HEAVENLY KNOWLEDGE  
The second Edition with Addition  Pro. 14.6 Knowledge is easy to him that will understand Ecclus. 6.35 Be willing to hear every godly discourse 
Let Christ be magnified in me whether it be  
Christ is to me life  
Death is to me gain  
London Printed for Thomas Jones 1625.  
The Chair KNOWLEDGE  
The Priest's lips should preserve Knowledge Malach  
The Church. DEVOTION  
My house shallbe called yᵉ house of Prayer Matth.  
REPENTANCE  
Baptism 1. Pet. 1.20 21.  
FAITH  
the Lords supper 1. Cor. 10. ●. 4.    

This pains, whatsoever it be, is Dedicate, TO THE SERVICE, AND GOOD of the Church of God, under the Patronage and Protection of the thrice Worthy and Religious, my much honoured Friends: The Right Honourable Countess of Devonshire; A virtuous Woman indeed; like Her that was righteous before God, and walked in all the Statutes and Ordinances of the Lord without reproof. Luke 1.  
The Lady ANNE NEVIL: Parallel to that Gracious Gentlewoman of her Name, Annah, the mother of Samuel, famous for her zeal in the Spirit, 1. Sam. 1.  
The Lady ANNE FETTIPLACE: comparable to none better, than that Good Annah, the Widow, A Precedent of Piety and devotion. Luk. 2.  
&  
Mistress MABELL BLENERHASSET. This is that Elect Gentlewoman, whom I love in the truth, not only for that Oil of Grace in Herself, but for that Ointment of Goodness poured upon Me. Quod spiro & placeo, (si placeo) ejus est. That I breath, and live, and write, and please; if I do so, it is from her, (I must acknowledge it ever with thanks) next under God, and my Parents.  
T. V.   

