. The wine is seuered from the breade▪ to signifie the violence of his death, be∣cause his bloud was sundered from his body.

2 What are the ends of the Lords supper.

THE ends, for which the Lords supper was instituted, are, 1. That it might bee a c••nfirmation of our faith, that is, a most certaine testification of our communion and vnion with christ; because Christ testifieth vnto vs by these signs, that hee doth as verily feede vs with his bodie and bloud vnto euerlasting life, 〈◊〉〈◊〉 wee receiue, at the hand of the mi∣nister, these the Lords signes. And this testification is di∣rected to euerie one who receiueth the signes with a true faith: and furder also wee so receiue the signes at the mini∣sters hand, as that rather the Lord himselfe giueth them vs by his m nisters. Wherefore christ is saide to haue baptised moe disciples, than Iohn, when yet hee did it by his Apostles,

and other disciples. 2. That it might bee a publique distinction, or marke, discerning the church from all other nations and secte••. For the Lord instituted and appointed his supper for his disciples, and not for others. 3. That it might be our testifica∣tion to christ and the whole church: Which is a publique con∣fession of our faith, and a solemne binding of our selues to thankefulnes and the celebration of this benefite. Both which are prooued by these wordes of christ: Doe this in re∣membrance of me. This remembrance is taken first, for faith in the heart; then for thankesgiuing and our publique con∣fession. 4. That it might be a bond of the churches assemblies and meetings: because the Supper was instituted that it should be done and celebrated in a congregation, and that either great or small. Therefore the Supper (as was said before) is called a* 3.181 conuent: and Christ expresly commaundeth, Drinke yee all of this. Likewise Paul, When yee come together to eate, staie one for another. 5. That it might bee a bond of mutual loue and dilection: because the Supper testifieth, that all are made the members of christ vnder one heade: as also Paul saith: For we that are manie are one bread and one bodie, because we are all partakers of one bread.

* 3.182Of this which hath beene spoken, wee gather that the Lordes Supper ought not to bee celebrated by one onely. 1. Because it is a communion, and the signe of our communion. 2. Because it is a thankesgiuing, and all ought to giue thankes vnto God, and by consequent, hee that thinketh himselfe vnworthy to communicate with others in the Lordes Sup∣per, doth withall confesse himselfe not to bee fitte to giue thankes vnto God. 3. Because christ together with his benefits, is not proper to anie, but common to all. 4. Christ called all his housholde vnto it, euen Iudas himselfe. 5 That some abstaine from comming to the supper, it commeth of a certaine euil and corrupt motion, because they thinke them selues not woorthie inough to approche vnto this table. All are worthy who be∣leeue themselues to bee deliuered by Christ from eternall damnation, and desire to profite and goe forward in god∣linesse. In summe; if the Supper bee receiued by one one∣ly, th t is done against the vse, appellation, institution, and nature of the sacrament.

Obiection. Christ, in the word of the Institution of his supper,

putteth as the principal end of his supper, his remembrance: there∣fore the confirmation of faith must not be made the principal end of his supper. Aunswere. The reason foloweth not, to the de∣nial of a part, by putting the whole. For the remembrance of Christ is the whole, wherein is comprised both our con∣fession, and our solemne bond to thankefulnesse, and also the confirmation of our faith. Wherefore rather by inuer∣ting the reason I thus inferre and conclude: because the re∣membrance is the supper, therefore it is the confirmation of our faith: and because also Christ proposeth vnto vs that ceremonie or rite, which must bee vnto vs a remembrance of him, he doth verily propose also a confirmation of our faith which is nothing else, but a remembraunce of Christ, and his benefites. Obiection. The holie ghost confirmeth our faith. Therefore the supper doth not. Aunswere. The reason foloweth not, to the remouing of an instrumental cause by the putting of a principal cause.

3 What the supper differeth from Baptisme.

THE supper differeth from baptisme, 1. Jn ceremonies or rites. 2. In the circumstances of the institution and vse, or in the significations of the ceremonies. Baptisme is a signe of the couenant entered and made betweene God & the faithfull. The supper is a signe of the continuing of that couenant. Or, baptisme is a signe of regeneration and of our entrance into the church. The supper is a signe of their fostering, abiding, and preseruation, who are once entered into the church. The new man must first be borne by the spirite of Christ, as is a natural man by natural con∣ception: and the signe of his renewing or regeneration is baptisme. Afterwards, when he is once renewed and borne again, he must be fostered and nourished by the bodie and bloude of Christ, the signe of which nourishing is the sup∣per. Now it is one and the same Christ who both regenera∣teth, and nourisheth vs to eternal life.

And albeit it is the same participation of christ, namely both the Washing away of sins by the bloud of christ,* 3.183 which is represented in Baptisme: and the Eating and drinking of the body and bloud of Christ which is confirmed vnto vs in the Supper: yet notwithstanding that signification of our new birth is sealed by the dipping of our bodie into the

water of Baptisme: and this of our maintenance and pre∣seruation is d••painted and sealed, by the eating and drink∣ing of bread and wine, in the Supper. And therefore the thing signified of the sacramentes is not diuerse because it is the same, to bee washed with the bloud of christ, and to drinke the bloud of Christ. But the manner of sealing one and the s••me thing, is diuerse. 3 In baptisme is required con∣fession of faith and repentance in the Elder sort; in Jnfants it is sufficient, if they be borne in the church: seing they that are born in the Church are therefore reputed for regenerate, or members of the church, because they haue an inclination to faith & repentance. But in the supper is added a further con∣d ti••n of examining himselfe, and of remembring the Lords death. Doe this in remembraunce of mee. Let a man examine himselfe. Baptisme therefore is due vnto the whole Church: vnto in∣fants, who are the children of faithfull Parents, no lesse than the elder sort enrolling themselues and giuing their names to Christ. The supper is graunted to such onely as are beleeuers and repentaunt. 4. Baptisme must goe before and the supper follow: Whereupon in the auncient church after the Sermno, w••re dimissed such as were excommunicated, likewise those that were possessed or troubled with an euill spirite, and the Catechumens, that is, such as old not as yet vnderstand the g••ounds and principles of r••ligion, or were not as yet baptised. So of old, they who were not yet circumcised did not obserue the sacrifices or ceremonies. Nowe if they who were baptised, before they haue made conf••ssion of their faith and repentaunce▪ are not as yet to bee admitted vnto the supper: much lesse are they, who being baptised liue after the manner of swine and dogges. 5. Baptisme is not to bee rei••erated, but once onely to bee receiued in our life time: The supper is often to be receiued of vs: Because baptisme is a signe of our receiuing into the church, and couenaunt; and the couenaunt once made, is not againe vndoone or made voide to those that repent, but remai∣neth ratified and firme for euer. The supper is a confirma∣tion of our faith concerning the eternall continuance of the couenant: which confirmation is necessary, and there∣fore the supper is often to be iterated. Hereof it is, that the Apostle saith of the supper. As often as ye shall eat this bread,

and drinke this cup, yee shew the Lords death til he come. But of baptisme he saith, That al wee which haue beene baptized into christ, haue beene baptized into his death. And Christ, Hee that shal beleeue, and shal be baptised, shal be saued. And seeing also the supper was therefore to be instituted, that in it shoulde be made a publique remembrance, recounting, & shewing of Christs death, it is often to be celebrated.

6 What is the sense or meaning of the words of the institution of our Lordes supper.

HEre are both those very odious questions conteined concerning the sense of Christes woords in his supper.* 3.184 The Transubstantiaries together with the Consubstantia∣ries doe bost and glorie, that they vnderstand the woords of Christ simply and aright. But neither perfourme that, which they brag and boast of. For that is the true simplici∣ty and propriety of the woord, whereunto, for the iust vn∣derstanding and interpretations thereof, nothing is to bee added, neither ought to be taken from it, neither any thing altered. For as many as hold that the body of Christ is With, Jn, or Vnder the breade, they adde vnto the woordes of Christ, and depart from true simplicity. For if that which Christ said is simply to be reteined, that is not to be admitted which he said not, as is, The bread is both bread and the body of Christ; but simply this only, The bread is the body of christ. He said not, My body is with, or in, or vnder the bread▪ or, the bread is both bread and my body together: neither added he, as these ad of their owne, really, substantially, corporally; but he vttered these bare words of the bread, This is my body. Neither haue the Traunsubstantiaries their opinion drawen from the woordes of Christ simply vnderstoode, namely, that of the bread is made the body of Christ, or, the bread is chaunged into the bodie of Christ. For this is their owne forgery, and inuention. For Christ said not, That the bread was now made, or was a making, or should be made, but simply said, The bread is his body: where no chaunge coulde come betweene, so that the words of christ be simply vnderstood. Therefore false∣ly doe they persuade the people, that they simply rest on the propriety of christes woords, when as manifoldly and most farre they swarue and depart from it. Wherefore the true sense and meaning of the woordes is diligently to be

considered. The holy Euangelistes Matthew, Marke, and Luke doe most specially of al others describe the instituti∣on of the Lords supper, and besides them the Apostle also declareth it no lesse plainly and luculen••ly; who thus spea∣keth, 1. Corint. 11. vers. 23.24.25.26. I haue receiued of the Lord, that which J also haue deliuered vnto you, that the Lord Iesus in the night that he was betraied, tooke bread: And when he had gi∣uen thanks he brake it, and said, Take, eate: this is my body which is broken for you; this doe yee in remembraunce of me. After the same maner also he took the cup, when he had supped, saying, This cup is the new testament in my bloud: this doe as oft as yee drinke it, in r••membrance of me. For as often as ye shal eate this bread & drink this cup, ye shew the Lords death til he come. These words of the Apostle we wil briefly expound, and then we will de∣monstrate them by true and firme arguments.

In the night that he was betraied. This circumstance is spe∣cified by the Apostle, to giue vs to vnderstande, that Christ would at the last supper of the Passeouer institute this his supper, to shew, 1. That now an end was made of al the old sacrifi∣ces, & he did substitute a new sacrament, which should s••cceed, & should be obserued that Paschal sacramēt being abolished. 2. That the same thing might be signified, difference only of time excepted. For the Paschal Lamb signified Christ which should come and should be sacrificed; The supper, Christ already sacrifi∣ced. Obiection. But when the supper was instituted, Christ was yet to be sacrificed. Aunswere. But then was at hand the offe∣ring vp and sacrificing of Christ: For a few houres after, he was sacrificed, and the supper was from that time forward to signifie christ sacrificed. 3. That he might stir vp in his Dis∣ciples, and in vs greater attention and marking of the cause, for which he did institute it, and that we might vnderstand how ear∣nestly Christ would haue this supper to bee recommended vnto vs: seeing he did nothing before his death, but that which was of most weight and moment. Therefore did he in the very point or in∣staunt before his death institute it. For it is as it were the testament, and last wil of our testatour: For which cause it is added, In the same night that he was betraied.

Hee tooke bread: That is, vnleauened bread, nor leauened, which then they did eat of at the table. The institution of the Supper, and Vnleauened bread did concur then toge∣ther

and fall out by an accident: and therefore he prescri∣bed not any certaine manner of baking bread for the lords supper. Yet notwithstanding the bread of the Lords supper dif∣fereth from common bread: because this is taken for the nou∣rishment of the bodie; but that for the foode and nourish∣ment of the soul, that is, for the confirmation of our faith. And here wee are to note, that he is saide to haue taken bread from the table. Hee tooke not his bodie therefore: neither tooke hee his bodie in the bread, with the bread, or vnder the bread.

When hee had giuen thankes. He gaue thanks for his office now performed and finished on earth (his last act yet re∣maining to bee done) that thus it had pleased the Father to redeeme mankind, or that the typicall passouer was abo∣lished, and the signified passouer was now exhibited, or last∣ly, hee gaue thankes for the admirable and wonderfull ga∣thering and preseruing of the church.

Hee brake it. That is, he brake the bread, which hee tooke from the table, & distributed the same, being one, amongst many; not any other inuisible thing hidden in the bread. He brake not his bodie, but the bread, as S. Paul saieth. The bread which we breake, &c. Now he distributed the bread, be∣ing one, among many, because wee that are many are one bodie. But the cause, for which hee brake this bread, was to signifie his passion and the separation of his bodie from his soul. Wherefore the breaking of bread is a necessarie ceremo∣nie, both in respect of the signification, & in respect of our confirmation, and therefore is this ceremonie also to bee reteined. 1. Because Christ hath commaunded it. 2. For our owne comfort: that we may knowe, the bodie of Christ to haue beene as certainly crucified for vs, as we see the bread to bee broken. 3. That the opinion of transubstantiation and consubstantiation may be pulled out of mens mindes.

Take. This commandement belongeth to the disciples, and to the whole Church of the new Testament. Whence it is cleare and manifest, 1. That the masse is not the Supper of the Lord, but a priuate supper of him that sacrificeth. 2. That we must not be idle beholders of the supper, but religious receiuers of it. 3. That the lords supper is not to be celebrated, but in an assem∣bly or congregation. 4. That the supper is a signe in respect of God.

This is my body. This, that is, this bread. Obiection. Then should it haue been said,* 3.185 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aunswere. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is as much as if he had said, this thing which I haue in my hand.

And that it is so to bee vnderstoode is prooued by these reasons, 1. Christ tooke nothing but bread, hee brake bread, and gaue bread to his disciples to eate. 2. Saint Paul saith expresly, The bread which we breake, is it not the communion of the bodie of ••hrist? 3. Of the Wine it is said, This cup is the new testament. Wherefore after the same manner is it saide, This, that is, this bread, is my bodie, that is, a signe of my bodie, which is broken and deliuered vnto death. Wherefore farre be it from vs, that we should say, that Christ took bread visiblie, and his bodie inuisiblie. It is to be obserued, that hee saith not, Jn this is my bodie: or, this bread is my bodie inuisible: but, This bread is my bodie.

Which for you; My Disciples, that is, for your saluation.

Is broken. Obiection. But Christes bodie neither was, nor is broken. Aunswere. Hee hath a respect to the signification, which the breaking of the breade did import. Nowe this breaking signifieth the paines, and renting of Christes bo∣die, and the violent sundering of his soule and bodie one from the other. For as the bread is broken and parted into diuers partes, so the soule and bodie of Christ were separa∣ted and parted from each other.

Do this. That is, Being gathered & assembled together, take bread, giue thankes, distribute it. Hee vnderstandeth the whole action which hee commaundeth, and that to vs which beleeue, and not the Iewes, who were ready to crucifie him.

In remembraunce of me That is. Thinking and meditating of my benefites, which I haue done for you, and which are by these rites recalled into your memory; and further veri∣ly feeling and finding in heart, that I giue you these my be∣n••fites: and therefore celebrating them by publique con∣fession before God, and Angels, yea before men also, and so giuing me thankes for them. This remembraunce is the whole, whose partes are, the memory of christes benefites; faith, whereby we apply christ & his merit vnto vs; thank∣fulnesse, or publique confession of his benefits. Wherefore it followeth not, Christ did institute his supper for a re∣membraunce

of him; therefore he did not institute it for confirmation of our faith. For this obiection is no lesse fri∣uolous. than if I should say, The holy Ghost confirmeth our faith: Therefore the supper doth not. For, as it hath beene said before, the reason followeth not to the remoouing of the instrumentall cause, by the putting of the principall cause: as neither dooth it follow to the deni••l of a pa••••, by the putting of the whole. For Remembrance compriseth the remembring of christes benefites, faith, and thanksgiuing. For by his sacramentes christ remembreth vs of himselfe, and his benefites, and by his sacraments he raiseth and e∣stablisheth in vs our trust and confidence in him. And fur∣ther of that remembraunce of christes benefites, it must follow, that wee also yeelde thankes vnto him therefore publiquely.

This cup is the new testament. Or, the couenant, as both the* 3.186 greeke, and* 3.187 Hebrue word admitteth. Now it is called the new couenant, that is, renewed, or (to speake it in a woord) fulfilled. And this new couenant is our reconciliation with God, the communion and participation of Christ and all his benefites by faith in the sacrifice of Christ now fulfilled & finished, without any obseruation of the ceremonies of the old Passeouer. The supper is called the new couenāt, because it is a signe and a seale of this couenant, signing and sea∣ling vnto vs our reconciliation with God, and our coniun∣ction with Christ which is wrought by faith. Now in calling the supper the new couenant, first he comprehendeth both the pro∣mise, and the condition which is expressed in the promise, namelie faith and repentance: Whereof also it foloweth, that the sup∣per was for this cause also instituted, that it might bee a bond to bind vs to lead a christian life. Secondly, hee ma∣keth an opposition betweene the new couenant, and that couenant which was the Passeouer, together with the rites thereof. For the supper signified Christ offered. The Passeouer signified Christ who should bee offered. There is notwithstanding no small similitude and agreeing of both. For both signifie our re∣conciliation with God, and coniunction with Christ.

J•• my bloud: which is shed for you for remission of sinnes. The shedding of Christs bloud is the merite for which, beeing apprehended of vs by faith, we receiue remission of sinnes.

For as often as yee shall eate. The supper therefore is often to be iterated and celebrated. 1. Because of the woordes of the institution. 2. In respect of the ende and purpose of the institution; because it must bee done in remembranuce of Christ.

Shewe the Lordes death. That is, beleeue that Christ died, and that for you: and then, professe it also publiquely be∣fore all.

Till hee come. Therefore it must bee obserued vnto the worlds end: neither is any other externall forme to be loo∣ked for vntill the day of iudgement.

The words of the institution, which haue beene hitherto expounded, may be made more plaine and cleare by these wordes of the Apostle. The cup of blessing, which we blesse, is it not the communion of the bloude of Christ? The bread which wee breake, is it not the communion of the bodie of Christ? The cup of blessing: that is, the cup of thankesgiuing, which is receiued namely to this end, that wee may yeeld thankes to Christ for his death and passion. The communion of the bodie, like∣wise, the communion of the bloud, is, to be made through faith partaker of Christ and all his benefites, the same spirit be∣ing in vs, which is in Christ, and woorking the same in vs, which he worketh in Christ. Bread and wine is the communion, that is, it is the signe of our communion with Christ. Now our communion, as the Apostle briefly declareth, consisteth in this: that wee who are manie, are one bodie. Whence it is most easie to collect, that this communion is not a corporall eating. For it is wrought onely by faith and the holy Ghost. Christ is the heade, and wee the members, and all wee, who are members, haue also a communion of all Christs benefites. Therefore the heade is common, the benefites common, and so the members also common among themselues; wherefore their loue and dilection is common and mutual.

We vnderstand nowe what is the true meaning of the words of the institution, especiallie of those about which is greatest cōtrouersy; which are these. This is my body; that is, (to repeat in few wordes the true sense of them) This bread broken of me and giuen to you, is a signe of my bodie for your sakes rent and deliuered vnto death, and a certaine seale of your coniun∣ction with me, so that he who beleeueth and eateth this bread, doth

truelie and reallie after a sort eat my bodie. This our iudgement and interpretation, or Christs rather, is most true, and vn∣to the truth of the Gospell most agreeable. Here especially resist••unce is made, and the greatest controuersie is about the word or vnderstanding of the word.

For our aduersaries vnderstand those wordes so, as t••ey maintaine thereof to folow, that Christes bodie is present and eaten corporallie. But in the meane season they consider not that those wordes are sacramentallie to bee taken, or that the speech is sacramental, and therefore is not to be taken as proper and simple, as it shoulde bee, if thence were ga∣thered, that the bread is changed into Christs bodie. Now to the signe here is attributed the name of the thing signi∣fied, both for the coniunction which the thing signified hath, in the right vse of the supper, with the signe, and also for the proportion which the signe hath with the thing sig∣nified.

Come wee now to those arguments, whereby wee may confirme our interpretation and opinion to bee true. The arguments, which wee will vse, are of three sorts, such as are wont to bee also in like controuersies. 1. Some are taken from the nature of the thing or subiect, that is, by vnderstan∣ding the speech as the thing it selfe doth beare and suffer. 2. Some are drawen from an analogie of the articles of our faith, or from a conference of places, or parts of christian doctrine: for the holy spirite is the spirite of truth. 3. Some are taken from other like places of scripture, where the same thing is de∣liuered in such words as are manifest, and whereof there is no controuersie.

The first sort of Arguments, which are taken from the nature of the sacraments.

THE verie manner and forme of speaking yeeldeth vs a firme and strong argument: Breade is the bodie of Christ: but bread is not in it owne proper substance his bodie: (for by reason hereof haue they inuented consubstantiation) therefore it is a figuratiue speeche, euen such a one as is vsual vnto sacra∣ments, and is declared in the institution.

2 Sacraments confirme, exhibit, promise, seale no other thing than the woorde doth: In the woorde is promised no corporal eating.

Therefore neither is anie such thing confirmed by the sacrament.

3 In all sacraments, when the names or properties of the things are attributed vnto the signes, there is not signified the cor∣poral presence of the thing, but first, a similitude of the things with their signes, then a coniunction and vnion of the things with their signes in the right vse: but in this sacrament Christ attributeth the name of the thing, which is his bodie, to the signe: therefore there is not thereby signified a corporal presence of his bodie.

4 The communion of Christ, which is promised in his woorde and sacraments, is not corporal: but the communion of Christ, which is giuen in the supper, is the same with that which is giuen in the word and in all sacraments: therefore the communion of Christ in the supper is spiritual.

5 There is one and the same signification of all the Sacra∣ments of the old and new testament. This is manifest, because in all the promises the same benefits are promised vnto vs, which are promised in the sacraments. The sacraments are the visible woorde; and the sacraments promise the same which doth the word. But in the Gospell is deliuered a communion which is wrought by faith. That there is the same signification of the sacramentes of both Testaments, the Apostle sheweth, 1. Cor. 12.13. By one spirite are wee all baptized into one bodie. And 1. Cor. 10.2.3. All were baptized vnto Moses in the cloude, and in the sea, and did all eate the same spiritual meate. Obiection. There is not the same thing signified of all sacramentes. For in baptisme, the thing is the washing by the bloud of Christ, in the supper, the bodie and bloud of Christ. Aunswere. The thing is not diuers, because it is the same, to bee washed by the ••••••ud of Christ, and to drink the bloud of christ. But the manner of signifiyng one and the sme thing is diuers, that is, there is a diuers simi∣litude of one and the same thing signified by the signes, or, one and the same thing hath a diuers similitude or propor∣tion. Therefore as in baptisme so in circumcision likewise and the Passeouer is promised a spiritual thing, not a cor∣poral: and so also here in the Lords supper.

6 The nature of all sacraments is, that the signes bee vnder∣stood corporallie, that the things signified must be taken spiritually, and that the visible things be not the signified thinges, but onelie signes and pledges of them.

7 The conceit of a corporal presence of Christ vnder the bread

is wholie different and diuers from the formal consideration of a sa∣crament. Therefore it is to be rejected. The antecedent is pro∣ued: because it cannot bee accounted either for the signe, or the thing signed. It is not the signe or sacrament because it is not obiect vnto the senses. And further, it hath no proportion or similitude with the thing, that is, with the spiritual eating. Neither can it be said to be the thing signed, seeing the scripture no where prea∣cheth of an essentiall transfusion, and real commixtion of Christs flesh with our bodies, neither can there be anie, except wee enter∣taine the follies and dreames of Eutychians and Schuenkfeldians. For the sacraments testifie of those blessings onelie, and them onlie doe they seale vnto vs, which are conteined in the promise of the Gospel. Therefore no place is left for a substantial presence of the bodie in the bread, as being altogether fruitles and vnprofitable.

8 Sacramentes or signes ought to bee visible, so that it deser∣ueth not (saith Erasmus) to be called a sacrament, which is not accomplished by an external signe. For to this end and vse are they giuen of god, that they may effectuallie shew as it were to our out∣ward senses, that which is promised in the word, and performed by the holie Ghost in our hearts, that they may be visible testimonies & pledges of the promise of grace exhibited & applied. Whence is that saying of Austin: A sacrament is a visible woord: it is a visible forme of an inuisible grace. Therefore no thing or action, which is inuisible, insensible, and not natural, can make the na∣ture or appellation of a sacrament. And consequentlie, they who wil haue christs flesh to be in, vnder, or with the bread, or wil haue the bread to be transubstantiated into his flesh, let them shew vs a visible and sensible eating of it in the supper, least they seeme to dissent from the auncient fathers.

9 There must bee an analogie and proportion betweene the signe or sacrament, and the thing signified, or the thing of the sa∣crament: f••r except the sacraments (saith Austin) had some si∣militude of those things whereof they are sacraments, they were not verilie anie sacraments. Nowe if christs flesh bee also a sacrament, and the thing of these sacraments bee inuisible grace: what propor∣tion then and similitude shal there be between the two sacraments? But seeing there can be none, it foloweth that christs flesh may not be called a sacrament, as being no lesse the thing it selfe of the sa∣crament, than eternal saluation, signified, by way of proportion, by visible breade, as by a signe. Wherefore the sacramentall eating,

which is done naturallie by the mouth, dooth not belong vnto the bodie of Christ considered by it selfe, in anie Physical or natural respect: because vnto this sacramental eating the external signes onelie are obiect in their own nature. Saint Austin demaunding how bread is the bodie of Christ, and wine his bloud; these (saith he) brethren are therefore called sacramentes, because in them, one thing is seene, and an other thing vnderstood. That which is seene, hath a corporall forme; that which is vnderstood, hath a spiritual fruite. If then thou wilt vnderstand the bodie of Christ, heare the Apostle speaking to the faithful: Ye are the bo∣die of Christ and his members. Jf then yee bee the bodie of Christ, and his members, your mysterie is set on the table, &c.

These are the Argumentes deduced out of the nature of the thing or subiect, which is, by vnderstanding the speech as the thing doth beare and permit.

The second sort of arguments, which are deduced from the analogie of faith.

FIRME and strong reasons are drawen, from the article which is concerning the truth of Christs humane nature.

1 Christ tooke a true humane nature, like vnto vs in all things, except sinne. This nature therefore cannot bee in moe pla∣ces at one and the same time, and therefore neither can it be toge∣ther in heauē & in the bread: because it is proper vnto the nature of God onely, to be at once in diuerse places. Christes body is finite, as being a true body: but it is now in heauen, as is proued out of the article of his ascension into heauen. Therefore Christs bodie is not in the bread. Many abuse this argument, omitting the first ground which is altogether true and necessarie. For glori∣fication doth not destroie or abolish the nature of his hu∣mane nature. Handle me and see: for a spirit hath not flesh and bones, as yee see me haue. While they beheld him, he was taken vp. 3. Jf the true and verie bodie of Christ be infinite, it is also inui∣sible and insensible. Therefore that which was seene, suffered and wrought on earth, was no true bodie, but apparent & phantastical: because it can not agree, no not to the Godhead it selfe, to bee at one time finite and infinite, sensible, and insensible: and so all those thinges, which are spoken of christ in the articles of our Beleefe should not haue beene done indeede, but onely should haue seemed

and appeared to be done, & so we should remaine as yet in death.