A PARENETIQVE DIRECTED ESPECIALLY TO THEM that call themselves Catholics.  
In the Septuagint of Sixtus 5. his Edition Pro. 27.21. you have this sentence, which is not in our Bibles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. An honest and upright heart will quickly seek after knowledge and information of the lord Howsoever then the scornful take pleasure in scorning, and the fools hate knowledge. Pro. 1.22. yet be sure thou apply thine heart to instruction and thine ears to the words of Knowledge. Pro. 23.12.  
GOod Reader, there be now some years past, since I gave the onset to the Translation of this Book, a Book of small volume, but of great valour, of a little price, but very precious. The Author himself is famous, well known to have been a man rarely qualified, and beautified with admirable endowments, the characters whereof are to be seen in his writings; a man, by whose exquisite skill and exact endeavours I persuade myself we should have had (if the thread of his life had been a little more lengthened) that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Fathers dreamt of lively portayed, fully perfected. But I list not to stand any longer on this theme, this only I will add, that it is hard to say whether the Author doth more commend the Works or the Works the Author. In this little Theological Tract (wherein summarily are delivered the heads of Christian Religion) I have traced his steps with all diligence and faithfulness, and that out of a longing desire from my heart's root in Christ jesus, to further the simplest of my countrymen's growth in all godliness, wishing that they would not think light of my labours 
In templo Dei offert unusquisque quod potest aurum, argentum & lapides prociosus, alii byssus & purpura & coccum offerunt nobiscum benè agitur, ●●tulerimus pelles & caprarun pilos, et tamen Apostolus contemptibiliora nostra magis necessaria 〈◊〉 Hier. in prolog: Galeato.  (slender though they be) for whose sakes they were primarily undertaken. And those are all unlettered and Ignorant persons, which are either such as have lived under the Gospel, and that so long, that 
Heb. 5.12  for their time they might have been teachers, but by reason of their gross and dull ears they be but babes in understanding, and have need to be instructed in the very first Principles of Religion; or they be such as do live in the bondage and captivity of more than Egyptiacall darkness of Popery, who being beclouded with the mist of erroneous doctrine, have not as yet had the clear beams of the Gospel shining in their hearts. With the former sort, or at lest such of them who seek for knowledge as for gold, 
Pro. 2.4.  my pains (whatsoever it be) I am persuaded will not altogether be lost. But for the latter I am a feared, I shall but be accounted to sing a song to deaf cares. For such (alas!) is the bewitching Cup of that Whore of fornications, 
Reu. 17.1.2  although her vanity and vileness be as open as the Sun, that she not only keepeth fast in bondage whom she hath once lulled asleep, 
D.D. Halls Quo vadis? p. 15 1. edition  entangleth also every day more and more lovers, the Lord of Heaven permitting, the Devil of Hell seducing, the Locusts of the infernal pit assailing both by Sea and Land to gain unto them Proselytes. Such is the impudence of this whorish presumptuous woman of Rome, 
jere. 3.3. Ezec. 16.30  that she doth not after the manner of other women. For other Harlots are wooed, 
Ezec. 16.3 Ezec. 23.4  but she doth woo; others have gifts sent unto them from their Lovers, but she sendeth to her Lover's gifts and fair promises of preferments and promotion▪ if they will take part in her whoredoms. And this (to give one instance for all) that learned and Religious Doctor thinks to have been the chiefest motive of D D. Carrier's Apostasy, 
D D. Hakewels Answ: to the 2. letter, pag. 25.  in that perceiving his ambitious hopes to quail at home, he would try his fortune there, where Abbeys and Bishoprics, and perhaps, Cardinalships are promised to such as with more diligence than others negotiate for the Pope. Her Proctors and Factors she sets about this work, are the jesuites and Seminaries, men that have devoted themselves to all ill services, 
Liu. alicubi.  Quibus qu●stui sunt animi superstitione capti, that is, as Saint Peter seems to me elegantly to express it, Through covetousness with feigned words make merchandise of men's souls, 
2 Pet. 2.3.  and so in fine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only perverting, but subverting silly souls, as the word imports, Act. 15.24. And surely such as the mistress is, such are her messengers, she of a most impudent face, they of most impudent carriage: she a strumpet quean, they her bastadly brood. These 
DD. Hals Quo●vadis? Page 70.  Panders to their own Mother, for the enhansing of her power, and the enlarging of her pomp, according to their commission, get themselves with all ill-speede to foreign Nations. What State is not haunted with these ill spirits? yea what house? yea what soul? etc. DD. Hall's Censure of Travel, Pag. 57 We see the proof of their importunity at home. No bulwark of Law, no Bars of Justic● (though made of three trees) can krepe our rebanished fugitives from returning, from intermeddling. Id. Ibid. Pag. 56. His Holiness knows full well what a sweet morsel he lost, when this Kingdom shaked off his tyrannical yoke, and therefore for regaining hereof, 
Reu. 16.13  he blows over whole 
jesuites like Apricocks heretofore, here and there one succoured in a great Man's house, now you may have them in every Country village, I. D so that we may say (I fear me) of them, as Rob. Grosthead, a good B. of Lin●. in Hen. 3. days, said of the Pope's Legates. So many disguised daily come into the Realm, that the very names of them recited, would be tedious for any man to hear. Fox Mar. p. (mihi) 326.  swarms of these Locusts into England, where sitting theevishly in blind corners of our streets they entrap the simple folk, and lurking in their secret dens of darkness they ensnare the poor and wavering minded, making them, being once caught in their grin 
Mat 21 15  two times more the Chidrens of darkness than they themselves are. Which indeed how can it otherwise fall out, sithence their doctrine and their doings be both of darkness 
The Doctrine of the Papists, a doctrine of darkness.  Their doctrine as it is a hotchpotch of beggarly rudiments; like a beggar's cloak full of patches, some of judaisme, some of Turkism, some of Paganism, some of Pelagianisme (and in some what is it else but a 
 quicquid passim in variis regionib. est sordium, tanden per diver so flumina in mare unum deportatur: it a quicquid blasphemiarum in variis ac diversissimis sectis reperitur, totum id confluxit in Romanan collwiem. Tilleman Hesbus.  compound of errors?) so in nothing more does it bewray itself to be raked out of the pit of darkness, then that it will not abide the light of God's Word to be tried by. For what 
2 Cor. 6.14.  Communion hath darkness with light? are not these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hereupon, well knowing what would betide them 
jewel Apolog pag 116. The Religion of Papistry is like a Curtain made to keep out the light. B.R.  if the Gospel should clearly shine forth in all men's hearts; they muffle the understanding of the simple people, giving them to wit, that all is Oracles that they speak, not giving them once leave or leisure, yea, which is more, interdicting them to search the holy Scriptures with the 
Act. 17.11  Noblemen of Beraea, and to see whether those things be so as they speak them. Let our late worthies, who have descried the imposture of the Church of Rome, let them speak in this case and hear their verdict. Nos luci fidimus, (saith blessed 
Apolog. ecclesiae Anglic pag. 147.  jewel) isti tenebris, We trust and desire to be tried by the light of God's Word, they put their confidence in darkness, 
 latro crucem, ita isti horrent verbum Dei. jewel.  whereupon it is that a thief stands not in more fear of the Gallows, than they do of the Scriptures: We labour to plant knowledge in all (saith the reverend, and my much honoured 
My Lord of Chichester in his Preface to his Book entitled, Directions to know the true Church.  Lord of Chichester) and are desirous that every man may know the things needful for his salvation; they labour to hold all in ignorance: their hope is not in the goodness of their cause, for they see the ruins of Babylon falling everyday; only their care is to blind you, and keep you Ignorant. If the light of knowledge might freely shine to the world, Popery would soon be ashamed of itself, saith 
D D. Halls Que vadis▪ p. 3●▪ 1. Ed●●.  another worthy in our Church. And not to be infinite in this kind, M. Anton. de Dominis (who was once welcomed by us from the Tents of Antichrist, and is ours still, if covetousness, the root of evil, and hypocrisy, the colour of good hath not put out both his eyes) confesseth in that little book wherein he expresseth the reason of his departure out of the Ch. of Rome; the Prodromus to his larger and more fruitful labours, that this closing up of the Scripture from the people, gave him occasion to suspect their Religion, and to fear his estate, and to think on conversion; freely professing there in these terms, Scripturae summa apud nos ignoratio, 
M. Anton. de dominis Archiep. Spalat.  that there is nothing whereof the Papists are more ignorant, then of the Scriptures. Nay, a certain Bishop of Italy was not ashamed to tell Claudius Espencaeus, 
Master Sheldon ex Claud. Espenc. Coment in cap 1 Epist. ad Titum.  a famous Pontifician, that the learned men of Italy itself were afraid to study the holy Scriptures, lest thereby they should become Heretics, and that therefore they employed themselves in commenting upon the Pope's Law books, Decrees, and the decretals: the which Book, though full of lies, contradictions, impertinences, yet because it is the Pope's book it must be respected, whilst the holy Scripture lieth as it were in the streets neglected. And therefore to bar their ●educed followers utterly from this godly exercise of reading, they bear them in hand that to read the Scripture is very perilous 
Quia experimento manifestum est, si sacra Biblia vulgari lingua passim sine Discrimine permittantur, plus inde ob hominum temeritatèm ditrimenti quam utilitatis oriri, idcirco etc. Index lib. prohibit confect. a deput. Concilii Trident. reg. 4. Quid quod populus non solum caperet fructum ex Scriptures, sed etiam caperet detrimentum acciperet enim facillime occasionem errandi tum in doctrina fidei, tum in praeceptis vitae & morum. Bellarmin. Lib. 1. de verbo Dei. cap. 15. see DD. Hakewells Answer Likewise too D D. Car. second letter, Pag 11.  and the cause of erring from the faith. Sed execratione ac detestatione dignior est ista vox quam responsione. Hiper. de quotid. ●lectione S. Script lib. 1. pag. 175. Wicked impostores! as if God our heavenly Father, who hath made his Will and Testament, and hath revealed it by writing unto us his Children, would not have it 
Vehementer ab istis dissentio, qui nolint ab idiotis legi divinas literas in vulgi linguam transfusas, five quasi Christus tam involuta docuerit, ut vix â pauculis theologis possint intelligi, sive quasi religionis Christanae prasidium in hec situm fit sinesciatur, etc. Erasm. in Paracles. ad Christian philosophiae studiu●  read and understood b● us? Blasphemous wreaths! ● if God, who can neither b● deceived nor deceive, ca● sing his holy Will to be penned, both as touching h● own Worship, and also ● touching the means of ma● Salvation, and that so powerfully, and yet plainly wit● all, that he should seek her● by to 
Neque adeo 〈◊〉 humanus suit Deus, ut voluerit huius rei ignor● tione per omnes aetates homines torqueri, cum 〈◊〉 que ullum in Sacris Scripturis passus est esse locu● quem si accuraté pensitemus, interpretari non pos●mus. Aug. Steuchius in Genes. cap. 2.  entrap and enfold h● glorious Creature Man, t●● Creature of his goodwill with the mists of Ignorant and Error? Fare be it fro● the thought of every go●● Christian, once to think th● from such a good tree shou●● 
Woe unto you (saith Christ) that take away t●● Key of knowledge, Luke 11.52.  ●●me such bad fruit, that from ●●ch a blessed cause should proceed such a dissastrous effect, that from the light should ●●ow darkness, 
Dei ordinatio non potest esse peccatorum obstetri●. Cyprian.  from the re●erend reading of the Scriptures, errors. 
The Papists doings works of darkness. john 8.44.  As for their ●oings, that they also are of darkness, it would (if I ●ould particularise them) require a large Volume. But 〈◊〉 single out, and to instance 〈◊〉 one, wherein they much re●●mble their prince of darkness, the Devil, who hath ●eene a murderer from the beginning. Let their cruel ●nd barbarous butchering of 〈◊〉 many Saints of God, meere●● in the matter of Religion; ●t the bloody stabbing, and ●iolent murdering of so good ●nd gracious Kings, which ●hewed themselves like good ●Zechias, forward and bend to reformation; 
Though we be in DD. Carrier's books no less than Schismatiks for objecting the heinousness of this horrible Treason, yet we will not leave to object it, but cry and thunder against it, being as his sacred Majesty hath rightly observed, not only a crying sin of blood, but a roaring and thundering sin ● fire and brimstone. DD. Hakw Answer to DD Carrier, Ca 2. Sect. 13 See likewise the worthy S● F. Bacon (now Lord Saint Albon) his Essays, Pa● 2. Ess. 1. Of Religion.  Let the Devil in the Vault, who was the contriver of that matchless Treason, and the Powder. pioneers, that should have bee● the Actors of the intende● Tragedy; let all these speak● if they belong not to darkness, if they be not the son of the night? 
john 13.2. They th● dig through houses in the dark, etc. job 2● 16, 17.  Qui malè agit odit lucem. Ask the Powder plotters, if they hated no● and shunned the shining light lest their deeds should hau● been reproved, censured condemned as they were, an● as it fell out happily to thi● State and Country by th● watchful eye of his Providence, who is the 
Psalm▪ 121.4.  Keeper ● our Jsrael, and never slumbers nor sleeps, but is always ready at hand to shend and defend his people, whom he hath set his love upon, even for his own mercy & goodness sake; howbeit we have by our sins deserved to be cassiered out of his favour, to be overtaken with imminent dangers, and to be overturned with the power and powder, the fire and fury of our enemies. But ever loved and blessed be his merciful goodness and patience, 
Psal. 124.6.  that he hath not given us over as a pr●y unto their teeth. Their snare was broken, and our soul was delivered. O let this mighty and wonderful deliverance be written on the posts of our gates; let us be ever talking of it to our neighbours and friends, to our children, and strangers, that all with joint mouth, and consent of heart, may praise the Lord God of Israel for ever.  
Now I do from my soul desire, that the blindfolded Papists, and ignorant Catholics (as they will be termed) would but a little consider of these Do, of this Doctrine, 
Hispan. reformat. C. 10.  and then tell me if they be not nuzzled in most pernicious heresy, and most tyrannically held under the, very power of darkness itself. 
Quod si illi haec omnia tranquillo animo et ad audiendum discendumque comparate spectare velint non tantum probabunt institutum nostrum, qui relictis erroribus Christum eiusque Apostalos secuti sumus sed ipsi etiam â se deficient, se que ultro aggregabunt ad partes nostras jewel. Apolog. pag. 148. See the occasions of Mr. Copleys' conversion, and among the rest you shall find the Powder-plor. Copl. Doct. & Mor. obseruat. cap. 2. sect. 6.  They that have but the least spinke of ingenuity, will bewray betime, and will timely bewail their woeful estate. These (to use the words 
Ezech. 20.43.  of the Prophet) shall remember one day their ways, and ●ll their doings, wherein they ●aue been defiled, and they ●hall loathe themselves in their twne fight for all their evils that they have committed. And they shall know that ●he Lord is GOD, when he ●ath wrought in them this conversion for his own Names ●ake, not according to their wicked ways, nor according ●o their corrupt doings▪ 
Such desperate ones as jeremy describes, jere. 18.12 Noluerun● veritati consentire nec victi. et Quod volumus, sanctum est. August. vincent Epist. 48.  But for the ignorant, obstinate, obdurate Papist, who will not ●eare and understand, and be converted, who spurns at the ●ery motion of Reformation, 
Quaerimus vos qui a perist●, ut de inventis gaudeamus, de quibus perditis dolebamus, August. Vincent. Epist. 48.  ●nd being settled on his lees, groweth bold and impudent ●n the cause, (for who so bold ●s blind Bayard?) Let him be ignorant, let him be misted, ●et him be miss lead still These men shall one day know, that there hath been many Prophets among them who are clear from the bloo● of all men; 
Si saepitis, benè et rectè, si autem non sapitis, non vestri curam gessisse non pa●it●bit. August. lib. 3. contra Epist. ●e●● an. c. 59 ad finem. Pr●l●ps.  and they shall fin● that their blood must rest up on their own hard hearts, an● stiff necks.  
What Sir? may some o● them say, do you so hastil● include us all in the pit o● confusion, because we profess another Religion? I te● you truly, we have as goo● hope to come to Heaven a● yourself. Do we wal● in any other save in the step of our 

— with them still,  
Custom hath borne must way,  
and ever will,  
And good or bad, what their Forefathers did.  
They'll put in practice too,  
(else God forbidden.)  G. W.  forefathers, a●● progentors? D● we profess an● other Religion, 
Tantum se isti debent inscitia ac tenebris superiorum temporum, luel. Apol. pag. 138.  then that which the bequeathed unto us, & whic● we will live and dye in too 

The Moales speech in Mast. Scots Vnio. pag. 37. of his Philomythology.  We our forefather's customs still obey,  
Do as they did, and follow their blind way:  
Not striving busily our wits t'approve  
By searching doubts, but rather show our love,  
By loving even their errors that are gone.  
Or reverently believing they had none.   
True, it is like enough you will do so, whatsoever be said to the contrary. For as the wise King saith of a fool, 
Prou. 27.22  Bray a fool in a mortar, and he will never be the wiser. The holy Spirit hath branded those people with black, who practised that long since, which you plead for now. 
2 King. 17 41. v. Mr. Scots Vnio. in the Epimythium. p. 48.  So those nations feared the Lord, and served their Images too: So did their children, & their children's children: as did their fathers, so do they unto this day. It was but a Pagans' argument to Theodosius the Emperor; Seruanda est tot seculis fides nostra, 
Ex Ambros. Epist lib. 5. Epist. 30.  & sequendi sunt maiores nostri, qui secuti sunt foeliciter suos. And the Emperor's Letter to the States of Germany assembled at Worms against Luther, sounds and runs in the same tenor. 
Fox Martyrol. pag. 851 col. 2.  Our predecessors were obedient to the Romish Church, and therefore we cannot without great infamy and stain● of honour, degenerate from the examples of our elders, but will maintain the ancient Faith, and give aid to the See of Rome. But here first of all we desire no better advocate for ourselves then Gratian: I will set down his own words. Si consuetudinem fortassis opponas, 
Distinct. 8. cap. ●.  duertendum quod Dominus dicit, egosum via & veritus. Non dixit, egosum consuetudo, sed veritas▪ Etcer●● (ut beati C●priani utamur fantentia) qualib●t consuetu●do quant●●is vetusta, quantumuis vulgata veritati omnino est postponenda, & usus, qui veritati contrarius est, abolendus. Secondly, M. Caluins' note on the fourth of john's Euangell, and the 20. verse, 
joh. Caluin in Euangel. joh.  is here worth the noting Verae pietatis desertoribus solenne est, ut patrociniu sibi ex Patrum exemplis quarant. It is a very ordinary thing with Sectaries and Apostates from Religion, to urge for their doings their fathers examples. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Acts 7.51.  Oh ye Apostatical generation, which do as much as in you ●es, to resist the Holy Ghost, as your Fathers have done, so will you do too.  
But your time blind obedience well befits. 
Mast. Scots hylomythie pa. 40   
Such earth bread, doltish, dull, and sluggish wits,  
But eyrie Spirits acquainted with the light,  
Will not be led by custom from the right.  
No love, no friends, no predecessor shall  
Pervert their judgements; they examine all.  