2 There are good arguments also deriued from the ar∣ticle which conteineth the communion of saints with christ. 1. Such is the communio•• of saintes with Christ now, as it was of olde, & shall be hereafter, and such also is the communion of those saints which vse the sacrament, as of them who are by necessity excluded from it. But such a communion of saints with Christ is spirituall, as the Apostle doth shew, 1. Cor. 6.17. Hee that is ioined vnto the Lorde is one spirit. 1. Ioh. 4.13. Hereby know we, that we dwel in him, and he in vs: because he hath giuen vs of his spirit. Iohn. 15.5. He is the vine, we are the branches. Ephes. 1.22. & 4.15. & 5.30.31. He is the Bridegroome, and we with the whole Church are his spouse. 2 Such is our eating of Christ, as is his abiding in vs: but this is spirituall. For that Christs abiding in vs is spiri∣tuall, is sufficientlie perceiued by this, in that such is his abiding in vs, as is his Fathers. Jf anie man loue me, he will keepe my woord, and my Father will loue him, and we will come vnto him, and will dwell with him. But how doth the Father dwell in vs, or abide with vs? Truely, by his spirite. Therefore Christ also so abideth with vs, or dwelleth in vs. 3 Christ abideth in vs perpetually: Therefore that abiding or presence is not corporall; because as touching his humane nature, he saith, Me yee shall not haue alwaies. Therefore hee is not eaten of vs corporallie, nay hee cannot be eaten of vs corporallie, except he be in vs corporally, and that also perpetuallie.

3 Vnto the former m••y be adioined also argumentes taken from the sacrifice and adoration: Wheresoeuer Christ is present corporallie, whether it be after a visible or inuisible man∣ner, there he is to be adored, to wit, by our mindes and the motions of our bodies cōuerted & turned thither: But he is not to be adored in the supper. Therefore he is not present in the supper corporally. That he is not to be adored in the supper, is easilie proued. For it is neuer granted in the new testament, to tie & bind inuoca∣tion to anie certain place. Ioh. 4.21. The houre commeth, when yee shal neither in this mountain, nor at Ierusalem worship the father. Againe, Jf christ be so be adored & worshipped in the supper, by our mindes and motions of bodie conuerted vnto the bread, that whole oblation & sacrifice should consist in the hands of sacrificing masse-Priests, because they offer the Son vnto the Father to obtain remission of sins; and so were his crucifieng to be reiterated.

The third sort of argumentes, which are drawen from like places of scripture, where namelie the same thing is deliuered in words, whereof there is no con∣trouersie.

1 COrporall eating is in expresse termes condemned by the holie Ghost. Jt is the spirite, saith Christ, that quicke∣neth, the flesh profiteth nothing: By these woordes Christ ex∣pressely condemneth the corporal eating of his flesh, whe∣ther visible, or inuisible.

2 The bread which we break (saith the Apostle) is the cō∣munion of the body of christ. But this cōmuniō is spiritual: because when the same Apostle opposeth it to the communion of diuels (ye cānot, saith he, drink the cup of the Lord, and the cup of diuels: yee cannot be partakers of the lords table, and of the table of Diuels) by these words the Apostle denieth that the wicked can be partakers of the bodie and blood of christ in the supper. And therefore there is no corporall eating of the body and bloude of christ in his supper.

3 Christ saith that the bread is his bodie: Therefore they tie not themselues to the verie woorde, who say that christs body is in the bread, vnder the bread, with the bread.

4 The cup is the new testament, that is, the cup is a signe of the new testament: for it cannot bee otherwise meant or taken. For the new testament is the seale of the promise, or the promise it self, but not the thing promised. Likewise: The cup is the communion of the bloud of christ: The bread is the communion of the body of christ: But this communion is a spirituall eating and drinking of the body and bloud of christ, as is apparaunt by the wordes of the Apostle: and the signes of that spiritual eating and drinking are bread and wine.

5 In the Euangelist, To eat christ, which is the liuing bread which descended from heauen: Likewise, To eat Christs flesh, and to drinke his bloud, signifieth to beleeue in Christ. Therefore in the words of the institutiō it signifieth the same also: because christ doth not here otherwise expound them.

6 There are also the like places of scripture vttered sacra∣mentally of other sacramentes, which confirme also the truth and meaning of this: as, Circumcision is the couenant: The lamb is the Passeouer; The leuitical sacrifices are said to be an expiati∣on

or doing away of sinne: The bloud of sacrifices is called the bloud of the couenant. Baptisme is the washing of the new birth: There∣fore these woords also, This is my bodie, are in like sort sacramen∣tally spoken.

7 Christ commaundeth his supper to bee celebrated, and the bread & wine to be eaten & drunken, in remembrance of him: but this remēbrance is chiefly performed by faith, not corporally. More∣ouer, that, in memorial wherof we doe any thing, is not it selfe pre∣sent, because we are not said to remember things that are present.

8 By one spirite are we al baptized into one bodie, whether we be Iewes or Grecians, whether we be bond or free: and haue been al made to drinke into one spirite. Wherefore after the same maner doe we al eate the same bread. Which Paul also manifestly she∣weth, affirming, That al the Fathers did eate the same spirituall foode. That eating therefore is not corporall, whereby we are made partakers of the body and bloud of christ: otherwise before the com∣ming of christ the fathers should not haue beene at al made parta∣kers of christ, as hauing not as yet taken flesh.

Vnto these argumentes drawen out of the sacred Scrip∣ture and the ground of our faith, may be added testimonies of the fathers and the purer church, of al which we will at this present bring only that one notable saying of Macha∣rius the Monke: Bread and wine are a correspondent type of his flesh; and they who receiue the bread which is shewed, eate the flesh of Christ spirituallie.

AGAINST THE TRANSVBSTANTI∣ATION OF THE PAPISTES.

NOW it is easy to see what we are to thinke of Transub∣stantiation; euen that it is an impious inuention & de∣uise of the Papists: which also we wil shew and proue brief∣ly by diuers reasons.

1 Paul calleth expressely that, which is taken, bread, both be∣fore & after the eating: Therefore that which is taken in the sup∣per is not really the body.

2 Christ brake bread: but hee did not then breake his body: Therefore the bread is not really his body.

3 The Bread was not giuen for vs; But the body of christ was giuen for vs: Therefore the bread is not really Christs body.

4 Christ willeth vs to take this sacrament, and to take bread and wine, in remembraunce of him. Therefore the bread is called

the body of Christ, not reallie, but in that it is a memorial of his bo∣dy, that is, the bread is a remembrauncer vnto vs of christs body, e∣uen as also it is cōmanded in the words of the institution, Shew the Lords death til he come.

5 The Analogie & proportion of the sign & the thing doth manifestly enough refel transubstantiatiō. For in euery sacrament ar these two, the sign, & the thing signified: but the sign should pe∣rish if the bread should be transubstantiated, that is, if there shold be a change of the bread into christs body: for so should remaine the thing signified onlie, and not the signe, & therefore no sacrament.

O••iection. But the Accidents of bread and wine, doe still re∣maine, as whitenesse, softnesse, and such like. Aunswere. But so wil there not bee a proportion betweene the signe, and the thing signified, because accidents doe not nourish. You can not say, as the accidents of bread and wine nourish the bo∣dy, so the body of Christ nourisheth my soule vnto euerla∣sting life And further also, the promise of God would by this meanes be made voide and frustrate. For God promi∣sed that hee would giue the Messias, not of the substaunce of wheat and wine, but of the seede of Dauid, Reply. But we saie not that the bread and wine are conuerted into the substaunce of Christs bodie, but that the substaunce of the bread and wine va∣nisheth quite awaie, & in place thereof succeedeth the substance of the bodie and bloud of Christ. Aunswere. Of this bread christ speaketh, That it is his body, and the same bread both be∣fore, and in, and after the administration of it, is called bread. Christ saith not, this which is vnder the forme of bread, is my body: but he saith, this, that is, this bread, is my bodie. And Paul saith, The bread whith we breake, is the commu∣nion of the bodie of Christ: And againe, For we that are many, are one breade and one body. Againe, As often as yee shall eate this bread &c. And a little after, Whosoeuer shal eate this bread vn∣worthilie, &c. Moreouer; Let a man examine himselfe, and so let him eate of this bread. Wherefore it is plaine and euident that the substaunce of bread and wine neither is changed, neither perisheth, neither lieth hid vnder a forme, but re∣maineth stil the same bread and the same wine.

Nowe that there is no transubstantiation or conuersion of the substaunce of the breade and wine into the bodie of Christ, is thus prooued. If there bee anie transubstantiation,

christes institution is peruerted: for it abolisheth and bringeth to nothing the substaunce of the bread, which is the verie thing, that in this ceremony is the body of christ. For seing the bread is the body of Christ, then doubtlesse, if the bread remaine not, neither doth the bodie of christ remaine in the supper, and so christs woordes are no longer true, when hee saide that that bread is his bodie, and that wine his ••loud. The Tran∣substantiaries, if they be demaunded, what thing it i•• that they call the bodie of christ in the supper; certainely they will not aunswere, it is bread: for they haue no bread left in the supper, because it is transubstantiated: but they will send vs to the very substance of christs body absolutely cō∣sidered, couered on the altar with the accidentes of bread. Wherefore all they er who obiect and present the bodie of christ, beeing considered by it selfe in it own proper matter and subiect, to the external actions of the supper. These and the former reasons refell consubstantiation also; where∣fore neither wil we bring any moe reasons seuerally against it. Onely some certaine obiections of the Consubstantia∣ries themselues we will refute.

A refutation of obiections framed to confirme consubstantiation.

1 OBiection. Christ said, This is my bodie. But Christ is true. Therefore we must beleeue him, setting apart all Philosophicall subtiltie and sharpenes, and so by consequent, bread is not a signe of his bodie. Aunswere. Wee graunt their argument, if they prooue that Christ putteth this to bee his meaning, namely, that Jn, Vnder, and With the bread, is his bodie. Replie. But it is said here, This is my bodie. Aun∣swere. In other sacramentes also are the like speeches: as, The Paschal Lambe is called the Pass••ouer, Bap••isme the washing of the newe-birth, Circumcision the couenant. Replie. But we say not that the bread is the bodie of Christ reallie, as the Papists say, but that the bodie is in the bread. Aunswere. But in this respect the Papists seeme more to keep the word, whom yet the Apostle expressely refuteth, calling it bread both before the eating, and in the eating, and after the eating. 2. It is no where saide either by Christ or by Saint Paul, That the bodie of Christ is in the bread, vnder the bread, with the bread, neither any where in scripture is this expressed. But the true sense and meaning of those wordes

is expressed in the text it self: namely, that the bread is the bodie of Christ symbolically, that is, as a symbole or tokē of it. For in the text it is plainly said, Do this in remembrance of me. So Paul also calleth the bread, the communion of the bodie of christ. Wherefore the bread is the representing or symboli∣cal & signifieng body of christ. The bread is a sign of christs bodie, but not a couert wherein his bodie it self remaineth.

2 Obiection. Christ is omnipotent. Therefore his bodie may be there, and so, because he said it, it is there. Answere. The reason is of no force, which will conclude a thing to bee done, because it may bee done. Replie. Whatsoeuer is at the right hand of God is euerie where. Aunswere. It is false. For the sitting at the right hand of God signifieth the vni∣on of both natures in Christ, his power and rule, and ex∣cellencie of gifts. Now although he rule all thinges, yet is it not necessarie that hee shoulde bee present in bodie It is sufficient that his person is euery where, and is present in dignitie. As also hee sustained all thinges euen then, when hee hung on the Crosse, neither yet was his bodie euery where. Therefore to say, that christ sitteth at the right hand of the Father, signifieth that christ is the person by whom the Father mediately gouerneth & ruleth al things, especiallie the church. But no part of this Sitting is the vbiquitie of christs bodie: & it sufficeth that christs person is euery where.

3 Obiection. That which quickeneth and nourisheth vs, is receiued into vs, the bodie and bloud of christ doe quicken vs: therefore they are receiued into vs. Aunswere. The Maior is but meere particular, and therefore false in general for not whatsoeuer quickeneth and nourisheth vs, must necessarily be receiued into vs. That only must be receiued into vs ne∣cessarily, which quickneth & nourisheth naturally, that is, by a ioint-touching of our bodie. This meate, which so nourisheth vs after a naturall manner, dooth not nourishe vs, except thereby the substaunce of our bodie bee increa∣sed. But wee speake farre otherwise of the nourishing of the soule, which is spirituall. Christes bodie doth not at all nourish vs naturally: for it doth not being receiued into vs quicken vs, by working in vs new corporal qualities, like as a medicine dooth: but the bodie of christ nourisheth and quickeneth vs after a maner diuers from that natural nou∣rishing;

and accordingly as this manner of nourishing and quickening requireth, so receiue we christs bodie. The ma∣ner whereby christs bodie and bloud nourisheth vs, is, 1. The re∣spect of his merite. For, for vs christs bodie is giuen, and his bloud shed for vs, and for the bodie and bloud of christ wee haue eternal life giuen vnto vs. After this manner then the bodie and bloud of christ quickeneth vs, as it is a merit de∣seruing for vs this blessing. 2. His bodie and bloude quicke∣neth or nourisheth vs, when wee receiue that merite of christs bo∣die and bloud: that is, when we beleeue with a true faith that for it wee shall haue eternall life. This faith resteth and hangeth on christ hanging on the Crosse, not corporallie dwelling in vs. 3. It nourisheth vs, when the same spirite vni∣teth vs by faith vnto christ, and worketh the like in vs, which it doth in christ. For except wee be graffed into christ, wee doe not please God. For hee will on that condition receiue vs, and pardon vs our sinnes. So that by faith through the working of the holy Ghost, we bee ioined with christ, and engraffed into him. Seeing then this is the maner, where∣by the bodie and bloude of christ quicken and nourish vs, there is no need of any descending of the bodie and bloud of christ into our bodies.

4 Obiection. The eating of bread is done by the mouth: But the eating of the bodie is the eating of bread. Therefore the eating of the bodie is done by the mouth, and is corporall, when it is saide, Take and eate. Aunswere. This eating, whereof mention is made heere, is perfourmed by the mouth, not simplie, but as concerning the signe. But it is not doone by the mouth, but is spirituall, as concerning the thing signified & spirituall. Reply. This is my bodie, that is the inuisible bodie which J haue in my handes. Aunswere. But the bodie is the thing signified and spirituall, other-wise there will bee no proportion betweene the signe and the thing signified. It followeth therefore that hee saieth, The bread is my bodie: So that the bread is that whereof the bodie is affirmed. For in this speech the thing signified is affirmed of the signe.

5 Obiection. The Wordes are not to bee changed. Christ vsed the woord, Js; Therefore there may not be put in place there∣of the word, Signifieth. Aunswere. The woords are not to bee changed into another sense, than God wil haue. But other∣wise

they are often to be changed: As when it is said, Pluck out thine eie. For woords are to bee vnderstoode according to the nature of thinges. Moreouer they themselues, who accuse vs of change, doe more make this chaunge and mu∣tation than we. Reply. The bodie of christ was broken and cru∣cified for vs: not the signe of the bodie. Therefore the bread is the substantiall bodie of christ. Answ. I grant: for the bread signifi∣eth that very bodie, which was borne of Marie & crucified.

Question. Why then are the things signified attributed to the signes,* 3.188 and the signes called by their names, if neither consubstan∣tiation, nor transubstantiation bee thereby signified? Aunswere. There are two causes alleadged heereof: A similitude or likenesse, and a certainty. 1. The similitude or proportion of signes and the thing signified is, first: As the bread and wine nourish our body, so the body and bloud of christ nourish vs vnto e∣uerlasting life. Secondly, As the bread and wine are receiued by the mouth, so the body and bloud are receiued by faith. Thirdly, As the bread is eaten being broken, so the bodie of christ is receiued being sacrif ced and broken. Fourthly, As in corporall foode, is re∣quired an appetite vnto it, so also in this spiritual foode is requi∣red faith. Fiftly, As of many cornes is made one loafe, so are we be∣ing many made one bodie. Wherefore by reason of this simili∣tude of the signe and the thing signified, the thing signified is attributed vnto the signes. 2. The certainty of the signes in the cause likewise why that is aff••rmed of the signes, which is pro∣per vnto the thing signified. For the s••gnes testifie that christes sa∣crifice is accomplished, and for our behoofe and commodity: because it is certainly and truly applied vnto vs.

Here last of al is to be obserued, that the eating of christs body dooth comprise and comprehend, 1. Faith. 2. That by faith we are made partakers of christ, that is, we are vnited vn∣to Christ, and our communion is wrought by faith: and the holy Ghost is the bond of this our vnion and coniunction with Christ. 3. That wee are made partakers of Christs benefites, iustification, and remission of sinnes. And this ensueth of that vnion of Christ with vs. 4. Jt comprehendeth also the benefite of our regeneration, whereby we are made like and conformed vnto christ, because the same spirit dwelling in vs and in christ, worketh also the same things in vs. This eating is easily collected, as out of many other places, so also out of this saieng of christ.

I am the liuing bread which commeth downe from heauen; if any man eate of this bread hee shall liue for euer. And the bread that I will giue, is my flesh, which I wil giue for the life of the world.

5 What is the difference betweene the Lords supper, and the popish Masse.

THIS question is necessary, by reason of errours which haue c••ept into the church. It is otherwise demanded, Why the Masse is to be abolished ••ut here this questiō is also conteined and comprehended: because these differences and contrarieties of the Lordes supper and the Masse, are the causes why the Masse is to bee abolished. First let vs speake a few woordes of the name of the Masse, or, Missa. The word Missa seemeth to haue his name from an ancient custome of Ecclesiastical rites & actions,* 3.189 in the end whereof leaue was giuen of departure to the Catechumenes, the posses∣sed with spirites, and the excommunicated persons: and so the woord Missa seemeth to be vsed, as it were a mission or sending awaie, because it was the last part of diuine seruice. Others wil haue it to be so called from a dimission, or from the manner of dimissing them; because they were demised with these words, ••te, Missa est, that is, go, you may depart: or, as others interprete it, goe, now is the collection or alms, which they will haue to be called Missa, of the sending it in (as we may so speak) or throwing or casting it in for the poore. Some wil therefore haue it deriued from the Hebrue Masah, that is, tributes, which was wont to be paied of euery one. The word is found Deut. 16.10. Missach, nidbath i••decha, A free gift of thine hand. Nowe that offering was called so, beeing as it were a yearely tribute, which yet was no exaction, but gi∣uen freely. Others interprete it to bee a sufficiency, which is, that there shoulde bee giuen so much as was sufficient, and perhaps this is the truer: because. Deut. 15. The Lord com∣maunded the Jsraelites, that they shoulde open their hande vnto the poore, and should lend him sufficient for his neede. This the Chaldee Paraphrast interpreteth to be Missah.

Hereof our men thinke that it was called Missa, as if it were a tribute, and free offering which shoulde bee euerie where offered vnto God in the church for the liuing and the dead. But this is not of any likelihood to be true. It is manifest indeede that the church hath borrowed some words from the Hebrews,

as, Satan, Osanna, Sabaot, Halleluia, Pascha, and such like. But those words came not to the Latin church, but by the greeke church, and those woordes are found in the greeke testament, when first it was written in greeke. And there∣fore we haue no Hebrue woords deriued vnto our Church, which the greeke church had not before vs. If also wee will search the greeke Fathers, the woorde Missa will neuer be found to haue bin vsed by them. Therefore I think not that the woord Missa was taken from the Hebrewes. But Missa, which doubtlesse is a latin woorde by original,* 3.190 seemeth to haue beene taken from the Fathers, who vsed Remissa, for Remissio, as Tertullian; We haue spoken, saith he, ofa 3.191remission of sinnes. And Cyprian: He that was to giueb 3.192remission of sinnes, did not disdaine to bee baptized. And againe hee vseth the same word: Hee that blasphemeth against the holie ghost, hath not re∣mission of sinnes. Wherefore as they said Remissa for Remissio, so they seeme also to haue said Missa for Missio. And there∣fore they called that Missa, which was don after the missiō or sending away of the catechuments. We reiect both the name and the thing. For this woorde dooth not agree vnto the Lords Supper; because the Lords Supper hath nothing com∣mon and agreeing with the name of Missa, albeit it was v∣sed of the auncient writers. Moreouer we haue no need of this name. For we haue other words for this pvrpose most con∣uenient and agreeable.

* 3.193NOW let vs see the differences of the Supper & the Masse, & those most contrarie one to another, & such as in re∣spect whereof the Masse ought to be abolished.

1 The Popish Masse is a manifold, chaunging or abolishing rather of the rite instituted by Christ. For it taketh away the cup from the people, and addeth manie toies, when as notwithstanding no creature hath anie power to institute anie sacraments, or to change or abolish the constitutions and ordinances of God.

2 The Masse transformeth the signe into the thing signified. For it denieth that there is anie breade and wine remaining; but saith, it is the flesh and bloud of Christ substantiallie, which is flat repugnant to the nature of the Lords supper.

3 In the Masse the Papists make other heauenlie gifts to be, than which are found in the word and other sacraments, or in the promise annexed vnto them. As where the Masse-Priestes faigne

that the Masse doth merite, euen by the work it selfe wrought, that is through the external rite and action, both for him that celebra∣teth, and for others, not onelie remission of sinnes, but the healing also of men, oxen, swine, and cattle diseased. and so withall they coine this too, that forsooth those signs of bread and wine are a sa∣crament euen without the vse also and administration. Likewise they wil haue other things to be in the Masse, than are in anie sa∣crament, which is the very carnal descending & abiding of Christs bodie therein, which is contrarie to the nature of al sacraments.

4 The Masse is repugnant to the sacrifice of Christ: the sup∣per confirmeth and testifieth that we are iustified, for the alone sa∣crifice of Christ wrought and finished on the Crosse: but the Masse contrarie to the testimonies of scripture maketh moe propitiatorie sacrifices: this is their treading and trampling Christs bloud vnder foote, when they say it hath not merited perfect re∣mission of our sinnes. Obiection. The Masse is called a sa∣crifice of the Papistes, and likewise the supper is called a sacrifice by the Fathers: therefore the Fathers were Papists. Auns. The Papists call the M sse a propitiatorie sacrifice. The fathers cal the supper a sacrifice, and so it is, but an Eucharistical or thankesgiuing sacrifice. Againe, it is euen that same sacri∣fice which Christ offered, in such sort, as the bread is the bodie of Christ The Papists will haue it to bee a diuers sa∣crifice, whereby is obtained remission of sinnes. Nowe it is one thing for the same sacrifice to bee often offered: and an other thing for one sacrifice to bee once offered, and that sufficient to take away all sinnes. This sacrifice alone is sufficient for remission of sinnes, and, this sacrifice with others is offered for sinnes; these speeches are contradi∣ctorie.

5 The Masse is repugnant to Christes Priesthoode▪ because hee is the onely high Priest who hath power to offer him∣selfe. The Pope with his companions most impudently pulleth this honor to himselfe. For these deceiuers and ly∣ing men feigne with great contumely and despite to christ, that they offer again christ vnto the Father, and that they alone are worthy men to offer christ vnto his Father: when yet no man, no Angel, neither any creature is of that dig∣nity and worthines, as that hee may sacrifice the sonne of God. For the Priest is abooue the sacrifice: they therefore

who will bee the Priestes to offer christ, mount and lift themselues aboue him. Obiection. The Pri••st•• staie not, but offer onelie and present the sonne vnto the father, that for his sake he may remit vs our sinnes, and so they onelie applie that one and onelie sacrifice of christ. Aunswere. It is inough that they say, that they offer Christ with their hands. For 〈◊〉〈◊〉 ••emai∣neth that they make themselues Priests. Neither is it ma∣teriall, that they deny that they slay Christ. Many thinges were offered of olde by the Priests, which were not slaine, neither were of that qualitie, but were onely offered, as cakes, & liquid offrings, & burnt offrings, & such like. The Iewes indeede slew Christ, but they did not sacrifice him: but Christ himselfe was willingly slaine, & therefore sa∣crificed himselfe. Heb. 9.14. Christ through the eternal spirite offered himselfe without spot to God: and verily hee offered himselfe once a sacrifice vnto his father for vs. Heb. 9.28. Christ was once offered to take away the sinnes of manie; and to them that looke for him shall hee appeare the second time without sinne vnto saluation. Heb. 10.12. Christ after he had of∣fered one sacrifice for sinnes, sitteth for euer at the right hand of God. Now the Papists contrarie to these manifest places of scripture will haue Christ to be often offered in the Masse.

6 The Masse is repugnant to the doctrine of grace and iu∣stification, which teacheth, that in this life onelie is the time of ob∣teining fauour, by faith alone, for the onelie merite of christ. The papists neglecting faith, which they haue no knowledge of, & reiecting Christs merit, substitute in place thereof this idolatrous inuention. For through and for this sacrifice of the Masse, and so for this worke (as they speake) wrought, they main∣taine that the dead also obtaine remission of sinnes.

7 The Masse is repugnant vnto the articles of our faith con∣cerning the true humanitie of christ, concerning his true ascension into heauen, and his returning from thence, at the day of iudge∣ment. For they make a corporal presence of christ in the Masse, say∣ing that christ is inuisible present vnder the forme of breade and wine, the substance of the bread and wine beeing abolished, as of∣ten as the Masse is celebrated, and this presence of Christ is corporal, when the accidents onely of the signe remaine. Jt is contrarie also to the nature of sacraments, which permit∣teth not the substance of the signs to be abolished, neither

requireth any naturall connexion of the signes and things: and therefore neither is it required in the Supper, which leadeth vs to christ crucified; and raigning in heauen, and from thence communicating himselfe vnto vs.

8 The Masse is contrarie to the communion of Saintes with Christ. For it imagineth an execrable inuention, which is, that Christes bodie doth descend into our bodies, and remaineth as long within our bodies as the formes remaine of bread and wine. But the supper reacheth that wee are made members of Christ by the holy gh st. and ingraffed into him.