This is the practice of some in France, observed out of Caluin, by Reg. on the artic. of Religion, Art. 21.  Your Fathers have stepped awry in some points of doctrine, and you having once entered their by paths will needs run into the desert of error. Your Father's living in the stinking air of Popery, could not choose but be tainted with some infection of Heresy. What then? Dare you say they died in their pollution? Did God reveal unto you the time, the hour of their conversion? Do you not know that God might have his secret working performed upon them, even at the very last gasp? Do you not acknowledge that God can save such as are not pertinatious in their Heresies, even, Jnter pontem & fontem? When there is no sensible hope? When their foul is at the pits brink, he can call it back again, that the pit shall not shut its mouth upon it. I have often greatly wondered (saith M. D. Luther) how that in all the time of that tyrannising Sect of the son of perdition, 
Luther in epist. ad Galat. ca 2. tom. 5. operum fol. 311  for so many hundreths of years together, the Church should subsist in the midst of such great darkness, and in the throng of so many errors. Afterward, I conceived that there were certain called of God by the Word of his Gospel and Baptism, who walked in the simplicity and humility of their heart, thinking the Monks only, and such as were anointed of Bishops to be holy men and Religious, but themselves to be profane and irreligious, and in no wise to be compared with the other. Whereupon finding themselves empty of all good works and merit● which they might oppose to the displeasure, and rigour of God's justice, they clung close to the passion and death of Christ, and in that simplicity were saved. Neither was this the case of simple ones only, but even of their deep Doctors, 
1 joh, ●. 19  their holy Hermits, their sanctified Monks, of whom I may truly say, That howsoever they lived among them, yet were they not o● them, Which assertion though it might have been doubte● of all their life time, their habits, and cools, & manner of living, colouring it out to the world that they were Papists, yet the point of death approaching put the matter out of question; when for all their regularities and observances, as Monkish as ever for all their comport and carriage, as superstitious as ever: for all their means and manner of living, 
We do justly conclude that many Papists especially our Forefathers, laying their whole trust upon Christ and his merits at their last breath, may be, and oftentimes are saved.  as Popish as ever could be devised, they will be found to have died true Protestants, casting from them all trust and reliance on their own works, and putting their whole trust and affiance in the mercies of God through Christ jesus. Such was that good Hermit Agatho, good in name, and in truth good. Such was that blessed Saint Bernard, the best Monk that ever was. Both which on their deathbeds to have renounced themselves utterly, 
v. His Maieties speech in the Parliam. 1605. De Agatho ne vide Luther ubi supra fol. 313. De Bernar in 4 cap. ad Galat. fol. 400. tom. 5.  and to have had recourse only unto Christ, you may read in that worthy Author afore cited. And I think verily (saith Luther) that Jerome and Gregory, and many other Fathers and Hermit's were after the same manner saved. And the ground of this his thus reasoning is, for that we are not to doubt, but that even in the Old Testament, many of the Kings of Israel, and other Idolaters likewise were saved, for because it pleased God even in the hour of death to turn their hearts, causing them to cast away all their vain confidence they put in their Idols, and to apprehend that promise of God as concerning that seed of 
Gen. 22.18  Abraham which was to come, to wit, Christ, in whom all the Nations of the world should be blessed. 
Vide in hanc sententiam D D. Hake● in his answ. to DD. Carier an English Italionated Doctor. c. 2. sect. 19 p. 127. Potens est dominus miserecordia sua indulgentiam dare. Non tamen quia aliquando erratum est, ide● semper errandum est. Cyprian epist. 73. v. etiam, Directions to know the true Church, pag. 83. Non intelligendi vivacitas sed credendi simplicitas tutissimos facit. Aug. Apostolus de iudaiss dicit zelum Dei habent sed non secundum scientiam: pares estis omnino exceptis duntaxat illis, quicunque in vobis sunt, scientes quid verum sit, & pro animositate sua perversitatis, contra veritatem etiam sibi notissimam dimicantes. August. Vincent. epist. 48.  Hence proceed our charitable censures of such of your Fathers, who living in the darkness of superstition, could not so well see the way to heaven, and to reformation in their life time, as their meek hearts could have wished. But as for those obstinate wretches, furious spirits, branded with the mark of the Beast, and therefore firebrands of hell, too too headstrong in their erroneous opinations, as the Lord gave them up to a reprobate sense, that they should not receive the love of the truth and so be saved, and they now fry for it: So assure yourselves, if ye insist in their steps and resist all good admonitions, you can never fly their 
Mat. 23.33  punishment. For it is just with God, that those which have been 
Quos similis culpa coinquinat par quoque paen● constringer. Gregor.  pares culpa, shall be also pares pana. Be partakers of their sins, you shall certainly be sharers in their punishment▪ O then ye 
Mat. 3.7  generation of Vipers be forewarned of the heavy vengeance to come. Do not with the deaf Adder always stop your ears to all godly and Christian admonitions, but take them at length to heart, and say not with yourselves, We have had rank Papists to our Fathers, we have had such as have derided and mocked your Orthodox Religion, for our patterns and precedents: for I dare boldly affirm in the words of our Saviour, that unless ye repent and be converted, you shall likewise perish. Be not like them in Saint Austin, Verum est quod dicitis, to profess all true, that we say, Non est quod respondeatur, and that you have nothing to say against it, 
Aug. Vincent epist. 48.  Sed durum est nobis traditionem Paretum relinquere; but it seemeth a hard thing unto us to forsake the faith and tradition of our Fathers. For (consider it well in your hearts) why should your Father's examples misled you into error!  
O what a senseless part is this in you, 
Mast Scots Phylomythologie. p. 41.   
Your Father's faults and errors to allow?  
And not much rather to reform your own,  
By shunning the defect which they have shown?  
Shall the vain conceit of your Father's worth, 
Ezech 20.18.19.20. Quos Christus vocat secum in aternum mansuros, pater forsan revocat secum in aeternum arsuros. vid Bern Epist. 2.  weigh down Gods holy Word? Will you confer, nay prefer man to God? If the Fathers of your bodies lead you one way, and Father of Spirits bid you go another, have you not learned to obey God rather than men? will you not grant that which reason hath always held for certain and grounded truth, 
Demosth. contra Aristocrat.  Vivendum est legibus non exemplis? Go to then, think not to shroud your doings with your Father's exemplary dealings. For as it is well uttered by the Heathen Orator, Jmpudens est Oratio dicere, sic factum est. But let the bright and clear Law of God shine in your hearts, let it dwell in you plentifully in all wisdom, here the Word of God from others, 
Si non dedignentur legere, malè mihi sit, ita enim in tanta causa iurare ausim, nisi tandem capiantur. Petr. Mart. Loc. come. c. 6. clasi 1. sect. 14.  read it by yourselves, 
Ab eo speranda est intelligentia, qui & pulsantibus aperiet, & querentibus demonstrabit, & petentib. non denegabit. Hilar. in Ps. 125. Multum domini de tua bonitate praesumo, quoniam tu ipse docet petere, quarere, pulsare, & tu domine, qui iubes petere, fac accipere: consulis quarere, da & invenire: doces pulsare, aperi pulsanti: & confirma nie infirmum, restaura nie perditum, suscita mè mortuum, etc. August. Meditat. cap. 39 sect. 9  pray to God for a right understanding of it, mark it well, ponder it in your heart, and examine all your tenants and courses by it, and then the Lord opening your eyes to see your own misdoings, and your Father's mis-leadings, you will confess your Father's follies, wherein you have lived, and profess to leave them with all speedy reformation in new obedience unto God's holy will and Commandments. And this I pray God, that of his infinite goodness, he will grant unto you, that so, by the conversion of your souls, his holy Name may be glorified, his Angels gladded, his faithful confirmed, ● our hearts comforted, and the borders of Christ's Church enlarged; and that for the merits of Chrst jesus, his only true natural Son, our alone all-sufficient Saviour and Redeemer, Amen.   