9 The Masse is repugnaunt to the true worship of God, be∣cause it maketh Christ to be there corporally present, & so by con∣sequent there to bee worshipped. Euen as of ould before his as∣cension it was not onely lawful, but in duty required; that Christ should be worshipped in whatsoeuer place hee was, and so also did his Disciples alwaies worship him, when he was present, as also when he ascended from them: but after his ascension they did not from that time adore & worship him, turning vnto any one particular place more than o∣ther. Wherfore seing the Papists in their Masse tie the wor∣ship and adoration of christ vnto a thing, whereunto christ himselfe by expresse word hath not tied it; they professe them selues to be idolaters, and doe no lesse absurdly and impiously in this, than if they should worship Christ at a wal, or if they should worship a piller falling downe before it. Which we prooue, 1. Because no creature hath power to ty the woorshippe of God to anie thing or place, wherein God hath not commaunded by expresse word himselfe to be worshipped, and wherein God hath not promised to hear vs. And hereby is the cause of that diffe∣rence plainly scene, why the Iewes directing their praier to the propitiatorie or mercy seat did notwithstanding withall in spirite worship the true God, and were by promise from him assured to bee head: but worshipping in Dan, and in Bethel, and in the high pla∣ces, and in the temple of Samaria, were idolaters not knowing what they worshipped. Ioh. 4 22. Yee worship that which yee knowe not: we worship that which we know: for saluation is of the Iewes: and the cause of this thing is more at large declared in the se∣cond of Kinges cap. 17. 2. Because in the newe testament all worshippe which is tied to anie certaine place on earth is vtterlie taken awaie, and spiritual worship onlie required, stirred and kin∣dled

by the holy ghost, and doone with a true faith, and knowledge of God Ioh. 4.21. The houre commeth, when ye shal neither in this mountaine, nor at Jerusalem worship the Father. In these words Christ doth plainely take away worship tied and restrained to any certaine place on earth. Wherefore wee must also take away and haue in detestation this impious inuention of christs corporal presence in the Masse, or in the breade and wine. For this being but, that christ is in bodie present in the bread (whether it be said to be done by transubstan∣tiation, or by consubstantiation) the popish adoration stan∣deth fast: and of the contrarie side the presence of Christs body in the breade is taken away, if wee take away this foule and shamefull Popish adoration of Christs bodie ly∣ing couertly by their iudgement vnder the formes of bread and wine. Now withall wee are here to obserue, What it is, to worship christ in the bread, namelie, to direct our worshippe in soule, minde, cogitation, and, as much as may be, in the motion of our bodies to the place in which the bread is, and turning thereto to yeelde reuerence vnto christ, as if hee were present there m re than else-where. So of olde they worshipped God at the Arke, turning thereto with their mindes, and as much as might be, with their external grace and inclination of bodie.

1 OBiection. The Masse is an application of Christes sacrifice: Therefore it is not to be taken away. Aunsw. I denie the Antecedent: because wee applie Christs merit by faith onely. Obiect. 2. There must bee a perpetuall sacri∣fice in the Church, because Jsai foretold••, that it should bee from sabbath to sabbath. Aunswere. There must indeed be a per∣petuall sacrifice in the church, which is the sacrifice of thankes-giuing. 1. Because it is a remembraunce of Christes sa∣crifice. 2. Because almes were giuen in the primitiue church, af∣ter the supper was ended, which were a sacrifice. 3. The supper also is an Eucharistical or thankesgiuing sacrifice. For a propitiato∣ry sacrifice, the Fathers neuer dreamt of.

6 What is the right and lawful vse of the supper.

THE right and lawfull vse of the supper consisteth in three thinges. 1. When the rites and ceremonies in∣stituted of CHRIST, are reteined and obserued; yet so that they bee not obserued of one or two priuatelie: but that in a conuenient and lawfull assemblie of the church the breade

be broken, distributed, and receiued: and the wine giuen to all that communicate in remembrance of Christes death, that is, for con∣firmation of their faith, and to shew their thankefulnesse. 2. When the rites are obserued of those persons, for whome Christ did institute them; that is, when the bread and wine is distri∣buted and receiued of others, of whom the Lorde woulde haue it receiued, namely, not of his enemies, but of his Disciples, which are the faithful. For the obseruing of the rite without faith and repentance, is not the vse, but the abuse of it. 3. When the supper is receiued for the right end, which is, in commemoration and remembraunce of the Lordes death.

7 What the wicked receiue in the Lords supper.

THE wicked receiue. 1. The bare signes onely, namely bread and wine. 2. They receiue those signes to their condemnation, or they eate their owne dannation. Nowe to eate damnation, is, through incredulitie & abusing of the sacrament to be abaliena∣ted and repelled from christ and al his blessinges: or, through abu∣sing of the sacrament being receiued without faith & repentance, grieuously to offend God, and so to draw vpon themselues temporal and euerlasting punishmentes, except they repent. Contrariwise, to eate christ, is, through faith to bee made partaker of his merite, efficacie, and benefites. For no man can eate christ, and not withall be made by faith partaker of his merite, efficacie, and giftes. No man therefore can both eate Christ, and withall eate his owne damnation: and therefore false is their obiection, who say thus: The wicked eate damnation vnto themselues: Therefore they eate Christ. Reply. But why eat the wicked damna∣tion vnto themselues, seeing it is a good worke to receiue the sacra∣mentes? Aunswere. It is a good work by it selfe, but not vnto the wicked. The receiuing of the sacramentes is a good worke, when the true and right vse is adioined: otherwise it is made not a commaunded, but a forbidden work, as also God saith: He that killeth a bullocke is as if he slue a man. So Paul: If thou be a transgressour of the Law, thy circumcision is made vncircumcision.

Now for these causes the wicked eate vnto themselues,* 3.194 and drawe on themselues damnation. 1. Because they profane the signes, and by consequent the thing signified, by laieng holde on those thinges, which were not instituted for them, but for the Dis∣••iples of Christ. 2. Because they profane the couenaunt and testa∣ment

of God, by taking vnto themselues the signes and tokens of the couenaunt. They wil seeme to be in league with GOD, when as they are in league with the Diuell, and not with God, whom by this meanes they would make the Father of the wicked. 3. Because they tread vnder foote the bloude of Christ. His benefits indeed are offered vnto them, but they receiue them not with faith, and so mock God, while they professe that they receiue the benefites of Christ, when as they doe or mind nothing lesse, and adde this new offence to their other sinnes. 4. Because they condemne themselues by their owne iudgement. For approching vnto the Lords table they professe that they accept of this doctrine, and doe be∣leeue no saluation to be without Christ: & yet in the mean season are conscious vnto themselues, that they are hy∣pocrites, and so condemne themselues.

8 Who ought to approch and be admitted vnto the supper.

THIS question also conteineth two seuerall partes in it; vnto which wee are seuerally to aunswere. In the former part is demanded, who ought to approch vnto the sup∣per: In the latter, who ought to bee admitted. And this latter part is larger and more generall, because not the godly onely, but hypocrites also, who are not yet knowen to bee such, are to be admitted vnto the supper.

* 3.195First then is to bee considered, who ought to approch thi∣ther. They onely ought to approche vnto the supper, who liue in true faith and repentance, and so who haue faith and re∣pentance not in possibilitie onelie, but also actuallie: whereby this obiection is refuted, that Jnfants haue faith, and there∣fore ought to approche vnto the Lords Supper. For they ought not to come in respect of this circumstance, which is adioi∣ned in the institution of the Supper,* 3.196 Shewe the death of the Lord: Likewise, Let a man examine himselfe, and so let him eate of this bread, and drinke of this cup.

Wherefore we vnderstand in this place an actual faith, which is a knowledge, confidence, beginning of obedience and a serious and earnest purpose to liue well. But Infants haue faith onely potentiallie and in possibility, not actual∣ly: they haue an inclination onelie to faith; or they haue faith onely by inclination, but they haue not an actuall faith.* 3.197 F••••thermore, that it is not lawfull for the wicked to ap∣proch

vnto the Supper, it is manifest: For the sacraments are in∣stituted only for the faithful & those which are cōuerted, to seal to thē the promise, & to confirm their faith. The Word notwithstan∣ding is common to the conuerted and vnconuerted, that the con∣uerted may heare it, and bee confirmed by it; and that the vncon∣uerted also may heare it, and thereby bee conuerted. Wherefore from the nature and subiect of sacramentes is drawen this demonstratiue proofe: What God hath instituted for his hous∣hold and children, that hypocrites and aliants from the Church ought not to receiue. Moreouer Paul also interdicteth all the wicked without any exception from comming vnto this holy supper, by woordes authentique; in which namely hee commaundeth, that euerie man trie and examine himselfe, and so eate of that bread, & drinke of that cup. But to examine himself, is to trie whether he hath faith and repentance. Wherefore he will haue him to come, who hath these things in him. But how shall a man know that he hath these things? 1. By a purpose and desire to obey god according to al the commandements of God. 2. By a con∣fidence & tranquillity of conscience. Hope maketh not ashamed: be∣cause the loue of God is shed abroad in our harts by the holie ghost, which is giuen to vs. 3. By effects, as by the beginning of inward & outward obedience. Vnto these may be adioined also generall testimonies, whereby vnbeleeuers are forbidden to come to the Supper. As Mat. 5.24. Leaue there thine offring before the al∣tar: first be reconciled to thy brother, & then come & offer thy gift. Likewise, 66.3. He that killeth a Bullocke is as if he slew a man.

The second part of the former question is, Who ought to bee admitted vnto the Lords Supper.

THey are to be admitted of the Church, who in woords & deedes professe true repentance: they also who expresse & shew a profession of faith & repentance in the actions of their life, are to be admitted: but not they, whosoeuer simplie doe auouch that they beleeue all things. For he that saith he beleeueth and hath not woorkes, is a lier, and denieth indeede that which he affirmeth in words, according to that of the Apo∣stle: They professe that they knowe God, but by woorkes they denie him, and are abhominable, and disobedient, and to euerie good work reprobate. So saint Iames also sheweth, That faith which is without workes, is dead. The reasons, why they are to be ad∣mitted onely, who both by their confession and life pro∣fesse

faith and repentance, are these, 1. Because the church shoulde prophane Gods couenant if it shoulde admit vnbeleeuers and men impenitent. For he that dooth a thing, and he that consenteth vnto it, are both obnoxious to the same lawe. To prophane the couenaunt of God, is, to commend and ac∣knowledge them for the confederates or friends and fel∣lowes of God, who are Gods enimies, and so to make God such a one, as hath entered a couenaunt and is in league with hypocrites and wicked men. Now the couenaunt of God is two waies prophaned, namelie as well by communicating and im∣parting the signes of the couenaunt to them vnto whom God pro∣miseth nothing, as by receiuing and vsing the signes without faith and repentance. For not onely they prophane the couenant, who being as yet impenitent; take the signes of the coue∣nant vnto them, but they also, who wittingly and willingly giue the signs vnto those, whom god hath shut from his co∣uenant. They make therefore God a felowe & friend of the wicked, & the son of the diuell the son of God, whosoeuer reach the signes vnto the wicked. Obiect. Hee that giueth to him that abuseth it, sinneth. The church giueth the supper vnto hypocrits which abuse it. Therefore the church sinneth. Ans. He that giueth the supper to one which abuseth it, sinneth, if he wittingly & willingly doth it: otherwise he sinneth not, but they who abuse the supper purchase damnation to thē∣selues. But the godly are not made partakers of that pro∣phanation of the couenant prophaned by the wicked, if they knowe not the wicked approching vnto the supper, neither doe willingly admit the wicked. Reply. If they sinne, who giue the supper wittinglie to him that abuseth it, then dooth the Minister also sinne, if he distribute it vnto such a one, where yet there is no sentence passed of excommunication. Aun∣swere. True; if hee doe it willingly: but if the church proceed not against such a man, and the minister notwith∣standing be instant vpon the Church, and doe his duetie, he is blamelesse, and the sinne shall lie on others, euen on the Church. 2. They are not to bee admitted to the supper, who professe not faith and repentaunce both in life and confession; because if such should be admitted, the church should stir vp the anger of God against her selfe; as of whom wittinglie and willing∣lie this shoulde bee committed. Nowe that by this meanes the

wrath of God is stirr••d vp against the church; the Apostle sufficiently witnesseth, saying: For this cause manie are weake and sicke among you, and manie sleepe. For if wee woulde iudge our selues, we should not bee iudged. God therefore is angrie with the consenters, & so punisheth them, because he punisheth the wicked whom they cōsenting thereto admitted: for by both the supper of the Lorde is alike prophaned. 3. Christ hath cōmanded that the wicked be not admitted. And if any de∣nie that any such cōmandment is extant, yet the substance & tenor of the commandement shalbe easily prooued. For christ instituted his supper for his disciples, & to thē alone he said, I haue earnestlie desired to eate this Passeouer with you. Take this and part it among you. This is my bodie, which is giuen for you. This cup is the new testament in my bloud, which is shed for you. Wherefore the supper was instituted for Christes disciples onely; all others, for whom Christ died not, are excluded. But yet for all this, those hypocrites are to bee admitted together with the godly vnto the supper, who are not as yet manifested, because they professe in confession and outward actions faith and repentance. But none ought to approch thither, but true beleeuers. For these onely ex∣cepted, all others, yea euen those hypocrites, which are not as yet manifested, eate and drinke vnto themselues damnation, and prophane the Lords sacred Supper. Ob∣iection. They then who auoide the prophaning of the Lords Sup∣per, doe well: but they who refraine from the Lordes supper in re∣spect of some hatred they beare to others, or for some other sinnes, auoide the prophaning of the supper. Therefore they doe well An∣swere. They who auoid the prophaning of the supper doe well, if they auoid it in such sort as they ought, namely by repenting themselues of those sinnes which haue been the causes of their refraining.

CERTAINE CONCLVSIONS OF THE SVPPER.

1 THE other sacrament of the new testament is called, the supper of the Lord: not as if it were necessarie that the church should celebrate it in the Euening or vsuall time of supper: but because it was instituted of Christ in that supper which he last had with his Disciples before his death. It is called the table of the Lord, because Christ dooth feede vs

in it. It is called, the sacrament of the bodie and bloud of christ: because these are communicated and imparted vnto vs in it. It is called the Eucharist, because in it are giuen solemne thankes vnto Christ for his death and benefites. It is called Synaxis, or the conuent, because it ought to be celebrated in the conuents and assemblies of the church. It is called also of the auncient a sacrifice, because it is a representation of the propitiatory sacrifice accomplished by Christ on the crosse, and a thankes-giuing, or Eu∣charistical sacrifice for the same. There is a third reason also why they called it a sacrifice: because the ancient were wont themselues to confer bread vnto it: & therefore were they said to offer, that is, to conferre and giue in seuerall bread to that vse.

2 The supper of the lord is a sacrament of the new testament, wherein according to the commandement of Christ, bread and wine is distributed and receiued, in the assemblie of the faithfull, in re∣membraunce of christ: which is, that christ might testifie vnto vs, that hee feedeth vs, with his body and bloud deliuered and shed for vs, vnto eternal life; and that we also might for these his benefites giue solemne thankes vnto him.

3 The first and principal end and vse of the Lords sup∣per is, that Christ might therein testifie vnto vs, that hee died for vs, and dooth feede vs with his bloude and body vnto euerlasting life, that so by this testification hee might cherish and encrease in vs our faith, and so consequently this spirituall foode and nourish∣ment. The second end is thankes-giuing, for these benefites of Christ, and our publique and solemne profession of them, and our duty towards christ. The third is, the distinguishing of the church from other sectes. The fourth: That it might be a bond of mutual loue and dilection. The fift; That it might be a bond of our assem∣blies and meetinges.

4 That first ende and vse, which is the confirmation of our faith in Christ, the supper of the Lord hereof hath, because Christ himselfe giueth this bread and drink by the hands of his ministers to be a memorial of him; that is, to admonish and put vs in remem∣braunce by this signe as by his visible word, that he died for vs, and is the foode of eternall life vnto vs, while hee maketh vs his mem∣bers: both because he hath annexed a promise to this rite, that hee wil feede those, who eate this bread in remembraunce of him, with his owne bodie and bloud, when he saith, This my body: and also be∣cause the holy ghost doth by this visible testimony moue our minds

and harts more firmely to beleeue the promise of the gospel.

5 There is then in the Lords supper a double meat and drink, one externall, visible, terrene, namely bread and wine: and another internall. There is also a double eating and receiuing: an external, and signifieng, which is the corporall receiuing of the bread and wine, that is, which is perfourmed by the handes, mouth, and senses of the bodie: and an internal, inuisible, and signified, which is the fruition of Christes death, and a spirituall engraffing into Christes bodie: that is, which is not perfourmed by the handes, and mouth of the bodie, but by the spirite and faith. Lastly there is a double ad∣minister and dispenser of this meat and drinke; an externall, of the externall, which is the minister of the church deliuering vs by his hand bread and wine: and an internal of the internal meate, which is Christ himselfe feeding vs by his body and bloud.

6 Not the body and bloud of Christ, but the bread and wine are the signes which serue for confirmation of our faith: for the bo∣die and bloud of Christ are receiued, that we may liue for euer. But the bread and wine are receiued, that wee maie bee confirmed and assured of that heauenlie foode, and dailie more and more enioie it.

7 Neither is the bread changed into the bodie of Christ, nor the wine into the bloud of Christ: neither doth the bodie and bloud of Christ succeed in their place, they beeing abolished: neither is Christs body substantially present in the bread, or vnder the bread, or where the bread is: but in the right vse of the Lords supper, the holy Ghost vseth this Symbole, as an instrument, to stirre vp faith in vs, by which he more and more dwelleth in vs, engraffeth vs in∣to Christ, and maketh vs thorough him to bee iust and righteous, and to draw eternal life from him.

8 Now when Christ saith, This, that is, this bread, is my body, and, This cup is my bloud, the speech is sacramental or metonymi∣cal, because the name of the thing signified is attributed to the sign it selfe: that is, it is meant, that the bread is the sacrament or signe of his bodie and doth represent him, and dooth testifie that Christes bodie is offered for vs on the crosse, and is giuen vnto vs to be the foode of eternal life, and therefore is the instrument of the ho∣lie Ghost to maintaine and encrease this food in vs, as Saint Paul saith, 1. Corinth. 10. The bread is the communion of the bodie of Christ, that is, it is that thing, by which wee are made partakers of christs bodie. And elsewhere hee saith: We haue been al made to drink into one spirit. The same is the meaning also: when it is said,

that the bread is called christes bodie, for a similitude which the thing signified hath with the signe, namely, in that christes bo∣dy nourisheth the spirituall life as breade dooth the corporall life: and for that assured and certaine ioint receiuing of the thing and the signe in the right vse of the sacrament. And this is the sacra∣mental vnion of the bread which is shewed by a sacramental kinde of speaking▪ but no such locall coniunction, which is by some ima∣gined.

9 As therefore the body of christ signifieth both his proper and natural bodie, and his sacramental bodie, which is the bread of the Eucharist: so the eating of Christes body is of two sorts; one sa∣cramental of the signe, to wit, the externall and corporall receiuing of the bread and wine: the other reall or spirituall, which is the re∣ceiuing of christs very body it selfe. And to bel••eue in christ dwel∣ling in vs by faith, is, by the vertue & operatiō of the holy ghost to be engraffed into his bodie, as members to the head, & branches in∣to the vine: and so to bee made partakers of the frutie of the de••th and life of christ. Whence it is apparant that they are falsly accu∣sed who thus teach, as if they made either the bare signes onely to be in the Lords Supper, or a part••cipation of christes death onelie, or of his benefits, or of the holy Ghost, excluding the true, reall, & spirituall communion of the very body of Christ it selfe.

10 Now the right vse of the Supper is, when the faithfull obserue this rite instituted by Christ, in remembraunce of Christ: that is, to the stirring and raising vp of their faith and thanke∣fulnesse.

11 As in this right vse the bodie of Christ is sacramentallie eaten: so also without this vse, (as by vnbeleeuers and hypocrites) it is eaten sacramentally indeede, but not reallie, that is, the sacra∣mental Symboles or signes bread and wine are receiued, but not the thinges themselues of the sacrament, to wit, the bodie and bloud of Christ.

12 This doctrine of the supper of the Lord is grounded vpon verie manie and those most sound and firme reasons. All those pla∣ces of Scripture confirme it, which speake of the Lords supper; and Christ, calling not anie inuisible thing in the bread▪ but the verie visible and broken bread it selfe his bodie deliuered or broken for vs: which whereas it cannot bee meant properlie, himselfe addeth an exposition, that that bread is truely receiued in remembraunce of him; which is as if he had said, That the bread is a sacrament of

his bodie. So likewise he saith, the supper is the new testament, which is spirituall, one, and euerlasting. And Paul saith it is the communion of the bodie and bloud of Christ, because al the faith∣ful are one bodie in christ; who cannot stand together with the com∣munion of Diuels. Likewise, he maketh one and the same engraffing into christes bodie by one spirit to bee both in Baptisme and in the Lords Supper. Moreouer the whole doctrine and nature of sacra∣mentes confirme the same, all which represent vnto the eies the same spirituall communion of christ to bee receiued by faith, which the word or promise of the Gospel declareth vnto the eares. There∣fore they are called by the names of the thinges signified, and in their right vse haue the receiuing of the thinges adioined vnto them. The Articles also of our faith confirme it, which teach that christs bodie is a true humane bodie, not present at once in manie places, as being now receiued into heauen, and there to remain, vn∣til the Lorde returne to iudgement; and further that the com∣munion of Saintes with christ is wrought by the holie Ghost, not by anie entraunce of christs bodie into the bodies of men. Wherefore this sentence and doctrine is of all the purer anti∣quitie of the church with most great and manifest consent held and professed.

13 The Supper of the Lord differeth from Baptisme, 1. Jn the Rite and manner of signifieng, because the dipping into the water or washing signifieth a remission and purging out of sinne by the bloud and spirit of Christ, and our societie & fellowship with christ in his afflictions and glorification. But the distributing of the bread and wine signifieth the death of Christ to bee imputed to vs vnto remission of sinnes, and our selues engraffed into Christ to become his members. 2. They differ in their speciall vse, because Baptisme is the testimonie of our regeneration, and of the couenant made be∣tweene vs and God, and of our receiuing into the Church: But the Lords supper testifieth that wee are euer to bee nourished by Christ remaining in vs, and that the couenant made betweene God and vs shall euer be established and ratified vnto vs, and that we for euer shall abide in the church and bodie of Christ. 3. They differ in the persons, to whom they are to be giuen. Baptisme is giuen to all those, who are to bee accounted for members of the church, whether they be of yeares and vnderstanding, or infants. The Lords Supper is to bee giuen to them onely, who are able to vnderstand, and celebrate the benefits of christ, and to examine themselues. 4. They differ in

the often celebrating of them. Baptisme is to bee receiued but onc•• onely, because the couenant of God being once made is alwaies firme and of force to the penitent: But the Supper is often to bee receiued, because an often renewing and recalling of that couenant to our re∣membrance, is necessarie for our faith. 5. They differ in the order which is to bee obserued in vse of them. Because Baptisme is to bee giuen before the Supper, and the supper may not be giuen vnto any except hee be first baptised.

14 They come worthily to the Lords Supper, who examin them∣selues, that is, are endewed with true faith and repentance. They who finde not this in themselues, ought neither to come without it, least they eate and drink their owne iudgement; nor to differ repen∣tance wherewith they should come, least they draw vpon themselues hardnes of hart and eternal pains.

15 The church ought to admit all those vnto it who professe themselues to embrace the ground and foundation of christian do∣ctrine, and to haue a purpose to obey it: but those must bee repelled, who wil not desist either from their errors and blasphemies, or from manifest sinnes against their conscience, beeing admonished by the church and conuicted of error.

16 The Pope hath corruptlie taken awaie the breaking of the bread from the rite of the supper, and bereaued the people of the vse of the cup: Corruptly also hath hee deformed the supper of the Lord, with adding so manie ceremonies not deliuered by the Apo∣stles, into a theatricall or pageant-like Masse, that is, into a Iewish superstitiō & stagelike rounds & conueiances. But more wicked & idolatrous inuentions are these: That the Masse is a propitiatory sacrifice, wherein christ is offered by the Masse-priests for the quick and dead, and is by the force of consecration substantiallie present and abideth so long as those formes of bread and wine remaine vncorrupted, and further, dooth bestow the grace of God and other benefits vpon them for whom he is offered; of whom also he is eaten with the mouth of their body, yea though they haue no good inward motion in them: and lastly is, being treasured and laid vp and car∣ried about vnder those formes, to be worshipped. Jn respect of these foule monsters, it is necessary that the Masse be quite and cleane abolished out of the christian church. In summe they are these, 1. Transubstantiation. 2. Bread-worship. 3. Sacrifice. 4. Maiming of Christes Supper.

THE APPENDIX OR ADDITION AD∣IOINING VNTO THE FORMER TREA∣tise of the Supper.

Certaine principal arguments of the Consubstantiaries against the syncere doctrine of the Lordes Supper, & the Sa∣cramentaries, as they cal them: together with a refutation of them.

1 THE errours of the Sacramentaries (say they) are, that there are but bare signes and Symboles onelie in the supper. Answere. We teach that the things signified are together with the signes, in the right vse, exhi∣ted and communicated, albeit not corporally, but in such sort as is agreeable vnto sacramentes. 2. The Sacramen∣taries saie, That christ is present onlie according to his power and efficacie. Aunswere. Wee teach that he is present and vnited with vs by the holy Ghost, albeit his bodie bee farre absent from vs: like as whole Christ also is present with his mini∣sterie, though diuerslie according to the one nature. 3. The Sacramentaries, say they, affirme that an imaginarie, figuratiue or spiritual bodie of christ is present, not his essentiall bodie. An∣swere. Wee neuer spoke of an imaginarie bodie, but of the true flesh of Christ, which is present with vs, although it re∣maine in heauen. Moreouer wee say that wee receiue the bread and the body, but both after a maner proper to ech. 4. The Sacramentaries, saie they, affirme, that the true bodie of Christ, which hung on the crosse, and his verie bloud which was shed for vs, is distributed, but is spirituallie receiued of those onelie who are worthy receiuers; as for the vnworthy, they receiue nothing be∣sides the bare signes vnto their condemnation. Aunswere. Al this wee graunt, as beeing agreeable vnto the woorde of God, the nature of sacraments, the analogy of faith, & the com∣munion of the faithful.

Certaine arguments of the Consubstantiaries, whereby they goe about to ouerthrow our doctrine of the Lords Supper: together with the refuta∣tions of them.

1 THE words of the institution are open and plain, This my bodie, this is my bloud. Answere. They alleadge these woordes against them-selues. For they saie, That the bodie of Christ is receiued reallie in, vnder, with the

bread: when christ saith, that the very bread is his body. Where∣fore they doe a double iniury vnto the church: first, while they thrust vpon the church their owne words for Christs. Secondly, while they imagine that the church perceiueth not these speeches to be diuerse, In the bread is my body, and, The bread is my bodie. They accuse Christ also for a lier: for they deny that the bread is his body, but that his body is in the bread. Let them looke therefore vnto it, how they wil aunswere Christ at the last iudgement for this blasphe∣my and reproch. The Papistes also doe more retaine the very words of Christ. But these retaine not the woord, but follow the sense and meaning. We must see therfore which part followeth it. Ours shal be prooued in the end. Replie. Christ addeth an exposition of his minde, Which is giuen for you, and, Which is shed for you. Answere. First, this is a begging of that which is in question. For they take as graunted, that the bread is properly called the bodie, which yet lieth vp∣on them to prooue. For it is a sacramental maner of spea∣king. Secondly, we returne their own reason vpon them by inuerting it thus. The bodie of Christ properly so called was giuē for vs. But the bread was not giuē for vs: Therfore the bread is not the body properly so called. Likewise, as the bread is the body broken, so the breaking of the bread is the breaking of the bodie. But the breaking of the bo∣die is the crucifieng thereof. Therefore the breade bro∣ken is but sacramentally and by representation, the bodie broken.