An Apologetique to t● Christian Reader for the work in and about the Translation.  
Gregor. Nazian. Monostich. Horat. Carm. l. 3. odd 6. Reu. 1.8.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hinc omne principium, live re● exitum. 
Of all thy studies and intentions se●  
That God the Alpha & Omega be.  
DA veniam Scriptis— remembering that of the ●postle, 1 Cor. 12.7. The ma●festation of the Spirit is gi● to every man to profit with● The Spirit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  th●● is the g● and graces of the spirit of 〈◊〉 are bestowed upon us, no● be wrapped up in a Napkin 〈◊〉 hid in the earth, but for ma●festation. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Whereupon the a●ent Greeks' well expressed 〈◊〉 and light by one common na● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plutarch shows in the refutation of that common M● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and what our Saviour spoke with a primary direction to his Apostles: Vos estis lux mundi, Ye are the lights of the world, may in a secondary application be affirmed of every Christian, or else Saint Paul would not say, Among whom ye shine as lights in the world. Now lest any one should exempt himself, therefore every one is put in the ●ext. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For as there are none furnished with all gifts, so there are none but they have some gift, and the donor will look for his own with advantage. As every man therefore hath received the gift, so let him minister thereof to others, for the good of others. Look not every one on your own things, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but every one on the things of other. A good lesson for this encroaching and Monopolising world, wherein every man is for himself, as the proverb saith, and as the Apostle   

The Attestation of a friend touching this Book, inserted in a Letter to the Translator.  
— In your Translation you have laboured, that they that will read may have delight; and that they that are desirous to commit to memory might have ease; and that all into whose hands it cometh might have profit. 2 Ma●. 2.25  
Adam Airay S.S. Theol. Bat.   

M.D. Esquire, To his good Friend, T.U.  
WHat Thou dost teach, by others heretofore  
Hath likewise been. But yet by no man 〈◊〉  
To the true life. That by thy godly care,  
Thou and thine Author equally do share.  
Thou praisest him Translating, but if he  
Understood English he would more praise th●●e.  
Thou to our Nation hast his Doctrine shown;  
Which to our vulgar else had not ●eene known;  
As much by this thou gettest as ere he wan●●:  
England praise Vicars, D●nt●k her, Ke●ke●man.  
Mich. Drayton   

〈◊〉 apostle complaineth. Every man seeketh his own things, & none ●he things of Christ Jesus. But what saith the Scripture? Non prohibet Euangelium nisi cupiditatem, non praecipit nisi ●haritatem. The Gospel (saith Austin) doth not prohibit any ●hing more than encroaching co●●etousnesse, it enioynes nothing so much as dilating charity. It is ● poor centre of a man's action, Himself. It is right earth, as a ●reat Scholar speaketh. Wherefore, let us attend then to the Apostles rule, who wils, that every ●●e should seek another's wealth; & he prescribes us no other rule, ●●en that he himself walked in. Non quaero quid mihi utile ●ed quid multis, I seek not ●ine own profit, but the profit of many, that they may be saved.  
By him that desires thy profit and proficiency in knowledge and godliness. T.U.   

The Contents.  

I. A monit● it Preface to Catholics  
II. A Manuduction to Theologie.  
III. Brief directions for Communicants.  
iv The Sum of Divinity▪  
V. The Controversy touching F●●will.  
VI A plain and profitable meth●● of Peaching.  
VII. The Gospel of Saint Thomas.    

A GODLY AND devout Treatise, teaching with what due preparation we ought to come to the holy Communion, which is indeed an Abbrigement of the Systeme of Divinity, and may serve for a Catechism of Christianity.  
WHat is Christian Religion? 
De Religione, Zanch tom. 4. in fol pag. 263. & Seqq.   
It is that worship and service which every good & ●odly men ought by virtue of ●ond and obligation to tender ●nto God himself. Wherein is chalked out unto us th● way as well of living here honestly, 
Thologia disciplina est non contemplatrix sed practica Syst. Theol. pag. 2. Is divinas scripturas recte legit, qui vertit verba in opera. Ber. Hoc Philosophia genus in affectibus situm verius, quam in Syllogismis, vita est magis quam disputatio, etc. Eras▪ in Paracel. ad studium Christian Philosoph.  as living hereaf● happily; as Augustine sai● in his Book of true Religion the first Chapter. The o● course of living well and happ● consists in true Religion, wher● we know the only true God, ● worship him in holy pureness For by Religion the soul ● man, which before by sin● was separate from God bei● now reconciled, is again ●ed and reunited to God, fro● whence Religion hath its ●ry name: For when we ●lige, as it were; that is, oble and bind over again o● souls unto God, thou w● empty ourselves of all superstitious worship contrary ● Gods service. So saith Lact●● lib. 4. cap. 28. 
Syst. Theol. pag. 4.  and lib. 6. cap. ● We are by the tye of Religi●● bound and obliged unto G●● whereupon it is called re-ligion, 
Calu. Instit. l. 1. c. 12. §. 1  not as Cicero will have it, of relection, but of religation, in as much as God doth hereby bind us over to his service, whom it is our part to serve as our Lord, and to obey as our Father. For in very deed this is the duty of man, wherein the sum of all and the su●mitie of a blessed life doth consist. This is the very first step in wisdom, 
Omnes promiscuè venerantur Deum, ●aucissimi reverentur. Cal. Instit. l. 1. c. 2. §. 2.  to know what it is for God truly to be a Father unto us, and him with all sanctity to worship and revere, obeying his will, and wholly devoting ourselves to his service.  
Which be then the principal parts wherein Christian Religion, or, the special actions wherein the worship of God standeth.  
There be three of them. First, The meditation of the word of God, and consequently of faith in Christ our Saviour, which is especially comprehended in the word of God, to whom we must refer all in our meditation. Secondly▪ The use of the Sacraments instituted by Christ. Thirdly, Invocation of God's holy name joined with the love of God, and our Neighbour▪ Of the former and last part of Christian Religion, we ha●● spoken else where, and at another time; at this opportunity it is our purpose only t● treat of the middle or secon● Branch of Christian Religion▪ or the service of God, an● therein touching the use o● the principal Sacrament o● the New Testament, namel● the Lords Supper, which is called commonly the holy Communion, as also the Eucharist that is, a most eminent sacrifice of thanksgiving to Christ our Saviour.  
Wherein consisteth the true use and due preparation to the holy Communion?  
In two things; to wit, in Knowledge, and Devotion.  
Of what sort is that Knowledge▪ which appertaineth to our commendable preparation unto, and our lawful using of the holy Communion?  
It is of two sorts, General, ●nd Particular.  
Of how many kinds is our general knowledge?  
Of two either it is Prima●y and indepentant, or Secondary, and arising from the ●ormer.  
How many parts hath the former kind?  
It consists of a double doctrine, the one of God, the o●her of God's Word.  
What is God?  