2 They reason from the autor, who said it, and is true. Aun∣swere. This is also a begging of that which is in question. They must proue that Christ said, his bodie was in, vnder, with the bread. And further a man may speake figuratiuely, and yet speake perspicuouslie and plainly. Reply. He is also omni∣potent. Therefore he is able to be eueriewhere, and so in the bread. Aunswere. Albeit he were able to bring to passe, that two flat repugnaunt thinges should be true together: yet wil he not doe it. Againe, God is not able to woorke contradicto∣ries, or thinges flat repugnaunt, because he is true. Now, to wil those thinges which are contradictorie, argueth a lier. Wherefore wee deny not the trueth and omnipotency of God; but these mens lies: nay rather we defend gods truth,

affiming that God doth that which he spake. But they op∣pugne it making contrary wils to be in God. Replie. Christs bodie hath manie prerogatiues not agreeable to our bodies: as that he was borne of a Virgine, walked on the sea, was at one time and together in the graue, in Hel, and in Par••dise: and passed through the gates when they were fast shut. Aunswere. These examples are partly not matches, & partly false. For this may agree vnto a creature, to walke on the waters, as it did vnto Peter: to passe through the gates shut, as is agreeable to the nature of a spirit. Againe, These examples are not matches nor of the same qualitie with that which is in question. Because these doe not ••mply a contradiction. For when hee is saide to bee borne of a Virgine, he is not said withal, not to be borne of a Virgine. But to be both finite and infinite (as they wil haue Christs body who consubstantiate it with the bread) these implie a contradiction. Now it is false, that they saie, that hee passed thorough the gate•• shut, whereas the gates might yeelde and o••en vnto him: as also, that he passed through the doore or stone of the graue, when as it is said that the Angell did open it: and lastly, when they saie, that Christes bodie was at once and together in moe places: which they seeme to haue taken out of Austine. But Austine said, That his bodie was in the graue, his soule in hel, and his Godhead eueriewhere.

3 They reason from a circumstance of the time: The same night in which hee was betraied. No man which speaketh seriously, spea∣keth figuratiuely, Christ instituting his supper spake seriously. Therefore without any figure. Aunswere. I denie the Maior: because by that position no man that speaketh seriously should speak figuratiuely, which is most false. God speaketh in all sacraments, though figuratiuely, yet seriously. I haue earnestly desired (saith Christ) to eate this Passeouer with you. Wherefore I aunswere, that he vseth not iesting or obscure figures. This figure is perspicuous, because it is vsual, and his disciples speak so: Where wilt thou that wee goe, and prepare that thou maiest eate the passouer? It is vsuall also in all sacra∣ments It is forcible and emphaticall, because it expresseth the similitude of the signe and the thing signified, and the certainetie of the coniunction of both in the right vse and administration. Againe we inuert their reason, and say, Be∣cause christ spake seriously, therefore he vsed a figure which

doth well expresse and declare the thing. Replie. Christ sayd, This cup is the new testament. Jn wils and testaments men speake properly. Christ here instituteth a sacrament: therefore, &c. Answere. I denie the Maior, and inuert the reason: for see∣ing hee would institute a sacrament, therefore hee spake figuratiuely, calling his Supper the new Testament; which is figuratiuely to be vnderstoode for these two reasons. 1. Because otherwise there should be two couenants, the one proper, and the other the supper. 2. Otherwise also they should be shut out from Gods couenant, who cannot come to the supper, and all who came to the supper should be in the couenant. Obiection. Christ saith, In my bloud. There∣fore the real bloud of christ is in the supper, and is drunke by the mouth. Aunswere. Wee conclude the contrarie rather by those woordes of Christ. Because the newe testament was made by Christs bloud shed on the Crosse and applied vn∣to vs by faith, not drunke by the mouth: for otherwise they shoulde bee excluded from the testament and couenaunt, who were not able to come to this sacrament. Replie. There is a great force in the woord, Newe. That which was doone in the old testament typicallie, is done in the new reallie. Aun∣swere. If they adde, Therefore doone by the mouth of the bodie: they bring in more in the conclusion, than was in the antecedent. For there was no type in the olde testa∣ment which did signifie the eating of Christ with the mouth. 2. We inuert their reason. Christs bodie was no o∣therwise eaten in the new testament, than in the olde: But in the old it was eaten spirituallie onely: Therefore in the new also it is so eaten. Reply. The newe testament differeth from the olde, because in that were types, in the newe is the bodie it selfe, Heb. 9. Col. 2. Aunswere. This difference of the old and new testament is no where set downe in holy scripture that Christ is eaten in the old not really, and in the newe corporally by the mouth. In the places which are allead∣ged out of the Apostle, the bodie signifieth that the sha∣dow was onely of the old testament and was accomplished and fulfilled by Christ. Because there the bodie is opposed to those shadowes: and further because he calleth it the bo∣die of christ: which kinde of speech sheweth that by Christ was wrought the accomplishment & fulfilling of the types

or shadowes of the Old Testament. Moreouer, albeit wee haue Christ exhibited in the newe testament, and hee is there borne man, yet notwithstanding it dooth not there∣fore folow hereof, that his bodie is in the bread, but onely that it is in the new testament.

4 They reason from the consent of the Euangelists, and sain•• Paul. Matthew, as Theophylact calculateth, writ his gospel eight yeares after christs assension: Marke, ten yeares: Luke, fifteene yeares: Paul, twentie yeares. And all vse the same words. A speech that is often vttered with the same wordes is not figuratiue. Such is the speech of the Lordes Supper. Therefore it is not figuratiue. Answere. It is false that a speech often vttered in the same words is not figuratiue: because when a figure is conspicu∣ous, knowen, and forcible, as this, it is reteined. Againe, the Euangelists repeat the woordes of Christ, because hee spake figuratiuely. Often, though it bee figuratiue, is this repeated: He shal baptize with the holie Ghost and with fier. Ioh. 1. Matth. 3. Moreouer we denie that this speech of Christs Supper was repeated by all in the same wordes. 1. Because Matthew and Mark say, This is my bloud of the new testament. Luke saith, This cup is the new testament in my bloud. 2. Mat∣thew and Marke say, This is my bodie. Luke addeth, which is giuen for you: Paul, which is broken for you. 3. Paul saith, That the bread is the communion of the bodie of Christ. And albeit in this place hee speaketh not purposedly of the Supper, yet hee stirreth vp and exhorteth vnto it. Replie. Jt is the same sense and meaning. Aunswere. The question is not now of the sense and meaning of the woordes, but of the i∣dentitie of the wordes, that is, whether they bee the same wordes. Replie. Where there is no mention at all of anie figure, there is no figure. Answere. This is false. For foolish were it, and men shoulde seeme to make shewe and ostentation of their skill and art, if they should say that they vsed a trim fi∣gure. And the scripture also often speaketh figuratiuely, and yet doth it not ad withall that it speaketh figuratiuely. Furthermore, they make mention hereof, when they shew, that it consisteth of the nature of the subiect and the attri∣bute. The bodie was borne of the Virgin, crucified, and so forth. The bread is made of meale. Secondly, Christ wil∣leth this to bee done in remembraunce of him: Therefore the

breade is called his bodie, as a memoriall of his bodie. Thirdly Matthew and Marke say, This is my bloud of the newe testament. Paul and Luke say, This is the newe testament in my bloud. Now the newe testament is the bond whereby God hath bound himselfe to receiue the faithful and repentant into fauour, and they binde themselues to yeelde faith and obedience vnto him. Fourthly, Paul saith, That the bread is the communion of Christs bodie, which is not any corporal ea∣ting. 1. Because the faithful are thereby one bodie in christ. 2. Because he compareth it with the Communion of the altar in the old testament, which was not corporal. 3. Because it can agree but to the faithful onely, and not to the wic∣ked. 4. Iohn sheweth that communion: If we walke in the light we haue fellowship one with another, and the bloud of Iesus Christ his sonne cleanseth vs from all sinne. And further this commu∣nion whereof saint Paul speaketh, is our vnion with Christ, and fruition of all his benefites by faith. Hither belongeth the similitude of the bodie and the members, the vine and the braunches; which haue nothing to doe with any cor∣poral eating. This communion was and is common to all the faithful from the beginning vnto the worlds end. But they could not eat the body of christ corporally by their mouth. That wee might growe vp vnto him, by whom all the bodie is cou∣pled and knit together. He that is ioined vnto the Lord, is one spi∣rite. And by one spirite are we all baptized into one bodie. Hereby know we, that we dwell in him, and he in vs; because he hath gi∣uen vs of his spirite. This vnion therefore is that communion, which is wrought by the holy Ghost. Wherefore it is spiri∣tual For bread cannot be this communion but by a figure, as it is a signe of it. Replie. He that is guiltie of the bodie of Christ, eateth it. They who receiue vnworthilie are guiltie of the bodie of Christ. Therefore they eate it corporallie: for spirituallie they cannot: because if they coulde so eate it, they shoulde not be guiltie. Aunswere. The Maior is false For hee is guiltie of Christes bodie who by his sinnes hangeth it on the Crosse againe, and despiseth Christs benefite. For any real eating is not required to this guilt, but hee that will not receiue Christ offered by faith, is thereby made guiltie. So the in∣iurie done vnto the Arke, is said to be done vnto the Lord. Replie. They that discerne not the Lords bodie, eate it. But the

guiltie discerne it not; Therefore they eate it. Aunswere. If the Maior bee taken sacramentally, as of the breade, which is called and is the bodie of Christ, it is true: but if properly, it is false. For, not to discerne his body, is not to giue due honor to it, to contemne it, yea not to receiue the thing signified So Heb. 10.29. They are said to treade vnder foote the sonne of God, and to count the bloud of the testament as an vnholie thing, who contemne him.

5 They reason from the testimonies of the Fathers and the godlie of auncient times in the purer state of the church. Aun∣swere. The sayings of the Fathers are to be vnderstoode sa∣cramentally, or of our spiritual communion. Replie. Au∣stin saith, thou shalt receiue this in the bread, which hung on the crosse: and this in the cup, which was shed out of christs side. An∣swere. In the bread, as in the signe, that is, together with the signe thou shalt receiue the thing signified. When wee receiue the bread, wee are certaine that wee haue Christ. 2. Replie, Cyrill vpon Iohn saith: By natural participation, not onelie spirituallie, but also corporallie: not onelie according to the spirit, but also according to the flesh, corporally & essentially. Ans. Cyril speaketh not of the maner of eating, but of the thing which was to be eatē. He sheweth that we are made parta∣kers not only of christs spirit, but also of his human nature. Now he vnderstandeth a spiritual communion. 1. Because he citeth those places cōcerning it. Ioh. 6. & 1. Cor. 10. where no mention is made of corporall eating. 2. Hee speakeih of the presence of Christ, not in the breade, but in vs. 3. Hee prooueth the abiding of Christ in vs by the vse of the Sup∣per, not by any corporal eating. 4. He so describeth it, that hee saith, It shall continue in the life to come. 5. Hee speaketh of that communion, which is proper vnto the Saintes. Nowe this is spiritual; for otherwise it should befall also to the wicked.

The shifts of Consubstantiaries, whereby they go about to elude & shift off certaine of our obiections, not all: for mo are obiected against them.

1 WEe make not, say they, any Capernaiticall eating. Ans. We demaunde of them whether Christ be eaten by the bodily mouth; be it after a grosse, or after finer maner. But how euer they aunswere, in that opinion which they hold, there is too too much idolatry. For christ

refuting the Capernaites, doth not distinguish the eating of him, into a grosse and a finer manner, but saith simplie, That his bodie can not be eaten with the bodily mouth: for he saieth, that hee must ascend; And that the woordes which hee speaketh are spirit and life.

2 Wee mainetaine not Vbiquitie: for there is not a woorde thereof to bee found. Aunswere. Here is to bee obserued the dissension of the aduersaries about Vbiquitie. But neither is a worde to be found hereof, That the bodie of Christ is together in two places. And further, of this their opinion followeth Vbiquitie. For he that is together & at one time in moe places, must needes be infinite, & therefore euerie∣where.

3 Wee ouerthrow not the article of Christs ascension. Aun∣swere. Yea, but they doe ouerthrow it. For while they holde, that, as often as the supper is celebrated, Christ is corporallie eaten, they must needes say that he remained and is inuisi∣ble on earth. But he is said to haue left the world, to haue ascen∣ded from a lower place into an higher, and to remaine in heauen, vntill hee come to iudgement. Nowe, that some except, That Christ dooth descend from heauen, as oft as the supper is administred; it is already refuted.

4 We take not awaie the doctrine of the properties of christs humanitie. Answere. They altogether take it away. For they wil haue his humane nature to be such, as is not seene, nor felt, nor limited in place. Reply. But christ did put off these in∣firmities, & reteined the essential properties. Answere. But these are verie essential properties, which being taken away, the verity also and truth of his humane nature is taken awaie, Austine saith; Take awaie from bodies their spaces, and they shall be no where.

5 We abolish not the Doctrine concerning the communica∣ting of properties of both natures. Aunswere. Yea but they endeuour it. For they apply those properties of his di∣uine nature which are affirmed of the whole person in the concrete, to both natures. J wil be with you to the ende of the world. This they vnderstand of both natures: which is all one, as if, when it is said, Christ God and man was circumcised, one should thus conclude; Therefore the god∣head of Christ was circumcised as wel as his flesh. Replie.

This onelie wee adde; That those Articles belong to them. Aun∣swere. After this sort all sectes may shift off all testimonies of Scriptures. But they belong hither, and that by a double right. 1. Because they are written of the bodie of Christ. But the body of Christ belongeth to the supper. Therefo••e these Articles also belong hither. For they shew, how Christs bo∣die is to be ea••en 2 They belong hither, because no Article of faith, is at variaunce with another. So belongeth hither al∣so the Doctrine of iustification because in the ••upper no o∣ther iustice or righteousnes must bee sought for, but by the bloud of Christ.

6 The manner how we eate it, is not to bee defined. Answere. They commit a double fault in so saying. 1. When they denie that the maner is to be defined, and so contradict and gain saie the Scripture which defineth it, and sheweth that it is spiri∣tual, & that there is wrought an vnion with Christ by faith through the holy Ghost. 2. They themselues define the manner, as it clearly appeareth by their writings.

7 The saieng of Durandus is true: We heare the woords; we perceiue the motions; we know not the manner; we beleeue the pre∣sence. Aunswere. Durandus maketh nought either for you, or against vs, or for himselfe, because he was a Papist. And againe, if his saying be rightly vnderstoode, we may admit it. We heare the words, This is my bodie; not that we eate with our mouth the bodie of Christ in the breade. Wee perceiue the motions; that is, we perceiue the bread to enter into our mouth, not the bodie of Christ. We know not the maner, that is, not perfectly, to wit, after what maner the holy Ghost is eueriewhere whole in Christ and in al the Saints, and how he vniteth vs in Christ. We beleeue the presence, namely, such, as is the eating, and as is the vnion of the members and the head.

8 We teach this onelie, That the bodie and bloud of christ is trulie, substantiallie, and naturallie exhibited. Aunswere. Wee grant that we eat the true bodie of Christ. So then is their disputation vaine and friuolous. First, Because they confesse that wee are made partakers of the true bodie of christ, and that wee must not question of the manner. For this wee graunt. Secondly, Because the reasons and refutations which they bring, are of no weight or moment.

Certaine reasons whereby is proued, That the bodie of Christ is not present either in, or vnder, or at the bread of the Lords Supper, neither is corporallie eaten Vnder, With, Jn, or At the Bread.

1 BEcause hee tooke a true humane nature. Whereunto wee ad also, that wee cannot eate him otherwise than his disciples did in the first Supper. 2. He truely ascen∣ded out of earth into heauen. 3. Such is our eating of him, as his abiding is in vs. 4. All the Saints of the old and new Testament haue the same vnion with Christ. 5 Christ onely is able to offer himselfe vnto his Father. Now it is necessarie in the vse of the Supper to craue of God remission of sinnes. Wherefore if he bee present at the bread, we must craue of him, and so wee offer the bread. But in the New testament it is not law∣full to direct our prayer to any certaine place. 6. The bles∣sings which are promised vnto the godly onely, are spirituall. Vnto these and other fore alleaged reasons commeth the con∣sent of the auncient Fathers, Ambrose, Athanasius, Austine, Basil, Bede, Bertram, Chrysostome, Clemēs Alexandrinus, the coun∣cell of Nice, Ciprian, Cyrill, Denis, Gelasius, Gregorie the Great, Gregorie Nazianzene, Hezichius, Hierom, Hilarie, Irenaeus, Justine, Leo, Macharius, Origen, Procopius, Gaza, Tertullian, and so forth.

THE SECOND APPENDIX OR AD∣DITION. Arguments, whereby the opinion of Vbiquitaries is refelled, and the truth of sound doctrine confirmed.

THE FIRST ARGVMENT.

THE Marcionites and Manichees imagined that Christ had not a true and solid bodie, but onely made shew of the shape of a bodie, so that hee seemed onely to haue flesh and bones, whereas indeed hee had them not: And further that the verie incarnation, and al the motions and operations of christ did but only seeme so in outward appearāce, whereas in the truth of the thing there was no such thing done. Now the opinion of Vbiquitie, and of the reall communicating of the properties of both natures doth raise againe from Hel that phantasticall dotarie and frensie of those heretiques. Therefore it is no lesse to bee abandoned and banished out of the church to Hell, than that heresie of the Manichees. That this opi∣nion of Vbiquitie doth giue life againe to the former, wee

proue. The Vbiquitaries are of opinion, and so teach, That all the properties of the Godhead were presently, from the verie point of Christs conception, reallie effused from the Godhead of the woorde into the humane nature which christ tooke. Hence these absurdities will folow. 1. Christ shall not be truely borne of the Virgine, if as touching the nature of his humanitie he was truely and essentiallie without the wombe of his mother before hee was borne; and after hee was borne hee re∣mained no lesse truely and substantiallie, as touching his humani∣tie, in that selfe-same wombe, than before. 2. Christ was not truely weake in his humane nature and subiect to passions, if hee were then also as touching the same nature partaker of the Diuine ma∣iestie and omnipotencie. 3. Hee was not truely dead, if also in the time of his death, as touching his soule and bodie, hee were essenti∣allie present euerie where together with his Godhead. For the soul being euerie where present could not be really separa∣ted, in distance of places from the bodie, which also should be euerie where present, and so neither could the body die, but onely in outward appearance and imagination. 4. Hee ascended not truely into heauen: but it shall be saide to haue beene onely a vaine and imaginarie, and phantasticall spectacle▪ if hee were in his bodie substantiallie there, before hee visiblie ascended thither: and after he was ascended thither, he remained yet, in the substantiall presence of the same bodie, no lesse truely, than before, on the earth, yea and in the verie bodies also of the faithfull. If these thinges so fel out in the truth of the thing; it will fol∣low that the same bodie of Christ was indeede at once and together both weake and omnipotent, base and glorious, subiect to sufferinges, and not subiect, dead and aliue, limi∣ted and vnlimited; which is horrible to affirme For auoi∣ding therefore of these prodigious and impious absurdities they will except, that he was not as touching his body, otherwise than limited, weak, subiect to passions, and mortal, in the time of his humiliation: because he had debased himselfe, and would not shew forth that maiestie, communicated vnto his bodie before his resur∣rection. Aunswere. They interpret amisse that debasing of himselfe, of all the glorie and maiestie of his humanity hid∣den and kept close for a time: whereas it is to bee vnder∣stoode in respect of the diuinitie of the Worde, in that hee woulde take the forme of a seruant, that is, the masse of our

nature, and become man. Moreouer it will folow, that christ did shew forth the communicated power and maiesty of his flesh, euen then, when he was indeed weak and limited or circumscribed in bodie: as when shedding teares he rai∣sed Lazarus from the dead, and when being apprehended by the Iewes hee healed Malchus whom Peter wounded. Now what is it else to raise the Marcionites vp againe from hell, or in the greatest matter of all others impiously to blaspheme, if this bee not?

THE SECOND ARGVMENT.

THE blasphemie of Samosatenus, Arrius, & the late Anti∣trinitaries, is this: That Christ, man, is not properlie and by nature God, but onlie by an accidental participation of di∣uine properties, maiestie, honour, power, and vertue. The Vbiquita∣ries also maintaine the same consideration of the God-heade of Christ, man, while they define the personall vnion by his communi∣cating alone of properties, whereby the flesh of Christ is made om∣nipotent and euerie where. So that now that man is, and is called God, not that he is properlie & by nature God, but because infinit power, maiestie, and glorie is giuen him from God, and all the gifts of the holie Ghost are bestowed on him without measure. Now this accidentall bestowing of the Godhead and all the properties, doth not make christ to be properlie and by nature God, but onelie by diuine grace, or God vnproperlie so called: Because it is not the verie essential God-head of the Word, but a certaine participation thereof, in vertue and eff••cacie. And therefore was it obiected by the sounder Fathers vnto the Arrians, that they tooke awaie the true and eternall God-head of christ, when they made him a God not by nature, but by grace, by participation onlie of dignitie and maiestie. Therefore seeing the Vbiquitaries also equalling our Im∣manuel with God by participation of properties onlie, take awaie his true and eternal God head: wee doe discl••me and accurse this their doctrine as blasphemous and heretical. And that they doe this,* 3.198 their owne words and opinions witnesse; as Brentius, and Iacobus Andraeas, and others of them in their wri∣tings. Whence wee conclude, that the Vbiquitaries holde the same opinion with the Arrians and Antitrinitaries, of the God-head of Christ, man•• that is, that all these esteem him for God not by nature, but onely by grace of partici∣pation, new, temporarie, created, adopted. If these thinges

bee true, Christ shal not bee God and man, but a diuine man, such as the Vbiquitaries also repute him, who, as Seruetus,* 3.199 hold this opinion: That God can communicate the fulnes of his God-heade, giue his diuinitie, maiestie, power and glorie vnto man. But wee execrate and detest the same blasphemie of both.

THE THIRD ARGVMENT.

NEstorius taught, That the vnion of God the Word with man was wrought by the participation onelie of equality, as tou∣ching maiesty, honour, power, vertue, and operation. Neither doth he make the differēce, of the dwelling of the Word in mans nature which himselfe tooke, and in other Saintes, to consist in anie other thing than in those giftes and graces bestowed by God on man. The selfe same also doe the Vbiquitaries teach, because they crie that there is no difference betweene the inhabiting and dwelling of the God-head in Peter, and in Christ, except it bee taken from the communication of the giftes or properties of the God-heade. And they contend that by this means this man, which was takē by the Word, is God, because the Word doth nothing without him, but al things by him. This is nothing els, than to make christ man, onelie God by an accident. Wherefore the doctrine of Vbiquitie is altogether the same with Nestorius heresie. Tertullian saith:* 3.200 Jf Christ be man onlie, how then is he present eueriewhere being cal∣led vpon and inuocated, seeing this is not the nature of man, but of God, to be able to be present in al places? By this testimony is re∣futed the Vbiquity of the human nature in Christ. Obiect. But the vnion of the diuine & human nature in Christ is vnsepa∣rable. Therefore wheresoeuer the diuine nature is, there is also the humane nature. Aunsw. It is true which is said, that the vnion is vnseparable. The Worde neuer forsaketh the nature once assumed and taken. But the Word is not in the humane na∣ture, as the soule is included in my bodie. Wheresoeuer my bodie is, there must my soule needes be, neither is my soul at the same time without my bodie. But the Worde is not so in Christ, man: but hee is so vnseparably and personally in the humane nature, as that he is together also without the humane nature in all the partes of the world, as hee filleth al, and in holy men and Angels by his special presence. The personall vnion of both natures dooth not euert the gene∣ral action and woorking of his presence and maiestie, nei∣ther

doth it let or hinder the speciall woorking of his pre∣sence: because the Word is effectual, and worketh forcibly in the regenerate.

The generall points wherein the churches which professe the Gospell, agree or disagree in the controuersie concer∣ning the Lordes Supper. They agree in these points.

FIRST, that as wel the Supper of the Lord as Baptisme, is a vi∣sible pledge and testimonie annexed by Christ himselfe to the promise of grace, to this ende chiefly, that our faith in this promise might be confirmed and strengthned.

Secondly, that in the true vse of the supper, as well as in al o∣ther sacraments, two things are giuen by god vnto vs, & are recei∣ued of vs, namelie, earthly, externall, and visible signs, as are bread and wine; and besides these, also heauenlie, internall, and inuisible gifts, as are the true bodie of Iesus Christ together with al his gifts and benefits, and heauenlie treasures.

Thirdly, that in the supper we are made partakers not onlie of the spirit of Christ and his satisfaction, iustice, vertue, and opera∣tion, but also of the verie substaunce and essence of his true-bodie and bloud, which was giuen for vs to death on the crosse, and which was shed for vs; and are trulie fed with the selfe-same vnto eter∣nal life: and that this verie thing christ should teach vs and make knowen vnto vs by this visible receiuing of this bread and wine in his supper.

Fourthly, That the bread and wine are not changed into the flesh and bloud of Christ, but remaine true and natural bread and wine: that also the bodie and bloud of christ are not shut vp into the bread and wine, and therefore the bread and wine are called of christ his bodie and bloud, in this sense, for that his bodie and bloud are not onlie signified by these, and set before our eies, but also be∣cause as often as we eat and drink this bread and wine, in the true and right vse, Christ himselfe giueth vs his body and bloud indeed to be the meat and drink of eternal life.

Fiftly, That without the right vse this receiuing of bread and wine is no sacrament, neither anie thing, but an emptie and vaine ceremonie and spectacle, and such as men abuse to their own dam∣nation.

Sixtly, That there is no other true and lawful vse of the supper,

besides that, which Christ himselfe hath instituted, and commaun∣ded to be kept, namelie this: that this bread and this wine be eaten and drunken in remembrance of him, and to shew forth his death.

Seuenthly, that Christ in his supper dooth not commaund and require a dissembled and hypocritical remembraunce of him and publishing of his death: but such as embraceth his passion and death, and all his benefites obtained by these for vs, by a true and liuelie faith, and with earnest and ardent thankefulnesse, and ap∣plieth them vnto those which eate and drink as proper vnto them.

Eightly, that Christ will dwell in beleeuers onelie, and in them, who not through contempt, but through necessitie cannot come to the Lords supper, yea in al beleeuers, euē from the beginning of the woorld to all eternitie, euen as well and after the same manner, as hee will dwell in them, who came vnto the Lords Supper.

They disagree in these pointes.

FIRST, that one part contendeth, that these woordes of Christ, This is my bodie, must be vnderstood, as the words sound, which yet that part it selfe doth not: but the other part, that those words must be vnderstoode sacramentallie, according to the declaration of Christ and Paul, according to the most certaine and vnfallible rule and leuil of the articles of our christian faith.

Secōdly, that one part wil haue the bodie & bloud of christ to be essentiallie Jn or With the bread & wine, & so to be eaten, as that together with the bread & the wine, out of the hād of the mi∣nister, it entereth by the mouth of the receiuers into their bodies: but the other part wil haue the body of christ, which in the first sup∣per sate at the table by the disciples, now to be & cōtinue, not here on earth, but aboue in the heauens, aboue and without this visible world and heauen, vntill hee descend thence againe to iudgement: and yet that we notwithstanding here on earth, as oft as wee eate this bread with a true faith, are so fed with his bodie, and made to drink of his bloud, that not onlie through his Passion and bloud∣shed we are cleansed from our sinnes, but are also in such sort cou∣pled, knit and incorporated into his true, essential, humane bodie, by his spirit dwelling both in him and vs, as that we are flesh of his flesh, and bone of his bones, and are more neerly, and firmlie knit and vnited with him, than the members of our bodie are vnited with our head, and so wee drawe and haue in him and from him euerlasting life.

Thirdly, That one part will haue all whosoeuer come to the Lordes supper and eate and drinke that breade and wine, whether they bee beleeuers, or vnbeleeuers, to eate and drinke corporallie and with their bodilie mouth the flesh and bloud of Christ; belee∣uers, to life and saluation; vnbeleeuers to damnation and death: the other holdeth, that vnbeleeuers abuse indeede the outwarde signs, bread and wine, to their own damnation: but that the faith∣ful onelie can eate and drinke by a true faith, and the fore allea∣ged working of ••he holie Ghost, the bodie and bloud of Christ vnto eternal life.

OF THE KEIES OF THE KINGDOME OF HEAVEN, AND OF EXCOM∣MVNICATION.

SEEING it hath beene shewed in the treatise next going before, who are to bee admitted by the church vnto the Lords Sup∣per: very commodiously and fitly shall this doctrine follow, concerning the power of the keies, wherein besides other things this chiefly is taught, How they who are not to be admitted, must bee restrained and excluded from the Sa∣craments, least approching vnto them they prophane them.

The chiefe questions.

• 1 What the power is of the keies giuen vnto the church.
• 2 Vnto whom that power is committed.
• 3 Why the power of the keies is necessarie.
• 4 What that power of the keies committed vnto the church differeth from the ciuil power.
• 5 What order ought to be obserued in exercising the power of the keies.

1 WHAT THE POWER OF THE KEIES GIVEN VNTO THE CHVRCH IS.

THE power of the keies of the kingdome of heauen, which CHRIST gaue vnto his church, is the office or charge im∣posed on the church by Christ, of denouncing, by the preaching of the gospel and church-discipline, Gods will; and euen of declaring the grace of God and remission of sinnes vnto the penitent, that is, to them who liue in true faith and repentance: but of denouncing vnto the wicked the wrath of God, and exclusion or banishment from the kingdome of christ, and of casting such out of the church

as long as they shall shew themselues in doctrine and life estranged from christ; and of receiuing them againe into the church when afterwardes they shall repent. Hereby it appeareth, that the chiefe and principall parts of this power of the keies giuen vnto the Saints are, the preaching of the gospel, or ministerie of the word, and church-iudgement, which is called also spi∣rituall Discipline or iurisdiction. And verily, necessarilie is Ecclesiasticall Discipline ioined and linked with the ministerie of Gods word. Of the ministerie of the word, there is no doubt but all the Prophets, Christ, and the Apostles haue preached. Of the iurisdiction of the church likewise it is not to be doub∣ted: in as much as Christ himselfe and the Apostle haue both by precepts and practise confirmed and established it. Now in both is conteined that power of shutting and ope∣ning, which the Lord noteth out by the name of the keies, saying, J will giue thee the keies of the kingdome of heauen; the keies, that is, the office or power of shutting and opening the kingdome of God. It is a Metaphour or borrowed speech taken from the stewardes of mens houses;* 3.201 because the steward of the house is saide to haue the keie of it to o∣pen and to shut it.

2 Vnto whom the power of the keies is committed.

VNto whom the declaration and denouncing of Gods worde is committed, to them also is committed the power of the keies. The denouncing and publishing of the anger and fauour of god, which is perfourmed in the preaching of the gospel, is committed vnto the Ministers. For the preaching it selfe also of the gos∣pel is committed to them alone. But that denouncing which is exercised in church discipline belongeth to the whole church. For vnto the whole church doth Discipline & spiritual iu∣risdiction belong. But the denouncing and declaration which is vsed in the ministerie of Gods word is done after another manner, than in church discipline Jn the ministerie of the word, the an∣ger of god, the word going before, is by euery Pastor alone or Minister of the word priuately denounced against al vn∣godly, vnbeleeuing, and vnrepenting persons: namely that they are exiled from the kingdome of Christ, as long as they repent not, neither liue according to the prescript rule of the Gospel: And againe, if they repent, the grace and fauour of God, and remission of sinnes is by the same

Pastours and Ministers signified and declared out of the worde of God vnto them. Obiection. Then haue men power to condemne. Aunswere. They haue ministerial power, that is, the charge and-function of denouncing vnto men, ac∣cording to Gods woord, that God remitteth or not remit∣teth their sinnes: and this is done two waies. First, and in general, when in the preaching of the Gospel they declare, That al beleeuers are saued, and that all vnbeleeuers are condemned. Se∣condlie, when as they exercise this function of declaring Gods wil priuatlie vnto particular men, and towards euerie one in seue∣rall: as when remission of sins is promised to some certain person repenting, and when likewise the anger and dis∣pleasure of God is denounced against any one person not repenting, as long as he continueth in that mind. So was it said to Simon Magus; Thou hast neither part nor fellowship in this busines. The same is to bee said in particular to euerie one, as often as neede requireth; neither must we doe it at our owne pleasure, but according to the woorde of God. And this is the power of the keies graunted vnto Pastours, and annexed to the ministerie of the word. But to execute this sentence declared belongeth to God alone. Jn ecclesi∣asticall iurisdiction, or church-iudgement, the denouncing of the fauour and wrath of God is not done by any one priuately, but by the whole church, or in the name of the whole church, by such as are deputed thereunto by com∣mon consent of all. And this denouncing is vsed for some certaine causes, and towardes some certaine persons, ha∣uing also accompanying it a debarring & excluding from the vse of the sacraments, when neede requireth.

3 Why the power of the keies is necessarie.

THE power of the keies is necessary, 1. In respect of the commandement: If hee refuse to heare the Church, let him bee vnto thee as an heathen man, and a publicane. And vnto such a one the Lorde will not communicate or impart his sacra∣ments, which hee ordained and instituted for the faithfull onely. 1. Cor. 5.5. Let such a one be deliuered vnto Satan, for the destruction of the flesh, that the spirit may bee saued in the day of the Lord Iesus. 1. Cor. 11.28. Let a man examine himselfe, and so let him eate of this bread and drinke of this cup. And seeing Christ doth not institute his sacramentes but for the faith∣full;

therefore neither can wee bee partakers of the table of the Lord, and of Diuels. For what concord hath christ with Belial? But all those that professe corrupt doctrine, and persist in wic∣kednesse, are at the table of Diuels. Christ therefore wil∣leth, Matt. 5.24. That thou leaue thine offering before the altar, and goe thy way, and first bee reconciled to thy brother, and then come and offer thy gift. Wherefore he will haue them to sub∣mit them-selues first vnto God, according to all his com∣mandementes, before they approch to any sacrament For by the name of Altar here are vnderstoode any sacraments whatsoeuer. Num. 15.31. It is saide: Because hee hath despised the word of the Lord, and hath broken his commaundement; that person shall be vtterlie cut off. And Deut. 17.12. That man that will doe presumptuouslie, not hearkening vnto the Priest (that standeth before the Lord thy God to minister there) or vnto the Iudge, that man shall die, and thou shalt take away euil from Is∣rael. By these two places God will haue those cut off which are rebellious against this law, and that euen from the ci∣uil state and common wealth; neither doth he permit them to be anie members of his people: much lesse then will he haue them to be accounted members of his visible church. The ciuil or iudicial law indeede is taken away, as also are the ceremonies: but that especial difference betweene the citizens of the church & others is not taken away. Where∣vpon christ (which place wee alleaged before) wil haue no man to offer his gift, before he be reconciled vnto his brother; and so doth hee manifestly declare that hee will not that they, who repent not, lay hands on those sacraments, which are appropriated to the penitent and beleeuers only: whereby withall hee putteth a great difference betweene beleeuers and vnbeleeuers, the obstinate, and repentaunt. So Peter also beholding the hypocrisie and impietie of Simon the Sorcerer, dooth openly distinguish and part him from the faithful, denouncing that he hath neither part nor fellowship in this busines, that is, in the doctrine of the gospel, which Pe∣ter taught. 2. The power of the keies is necessarie, in re∣spect of gods glorie. For God is reproched and despited, if without difference the wicked and blasphemers goe in the number of his children. 3. It is necessarie, least the sacra∣ments be prophaned, and that bee giuen to the wicked in the

Supper, which is denied them in the word. 4. It is necessary, For the safetie of the Church, which shall be punished if shee wittingly & willingly prophane Christs sacraments. 5. For the safetie of the sinners, that they beeing often admonished may return to repentāce. 6. For auoiding of offēce in the church that others bee not corrupted. 1. Cor. 5.6. Know yee not that a litle leauē leaueneth the whole lump? 7. For auoiding of offence among those that are without; least they who are not as yet members of the church, come not to it. 8. That the name of God may not be blasphe∣med & euil spoken of by others, & his couenant despited & repro∣ched. 9. That frō the sinners thēselues punishment may be auerted; because the wicked approching vnto the Lords table eate their own damnation. Wherefore that this may not come to passe, the church is bound to prouide, that such approch not hither.

10 They who denie the faith and doctrine of christ are to be ex∣cluded frō the church, & from the vse of the sacraments. For the faithful or christians are not to be confounded or mingled with those who are not members of the Church; as with those which are professed vngodly persons, blasphemours, reuolters to Arrianism, Mahumetisme, & the like. But they that deny & refuse to repēt, deny the faith & doctrine. Tit. 1.6. They professe that they know god, but by works they deny him. And he that denieth the faith is worse then Infidels. Ther∣fore they who persist in their wickednes, & deny to repent, are to be shut out of the church, neither are they to be ad∣mitted to the vse of the sacraments. And heere hath place that saying of Christ, Matth. 7.6. Giue not that which is holy to dogs. Wherfore nether to the sacraments are dogs to be ad∣mitted, namely those which persist in their wickednes, and make a mocke of Gods word. For if Christ speaketh this of his audible word, to wit, the word preached, which yet was instituted for the cōuerted & vnconuerted, or such as were yet to be conuerted; much more shal this bee spoken of his visible word, namely of the sacraments, which were ordai∣ned and instituted for the conuerted onely.

11 Open blasphemers ought not to be baptized. For they ought not to bee baptized, who beleeue not with their whole hart. Wherefore Philip saith to the Eunuch, If thou beleeuest with al thine hart, thou maiest be baptized. So Iohn also Baptized none but such as confessed their sinnes. Now if blasphe∣mers

and vnbeleeuers are not to be baptized, it followeth that they are to bee shut out of the church, & not to be ad∣mitted to the receiuing of the sacraments They who ought not to be baptized, neither ought they to be admitted vnto he Supper: For there is one and the same reason in ••oth.

12 They who are not as yet baptized are not to be ••••mitted vnto the supper: but to them who forsake their Baptism, Bap••••••m is no Baptisme, according to that of the Apostle, 〈◊〉〈◊〉 2.25. If thou be a transgressor of the Law; thy circūcision is made vncir∣cumcision. Therfore they who forsake their Baptism, are not to be admitted vnto the Supper. Obiection. Then they who forsake their Baptism, are also to be baptized after their receiuing into the church. Answer. Their receiuing into the church by Baptisme is firm and in force to them that repent, without any iteration of the signe. But seing Baptism is an entrance into the church, they who forake it, are not in the church; and therefore as long as they continue such, they are not to be admitted either into the Church, or vnto the supper.

13 Vnto whom the promise of grace doth not belong, vnto thē the sign of grace ought to be extended: otherwise the church should deale corruptly, admitting them whom God excludeth, & should be diuerse & disagreeing frō her selfe: for she should absolue them by the visible woord, whom she condemned by the audible word. Wherefore whom God hath reiected, & depriued of his grace, they are not to be admitted vnto the sacraments, which are the signes of Gods grace.

14 The institution of the sacramēts, or the condition, which must be obserued in comming to the sacraments, requireth repentaunce. Therefore they who shew not repentance, ought not to be admitted. This argument foloweth, by a counterpositiō: They which haue repentance & faith are to be admitted: Therfore they which haue not repentance & faith are not to be admitted.

4 How the power of the keies differeth from the ciuil power.

1 THE power of the keies cōmitted vnto the church, depēdeth on Gods words, the ciuill power is armed with the sword.

2 Jn the church, iudgemēt proceedeth according to Gods lawes: in the ciuill state, iudgement is exercised according to ciuil Lawes.

3 The church punisheth the obstinate with the word of God onlie; yet so, as that this punishment pierceth euen vnto their con∣sciences: The ciuil state punisheth the obstinate only with corporal

punishment. The church punisheth with the word when it denounceth the anger and wrath of God against infidels, and vnrepentant persons.

4 Oftentimes the Discipline of the church hath place where there is no place for ciuil iudgement; as when the church ca∣steth out of her congregation the impenitent, and accoun∣teth them no more for her members. And contrariwise, the ciuil gouernment oft times hath place, where there is no place left for church Discipline: as when the Magistrate punisheth a∣dulterers, robbers, theeues, with death, and dooth no more reckon them for members of the commō wealth, whether they repent, or continue obstinate; whom yet the church, assoone as they repent and shee receiue them, is bound to hold for her members.

5 The iudgement of the church hath degrees of admonitions. For first repentance must be sought for, before they come to punish∣ment: But the ciuil iudgement proceedeth to punishment, whether he, which sinned, promise repentance, or continue vnrepentant.

6 The end and purpose of the church is, that hee which hath offended should repent, and be saued for euer: the end and purpose of the Magistrate is, that the offender bee punished, and so peace and externall order and Discipline be maintained in the common∣wealth.

7 The church is bound to reuerse and retract her iudgement and punishment, if there come repentance. But the Magistrate is not bound to recal his iudgement and punishment, neither is he a∣ble sometimes to recall it. Wherefore the difference is appa∣rent and manifest of the ciuil, and Ecclesiasticall power, or the power of the keies deliuered by christ vnto the church. And this power may easily stand and consist without that. For the church acknowlegeth him for her member, whom the Magistrate dooth not acknowledge, nor suffer.

5 What order is to bee obserued in exercising the power of the keies.

WHen a man hath cōmitted some priuate trespasse, he must first bee curteously admonished by one, according to the commandement of Christ, Mat. 18.15. Jf thy brother trespasse against thee, go and tel him his fault betweene thee and him alone: Jf he heare thee, thou hast wonne thy brother, Moreouer, Jf be∣ing admonished by one, he dooth not yet repent, he must bee againe

priuately admonished, by thee taking one or two with thee. And such admonitions must be doone according to gods word, and with signification of good-will towardes the offender, and that not but for causes iust, weighty, & necessarie. And if neither so admonished by one or two he repent; hee is to be corre∣cted by the whole Church. Which also Christ hath commaun∣ded. Jf hee will not vouchsafe to heare them, tell it vnto the Church.

Nowe if a man transgresse publikely by offending of the whole Church, he must also publikely be corrected by the Church, accor∣dong as his trespasse is: if neither yet he will repent being admoni∣shed and chastised by the Church; whether it be he that committed a priuate trespasse, or he that cōmitted a publicke offence; at length excommunication must bee inflicted by the church, as the extrem•• and last remedie to correct men obstinate and impenitent: euen as also Christ himselfe commaundeth in these woordes next following the place before alleaged. Jf he refuse to heare the church also, let him be vnto thee as an heathen man, and a publi∣cane: In these wordes Christ expressely commaundeth all, whosoeuer being after this sort admonished by the church wil not repent, to be by the common consent of the church excommunicated, vntill they repent.

It remaineth now that we see, what Excommunication is. Excommunication is the banishing of a grieuous transgressour, or an open, vngodly and obstinate person, from the fellowshippe of the faithfull, by the iudgement of the Elders, by the consent of the church, and by the authoritie of christ, and by the holy Scripture: When the Church therefore pronounceth of any, that they are not godly, they must be excommunicated, and not admitted vnto the sacrament. And whosoeuer are excom∣municated, they againe professing & shewing in their acti∣ons amendmēt, ar altogether in like sort receiued into the church as they were exiled frō it, namely by the iugedmēt of the Elders, by the consent of the Church, & the autority of Christ and the Scripture. Furthermore the chiefe and prin∣cipall part in excommunication, is denunciation, whereby is de∣nounced, that hee which denieth faith and repentance is no member of the church, as long as hee cotinueth such, how euer he make boast of the name of christians; because the Scripture dooth not acknowledge him for a christian,

who although he professe himself in word to be a christian, yet in deedes sheweth the contrary. And this denunciation, whereby one is excommunicated, is not in the power of the minister of the Church, but in the power of the Church, and is doone in the name of the Church, because this commandement was giuen by christ vnto the church. For hee saith expressely, tell the Church. And verily this commaundement hee gaue vnto the church, not for the destruction of the sinner which is to be excommunicated, but for his edification o•• saluation. Neither ought this denunciation of the church to be vsed without effect, for, (as was before saide) of whome the church denounceth that they are not godly, the church is bound to excommunicate them, and not admitte them to the vse of the Sacramentes. Now who are to be excommuni∣cated, is knowen sufficientlie by that which hath beene said be∣fore; namelie such, as either deny some article of faith, or shewe that they wil not repent, or submitte not them-selues to the will of God, according to his commandements, neither make any doubt of persisting stubbornly in manifest wickednesse. Al such are not to be admitted into the Church. or, if they haue beene admit∣ted into the Church in Baptisme, yet we must not goe for∣warde in offering them the Lordes sacred Supper: but con∣trariwise, such as professe faith and repentance, the church is bound to admitte. There remaine obiections of the ad∣uersaries, whereunto we will in few woords make answere.

1 Obiection. The charge and office of the keies, is no where commaunded. Therefore is not to be ordained in the Church, & by consequent, no man ought to be excluded from the sacraments. Ans. The Antecedent is false; because frequently in Scripture manifest testimonies of this charge and commission are extant, Mat. 16.19. J will giue vnto thee the keies of the king∣dome of heauen, and whatsoeuer thou shalt binde vpon earth, shall be bound in heauen. Here in plaine wordes is expressed the power of the keies committed to all ministers of the word.

Moreouer, what this office of charge of the keies committed to the Church is, and how the Church must discharge this charge and fun••tion, Christ likewise plainly aduertiseth and declareth; Mat. 18.17. & 18. If he will not v••••••safe to heare them, tell it vnto the Church: and if he efuse to heare the Church also, let him bee vnto thee as an heathen man, and a publicane, Verily

J say vnto you, whatsoeuer yee shall binde on earth, shall bee bound in Heauen: and whatsoeuer yee loose on earth, shall bee loosed in Heauen. These thinges giuen thus in precept by Christ Paul also dooth in the thing it selfe confirme. 1. Cor. 5.5. Let such a one be deliuered vnto Satan, for the destru∣ctiō of the flesh, that the spirit may be saued in the day of the Lord Jesus. 1. Cor. 11.20. When ye come together into one place, this is not to eate the Lords Supper▪ 2. Thes. 3.14. Jf any man obey not our sayings: note him by a letter, and haue no companie with him, that hee may bee ashamed. 1. Tim. 1.20. Of whom is Hymenaeus, and Alexander, whom I haue deliuered vnto Satan, that they might learne not to blaspheme. In the Prophets also are manifest te∣stimonies, in which this is apparent to haue beene com∣maunded by God. Isai. 1.11. What haue I to doe with the mul∣titude of your sacrifices, saith the Lord? I am full of the burnt offe∣rings of rams, and of the fat of fed beastes: and I desire not the bloud of bullockes, nor of lambs, nor of goates. Isai. 66.3. He that killeth a bullock, is as if he slue a man: he that sacrificeth a sheepe, as if he cut off a dogs necke: hee that offereth an oblation, as if hee offered swines bloud: he that remembreth incense, as if he blessed an Jdoll. Ier. 7.22. J spake not vnto your Fathers, nor commaunded them, when J brought them out of the land of Aegypt, concerning burnt offerings and sacrifices. Psal. 50.16. Vnto the wicked said God; What hast thou to doe, to declare mine ordinaunces, that thou shouldest take my couenant in thy mouth? Wherefore Christ al∣so saith, Matt. 5.24. Leaue there thine offering before the Altar, and goe thy waie: first bee reconciled to thy brother, and then come and offer thy gift. There are other places also of Scripture besides these, where it is cōmanded, that all professed wic∣ked persons be excluded from the church & the vse of the sacraments: as, wheresoeuer is reprehended the vnlawfull vse of the sacraments: Likewise wheresoeuer the ministers are commaunded to receiue only such for members of the church, as professe faith & repentāce. Reply. God indeed for∣biddeth the vngodlie to come vnto the sacraments, but he willeth not that the church should forbid them. Ans. What god forbid∣deth to be done in the church, that wil he haue to be auoi∣ded by the Discipline of the church: & that God hath wil∣led the church to forbid & exclude professed vngodly per∣sons, is manifestly prooued by the fore alleadged places.

2 Obiect. Men are not able to discerne the woorthie from the vnworthie: they cannot know, who truelie repent, & who persist in impietie: neither can they cast anie man into hell fire. Therefore that iudgement is not committed vnto the church, whereby the godlie maie be distinguished from the vngodlie. Aunswere. The church doth not iudge of such as are hidden or secrete, but of those that are manifest, namely of those, who shew them selues in outward life & profession; and this she doth when concerning such she subscribeth to the iudgement of god, that is, when shee iudgeth of them according to the pre∣script of Gods word: as when out of the woord of God shee pronounceth the obstinate to be condemned, as long as they continue such; & when out of the word of God she ab∣solueth them which shew repentance. But to discerne from others such as are close & hidden, as the church is not a∣ble, so neither doth she take it vpon her.

3 Obiection. Christ saith in the Parable of the tares, let both grow together vntil the haruest. Therefore none ought to bee excluded. Aunswere. 1. Christ speaketh there of hypocrits, who can∣not be discerned alwaies from the true seruers of God. Therefore his meaning is, that hypocrites ought not to be cut off or separated frō the church, as whom we know not to be such: but that the Angels shall doe this at the last daie. 2. Christ distinguisheth there the office of the Magistrate, and of ministers, Let them grow, that is, put not to death any which are estrā∣ged from the church. For the Ministers may not vse corpo∣ral force against any man, as may the Magistrate. Now if this difference be put, the difference which is between the church, and the kingdome of the Diuell shal not be taken awaie.

4 Obiection. Men are to bee forced and compelled vnto good workes. The vse of the sacraments is a good worke. Therefore they are to be forced and compelled to the vse of the sacraments. Aun∣swere. 1. The Minor is not true, except it be vnderstoode of that vse, which is celebrated by the faithfull: otherwise, when vnbeleeuers vse the sacraments, their vse is no good work. The vse of the sacraments is a good work, when good moral works goe before this vse: And then is it truly called the vse of the sacramentes; otherwise it is rather an abuse, and prophaning of the sacramentes. For when the wicked

take the sacramentes, they abuse them; whence it is that Christ expressely dehorteth the wicked, from this good work, when he saith, Leaue there thine offring before the Altar, and goe thy waie. 2. The Maior proposition is to be distingui∣shed. Men are to bee compelled vnto good woorkes, but in their order, so that there goe before an enforcing to moral woorks, and then follow after an enforcing to ceremoniall works: and so is that to bee vnderstood, which Christ saith, Luk. 14 23. Compel them to come in.

5 Obiection. We haue no examples of this excluding. The Prophets, Apostles, and Iohn excluded none: nay Iohn Baptised a generation of vipers. Aunswere. The Prophets albeit they could not exclude the wicked from the sacrifices & sacra∣ments, yet they condemned that wickednesse of theirs in approching thither, and made oftentimes long sermons both against the wicked who did approch, and against the Church, which admitted them vnto the sacrifices. But that the Apostles did exclude, Paul alone doth sufficiently shew by his example, as we saw before, and John Baptised them onlie who promised faith and repentaunce: he baptized a generation of vipers, when now they did repent. Wherefore although they were a vipers broode whome Iohn baptised; yet were they not any longer vipers, when they were baptised. For Iohn baptised none but such as confessed their sinnes: As also he prea∣ched the Baptisme of repentance for the remission of sinnes.

6 Obiection. Jf they are to bee admitted vnto the sacra∣ments which professe faith and repentance, & the vnbeleeuers and wicked are to be excluded; the same shall bee doone after the same manner, as it was done by Iohn. But John by himselfe alone admit∣ted them, who professed faith and repentance, vnto baptism, and he alone also reiected he impenitēt: Therefore it shall be lawful for one minister alone either to admit them who professe the Doctrine and repentance, or to reiect the obstinate. Aunswere. The rea∣son is not like. For Iohn was endued with a Propheticall and Apostolicke authoritie. Againe at that time the gathe∣ring of the new Church was respected, and not the exclu∣ding of them, who were in the Church, and had reuolted from it.

Certaine argumentes assoiled, whereby some haue endeuou∣red to abolish excommunication.

1 WHERE the woorde and Sacraments are rightly to be administred, there must the authorite of disci∣pline be established. But in the primitiue Church, and at this day in well ordered Churches the authoritie of discipline is not establi∣shed: Therefore the woord and Sacraments are not rightly there administred. But absurd were it so to say; therefore absurd also to impose a necessity of discipline on the Church. Aunswere. These wordes, To be rightly administred, are doubtfull and haue a diuerse meaning. 1. To administer rightlie, signifieth, so to administer, as that the administration wholy agree with the prescript of the Lorde. 2 It signifieth, to administer, not according to the right, perfect and exact obseruing of it; but so, that the administration be pleasing to God, & profi∣table for the saluation of the Church. In this whole world the Sacramentes are not rightly administred according to the former signification: but according to the latter signi∣fication they are. For albeit there be some blemishes, which by reasō of the churches weaknes & imbecillity cannot be corrected & amended on a sodain; yet the administration may please God, and profit the Church: Albeit wee are ne∣uerthelesse to acknowledge & bewail the defects. For blessed are they which hungre and thirst after righteousnesse. Except these thinges be graunted, there will be no pure church in the world. We may seeme now to haue sufficiently assoiled this obiection; but yet furder also we deny the Minor. For the autority of discipline was, & cōtinued in the Primitiue church, & shal also continu in an il ordred church, but with great abuse, as amongst the Papists. Reply. Jn our Churches, & in the Heluetian churches Excommunication is not in force: Therfore the Minor of the former obiectiō is true. Ans. Although in some Churches it be not exercised, yet is it not then ill exercised: but the Minor is neuerthelesse infringed. Because in those churches the woord & the Sacraments are rightly administred, according to the other signification whereof we spake before. Chrysostome saith, If any wicked person come vnto the Lords table, giue not vnto him the Lordes Sacrament, the body & bloud of the Lord: if he wil not beleue, signifie it vnto me: I will rather leese my life, than I will admitte him. Excommuni∣cation

therefore was in force many yeares after Christ.