1. Syst. Theol p. 10. 2. Ibid. p. 93. 3. Ibid. p. 105 & seqq. 4. Ibid. p. 116 5. Ibid. p. 117 Zanch. Confess. p. 483. & Loc. Comun: Theol. 1. de divinis nominibus & proprietatibus. Zanch. tom. 2. detribus Elohim in Illud joannis. 1 joh 5.7. copiosissimé Zan. tom. 1. Si non est unus, non est. Tertul Deus est unus imo, si dici potest, unissimus. Bern. Syst. Theol. p. 14. contra Tritheitas & Manichaeos'. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justin. Mar. & Damasc Syst. Theol. pag 19 De Deo loqui etiam vera periculosissimun est. Arno●. Syst Theol. p. 55. & 58.  God is a spiritual Essence, First, before all, most perfect▪ eternal. Secondly, infinite▪ Thirdly, Almighty, of incomprehensible wisdom, goodness. Fourthly, mercy. Fiftly▪ justice, subsisting in three persons, the Father, the Son and the holy Ghost.  
What are we to consider ● God?  
Two things, the Essence, a●● Person.  
What, and of what sort is ● Essence of God?  
It is most simple, and one● one, so that God, in regards his Essence, is simply on● as ●he Scripture witnesse● Deuter. 6. vers. 4. Heare●● Jsrael, the Lord our God is ● God. 1. Tim. 2. v. 5. One G●● and one Mediator.  
What is the Person?  
It is the manner of being God, whereby God's Essence is made relative, and respective; which relation notwithstanding neither multiplieth the Essence, nor divides it into parts, which may in some sort appear by the degrees of light and heat. For in the Sun's light, there are certain degrees, as morning or twilight, and noone-light, or perfect sunshine. And yet for all those degrees, the light is the same. So in heat lukewarm, and scalding hot, though they make two degrees, yet they make up but one mumericall calidity, 
Ibid. p. 16.  which in a higher degree is in boiling water now, before being in the same water inclining to fervent heat, in a lower degree So then, that we may apply this instance to our present purpose, in some resemblance, the Persons of the Deity, 
In Dei est alius & alius non aliud & aliud Vint. Lerinens. M●●● D●●● tam non habit ho & illud, quam non haec & illa Bern.  or these divers manners of Gods being, do not multiply the Divine Essence, no more than the diverse degrees of heat or light do multiply the light or heat● so that I speak right when I say there are more persons in the divine Essence, but it cannot be uttered without blasphemy, to say there are in God more Natures, or more Gods then one.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazianzen Qui nescis Trinitatem, ito ad jordanem. Mat. 3. Aug. Syst. Th' p 46 vide etiam p. 35. & seqq. Dicamus tres sed non ad praiudician vnitat●, dicamus vn●● sed non ad confussionem Trinitatis. Ber. v. Syst. Theol p. 49. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Na. Quomodò pluralitas in unitate sit, aut ipsa unitas in pluralitate, scrutari hoc temeritas est, credere pietas est, nosse vita, & vita aeterna est. Bern.  How many persons are there?  
Three, the Father, the Son and the Holy Ghost, which is proved by manifest Testimonies of holy Writ. Matth. 28 19 Go teach all nations, baptising them in the nam● (sc. by the Authority and appointment) of the Father, th● Son, and the Holy Ghost. job. 15.26. When that Comfort shall come, whom I will send t● you, from the Father, even t● Spirit of Truth, who proceedeth from the Father, he well testify of me: where they are all three plainly named; the Father, from whom the holy Spirit is sent; the Son, who sendeth; and the Holy Ghost who is sent. 1. joh. 5 7. There be three which bear record in Heaven, the Father, the Word, and the Spirit, and these three are one, in Essence or Nature.  
How prove you that these three persons be that one God?  
First, I must have it granted, that these three persons are distinct, because he that sendeth, is distinguished from him that is sent, and he from whom, is distinguished from him that is sent. Now I●●c. 15. plainly saith, that Christ is he that sendeth, the Holy Ghost him that is sent, and the Father, from whom the Son sendeth the holy Ghost. Whence I do necessarily infer, that these three manners of being in God are distinct: which being granted, I shall easily prove this threefold manner of being, or these three Persons in the divine Essence, to be that true God. For first, as touching the Father, the very adversaries themselves yield, 
Christus est Deus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra Arium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra Apolinar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra Nestor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra Eutych. Syst. Theol. pag. 52. & seqq.  that he is truly God. And touching the Son, we have manifest testimonies of the Scripture, Rom. 9.5. Of whom (namely the Israelites) are the fathers, of whom Christ came as concerning the flesh, who is God above all, blessed for ever. If above all, therefore about those, who by reason of their excellent gifts are called Gods. That the holy spirit is God, these Sentences of Scripture plainly prove: Acts 5.3 Peter saith to Ananias, Why hath Satan filled thy heart, that thou shouldest lie against the holy Ghost? And presently he addeth, vers. 4. Thou hast not lied unto men but unto God. Therefore the holy Ghost is God. Another place is 1 Cor. 2.10. The Spirit searcheth all things, even the profound things of God: And the verse following, For who knoweth the things etc. Whence we may thus re●son, whosoever knoweth the secrets, the profound secrets of God; or which is all one, whosoever is omniscient, is God: but the Holy Ghost is Omniscient. Ergo▪ The Mayor is evident, the Minor is expressly in the Text. Secondly, whatsoever is in God, is God: but the Holy Ghost is in God: Ergo. The Proposition is of certain truth, for that God, who is a most simple Essence, void of all difference and composition, cannot consist of any thing which is not God. The assumption is in the Text, v. 11. where it is said; As the reasonable soul is in man: that is, of the essence of man, so the holy Spirit is in God. Hitherto may tha testimony 1 Cor. 3.16. be referred: 
●. August. Enchirid. cap. ●6.  Know ye not that ye are the Temple of God, and that the holy spirit dwelleth in you? where the latter words do expound the former: for it is all one, as if the Apostle had said; Know ye not that ye are the Temple of God, seeing that the Holy Ghost dwelleth in you, who is God▪ But if the Adversaries say, that the spirit is nothing else, save the effects and gifts of God, they are most manifestly confuted, and confounded by the words of the Scripture, 1 Cor. 12.4.5.6. There are diversities of gifts, but the same spirit; there are diversities of ministrations, but the same Lord, etc. And verse 11. All these gifts worketh that one and self same spirit distributing, etc. Whence ariseth this argument; He that distributeth a gift, is not himself that gift that is distributed, but the Holy Ghost is the distributer of all those gifts: Ergo. The Proposition is clear enough. The Assumption is plain in the Text, where it is said, that the spirit worketh, and distributeth all those gifts. Another argument out of the same text may be this: He that is endued with a will, he cannot be a bare virtue or accident, but is a substance subsisting by itself, but the Holy Ghost; etc. Ergo. The Mayor is clear: for whosoever willeth, he understandeth, and whosoever willeth and understandeth, he must be a substance by itself subsisting. The Minor is clearly set down in the text, where it is said; The Spirit distributeth to every one as he will.  

Fuit principium essendi DEUS, sequiter cognoscendi principium VERBUM DEI, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbum Christi. Syst. Th p. 167. Qui Scripturam ignorat, Christum ignorat. Hieronym, de Scriptura, Zanch. Confess. pag. 482. item in illud Pauli. 2 Tim. 3.14 tom. 8. p. 319 & seqq.  I have heard the doctrine concerning God, tell me now besides what the holy Scripture is?  
It is that testimony and witness which God hath given to Mankind, as touching his own nature and will, and as touching those things which appertain to the salvation of man.  
How is the holy Scripture divided?  
Three manner of ways: first, by reason of the Time wherein it was revealed: secondly, by reason of that Authority it hath in proving: thirdly by reason of the Matter which it handleth.  
How is the Scripture divided in respect of the time wherein it was revealed?  
Into the Old and New Testament. The Old Testament therefore is that part of the Scripture, which God revealed to the first of Mankind, & people of the jews which lived until the Ministry of Christ, which he revealed, I say, by the Prophets, as by his Scribes and Notaries. But the New Testament is called that part of the Scripture which God hath revealed to Mankind after the birth of Christ, by the Evangelists and Apostles, as by his Penmen or Notaries.  
How is the Scripture divided, in respect of that authority it hath in proving?  
So it is divided into the books which are Canonical, and those which are not Canonical, but Apocryphal?  
Which do you call the Canonical Books?  