2 That Doctrine which hath neither Gods woorde nor exam∣ples, is not to be thrust vpon the church. But this doctrine hath nei∣ther of these. Therfore it is not to be thrust vpō the church. Ans. It hath the word for it. Mat. 18.17. If he refuse to hear the church, let him be vnto thee as a Heathen man. 1. Cor. 5. Let such a one be deliuered vnto Satan. 1. Tim. 1. Whom I haue deliuered vnto Sa∣tan. Reply. Mat. 18. No mention is made of the seniorie or Excom∣munication. Therefore that doth not proue the word. Ans. I deny the Antecedent. For although there bee not the formall words, yet the thing it selfe is conteined in them. Reply. To be accounted for an heathen man, and to be Excommunicated, are not al one. Therfore the word is not conteined there in words of like force. Now the Antecedent is proued thus. Let him be vnto thee as an heathen man & a publican. There he speaketh not of the iudge∣ment of the Church. Therefore he is not to bee excommunicated by the whole Church, who is accounted for an Heathen by priuat men. Auns. Whom each in seueral account for an Heathen man, him the whole Church so accounteth of. Reply. But it is not said there, whom the whole Church accounteth for an heathen man, but he that heareth not the word, account thou him for an heathen mā: Therfore account him not so according to the churches iudge∣ment, but according to thine own iudgement. Answer. Therefore I account him so, because he heareth not the Church. But, not to heare the Church, is, to be a publicane, and estran∣ged from the church. Are not these all one? But I adde an other thing which admitteth lesse questioning. Hee saith not only to euery priuate man, but to the whole Church, for, to thee, and to the Church, are of like force. For when Christ commaundeth, that I account a man for a publicane and an heathen, doth he therefore wil that the church account him for a Christian? No, because then he would haue con∣trarie iudgements to be giuen of the same man. But, to bee accounted of the Church for a publicane and an Heathen, is to be excommunicated, and to be out of the communion of the Church. Wherefore this standeth still, that mention is made of excommunication, and that it is commanded, &, That, to be accounted of one for a publicane, is, so to bee a••¦counted of all. And if that denunciation shoulde not bee done in special and particular, no man could be accounted

for a publicane. As touching the other member, which is the seniorie, I aunswere, that it is doone by the church.

3 The Church is not the Seniorie: But christ commaundeth that signification be giuen to the church, and that admonition bee giuen by the church. Therefore not by the Seniorie. Aunswere. I deny the Maior: albeit the whole reason notwithstanding maie be graunted: namely, that christ vnderstandeth not the Seniorie, but maketh properly the name of the Church, both of the Iewish before christ, and of the christian after christ. But there must bee notwithstanding some order in the iurisdiction of the church: some must be appointed and ordeined by the church: else will there be a confusion of all things. Therefore by the church is comprehended the Se∣niory, and by consequent it is vnderstood of a councell or assemblie of gouernours. Wee cannot obserue that which christ saith, without defining of circumstances. Reply. Jt is true indeed, that signification cannot be giuen to the whole church, but to the councell or assemblie of gouernours, which yet is ciuill: Tell the church, that is, the Senate of the cittie. Answere. Now then they confesse that it cannot be signified to the whole church, but to some councell or assembly of gouernours, which yet must be ciuill, not Ecclesiasticall. The question then is, whether christs woords are to be vnderstoode of a ciuill councell and assemblie. This must they prooue. They prooue therefore that this councell is ciuill.

4 Christ commandeth that it be signified vnto the councell; which councell is ciuill. This proposition they proue. That councell which punisheth with corporal punishments, is ciuil. The councell, which gaue Paul power to put Christians to death, punisheth with corporall punishments: Therefore it was ciuil. Aunswere. Wee aunswere vnto the Maior. That councell which punisheth so, according to right, is ciuil. But they, who gaue that pow∣er to Paul, did it wrongfully: because they had not that right and authoritie, but vsurped it. Which also is to bee thought of their putting Stephen to death; because it was done tumultuously: & further the Priests themselues were consenting vnto it, but vniustly. Reply. S. Austine saith that the Iewes did lie, when they said, It is not lawful for vs to put any ••••en to death. Aunswere. The wordes of Austine are these in his 114. Treatise, vpon Iohn, Did they not put him to death,

whome they yeelded vp to bee put to death? By reason of the feast it was not lawfull to put him to death. Reply. S. Chrysostome also. saith; It is not lawful for vs, that is, because of the feast approching. Answere. This is not true (with the good leaue of S. Chry∣sostome bee it spoken): because it is witnessed by their sto∣ries, that their lawes were taken from them by Herode the Greate; and Iosephus writeth that the whole councell was put to death by him, one onely excepted. Therefore the Iewes in effect say this: Thou hast the power of the sworde; it is not lawful for vs to put any man to death. Reply, It is said in the Gospell; Take yee him and iudge him after your owne Law. Aunswere. He meaneth the Law of Moses: which was, That he should be stoned to death, Pilate graunting them the libertie of vsing their owne Law. Replie. Iosephus saith, That their Lawes were graunted vnto them by Claudius. Aun∣swere. Then before time they had them not. Moreouer Claudius is said in this sense to haue graunted them their Lawes, because hee permitted them to obserue their owne Lawes and rites in religion. Replie. Their councell was taken awaie by Herode the Great: Therefore before time they had ciuill iurisdiction, and at that time, when Christ commaunded to signifie it vnto the councel. Wherefore, by consequent, it was to be signifi∣ed to the ciuil senate: for there was no other councel but the ciuill. There were in al three councels or assemblies, 1. Of the whole king∣dom, as the high court of parliament in England. 2. A lesse councel, which was the senate of the citie of Ierusalē; & that was both ciuil & ecclesiastical. 3. The Triumuiri. Al these were ciuil. The councel then was ciuill. Christ sendeth to the councel. Therefore to the ciuil senate. Ans. The councel was ciuil, but not only ciuil: for it had also ecclesiastical power, because it handled & decided matters of religion: It consisted of Pharisees & Scribes, of Diuines & Lawyers. For they had morall & iudicial Lawes.

Now then the question is, Whether Christ commaundeth to tel the councel, as it is ciuill: or as it is ecclesiastical. That hee wil haue it signified vnto the councel, as it is Ecclesiastical, we proue out of the text. 1. Because wee are commaunded to ac∣count the excommunicated person for an heathen man and Publi∣cane, that is, for an aliene from Christes kingdome. Now to pronounce a man to bee a Publicane and an aliene from Christes kingdome, belongeth vnto the Ecclesiastical ma∣gistrate,

not vnto the ciuil: because a Publican and an Hea∣then may be a member of the cittie, but not of the church of Christ. 2. Christ addeth, Verily, verily, J saie vnto you, what∣soeuer yee bind on earth, shal be bound in heauen. Heere Christ meeteth with an obiection: For the excommuned person may obiect; what doth this touch me? Although the church account me for an infidel, for an Heathen and Publicane, I wil notwithstanding in the meane season eate and drink. Christ answereth therefore, That this iudgement shall not be frustrate or of no effect: for I may selfe wil be the execu∣tour of it. Before, in the 16 Chapter, he said, I will giue thee the keies of the kingdome of heauen: but there hee speaketh of the common and general authority of the ministerie: here he speaketh namely and particularly of the ministers au∣thority in this cause. To bind and loose therefore is not be∣longing vnto the Magistrate, but vnto the church.

5 The wicked maie bee accounted for Heathens and Publi∣canes, without anie excommunication: Therefore a Publicane and an excommunicate are not alone. Aunswere. I denie the Ante∣cedent: because to account one out of the communion of the church, & to excommunicat, are all one. Reply. But they maie account one, that is, think of one in their mind, to be such a person. Aunswere. If hee heare not the church, thou art to knowe, not what the church thinketh of him in minde, but what they publikely determine of him, whether thou mai∣est account him for an Heathen and Publicane. And fur∣thermore Paul elsewhere forbiddeth vs to eate or drinke with a wicked person. Therefore it is not a knowledge only in the mind.

Against the Examples.

PAVL willeth that the incestuous person be cast out of the Ca∣tholick church. 1. Corinth. 5.13. that is, hee will haue him pronounced to be no member of the Church. Therefore this eiection or casting out is not to think only, but to pro∣nounce also & excommunicate. The aduersaries vrge the contrary to this, on this wise.

6 The Apostle expoundeth himself 2. Corinth. 2.6. Jt is sufficient vnto the same man, that he was rebuked of many. There∣fore those words, Account him for a Heathen & a Publicane, and, put him awaie from among you, signifie only a rebuking. Answere.

This reason deceiueth by a fallacy of consequent: because a generall rule is not builded vpon one example. For, be∣cause heere was neede of rebuking onely, seeing the partie repented: It doth not thereof follow, that alwaies the same onely is required. Reply. What they did, that Paul com∣manded. But they did onlie reprehend and rebuke. Therefore Paul commaunded them onelie to reprehend him, when he commanded them to put him awaie from among them. Ans. Paul commaun∣ded that, but not that only: because he cōmanded also that they should reiect him, if he repēted not. But if he repēted, it should be sufficient to reprehend & rebuke him. Where∣fore it doth not follow: They onely reprehend him: There∣fore Paul commaunded them onely to reprehend him. This is a true aunswere vnto the former reply; but there is another also cleare and manifest.* 3.202 For the Greeke woorde (which the Apostle here vseth) signifieth not onelie re∣prehension and rebuking, but also that excommunica∣tion, which is by words onelie. And in this sense not one∣lie it maie, but also must bee taken: because hee saieth, So that now contrariwise yee ought rather to forgiue him. There∣fore he was now excommunicated, and not as yet receiued, but to be receiued: Neither was he onely reprehended and rebuked, but also cast out & eiected. And whē also he saith. Of many, hereby is cōfirmed, that by the name of the church, whereof Christ speaketh, Matth. 18. is not vnderstoode the common multitude, but the chief gouerners of the church. Againe, For this cause did I write (saith the Apostle) that J might know the proofe of you, whether you would bee obedi∣ent in all things. He praiseth them therefore because they obeied. Wherefore before repentance he forbiddeth, That they companie not together with the excommunicated person. And further also hee saith; I praie you that you would confirme your loue towardes him. The Greeke woorde, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which we interpret, to confirme) signifieth, by publique sentence to speake a thing. So is it taken, Gal. 3.15. a mans couenant when it is confirmed, that is, ratified by publique autoritie. The Apostles meaning therefore here is, that they should declare their loue towardes man by publique testimonie. Therefore, to forgiue, was to receiue the excommunicated erson into fauour, and that doth hee often repete. Now,

there was also some space betweene the writing of the for∣mer and the latter Epistle to the Corinthians: Therefore hee stoode in the meane time excommuned. In the former Epistle Paul saith, that hee heareth that some wicked persons were amongest the flock: Them he willeth to bee excōmuned: And it is likely that the Corinthians obeyed this his com∣mandement in excommuning them, and so wrote to Paul, that they had obeyed him therein, because in his 2. Epistle, Cap. 2. he commendeth them, and willeth them to receiue againe the incestuous person, vppon repentance.

7 Whome Paul had willed to bee noted by a letter, him hee willeth the Thessalonians to account of, as of a brother, and there∣fore will not haue him to be excommunicated. This consequence or sequele is proued thus: Contraries can-not stand together: But to excommunicate one, and, to account him for a brother, are contraries: therefore if he bee to bee accounted for a brother, hee is not to bee excommunicated. That these are contraries, is also thus proued To Excommunicate, is, not to account one for a bro∣ther: but, not to account one for a brother, and to account one for a brother, are contraries: Therefore also to excommunicate one, and to account him for a brother, are contraries, and so can not stand together; except, not to account, and, to account for a brother, shoulde bee all one. Aunswere. There is an ambiguitie and di∣uerse vnderstanding of these woords, to account for a brother. Wherefore the contrarietie is not here of force. For all men are brethren, both Christians, and Turks. But christi∣ans neuerthelesse, although they account Turks for their brethren, and neighbours, and desire their saluation: yet doe they not account them for christian bretheren. If then they are to account Turks for their brethren, then much more must they account them, and seeke their sal∣uation, who were before time brethren, that is, christians.

8 What Paul did, that are not we to folow. Paul did excom∣municate Hymenaeus and Alexander without the churches con∣sent, 1. Timot. 1.20. Therefore wee must excommunicate no man. Answere. The Maior proposition is false, if it be generally vnderstoode. Reply. The Maior is thus proued. What Paul did by his Apostolique autoritie, that are not we to follow. But hee did this by his Apostolique autoritie. Now this Minor is prooued by Paules words: I haue deliuered, saith he, Hymenaeus and Ale∣xander

vnto Satan. But our Ministers and Pastours of churches cannot do this. Therefore it must needes be that Paul did it by spe∣cial autoritie. Aunswere. This whole reason I graunt. Wee must not follow his example, if he did it alone. But hereof it followeth not, Therefore we maie not excommunicate. For so more is in the conclusion than in the premisses. And againe the Minor may bee denied; because in the text al∣leadged it is reported only, that Paul did it, not in what sort and maner he did it.

Notes

• a 1.1

  Exod. 20.5. & 23.7.
• b 1.2

  Rom. 8.3.
• c 1.3

  Iob. 9.2.3. & 15.15. Mat. 6.12.
• d 1.4

  Heb. 2.14.
• e 1.5

  Psal. 130.3. Iob. 4.18. &. 25.5.
• f 1.6

  1. Cor. 15.21. & 25. Ier. 23.6. Isai. 53.11. 2. Cor. 5.14. Heb. 7.16. Isa. 7.14. Rom. 8.3.
• g 1.7

  Ro. 5.12. & 17.
• h 1.8

  1. Pet. 3.18.
• i 1.9

  Isay. 55.3. & 18. Acts. 2.24. 1. Pet. 3.18.
• k 1.10

  1. Iohn. 1.2. & 49.10. Act. 20.28. Ioh. 3.16.
• l 1.11

  Mat. 1.23.1. Tim. 3.16. Ioh. 14.16.1. Tim. 2.5. Luk. 2.11.
• m 1.12

  1. Cor. 1.30.
• n 1.13

  Gen. 3.15.
• o 1.14

  Gen. 22.18. & 49.10.11. Rom. 1.2. Heb. 1.1. Act. 3.22. &c. & 10.43.
• p 1.15

  Ich. 5.46. Heb. 10.7.
• q 1.16

  Rom. 10.4. Gal. 4.4. & 3.24. Heb. 13.8.
• r 1.17

  Ioh. 1.12. & 3.36. Isa. 53.11. Psal. 2.12. Rom. 11.20. Heb. 4.2. & 10 39.
• s 1.18

  Heb. 11.13. Ia. 2.19. Gal. 2.20.
• t 1.19

  Rom. 4.16. & 5.1. & 10.10. &c. Iac. 1.8.
• u 1.20

  Rom. 1.16. & 10.17. 1 Cor. 1.21. Mar. 16.16. Act. 16.14.
• x 1.21

  Mat. 16.17. Ioh. 3.5. Gal. 5.22 Phil. 1.19.
• a 1.22

  Hab. 2.4. Mat. 9.2. Eph. 2.7.8.9. Rom. 5.1.
• b 1.23

  Rom. 3.24.25. Act. 10.43.
• c 1.24

  Ioh. 20.31. Mat. 28.10.
• d 1.25

  Deut. 6 4. Ephes. 4.6. Esa. 44.6. & 45.5. 1. Cor. 8.4.
• e 1.26

  Esa. 61.1. Luc. 4.18. Psal. 110 1. Mat. 3.16.17. & 28.19. Io. 14.26. & 15.26. Tit. 3.5.6. Eph. 2.18. 2. Cor. 13.13. Gal. 4.6. 1. Ioa. 5.7.
• a 1.27

  Gen. 1. & 2. Psal 33.6. Iob. 33.4. Act. 4.24. & 14.15. &c. Isa. 45.7.
• b 1.28

  Psa. 104.3. & 115.3. Mat. 10.29. Heb. 1.3. Rom. 11.36.
• c 1.29

  Ioa. 1.12. Rom. 8.15. Gal. 4.5.6.7. Eph. 1.5.
• d 1.30

  Psal. 55 23. Mat. 6.26. Luc. 12.22.
• e 1.31

  Rom 8 28.
• f 1.32

  Isa. 46 4 Rom. 10 12. & 8.38 &c.
• g 1.33

  Mat 6. & 7.9.10.11.
• h 1.34

  Act. 17.25. &c. Psal 94 9. &c. Is. 29.15. &c. Ezec. 8.12.
• i 1.35

  Heb. 1.2.3.
• k 1.36

  Ier. 5.24. Acts. 14.17.
• l 1.37

  Ioh. 9.3.
• m 1.38

  Prou. 22.2.
• n 1.39

  Rom. 5.3. &c. Iac. 1.3. Iob. 1.21. &c.
• o 1.40

  Deut. 8.10. 1. Thess. 5.18.
• p 1.41

  Rom. 5.4.5.
• q 1.42

  Rom. 8.38.39.
• r 1.43

  Iob. 1.12. & 2.6. Prouer. 21.1. Acts. 17.25. &c.
• s 1.44

  Mat. 1.21. Heb. 7.25.
• t 1.45

  Act. 4.12.
• a 1.46

  1. Cor. 1.13. & 30. &c. Ga. 5.4.
• b 1.47

  Heb. 12.2. Isa. 9.6. Col. 1.19.20. &. 2.10. Isa. 43.11. & 25. Ioh. 1.16.
• c 1.48

  Ps. 45.8. Heb. 1.9. Deut. 18.15. Acts. 3.22.
• d 1.49

  Ioh. 1.18. & 15 15. Mat. 11.27. Ps. 110.4. Heb. 7.21. & 10.21.
• f 1.50

  Rom 8.34. & 5.9.10.
• g 1.51

  Ps. 2.6. Luk. 1.33.
• h 1.52

  Mat. 28.18. Ioh. 10.28.
• i 1.53

  Acts. 11.26. 1 Cor. 6.15.
• k 1.54

  1. Ioh. 2.27. Is. 59.21. Ioe. 2.28.
• l 1.55

  Mat. 10.33.
• m 1.56

  Rom. 12.1. Apo. 5.8.10.1. Pet. 2.9.2. Tim. 2.12. Rom. 6.12.13. Apo. 1.6.
• n 1.57

  1. Tim. 1.18.19.
• o 1.58

  Ioh. 1.14. Heb. 1.2. Ioh. 3.16. & 4.9.
• p 1.59

  Rom. 8.5. Eph. 1.6. Ioh. 1.12. 1. Ioh. 1.3.
• a 1.60

  1. Pet. 1.18. & 10.1. Cor. 6.20. & 7.23. Ep. 1.7. 1. Tim. 2.5.6.
• b 1.61

  Ioh. 1.1. & 17.5. Rom. 1.4. Col. 1.15. &c. Ps. 2.7. Mat. 3.17. & 16.16.
• c 1.62

  Rom. 9.5. Is. 7.14. & 9.6. 1. Io. 5.20. Io. 20.28.
• d 1.63

  Ioh. 1.14. Gal. 4.4.
• f 1.64

  Ps. 132.11. Act. 2.30. &c. Rom. 1:3.
• a 1.65

  Mat. 1.18.20. Luc. 1.35.
• i 1.66

  Heb. 2.16.17.
• g 1.67

  Phil 2 7.
• h 1.68

  Heb. 4.15. & 7.26.
• k 1.69

  Psal. 32.1.1. Cor. 1.30. Ro. 8.3.4. Gal. 4.4.5.
• l 1.70

  1. Pet. 2.24. & 3.18. Is. 53.12.
• m 1.71

  1. Ioh. 2.2. & 4.10. Rom. 3.25.
• n 1.72

  Luk. 23.14. Ioh. 19.4.
• o 1.73

  Psal. 69.4. Is. 53.4.5. 2. Cor. 5.21. Gal. 3.13.
• p 1.74

  Deut. 21.23. Gal. 3.13.
• a 1.75

  Gen. 2.71.
• b 1.76

  Heb. 2.9.14.15. Phil. 2.8.
• c 1.77

  Acts. 13.29. Mat. 27.60. Luk 23.53. Io. 19.38. &c.
• d 1.78

  Ioh. 5.24. Phi. 1.23. Rom. 7.24.
• e 1.79

  Ro. 6.6.7. &c.
• f 1.80

  Rom. 6.12.
• g 1.81

  Rom. 12.1.
• h 1.82

  Isay. 53.10. Matth. 27.46.
• i 1.83

  1. Cor. 15.16. & 54.55. Rom. ••4.25. 1. Pe. 1.3. &c. & 21.
• k 1.84

  Rom. 6.4. Col. •• 1. &c. Ep. 2.5.
• l 1.85

  1. Cor. 15.12. &c. Rom. 8.11.
• a 1.86

  Act. 1.9. Ma•• 16 19. Luc. 24.51.
• b 1.87

  Heb. 4.14 & 7.25. & 9.11. Rom. 8.34. Eph 4.10. Col. 3.1.
• c 1.88

  Act. 1.11. Mat. 24.30.
• d 1.89

  Mat. 28.20. Mat 26.11. Io•• 16.18. & 17.11 Acts. 3.21.
• e 1.90

  Ioh. 14 17. &c. & 16.13. Ep. 4.8. August tract. 50. in Ioh
• f 1.91

  Act. 7.49. & 17.27. &c. Ier. 23.24.
• g 1.92

  Col. 2.9. Ioh. 3 13. & 11.15. Mat. 28.6.
• h 1.93

  1. Ioh. 2.1.2. Rom. 8.34.
• i 1.94

  Ioh. 14.2. & 20.17. Eph. 2.6
• k 1.95

  Ioh. 14.16. & 16.7.2. Cor. 1.22. 2. Cor. 5.5.
• l 1.96

  Col. 3.1. Phil. 3.20. &c.
• m 1.97

  Ep. 1.20. & 5.23. Col. 1.18.
• n 1.98

  Mat. 28.18. Ioh. 5.22.
• a 1.99

  Eph. 4.10.
• b 1.100

  Ps. 2.9. & 101. 2. Ioh. 10.28. Ephes. 4.8.
• c 1.101

  Lu. 21.28. Ro. 8.23.24. Phi. 3.20. Tit. 2.13.
• d 1.102

  2. Thess. 1.6.7. 1. Thess. 4.16. Mat. 25.41.
• e 1.103

  Mat. 25.34.
• f 1.104

  Gen. 1.2. Is. 48.16. 1. Cor. 3.16. 1. Cor. 6.19. Act. 5.3.4.
• g 1.105

  Mat. 28.19. 2. Cor. 1.2.
• h 1.106

  Gal. 3.14. 1. Pe. 1.2. 1. Cor. 6.17.
• i 1.107

  Act. 9.31.
• k 1.108

  Ioh. 14.16. 1. Pet. 4.14.
• l 1.109

  Ioh. 10.11.
• m 1.110

  Gen. 26.4.
• n 1.111

  Rom. 8.29.30. Ep. 1.10. & 1. Pet. 1.20.
• o 1.112

  Is. 59.21. Ro. 1.16 & 10.14.17. Eph. 5.26.
• p 1.113

  Act. 2.46. Eph. 4.3.4.5.
• q 1.114

  Mat. 16.18. Ioh. 10.28.
• r 1.115

  1. Ioh. 3.21. 2. Cor. 13.5.
• s 1.116

  1. Ioh. 2.19.
• t 1.117

  1. Cor. 1.8.9. Rom. 8.35. &c. Psal. 71.18.
• a 1.118

  Ioh. 1.3. Rom. 8.32. 1. Cor. 12.13. &. 21. 1. Cor. 6.17.
• b 1.119

  1. Cor. 13.5. Phil. 2.45.6.
• c 1.120

  1. Ioh. 2.2. 2. Cor. 5.19.21.
• d 1.121

  Ier. 31.34. Ps. 103.3.4.10.11. Rom. 7.24.25. Rom. 8.1.2.3.
• e 1.122

  Ioh. 3.18.
• f 1.123

  Luc. 23.43. Phil. 1.23.
• g 1.124

  1. Cor. 15.53. Iob. 29.25.26. 1. Ioh. 3.2. Phil. 3.21.
• h 1.125

  2. Cor. 5.2.3.
• i 1.126

  1. Cor. 2.9. Iohn. 17.3.
• k 1.127

  Heb. 2.4. Rom. 1.17. Ioh. 3.36.
• l 1.128

  Rom. 3.21.22.24.25.28. & 5.1. Gal. 2.16. Ep. 2.8.9. Phil. 3.9.
• a 1.129

  Rom. 3, 9. &c.
• b 1.130

  Rom. 7.23.
• c 1.131

  Rom. 3 42. Ioh. 3.18.
• d 1.132

  Tit. 3.5. Ep. 2.8.9.
• e 1.133

  1 Ioh. 2.2.
• f 1.134

  Rom. 3.24. Deut. 9.6. Ezec. 36.22.
• g 1.135

  1. Ioh. 2.1. &c.
• h 1.136

  Rom. 4.4. 2. Cor. 5.19.
• i 1.137

  1. Cor. 5.21.
• k 1.138

  1. Cor. 1.30. &c. 1. Cor. 2.2.
• l 1.139

  1. Ioh. 5.10.
• m 1.140

  Gal. 3.10. Deut. 27.26.
• n 1.141

  Isa. 64.6.
• o 1.142

  Luk. 17.10.
• p 1.143

  Mat. 7.18. Ioh. 15.5.
• a 1.144

  Ep. 2.8. & 6.23. Ioh. 3.5. Phil. 1.29.
• b 1.145

  Mat. 28.19.20. 1. Pet. 1.22.23.
• c 1.146

  Gen. 17.11. Rom. 4.11. Deu. 30.6. Leu. 6.25. Heb. 9.8.9. Eze. 20.12.1. Sam. 17.36. Isa. 6.6.7. & 54.9.
• d 1.147

  Rom. 6.3. Gal. 3.27.
• e 1.148

  Mat. 28.19. Act. 2.38.
• f 1.149

  Mar. 16.16. Mat. 3.11. Rom. 6.3.
• a 1.150

  Mar. 1.4. Luc. 3.3.
• b 1.151

  Heb. 12.24.1. Pet. 1.2. Apoc. 1.5. &. 22.14. Zac. 13.1. Eze. 36.25. &c.
• c 1.152

  Ioh. 1.33. & 3.5. 1. Cor. 6.11. & 12.13. Rom. 6.4. Col. 2.12.
• d 1.153

  Mat. 28.19.
• e 1.154

  Mar. 16.16.
• f 1.155

  Tit. 3.5.
• g 1.156

  Act. 22.16.
• h 1.157

  Mat. 3.11. 1. Pet. 3.21. Eph 5.26.
• i 1.158

  1. Ioh. 1.7. 1. Cor. 6.11.
• k 1.159

  Apoc. 1.5. & 7.14.1. 1. Cor. 6.11.
• l 1.160

  Mar. 16.16. Gal. 3.17.
• a 1.161

  Gen. 17.7.
• b 1.162

  Mat. 19.14.
• c 1.163

  Luc. 1.14.15. Psal. 22.11. Isa. 24.1.2.3. Act. 2.39.
• d 1.164

  Act. 10.47.
• e 1.165

  Gen. 17.14.
• f 1.166

  Col. 2.11.12.13.
• g 1.167

  Mat. 26.27.28. Mar. 14.22.23.24. Luc. 22.16.20. 1. Cor. 10.16.17. & 11.23.24.25. & 12.13.
• h 1.168

  Ioh. 6.35.40.47.48.50.51.53.54.
• a 1.169

  Ioh. 6.56.
• b 1.170

  Act. 3.21. Act. 1.9. &c. 1. Cor. 11.26.
• c 1.171

  Eph. 5.29.30.32. 1. Cor. 6.15.17.19. 1. Ioh. 3.24. & 4.13. Ioh. 14 23.
• d 1.172

  Io. 6.56.57.58. Io. 15.1.2.3.4.5.6. Eph. 4.15.16.
• e 1.173

  1. Cor. 11.23. &c. Mat. 26.26. &c. Mar. 14.22. &c. Luc. 22.19. &c.
• f 1.174

  Exod. 24.8. Heb. 9.20.
• g 1.175

  Exod. 13.9.
• h 1.176

  1. Cor. 10.16.17.
• i 1.177

  Math. 26.29. Mar. 14.24.
• k 1.178

  1. Cor. 10.16. &c. & 11.26. &c
• i 1.179

  Gen. 17.10. &c. Exod. 26.27.43.48. & 13 9. Act. 7.8. Exo. 24.8. Le. 16.10. & 17.11. Isa. 6.6.7. Tit. 3.5. Act. 22.16. 1. Pet. 3.21. 1. Cor. 10.1.
• a 1.180

  Iohn. 6.51.55.56.
• b 1.181

  1. Cor. 10.16.17.
• c 1.182

  Heb. 7.27. & 9 12.26.28. & 10.10.12.14. Iohn. 19.30 Mat. 26.28. Luc. 22.19.20.
• d 1.183

  1. Cor. 6.17. & 10.16. & 12.13.
• e 1.184

  Heb. 1.3. & 8.1. &c.
• f 1.185

  Ioan. 4.21.22.23. & 20.17. Luc. 24.52. Act. 7.55.56. Col. 3.1. Phil. 3.10. 1. Thes. 1.9.10.
• a 1.186

  In canone Missae: item de consecrat. distin 2.
• b 1.187

  1. Cor. 10.21. & 11.28. &c.
• c 1.188

  1. Cor. 11.20.34. Is. 1.11. &c. & 66.3. Ier. 7.21. &c. Ps. 50.16. &c.
• d 1.189

  Math. 16.19. & 18.18.
• e 1.190

  Ioan. 20.21.22.23. Mat. 16.19.
• f 1.191

  Rom. 12.7.8.9. 1. Cor. 12.28.
• g 1.192

  Mat. 18.15.16.17. 1. Cor. 5.3.4.5.2. Thes. 3.14.15. 2. Ioh. 10.11. 2. Cor. 2.6.7.10.11. ••. Tim. 5.17.
• * 1.193

  The deliuerie of man, an immuni∣tie from miserie and the gilt of sinne.
• * 1.194

  The deliuerie of man possible. The causes of which possibility in God onelie.
• * 1.195

  Adam after his fall, before by special reuela∣tion hee was as∣sured of the pro∣mise, could not hope for deliue∣rance.
• * 1.196

  Humane reason might probablie coniecture, but not necessarily conclude mans deliuerie.
• * 1.197

  The deliuerie of some necessarie.
• * 1.198

  The necessitie not absolute, but depending on the vnchange∣able will and decree of God.
• * 1.199

  Our deliuerie most perfect.
• * 1.200

  Our deliuerie from eternall death perfect in this life, from other calamities in the life to come.
• * 1.201

  Our deliuerie from sinne in part here by re∣generation, but perfect in the life to come.
• * 1.202

  The law being transgressed, no satisfaction but by suffering due punishment.
• * 1.203

  Our satisfaction can not bee by our selues, be∣cause then it woulde bee infi∣nite, and so ne∣uer accompli∣shed.
• * 1.204

  The conditions to bee in him re∣spected, who may bee punish∣ed for another.
• * 1.205

  A meere man is not able to suffer and satisfie for man.
• * 1.206

  The causes why this doctrine concerning the mediatour is di∣ligently to bee obserued.
• * 1.207

  A Mediatour in generall.
• * 1.208

  A mediatour in special.
• * 1.209

  How Christ is a midle person, & howe a media∣tour.
• * 1.210

  No reconciliati∣on without a mediatour.
• * 1.211

  The meanes of satisfieng by another, as it is not set dowen, so it is not shut out by the law.
• * 1.212

  The law requi∣reth our selues to satisfie: The gospel sheweth and Gods mer∣cie admitteth another to satis∣fie.
• * 1.213

  What the medi∣ator doth with God.
• * 1.214

  What he doth with man.
• * 1.215

  In merit and efficacie doeth the Mediatour∣ship consist.
• * 1.216

  The benefites of the Mediatour.
• * 1.217

  I. Wisedome.
• * 1.218

  2. Righteousnes.
• * 1.219

  3 Sanctification. 4. Redemption.
• * 1.220

  Our Mediatour must bee true man and true God.
• * 1.221

  Hee must bee true man, sub∣iect vnto all our infirmities, ex∣cept sinne.
• * 1.222

  Augu. Lib. de ve∣ra relig.
• * 1.223

  Gen. 3.15. Gen. 12. & 22.26.
• * 1.224

  Isai. 53.3. Heb. 2.11.
• * 1.225

  Why our media∣tour was to bee voide of sinne.
• * 1.226

  Christ said to be perfectly iust foure waies.
• * 1.227

  Our Mediatour was to bee true God.
• * 1.228

  No mere man able to perform the punishment due for sinne.
• * 1.229

  Wicked men & Diuels satisfie in neuer satisfi∣ing.
• * 1.230

  Why Christes punishment be∣ing but tempo∣ral, was yet equi∣ualent to eter∣nal.
• * 1.231

  The Mediatour was to bee God yet not the fa∣ther, nor the Ho∣ly Ghost.
• * 1.232

  That is, wise∣dome is put for the maker of vs wise, Iustice, for our Iustifier, sanctification for our sanctifier, redemption for our redeemer.
• * 1.233

  There can bee but one media∣tour, because there is but one natural Sonne of God.
• * 1.234

  The couenant is that reconcilia∣tion, which Christ the medi∣atour hath wrought between God and man.
• * 1.235

  Why the recon∣ciliation be∣tween God and vs is called a co∣uenaunt.
• * 1.236

  Why also it is called a Testa∣ment.
• * 1.237

  It could not haue bin a Te∣stament, except Christ the Te∣stator had died.
• * 1.238

  The same is cal∣led an intercessi∣on in respect of Christ, who by intercession worketh it: and a reconciliation in respect of vs, who are recon∣ciled.
• * 1.239

  There is but one couenaunt in substance, two in circumstan∣ces.
• * 1.240

  The diuersitie of Couenaunts is knowen by the diuersitie of their conditi∣ons.
• * 1.241

  1. The same au∣tor of both co∣uenaunts.

  2. The same parties in both reconciled.

  3. The same me∣diatour of both.
• * 1.242

  4. The same promise of grace in both.
• * 1.243

  How the old and new Coue∣naunt differ in respect of God.
• * 1.244

  How they differ in respect of men.
• * 1.245

  Why the old co∣uenant was ta∣ken for the law, and the New for the Gospel.
• * 1.246

  The definition of the Gospel.
• * 1.247

  What order is to be obserued in teaching the law and the Gos∣pel.
• * 1.248

  The Gospel published in Paradise.
• * 1.249

  Why Moses is saide to write of Christ.
• * 1.250

  The law kno∣wen by the light of nature.
• * 1.251

  The Gospel knowen by the light of grace onelie.
• * 1.252

  The law teach∣eth what wee ought to bee, but not how we may bee, as wee ought.
• * 1.253

  The Gospel tea∣cheth how wee may bee.
• * 1.254

  The law, the mi∣nistery of death.
• * 1.255

  The Gospell, the ministery of life.
• * 1.256

  The Gospel is the preaching of repentance.
• * 1.257

  The recalling of sinners vnto God is proper vnto the Gos∣pel.
• * 1.258

  Both the lawe and the Gospel require faith.
• * 1.259

  The necessitie of the true do∣ctrine of Faith.
• * 1.260

  Grace is greater than sinne in re∣spect of the suf∣ficiencie of Christes satisfa∣ction, not in re∣spect of the ap∣plication there∣of.
• * 1.261

  The force of Christes satis∣faction is seene not in the mul∣titude of them who are saued, but in the great∣nes of the beni∣fit.
• * 1.262

  The definition of Theological faith in general.
• * 1.263

  How faith diffe∣reth from all other kindes of knowledge.
• * 1.264

  What historical faith is.
• * 1.265

  Historical faith good in it selfe, but made ill by them, who can not applie it vn∣to themselues.
• * 1.266

  What tempora∣rie faith is.
• * 1.267

  Temporarie faith is lead in a string with the commodities of this world, and with them doth liue and die.
• * 1.268

  The Diuel Pro∣fessed Christ, that for his testi∣monies sake, he might the lesse bee beleeued.
• * 1.269

  What the faith of working mi∣racles is.
• * 1.270

  Faith of mira∣cles, cōmeth by speciall reuela∣tion.
• * 1.271

  What Iustifieng faith is.
• * 1.272

  The differences of Iustifieng faith from the rest.
• * 1.273

  No man know∣eth what iustifi∣eng faith is, but hee that hath it.
• * 1.274

  Faith apprehen∣deth things pre∣sent: hope respe∣cteth thinges to come.
• * 1.275

  Faith apprehen∣deth the promi∣ses of thinges to come; hope re∣lieth on the thinges promi∣sed.
• * 1.276

  The chiefe in∣strumental cau∣ses of ingende∣ring iustifieng faith are the preaching of the word, and the vse of the sacramentes.
• * 1.277

  The formal causes of faith, a sure and ful con∣fidence in Christ.

  The obiect of faith, Christ and his benefites promised.

  The final causes of faith, Gods glorie, our sal∣uation.
• * 1.278

  The effectes of faith, iustificati∣on, and regene∣ration.
• * 1.279

  Iustifieng faith giuen to all the Elect, and to them onely.
• * 1.280

  Historical faith which is good in it selfe, made ill
• * 1.281

  A beleeuing in∣clination in in∣fante, though not an actual beleefe.
• * 1.282

  How to know that wee haue faith.
• * 1.283

  The certaintie of faith.
• * 1.284

  True faith may faint for a time, but cannot fail finallie.
• * 1.285

  Why the creede is called a sym∣bole.
• * 1.286

  How our Cre••∣tiō, Redemptiō, Sanctification, are ech appro¦priated to some one person of the Trinitie, and yet all three persons haue their ioint wor∣king in them.
• * 1.287

  The workes of the trinitie ex∣ternal or inter∣nal: external common to al three; internal appropriated vnto the person.
• * 1.288

  The word, God, in the creede, is ment essentially to all three per∣sons, not perso∣nallie to one.
• * 1.289

  One thing to beleeue God, an other thing, to beleue in God.
• * 1.290

  What is to be∣leeue in the fa∣ther, and why God is called a father.
• * 1.291

  What is to be∣leeue in God Al∣mightie.
• * 1.292

  What is to be∣leeue in God the Maker or Creatour.
• * 1.293

  The causes which haue made men to doubt whether there be a God.
• * 1.294

  The reasons which proue there is a God.

  1. The order of all thinges in the world.

  2. The nature of mans minde.
• * 1.295

  3. The general rules and princi∣ples naturallie ingendered in the minde of man.
• * 1.296

  4. This principle it selfe; That God is.
• * 1.297

  5 The terors of conscience.
• * 1.298

  Against the beastes of the world, who think this doctrine of God to bee but a cunning deuise of the wiser sort to keepe the simple people in order.
• * 1.299

  6. The punish∣mentes of the wicked.
• * 1.300

  7 Common weales wisely ordered.
• * 1.301

  8. The order and nature of efficient causes.
• * 1.302

  9. The endes of all thinges.
• * 1.303

  10. Certaine & euident foretel∣lings of euents.
• * 1.304

  11. Heroical and noble in∣stincts of minde.
• * 1.305

  Wee must ac∣knowledge God to bee such, as himselfe hath manifested him∣selfe to bee.
• * 1.306

  The glimse of nature not suffi∣cient to shew who is the true God.
• * 1.307

  The voice of nature concer∣ning god, neither to bee reiected nor contemned, either in respect of insufficiencie, or of mens mis∣constring it.
• * 1.308

  The description of God accor∣ding to the rules of Diuinitie.
• * 1.309

  The description of God accor∣ding to philoso∣phie.
• * 1.310

  In what the for∣mer descriptions differ.
• * 1.311

  How God and Angels ap∣peared vnto men.
• * 1.312

  How God is saied to be seene face to face.
• * 1.313

  How the partes of mans bodie are attributed vnto God.
• * 1.314

  The image of God in man doeth not argue a bodily shape in God.
• * 1.315

  Why wee must knowe God to bee spirituall.
• * 1.316

  Why God is saied to bee in∣tilligent, and against whom wee are to holde it.
• * 1.317

  The eternitie of god without beginning or end.
• * 1.318

  God eternal vn∣to vs.
• * 1.319

  God, other and diuerse from all creatures.
• * 1.320

  How all thinges are saide to bee of God.
• * 1.321

  What wee are to learne by the immensitie and incomprehensi∣bilitie of God.
• * 1.322

  Reasons, to shew that the power and es∣sence of God is euerie where, whole one, and the same.
• * 1.323

  Infinitie or im∣mensitie proper to God, not im∣parted to anie creature.
• * 1.324

  God most per∣fect in himselfe.
• * 1.325

  How God is said to haue made al things for himselfe.
• * 1.326

  The glorie which wee giue vnto God is auaileable for our happines, but neither doeth nor can make God more happie:
• * 1.327

  Our obedience, though due to God, yet bring∣eth no encrease to him.
• * 1.328

  Gods reioicing in our obedi∣ence and salua∣tion is the cause thereof: but not our obedience and saluation, the cause of his reioicing.
• * 1.329

  What is ment by Gods vn∣changeablenes.
• * 1.330

  Why God is sayd to repent, when yet hee doeth nothing which hee de∣creed not from euerlasting.
• * 1.331

  Gods promises and threat∣ninges conditi∣onal, and with an exception.
• * 1.332

  Gods vnchan∣geablenes one of his speciall differences, whereby hee is distinguished from all crea∣tures.
• * 1.333

  What is signifi∣ed by gods om∣nipotencie.
• * 1.334

  How the doctrin of the church and philosophie differ in concei∣uing of Gods omnipotencie.
• * 1.335

  Gods exceeding wisedome: whereby both hee knoweth all thinges per∣fectly, and is the fountaine of all knoweledge and vnderstan∣ding.
• * 1.336

  The Goodnes of God diuerslie taken in scrip∣tures.
• * 1.337

  The righteous∣nes of God both generall and particular.
• * 1.338

  Men not able without the doctrine of the church to con∣ceiue aright of Gods iustice and righteous∣nes.
• * 1.339

  The causes which make men to con∣ceiue amisse of Gods iustice.
• * 1.340

  How wee are taught the truth of God in scrip∣ture.
• * 1.341

  God dissēbleth not when hee saieth hee will doe that which yet he doth not.
• * 1.342

  How God is saide to deceiue a deceiued Pro∣phet.
• * 1.343

  Why chastitie is one of Gods properties.
• * 1.344

  The mercie of God in preser∣uing his crea∣tures.
• * 1.345

  In what the bountifulnes of God is seene.
• * 1.346

  For what causes God is saied to bee most free.
• * 1.347

  The anger of God against sinne.
• * 1.348

  How the con∣ceiuing of the whole nature of God, he, that is instructed by the spirit, goeth be∣yond him whom nature infor∣meth.
• * 1.349

  Whence first sprang the mul∣titude of Gods.
• * 1.350

  Reasons to shew that there is but one God. 1. But one onely manifested by sufficient testi∣monies of mi∣racles and pro∣phecies, and other workes.
• * 1.351

  2 The maiestie of God admit∣teth no fellowes,
• * 1.352

  3. That which is most perfect, is but one.
• * 1.353

  Whatsoeuer i•• God, is Soue∣raigne, and Supreme.
• * 1.354

  4 But one chief good.
• * 1.355

  5 But one Om∣nipotent.
• * 1.356

  6 More Gods would be either vnperfect, or su∣perfluous.
• * 1.357

  7 There can be but one infinite.
• * 1.358

  8 But one first cause.

  How many are called Gods in scripture.
• * 1.359

  The explication of these wordes serue much for the vnderstan∣ding of the vn∣conceiueable mystery of the Trinitie: and therefore is it not to bee read with a running eye.
• * 1.360

  Essence is the verie being of God; Person, is the manner of his being, which manner of being is threefold, and so maketh three Persons.
• * 1.361

  God, and man communicate both their Es∣sence to ano∣ther; but their maner of com∣municating is most different, and is much to be obserued.
• * 1.362

  Three persons are one God, and one God is three persons.
• * 1.363

  The three per∣sons distingui∣shed by their inwarde workes mutuallie dire∣cted towardes one another.
• * 1.364

  The person, not the essence, of the Sonne is begotten.
• * 1.365

  The persons di∣stinguished by their outward works extended vnto the cre∣atures.
• * 1.366

  The doctrine of the Trinity to be tuaght in the Church.

  1 In respect of Gods glory.

  2 In regard of our saluation.
• * 1.367

  Certaine obie∣ctions against the Trinitie aunswered.
• * 1.368

  Ps. 104.113.124.136.146. & Isay. 44. Act. 4. & 17.
• * 1.369

  Iob. 38. & 39.
• * 1.370

  The creation of the worlde pro∣ued by reason: not onely by testimonies of the sacred word
• * 1.371

  God not idle before the world, but con∣templating from euerlasting his owne wisedom.
• * 1.372

  Motion goeth before anie moueable thing which is gene∣rated: but not before that which is cre∣ated.
• * 1.373

  There went not any motion be∣fore the first be∣ginning of moti∣ons in nature, but onely the creating will of God.
• * 1.374

  Time, as it is ta∣ken for the measure of mo∣tion, is not e∣ternal.
• * 1.375

  Heauen is not corrupted natu∣rally, but by the power of God.
• * 1.376

  Lib. 1. de Coelo cap. 9.
• * 1.377

  Heauē is the place of the blessednes of the elect; but not god himself, or blessednesse.
• * 1.378

  The external re∣spects and rela∣tions of God, are not the mutati∣on or perfection of God, but of the creature.
• * 1.379

  The world created.

  1 By the Sonne and the holie Ghost.
• * 1.380

  2 It was created most freelie, without con∣straint.
• * 1.381

  3 Without mo∣tion.
• * 1.382

  Fiue sorts of A∣gents.
• * 1.383

  1 Naturall.
• * 1.384

  2 Agents with an appetite; as are brute beasts.
• * 1.385

  3 Men and Di∣uels, working with reason, but corruptly.
• * 1.386

  4 The blessed Angels, working with reason also, but not corrupt∣ly, & yet dire∣cted by a higher power.

  5 God working most perfectly, and directed by none but by himselfe.
• * 1.387

  4 The world was created of nothing.
• * 1.388

  All things crea∣ted of nothing, either immedi∣ately or mediat∣ly.
• * 1.389

  5 The world created at a cer∣taine time.
• * 1.390

  6 The world created in a certain time.
• * 1.391

  7 All things of the world crea∣ted good.
• * 1.392

  The ends of the creation of the world.

  1 The glorie of God.
• * 1.393

  2 The know∣ledge of God.
• * 1.394

  3 His proui∣dence.
• * 1.395

  4 That he might gather a church. 5 That all things might serue for man.
• * 1.396

  Why god would haue this do∣ctrine of the creation to be deliuered and held in the Church.
• * 1.397

  1 Angels, spirites or incorporeal substances.
• * 1.398

  The Angels themselues are not seene, but the bodies or shapes which they take.
• * 1.399

  The error of the Sadduces.
• * 1.400

  2 Angels, finite both in nature, and in proper∣ties.
• * 1.401

  3 They were created.
• * 1.402

  Moses made mention of the Angels in ge∣neral, though not in particu∣lar.
• * 1.403

  4 They were created in holy∣nes.
• * 1.404

  5 And confir∣med therein.
• * 1.405

  6 To worship and magnifie God.
• * 1.406

  7 To be the mi∣nisters of God for the sauing of his chosen.
• * 1.407

  They serue also for the wicked.
• * 1.408

  They are the ministers of the Elect, by Christ.
• * 1.409

  Why God v∣seth the ministry of Angels, bee∣ing able to bring what hee will to passe whithout them.
• * 1.410

  The refutation of the Mani∣chees, who held two first causes.
• * 1.411

  The euill spirits are vnchange∣ablely euil and damned.
• * 1.412

  The causes why God permitted them to fall.
• * 1.413

  The creation and preseruati∣on of things are the same in the thing itselfe, but diuerse in con∣sideration.
• * 1.414

  Errors concer∣ning Gods pro∣uidence.
• * 1.415

  The prouidence of God certaine and not to bee doubted of.
• * 1.416

  Testimonies of scripture, for Gods proui∣dence.
• * 1.417

  Reasons of phi∣losophie for proofe of the same.
• * 1.418

  1 Order.
• * 1.419

  2 Th•• minde.
• * 1.420

  3 The natural knowledge of the law.
• * 1.421

  4 The terrors of conscience.
• * 1.422

  5 Rewardes and punishmentes.
• * 1.423

  6 The mainte∣nance and pre∣seruation of commonweales.
• * 1.424

  7 Heroicall instincts.
• * 1.425

  8 Fore-tellings of thinges to come.
• * 1.426

  De Dioin.
• * 1.427

  9 The Ends or fi∣n•••• causes of all thinges.
• * 1.428

  ••••ere is a God.
• * 1.429

  2 His omnipo∣tencie.
• * 1.430

  3 His infinite wisedome.
• * 1.431

  4 His exceeding iustice.
• * 1.432

  5 His perfect goodnes.
• * 1.433

  6 Autor of all good.
• * 1.434

  7 God maker and disposer of the meanes which bring to euerie end.
• * 1.435

  8 He the first cause.
• * 1.436

  9 His vnchange∣able foreknow∣ledge of all thinges.
• * 1.437

  The definition of Gods pro∣uidence.
• * 1.438

  The explication of the parts of the definition seuerally. 1 Counsel.
• * 1.439

  2 Eternal.
• * 1.440

  3 Most free.
• * 1.441

  4 Vnchange∣able.
• * 1.442

  5 Most wise.
• * 1.443

  6 Most Iust.
• * 1.444

  7 Effectual in working.
• * 1.445

  The general and special wor∣king of God.
• * 1.446

  The Immediate working of God.
• * 1.447

  Gods Mediate working.
• * 1.448

  His mediate working, some∣times by good means; some∣times by bad.
• * 1.449

  8 All good thinges done by the will of God.
• * 1.450

  What thinges are saide to bee good.
• * 1.451

  5 All thinges present, past, and to come, done by God.
• * 1.452

  9 God permit∣teth euill thinges.
• * 1.453

  The euill of punishment is a Moral good, and is done by God.
• * 1.454

  God wil, and wil not death.
• * 1.455

  Euil of crime, as it is such, God doth only per∣mit and not wil.
• * 1.456

  Sinne is alwaies both in a good subiect, and to a good end dire∣cted by God.
• * 1.457

  Sinne alwaies is to bee discerned from good.
• * 1.458

  In sinne God effectuallie will, 1 The subiect or matter.
• * 1.459

  •• The endes.
• * 1.460

  3 The forsaking of his creatures.
• * 1.461

  The corruption of the action or inclination God will not, but per∣mitteth.
• * 1.462

  Why God is said to permit sinne.
• * 1.463

  The creature worketh wel to∣gether with god working wel, if God correct him.
• * 1.464

  God correcteth whom he wil.
• * 1.465

  What permissi∣on is.
• * 1.466

  Permission of sinne confirmed by sundry places of scripture, according as it was before de∣scribed.
• * 1.467

  Permission is the withdrawing of Gods grace.
• * 1.468

  God directeth all both good and euil vnto his glorie, and his chosens saluati∣on.
• * 1.469

  The degrees of Gods proui∣dence, whereby hee tendereth the whole world, mankind, his chosen.
• * 1.470

  The prouidence of God, is the gouerning and guiding of euery particular thing.
• * 1.471

  Testimonies.
• * 1.472

  Gods general prouidence confirmed.
• * 1.473

  Gods particular prouidence ouer creatures indu∣ed with reason.
• * 1.474

  His prouidence ouer creatures voide of reason.
• * 1.475

  His prouidence ouer thinges ca∣sual and fortu∣ning.
• * 1.476

  His prouidence in necessarie euentes.
• * 1.477

  The reasons and argumentes to proue all thinges to bee done by the prouidence of God.