Syst. Theol. pag. 169. item p. 173. Hi constituunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost.  Those which are of undoubted authority in proving the Articles of Faith, or which are the Square, and Rule of our faith: for Canonical is derived from Canon, which signifieth as much as a Rule or Square.  
Of what sort are the Canonical books?  
Of two sorts, either of the Old, or of the New Testament.  
Which Books of the Old Testament are Canonical?  
The Canonical Scripture of the old Testament is divided into four ranks, 
Syst. The. pag. 182.  the first containeth the five Books of Moses; the second, those Books which are called Historical, as these; Joshua, judges, Ruth, the two Books of Samuel, the two Books of Kings, the two Books of the Chronicles, the Books of Esdras, Nehemiah, Ester. The third, Books which are written in verse, which are called Poetical, as these; Job, the Psalms of David, the Proverbs of Solomon, Ecclesiastes, and the Song of Songs: the fourth comprehendeth the Prophets, which are either greater Prophets, in number four, or lesser, to wit, twelve.  
Which Books of the New Testament are Canonical?  
The Canonical Scripture of the New Testament is divided into the History of the Evangelists, the Acts of the Apostles, the Apostles Epistles, and the Prophecy, or Revelation of John.  
Which are called Apocryphal, or not Canonical?  

Syst. Theol. pag. 190.  Which are not of infallible truth and authority in proving the Articles of faith, and consequently which are not the Rule, and Square of our belief, but contain precepts of life, and historical instructions.  
Which are those Apocryphal Books?  
Among the Books of the Old Testament, as we have before said, there are some found not to be Canonical, such as the Book of Tobias, judith, Wisdom, which falsely is ascribed to Solomon; Ecclesiasticus, or Syracides, the third and fourth books of Esdras, all the Books of the Maccabees, Baruch with jeremy his Epistle, the Prayer of Manasses, the fragments of Ester, the additions to Daniel, as is the Song of the three Children, the History of Susanna, the History of Bell and the Dragon. None of all these Books are to be found in the Hebrew tongue, in which Language only God would have the Books of the Old Testament to be written, neither were they written by the Prophets, or any person immediately called of God. Neither doth Christ, the Evangelists, or the Apostles cite them at any time: and to conclude, there be many untruths in them. Wherefore when the Papists urge any thing out of these Books against us, we must answer, that those Books contain not the infallible Word of God, and consequently that they have no firm force, or validity in proving.  
How is the Scripture divided, in respect of the matter it handleth?  
Into the Law and the Gospel: for that part of God's Word is called the Law, wherein we are taught what we ought to do, but the Gospel is that part of God's Word, wherein we are taught, what we ought to believe, and consequently wherein we have the remission of our sins promised us by faith in Christ  
I have heard sufficiently, touching the division of the Word of God, I pray you also instruct me in the proprieties of it?  
That will I willingly do, so I first admonish you, that hereafter we shall always take the holy Scripture for the Canonical Books only, and not at all for the Apocryphal.  
What is the first propriety of the holy Scripture?  
The first propriety is, that it derives all its authority from God alone, 
Syst Theol. pag. 171.  not from the assembly of godly men, which is called the Church.  
How prove you this?  
I prove it by these reasons: first, the testimony of God hath not any authority from men. The Scripture is the testimony of God alone: Ergo. It hath none authority from men; yea, the most holy men that be; and consequently not from the Church, which is nothing else but a company of godly and sanctified men The force and pith of the argument you shall find, 1 joh. 5.9. If we receive the witness of men, the testimony of God certainly is greater. Secondly, that must needs be before the Scripture in natural order, of which the authority of the Scripture dependeth: But the Church is not before the Word of God: Ergo. The Mayor proposition is evident, because that which dependeth of another, must needs come after that, on which it dependeth. The Minor is thus proved: That which is gathered, governed, regenerated by the Word, or by the Scripture, that is in order after the Scripture. But the Church. Ergo. The Mayor is plain, the Minor is proved by 1 Pet. 1.23. We are regenerated, and borne anew by the word of God. james 1.18. He hath begotten us by the word of truth. joh. 17.20. Which by their word shall believe in me. Thirdly, the foundation of any building depends not on the roof, or upper rooms, which are built upon the foundation, but contrarily those same upper rooms, and the roof depend upon the foundation: but the Word of God is the foundation: Ergo. The Mayor is plain in itself. The Minor is confirmed by that, Ephes. 2.20. You are built upon the foundation of the Profits and Apostles. Obict. The Papists object to us that place, 1 Tim. 3.15. Where the Church is said to be the pillar and ground of truth. Whereto we answer, Answ. that this argument is sophistical, or a fallacy, commonly called a Dicto secundum quid a dictum simpliciter: For the Church is not called the pillar and ground of truth, in regard of itself, but in regard of Christ the head, who is that corner stone And further it is so called, in regard it is the keeper of the Scripture, 
Syst. Theol pag. 181.  forsomuch as God hath made the Church only to have to do with the treasury of his Word, and in the Church, as on the pillar and door of his house, or palace, he hangeth those holy Tables, which every man must go thither to read. No otherwise then the Magistrate hangeth up on pillars, and gates of his Court, Tables, containing in them his Laws and Decrees, to the end that his Subjects may there read them, as in a public place. Lastly, the Church is called the Pillar of Truth in this respect, because that God useth the testimony of the Church as his instrument, and means for the proposing, teaching, and expounding of the holy Scriptures unto men: for the Ministers of the Church are the conservers of truth, and the interpreters of the Scriptures, yet not so, as if the authority of the Scripture did depend on them, but because God useth them as his servants and Ministers to propound, and to beat into the memories of men his holy Scripture; even as a Prince useth a Crier for the promulgation of his laws unto his Subjects. And here take this similitude with you: a man goeth to the University, as unto the very shop and store-house of Learning, yet hereupon it followeth not, that the truth of that learning we are taught there in the University, doth depend on the authority of the University. Besides, this must also be observed, that whatsoever the Papists say touching the authority of her Church above the Scripture doth nothing at all profit them, but that they manifestly beg the point in question, whilst they thus argue: The Church hath authority above the Scriptures: The Pope of Rome is the Church: Ergo. For suppose we grant them their Mayor (which notwithstanding is false, as we have manifestly proved) yet they are never able to prove their Minor, as shall be shown anon more distinctly.  
What is the second propriety of the word of God, or the holy Scripture?  