  1 Gods omnipo∣tencie.

  2 His wisedome.
• * 1.478

  3 God will the ende•• of all thinges.
• * 1.479

  4 God is the first cause.
• * 1.480

  5 The vnchange∣ablenes of Gods foreknowledge.
• * 1.481

  6 God the cause of all good, as it is good.
• * 1.482

  Confusions, as they are such, are not from God as efficient of them, but di∣recting them.
• * 1.483

  There is order euen in disorde∣red ••hinges.
• * 1.484

  The wicked are not ruled of God so manifestly as the godly; and they withstand gods re••e•••• wil but not his se∣cret will.
• * 1.485

  Actions are not sinnes in them selues, but by an accident.
• * 1.486

  Many thinges in respect of the creatures are sinnes in them selues.
• * 1.487

  No action euil in it selfe, in re∣spect of God.
• * 1.488

  God will those thinge, which are sinnes in themselues in respect of mans will, but not in respect of his wil
• * 1.489

  A rule to be ob∣serued of good and euil causes of one and the same effect.
• * 1.490

  God doth not will or worke sinne it selfe, but only permitteth it.
• * 1.491

  Not to bereaue but to be berea∣ued of Gods knowledge is sinne.
• * 1.492

  To rule sinnes, is not to worke them.
• * 1.493

  God will the o∣bediēce of all, as concerning his commaunding it vnto all, but not as concerning his secret wor∣king of it in whom hee will.
• * 1.494

  God no dissem∣bler.
• * 1.495

  Gods gouern∣ment doeth not take away, but establish the li∣berty of the cre∣atures will.
• * 1.496

  The difference between neces∣sarie and con∣tingent thinges.
• * 1.497

  The difference betweene abso∣lute necessitie, and necessitie of consequence or supposition.
• * 1.498

  Fortune and chaunce.
• * 1.499

  Fate or destinie. The difference between the stoickes and th•• churches do∣ctrine concer∣ning Gods pro∣uidence.
• * 1.500

  Necessitie of consequence or supposition doth not take away contingency.
• * 1.501

  What contin∣gencie is denied.
• * 1.502

  Whether the motions of a cre∣ature are contin∣gent or neces∣sarie.
• * 1.503

  What fortune and chaunce is denied.
• * 1.504

  God is effectual in working by meanes which himselfe hath freely ordained.
• * 1.505

  Why wee must vse meanes.
• * 1.506

  No good worke of the creature meriteth reward.
• * 1.507

  Eu•••• workes merit punish∣ment iustly.
• * 1.508

  Certaine places of scripture wre∣sted against Gods proui∣dence.
• * 1.509

  The causes why this doctrine is to bee knowen. 1 The Glorie of God.
• * 1.510

  2 Our comfort and saluation.
• * 1.511

  Al the groundes of religion sha∣ken in peeces, if the prouidence of God bee de∣nied.
• * 1.512

  The great wise∣dome and order in disposing the articles of our Creed.
• * 1.513

  Why Christ i•• called Iesus.
• * 1.514

  What is to be∣leeue in Iesus.
• * 1.515

  1 The Sonne onely is our ••••uiour.
• * 1.516

  2 Iesus is the perfect sauiour.
• * 1.517

  Against the Pa∣pists merits, and intercessions of saintes.
• * 1.518

  Christ saueth vs from all euils both of crime and paine.
• * 1.519

  Christ saueth vs •• By his merit.
• * 1.520

  Why Christs death was of such force, as fully and per∣fectly to saue vs.
• * 1.521

  2 Christ saueth vs by his effi∣cacie, and po∣werful working.
• * 1.522

  The gift of the holy Ghost is part of our salua∣tion.
• * 1.523

  Hee saueth the elect and belee∣uers onely.
• * 1.524

  What is signifi∣ed by the name of Christ.
• * 1.525

  What was be∣tokened by annointing, in the old Testa∣ment.
• * 1.526

  Christ anointed in respect of his humanitie, not of his Godhead, in respect wher∣of he is annoin∣ter.
• * 1.527

  Christ annoin∣ted spirituallie.
• * 1.528

  Christ hath his name, not from the ceremonial annointing, but from the thing thereby signifi∣ed.
• * 1.529

  The difference between Christ Annointed, and the Annointed of the old Testa∣ment.
• * 1.530

  In what sense Christ may bee saide to bee an∣nointed acco∣ding to his God∣head.
• * 1.531

  Christ Medi∣atour according to both natures.
• * 1.532

  The significati∣on of the name Prophet.
• * 1.533

  What the Pro∣phets of the old Testament were.
• * 1.534

  What a Prophet of the new Testament is both in generall and in special.
• * 1.535

  Christ a Prophet from the begin∣ning of the church to all e∣ternitie.
• * 1.536

  What Christ ac∣cording to his propheticall fu••ction was to doe.
• * 1.537

  A priest in gene∣ral.
• * 1.538

  A typical priest.
• * 1.539

  The High priest.
• * 1.540

  The difference between the Priestes and prophetes in the old Testament,
• * 1.541

  Christ the true and prefigured high priest. Christs Inter∣cession.
• * 1.542

  Christs Inter∣cession.
• * 1.543

  Christs applying of his merit vnto vs.
• * 1.544

  ••n difference ••e••••een Christ and ••ther Priests.
• * 1.545

  A King in gene∣rall.
• * 1.546

  Christ a King.
• * 1.547

  Christs King∣dome.
• * 1.548

  Who is called a christian.
• * 1.549

  Seeming & false harted christiās.
• * 1.550

  Seeming & true harted christiās.
• * 1.551

  The anointing of christians

  1 Is an ordai∣ning of them to an office.

  2 A bestowing of giftes on them.
• * 1.552

  What is to bee Christs mem∣ber.
• * 1.553

  The similitude of mans bodie, to declare our vnion with Christ.
• * 1.554

  Christ is our Head in three respectes.
• * 1.555

  Wee are in three respects Christ members
• * 1.556

  Christians are prophetes in knowledge. In confession.
• * 1.557

  Christians are pric••••es.
• * 1.558

  •• ••y the imputa∣tion of Christs merit.
• * 1.559

  2 By offering the sacrifice of thankes giuing.
• * 1.560

  Our sacrifices different from Christs sacrifice.
• * 1.561

  Christians are Kings.

  1 By partaking of his victorie and roialtie.

  2 By hauing in themselues through him a power to ouer∣come and ouer∣rule both their enimies and all creatures.
• * 1.562

  The difference betweene Christs kingdome and ours.
• * 1.563

  To beleeue in Christ.
• * 1.564

  A natural sonne.
• * 1.565

  A sonne by grace.
• * 1.566

  The sonnes of God by grace of creation
• * 1.567

  Sonnes by grace or adoption.
• * 1.568

  Our fraternitie and brother∣hood with Christ.
• * 1.569

  The sonne of God by grace of vnion.
• * 1.570

  Christ is the sonne of God by nature, accor∣ding to his God∣head.
• * 1.571

  Christ is the sonne of God by grace of vnion according to his manhood.
• * 1.572

  That Christ ac∣cording to his flesh was a sonne by grace, not by merit of his hu∣mane nature.
• * 1.573

  Christ is the onely begotten sonne of God according to his Godhead onely.
• * 1.574

  Why Christ ac∣cording to his manhood can∣not bee called the onely be∣gotten.
• * 1.575

  Christ called the first begotten according to both natures.
• * 1.576

  A double way of gathering Testi∣monies of scrip∣ture.
• * 1.577

  The word tooke flesh.
• * 1.578

  That Iohn mea∣neth by the Word, a person subsisting before the flesh.
• * 1.579

  The word was made flesh by taking flesh, not by any conuersi∣on into flesh.
• * 1.580

  The word was a Teacher from the beginning of the world.
• * 1.581

  1 Proued by te∣stimonies.
• * 1.582

  2 By contrarie properties.
• * 1.583

  Christ the pro∣per sonne of God.
• * 1.584

  Iohn. 5. The place is neces∣sarily to bee vn∣derstood, and so was taken of the Iewe, of a natu∣ral sonne.
• * 1.585

  Christ the natu¦rall and coeter∣nal sonne of God; which is expressed in scripture.
• * 1.586

  Ch••ist i•• the p••o••er sonne of God by nature, not by grace.
• * 1.587

  Christ named in the scripture the sonne of God, before he tooke flesh.
• * 1.588

  Christ but one sonne, though cōsisting of two natures.
• * 1.589

  Christ is called the onely begot∣ten, by nature, not in respect of the manner of his generation.
• * 1.590

  God is, and is called the sonne.
• * 1.591

  The Word is a person before Iesus borne of the Virgin: and he is the sonne.
• * 1.592

  The argument of Iohns gospel.
• * 1.593

  In the begin∣ning, was
• * 1.594

  The Godhead is after another sort communi∣cated vnto Christ, than vnto Creatures.
• * 1.595

  Al thinges made by the Word.
• * 1.596

  The second creation also, which is regene∣ration, proueth Christ God.
• * 1.597

  In the word was life.
• * 1.598

  The light shi∣neth in darknes.
• * 1.599

  Hee was in the world.
• * 1.600

  Hee came vnto his owne.
• * 1.601

  The Godhead of the sonne.
• * 1.602

  The Word was made flesh.
• * 1.603

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• * 1.604

  The word full of grace and truth.
• * 1.605

  The glorie of the onely be∣gotten.
• * 1.606

  The wisedome of God is a sub∣sistent, or persō; And Christ is that wisedome.
• * 1.607

  The Mediatour hath alwaies beene.
• * 1.608

  The diuine Nature in Christ both was before the flesh, and is the sonne of God.
• * 1.609

  No one person can be both Fa∣ther and sonne in respect of him selfe.
• * 1.610

  Christ another from his Father.
• * 1.611

  Three persons expressed in scripture.
• * 1.612

  The properties of the persons are distinct and diuers.
• * 1.613

  Christ hath the whole Godhead entirely cōmu∣nicated.
• * 1.614

  Hee hath the same properties of the godhead.
• * 1.615

  Hee worketh the same diuine workes.
• * 1.616

  Hee hath equal honour giuen him.
• * 1.617

  The sonne hath all thinges from the Father, not by grace, but by nature.
• * 1.618

  The sonne doth all thinges with the consent of the Father, in like manner as the Father doth.
• * 1.619

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.620

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.621

  The English translations re∣teine not the worde it selfe, IEHOVA, but vse (the Lord) in steed thereof, which is the sig∣nification of IE∣HOVA; and ther∣fore in effectuall one.
• * 1.622

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.623

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.624

  Christ our Lord 1 By right of creation.
• * 1.625

  2 By right of re∣demption.
• * 1.626

  The reason of this deriuation of the name Ser∣uant could not be expressed in English as it is in latine, from whēce our Eng∣lish word com∣meth.

  Serui (which sig∣nifieth, seruants) commeth from Seruando, that is, saued or pre∣serued.
• * 1.627

  Wee are saide to bee redee∣med in respect of god; wee are de∣liuered, in re∣spect of the Diuel.
• * 1.628

  3 By right of preseruation.
• * 1.629

  4 In respect of Gods ordinance.
• * 1.630

  In the concepti∣on three thinges to bee obserued. 1 The forming of Christs flesh.
• * 1.631

  2 The sanctifi∣eng of his flesh.
• * 1.632

  3 The vniting of his flesh vnto his Godhead.
• * 1.633

  Born of the Vir∣gin.
• * 1.634

  1 The seede of Dauid.
• * 1.635

  2 Messias.
• * 1.636

  3 Without sinne.
• * 1.637

  4 A figure of our new birth.
• * 1.638

  Two natures in Christ.
• * 1.639

  Christ true man and of our kinde and nature.
• * 3.1

  It is here to be noted, that this Questiō serueth more properlie for the latine, which vseth this name, Spiritus, only, when as we in English vse as much, or more rather, the word Ghost, than Spi∣rit, when wee speake of the third Person.
• * 3.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 3.3

  The definition of the Church.
• * 3.4

  The false Church.
• * 3.5

  The true church 〈◊〉〈◊〉 either v••••ible or inuisible.
• * 3.6

  In the 〈…〉〈…〉 pe∣rish.
• * 3.7

  They which are in the inuisible Church neuer perish.
• * 3.8

  The Vniuersall visible Church.
• * 3.9

  The particular visible.
• * 3.10

  The Vniuersall Inuisible.
• * 3.11

  The particular Inuisible
• * 3.12

  The Triumphāt and Militant, parts of the V∣niuersall Inuisi∣ble.
• * 3.13

  The Church of the old Testa∣ment, and the New.
• * 3.14

  1 Profession of the true doctrin.
• * 3.15

  2 The right vse of the sacra∣ments. 3 Profession of obedience to the doctrine.
• * 3.16

  Not all, that challenge these markes, are the Church, because all haue them not, though they challenge them.
• * 3.17

  The ordinarie succession of Bishops no ne∣cessarie marke of the Church.
• * 3.18

  The Papistes wr••ngling about Traditions.
• * 3.19

  Pauls traditions written verities and registred scriptures.
• * 3.20

  The church holy in respect of Christs holinesse imputed, and their own begun. Catholique in respect of place and time.
• * 3.21

  How the church may bee saide not to erre.
• * 3.22

  7 Differences betweene the Church and common-weale.
• * 3.23

  Election putteth the difference betweene the Church and others.
• * 3.24

  Rom. 11.7.
• * 3.25

  Three sorts of men.
• * 3.26

  None saued out of the church.
• * 3.27

  Predestination proued by Te∣stimony of scrip∣ture.
• * 3.28

  Reprobation proued by scrip∣ture.
• * 3.29

  Places of scrip∣ture reconciled, concerning gods wil to saue, and not to saue men.
• * 3.30

  Christs ransome, though sufficient for all, yet not applied to all, doth not saue all.
• * 3.31

  God not vniust, though hee af∣flict some for his glories sake.
• * 3.32

  God in calling all, & yet sauing but some, doth not dissemble.
• * 3.33

  The secret coun∣sell of God, as touching our sal∣uation is reuei∣led vnto vs.
• * 3.34

  The Elect 〈…〉〈…〉 wary & circum∣spect.
• * 3.35

  The difference b••tweene pre∣destination and prouidence.
• * 3.36

  Election.
• * 3.37

  Reprobation.
• * 3.38

  The efficient cause of our election, Gods good pleasure, not any thing in vs.
• * 3.39

  The cause of re∣probatiō in God
• * 3.40

  The cause of Damnation in men.
• * 3.41

  The effects of Reprobation.
• * 3.42

  Predestination, vnchangeable.
• * 3.43

  Euerie man ought to bee as∣sured of his owne Election, in speciall.
• * 3.44

  The Election of others is to bee beleued in gene∣rall.
• * 3.45

  No certainetie of reprobation eithe•• concer∣ni••g our selues, or others.
• * 3.46

  The elect are then first mem∣ber of the Church when they are regene∣rated.
• * 3.47

  The Elect can∣not 〈◊〉〈◊〉 holy and 〈◊〉〈◊〉 ••om the Church.
• * 3.48

  The reprobate at the length fall finally from it.
• * 3.49

  The communi∣on of Christes members with him, and among themselues.
• * 3.50

  Eph 4.12.
• * 3.51

  Eph. 4.7.
• * 3.52

  Why the faith∣full are called Saintes.
• * 3.53

  Remission of sinne, is Gods will not impu∣ting vnto vs our sinne, and impu∣ting Christs righteousnesse.
• * 3.54

  Remission of sinnes is the worke of all three persons.
• * 3.55

  How the mini∣sters, and the Church are saide to remit sinnes.
• * 3.56

  Remission of sinne▪ granted for Christs inter∣cession and me∣rit.
• * 3.57

  Gods iustice sa∣tisfied for sinne by christ, though it bee remitted vnto vs.
• * 3.58

  Our sins ••∣ted freely in re∣spect of vs, thou••h they cost Ch••••st ••ul dee••ly.
• * 3.59

  Remission of sinne•• giuen vn∣to all the Elect, and to them onely.
• * 3.60

  Remission of sinnes giuen by faith, through the working of the Holy Ghost.
• * 3.61

  Probable proofes of the Resurrection yeelded by phi∣losophie, but no necessarie de∣monstrance.
• * 3.62

  The Testimo∣nies of scripture, for demōstrance of the Resurre∣ction.
• * 3.63

  Reasons drawen out of the scrip∣ture, for proofe thereof.
• * 3.64

  The endes of the resurrection, 1 Gods glorie.
• * 3.65

  2 The saluation and glorie of the elect, and the damnation of the reprobate.
• * 3.66

  The Resurrectiō by Christ.
• * 3.67

  At the resurre∣ction, 1. The dead shall bee raised.
• * 3.68

  2 The liuing shall bee chan∣ged
• * 3.69

  The same bodies shall rise. Iob. 19 26. Eph. 6.8. 2. Cor. 5.10.
• * 3.70

  How flesh and bloud i•• denied the heauenly in∣heritance.
• * 3.71

  In what sense our bodies shall bee spirituall.
• * 3.72

  The causes for which this Que∣stion is to bee moued. Mat. 22.23. 2. Tim. 2.17.
• * 3.73

  The soule an in corporeall sub∣stance.
• * 3.74

  Metalepsis.
• * 3.75

  The soule im∣mortall.
• * 3.76

  Man should haue liued im∣mortallie if hee had not sinned.
• * 3.77

  Sundrie places of scripture, (al∣leaged against the immortality of the soule) in∣terpreted accor∣ding to their right sense and meaning.
• * 3.78

  Synecdoch••▪
• * 3.79

  Eccle. 3.1••.
• * 3.80

  What life is in generall.
• * 3.81

  Life euerlasting hath a begin∣ning, but no end.
• * 3.82

  The full definiti∣on of euerlasting life.
• * 3.83

  Life euerlasting is, 1 The know••ege of God and wisedome.
• * 3.84

  2 Righteousnes.
• * 3.85

  3 Ioy. 4 Sufficiencie in God.
• * 3.86

  5 Without inter∣ruption.
• * 3.87

  The euerlasting death of the wicked.
• * 3.88

  Euerlasting life, the worke of all three Persons.
• * 3.89

  All the Elect, & they alone are partakers of euerlasting life.
• * 3.90

  As they are ele∣cted, so the•• are but chosen to e∣ternall life: as they are con∣uerted, so they are in part ad∣mitted vnto it, and begin to b•• put in possession of it.
• * 3.91

  God of his ••ree mercy giueth vs for Christs sake euerlasting life, that wee might praise and mag∣nifie the same his mercy for euer.
• * 3.92

  Euerlasting life is begu•• here by conuersion.
• * 3.93

  It is consūmated in the worlde to come, by glorifi∣cation.
• * 3.94

  God giueth v•• euerlasting ••i•••• by the outw•• ministerie 〈◊〉〈◊〉, & th•• ••∣warde mi•• of the spirit
• * 3.95

  Our assurance of euerlasting life is necessary and grounded vpon sure rea∣sons.
• * 3.96

  Vncreate Iu∣stice is God himselfe.
• * 3.97

  Our created Iu∣stice, is our con∣formitie with Gods lawes ap∣pertaining vnto vs.
• * 3.98

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 3.99

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 3.100

  Legall Iustice.
• * 3.101

  Euangelicall Iu∣stice, or the Iu¦stice of the Gos∣pel.
• * 3.102

  Generall or Vni∣uersal Iustice. ••erfect Iustice.
• * 3.103

  Vnperfect Iu∣stice.
• * 3.104

  Philosophicall Iustice.
• * 3.105

  Christian Iu∣stice.
• * 3.106

  Particular Iu∣stice. Commutatiue Iustice.
• * 3.107

  Distributiue Iu∣stice.
• * 3.108

  Iustice of the person and of the cause.
• * 3.109

  What Iustifica∣tion is.
• * 3.110

  Legall Iustifica∣tion.
• * 3.111

  Euangelicall Iu∣stification.
• * 3.112

  Our righteous∣nesse is Christs satisfaction, which consi∣steth in his whole humilia∣tion.
• * 3.113

  Phil. 2.8.
• * 3.114

  Christs satisfa∣ction made ours two waies. 1 By God impu∣ting it or apply∣eng it vnto vs.
• * 3.115

  2 By our selues, applyeng it vnto our selues.
• * 3.116

  When wee may be assured of Christs satisfa∣ction imputed vnto vs.
• * 3.117

  The cause of Christs sat••sfa∣ction applied & imputed, is in God onely, not in vs.
• * 3.118

  Faith the appre∣hensiue instru∣ment of Christs satisfaction.
• * 3.119

  Per Metalep∣sin.
• * 3.120

  Rom. 3.27. Gal. 2.16. Eph. 2.8, 9. Tit. 3.5. 1. Iohn. 1.7.
• * 3.121

  Why we are iu∣stified by christs merit onely.
• * 3.122

  Why we are not Iustified partly by faith, and partly by works. Gal. 3.10.
• * 3.123

  Why our works are vnperfect, & therefore can∣not merit.
• * 3.124

  The originall of the word, Sacra∣ment.
• * 3.125

  The Definition of sacramentes.
• * 3.126

  The sacraments are sacred seals.
• * 3.127

  By the sacra∣ments God sea∣leth vnto vs his promise.
• * 3.128

  God onely may ordaine a sacra∣ment.
• * 3.129

  1 Sacramentes are ordeined to bee seals of gods couenant.
• * 3.130

  2 To distinguish the Church from others.
• * 3.131

  3 To professe & testifie our thankefulnesse.
• * 3.132

  4 To propagate and maintaine the doctrine.
• * 3.133

  5 To giue an oc∣casion to the yonger to en∣quire and learne the thinges by them signified.
• * 3.134

  6 To bee the bondes of mu∣tuall Charitie.
• * 3.135

  Sacraments & sa∣crifices differ in their chiefe end
• * 3.136

  The same thinges may bee sacrifices and sacramentes.
• * 3.137

  The sacraments a••d the word a∣g••••e.

  In exhibiting the same things vnto vs.
• * 3.138

  2 In proceeding 〈◊〉〈◊〉 the Holy G••ost

  3 In being insti∣tu•••••• & offered by God.

  4 In being accō∣p••••••hed by God.
• * 3.139

  They disagree,

  1 In substance and nature.
• * 3.140

  2 In the persons, 〈◊〉〈◊〉 they are offered.
• * 3.141

  3 in their vse.
• * 3.142

  4 In their neces∣sitie.
• * 3.143

  5 In their man∣ner of working.

  6 The word may be effectuall without the sa∣craments, but not the sacra∣ments without the Worde.

  7 The Worde is confirmed by the sacraments.

  8 The Word may not be preached vnto Infants: some sacramēts may bee giuen them.
• * 3.144

  The Sacraments of the old and new Testament, differ.

  • 1 In rites.
  • 2 In number
  • 3. In significa∣tion.
• * 3.145

  4. In the persons whom they bound.
• * 3.146

  5. In continu∣ance.

  6. In clearnes.
• * 3.147

  They agree,

  • 1. In the Autor.
  • 2. In substance.
• * 3.148

  Proper formes of speaking.
• * 3.149

  Figuratiue forms of speaking.
• * 3.150

  In the right vse of sacraments is respected,

  • 1 The institution of Christ, which must be pure.
  • 2 The persons receiuing▪ who must be belee∣uers.
• * 3.151

  3 The end for which they were instituted.
• * 3.152

  The wicked re∣ceiue the bare signe, without the things there∣by signified.
• * 3.153

  But two Sacra∣mentes•• the new Testament.
• * 3.154

  The Papists o∣ther fiue S••cra∣ments are no Sacrament••.
• * 3.155

  Baptism no bare signe onely.
• * 3.156

  The differences betweene Bap∣tisme and the washings of the olde Testament.
• * 3.157

  The washing of Baptisme is of two sorts.

  • 1 The washing of bloud.
  • 2 The washing of the spirite.
• * 3.158

  1 To be a discer∣ning badge of Christians.
• * 3.159

  2 To confirme our faith.
• * 3.160

  3 To bind vs to be thankful vnto God, and to be a testimony of this our duty.
• * 3.161

  4 To aduertise vs of the Crosse, & of our preserua∣tion and deliue∣rance.
• * 3.162

  5 To signifie the vnitie of the Church.
• * 3.163

  6 To be a token of our entrance into the church.
• * 3.164

  7 To be a means of preseruing & publishing more largely the Do∣ctrine of Gods free promise.
• * 3.165

  The woord is to go before the Sacramentes.
• * 3.166

  Proper and vn∣proper formes speaking, of bap∣tisme.
• * 3.167

  They are not to be baptised, who beleeue not the Doctrine.
• * 3.168

  Al that are the scholers of christ, are to be baptised.
• * 3.169

  The Infantes which are borne in the Church are to be Bap∣tised.
• * 3.170

  Infants beleeue by an inclinati∣on to faith, and therefore are to be baptised.
• * 3.171

  Christ comman∣de•• that Infants should bee bap∣tised.
• * 3.172

  Infants are not to be admitted to the Supper, although they are to be bapti∣sed.
• * 3.173

  The drosse, which the Pa∣pistes blend with the simpli∣city of Christes institution in baptisme, is to be reiected.
• * 3.174

  Baptisme suc∣ceeded in the roome of cir∣cumcision.
• * 3.175

  Baptisme & cir∣cumcisiō agree,

  • 1 In the end which they re∣spect.
  • 2 In the thing which they woorke.
  • 3 In the thing which they sig∣nifie.

  The differences of Circumcision and baptisme.
• * 3.176

  Why it is called a Supper.
• * 3.177

  Why a conuent.
• * 3.178

  Why, the Eu∣charist. Why, a sacrifice. Why, Missa.
• * 3.179

  The definition of the Lordes Supper.
• * 3.180

  The Signes and thinges signified in the Lordes Supper.
• * 3.181

  Synaxis.
• * 3.182

  The Lordes sup∣per may not bee celebrated by one alone.
• * 3.183

  The same thing is sealed in Bap∣tisme, and the Supper, but the manner of ••e••∣ling is diuers.
• * 3.184

  The Transub∣sta•••••••• and Consubstantia∣ries relie not on the simple mea∣ning of Christes words.
• * 3.185

  These Greeke pronouns cānot bee expressed with the like English parti∣cle••. Because the woordes, BREAD, and BODY, being of diuerse genders in Greeke, the Greek pronouns also are diuer••e: when a•• in Eng¦lish our particle THIS serueth for woordes of all genders.
• * 3.186

  Berith.
• * 3.187

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 3.188

  Two causes why the thinge, sig¦nified are attri∣buted to the signes.
• * 3.189

  The originall of the woord Mis∣sa, which we call the Masse.
• * 3.190

  Tertul. li. 4. con∣tra Mar. Cypr. de bono patient. & epist. 4. li. 3.
• a 3.191

  de remissa peccatorum.
• b 3.192

  daturus remis∣sam peccato∣rum.
• * 3.193

  The repugnan∣cie of the Masse with the Lords supper.
• * 3.194

  The causes, for which the wic∣ked are saide to eate vnto them∣selues damnati∣on.
• * 3.195

  The godly onely ought to ap∣proch vnto the supper.
• * 3.196

  Not Infants.
• * 3.197

  Not the wicked, and hypocrites.
• * 3.198

  Brentius in re∣cog. p. 20. Andrae. Thes. 20. disp Tubing. and Thes. 25. and 26. And Apol. Ing. 26.
• * 3.199

  Lib. 1. de Trini∣cate.
• * 3.200

  Tertul. lib. de Trinit. p. 610.
• * 3.201

  2. King. 18 18. Esai. 22.22.
• * 3.202

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.