Syst. Theol. pag. 176.  That it be entire, perfect, and sufficient to salvation, which is proved by that, Io●. 20.30. Many other sign● did Jesus which are not writte● in this Book; but these things are written that you may believe, that Jesus is the Christ, that Son of God▪ & that you believing, might have life by his name. Out of which place ● thus reason: That which is s● written, that by it we may believe in Christ jesus, and s● obtain eternal life, that, 〈◊〉 say, is sufficient to life eternal: But the Scripture is so written: Ergo. Again thence I thus argue: The holy Scripture was written to this end, that we might believe in the Son of God, and get eternal life: Ergo. Whatsoever Word is not written, profiteth or availeth us nothing to faith, & to eternal life which must diligently be noted against the error of the Papists, which say, there are two words of God, 
Quod non legi, usurpare non debeo Amb. Non sum aliorum sermonum discipulus, nisi coelestium. Origen.  the one written, the other unwritten, upon which pretence they will needs obtrude unto us Traditions, which they call Apostolical, the Decrees of the Popes, and the custom of the Church. Of which the Council of Trent in the fourth Session thus speaketh: Whosoever doth not with like affection of mind, reverence the Traditions of the Church, as he doth the holy Scriptures, let him be accursed. But against those Traditions, first, note the sufficiency of the Scriptures. Secondly, this argument▪ The Traditions of the Church either agree with the holy writ, or they descent from it. If they be consonant to it, than they say the self same thing th● Scripture saith, and so the● are Scripture: for that aught not in all reason to be done b● m●●, which may be performed by fewer. Or they descent from the Scripture (as all th● Traditions of the Popes, as namely, that Tradition, whereby the Cup in the Lord's Supper is prohibited to be administered unto the lay people and such like). And if they disagree with the Scripture▪ they cannot fill up the Scripture, for that which is repugnant to any thing, doth not fill up, but rather quite overthrew it. Another testimony of the perfection of the holy Scripture is most manifest, in the 2 Tim. 3.16. The whole Scripture is given by inspiration from God, and is profitable to teach, to reprove, to correct, to instruct; that the man of God may be perfect, and perfectly instructed to every good work. From whence we may frame these arguments. First, the Scripture is a totum, an entire thing: Ergo, it is perfect; for a totum is that, which wanteth no necessary parts. Secondly, that which sufficeth us for doctrine, 
Adoro plenitudinem Scripturarun. Tertul.  for reproof, for correction, and instruction, that is full & complete: for there is none that can show any thing beside, whereunto the Scripture should be profitable. But the Scripture is sufficient to those things: Ergo. Thirdly, that which maketh a man perfect, and furnished to every good work, that same must needs be perfect: but th● Scripture doth so. Ergo. The Mayor is therefore true, because there is no effect which is more perfect than its cause, or because a perfect effect presupposeth the cause to be perfect, and nothing can give that to another which it hath not itself, if the Scripture therefore make men perfect than it must also be perfect.  
What is the third propriety of the holy Scripture?  
That in the Articles of faith, 
Syst. Theol. pag. 199.  which are necessary to salvation it be plain, easy and perspicuous; easy, I say▪ and perspicuous; first, in respect of them to whom 〈◊〉 ought to be a light for the● salvation, according unto th● 2 Cor. 4.3. If our Gospel be hid, it is hid to them which perish: whence it necessarily follows, that the Gospel is not hid, but clear, and open to those which do not perish, as Peter saith. 2 Pet. 1.19. You do well, in that you attend to the word of the Prophets, as unto a light that shineth in a dark place. Psal. 19.7.8. The word of God is clear. Psal. 119.105. The word of God is a light to our feet and steps. Secondly, the Scripture is easy, as it is an instrument, which it hath derived to it from the principal guide, the holy Spirit, who is that true teacher and interpreter of the Scripture. joh. 14.26. The Advocate which is the holy Ghost, he shall teach you all things. 1 joh. 2.27 That anointing, that is, the holy spirit, teacheth us of all things. Also joh. 16.13. When that spirit of truth shall come, he shall lead you in all truth. Lastly, it is easy, if that in the handling of it we use convenient means, and expound one place by another, according to the rules of good and lawful exposition, which you may read in the 201. page of my Systeme of Divinity. If then any shall demand, 
Syst. Theol. pag. 201.  who hath the authority to interpret the Scripture, if the Pope of Rome be he? I answer, that every one is the best interpreter of his own words, whereas therefore the Scripture is the Word of God, and of the holy Ghost, and not of the Pope of Rome, therefore the holy Spirit hath the authority to interpret, as that true advocate and teacher of verity. But why then doth the Bishop of Rome challenge to himself this authority to interpret the Scriptures? I answer, because he knows well enough, how bad his cause is, and therefore dares not submit his Tenants to the Word of God, or the Scripture, if it be rightly understood, and therefore will he wrest, and stretch the scriptures at his own pleasure. Touching which point, I would have you note the words of a certain Apostate from the faith, Casper Schoppius Papist, who is now at Rome with the Pope; he in that Epistle he wrote touching his defection from us unto the Papists, about six years ago, set out at Ingolstadium, in the 24 page, saith thus, The sum of all controversies betwixt the Catholics and the Lutherans consists in these two things; that besides the holy Scripture, the Traditions of the Apostles, and of the Church, are necessary to be believed. And that the holy Scriptures themselves, neither can, nor aught to be interpreted of any with authority, save of the Catholic Roman Church. In which two doctrines, if one be once persuaded and settled, he will easily yield & ajoine himself to the Church of Rome in the rest of the chief points of faith: For if I were to dispute with the Heretics, about any article of faith, it must needs be that there be somewhat set down in the Bible, touching my opinion, or that there be nothing at all to be found for it. If there be nothing in the Bible form, presently than I say, that it was wont so to be observed by tradition from the Apostles, in the Church of Rome. But if there be somewhat contained in the Bible, touching mine opinion, and the Heretic will interpret it another way than might serve my turn, then presently I oppose to him, the Church of Rome, that it hath so interpreted it: so that every Dispute aught to be reduced to these two heads. Thus fare he. And truly this is it that the Pope of Rome labours for, that he may wrest the Scripture as seemeth him good; and than it is, as if any offering to fight with another, and the weapon should be a sword, he would fight upon this condition, that he may be suffered to wield his adversary's Sword as he will. And so it is likewise, as if any would have a suit in Law, tried before the judge according to the laws, but upon this condition, that it may be lawful for him to interpret the Law on his own side; just so the Pope doth, for he saith, I will dispute with you out of the Scripture, but so, that it may be lawful for me to interpret the Scripture on mine own behalf. I would have this also noted, that if the Papists demand who is the judge in the controversies of faith? We answer, 
Syst. The. pag. 174. item. p. 203.  that the chief and highest judge of controversies of faith, is he who is the Author, both of faith and of the scripture, to wit, the holy Ghost. According to that of joh. 16.8. When the Comforter shall come, he shall reprove, he will judge the world of sin. And then only the Scripture to be the Law and Sentence of this judge, according where unto judgement must be given concerning controversies of faith, as it doth manifestly appear by joh. 5.45. There is one who accuseth you, even Moses. i e. the writings of Moses which give judgement against you; and yet more manifestly, joh. 12. vers. 48. He that rejecteth and receiveth not my words, hath one that judgeth him. This word, &c It is not true therefore which the Pope of Rome saith, that he is the chief judge and decider of controversies: for he is not fit to be a judge who is accused and found guilty of depraving and falsifying the Word of God.  
I have heard you sufficiently about the former sort of knowledge of Christian Religion, or touching the principles of Divinity, to wit, God and God's word: Now I desire to be instructed in the second kind of knowledge, arising from the former, that is, touching tthe parts of this heavenly Doctrine which doth spring from the doctrine which is of God and of the holy Scripture?  
You tell me right, and I perceive you well understand the method and progress, which ouhgt to be observed in understanding the doctrine of Religion, and therefore now will I instruct you touching the parts of Divinity or Christian Religion.  
How many parts hath this secondary or derived knowledge?  
Two: whereof the form, is of the end itself, the latter is of the means that lead us to that end.  
What is the end of Divinity?  
Salvation, or life everlasting.  
How many ways is the salvation of man considered!  
Two manner of ways: either as it is perfect and complete, or as it is but begun and imperfect: or, either in respect of the life to come, or of this present life.  
What is perfect and eternal salvation?  
It consists in three things. 
Syst. Theol. pag. 110.  First, In most absolute perfection of body and soul. Secondly, In that unutterable joy wherewith we shall triumph before God, the holy Angels, and godly men. Thirdly, In that most evident Majesty, glory, and honour, wherein we shall triumph over death, Satan, sin and sinful men. And this is that which Peter saith, 2. Pet. 1. v. 4. We shall be made partakers, saith he, of the divine nature, of divine perfection, joy and glory. And Phil. 3. vers. 21. Christ shall transform our base body, that it may be like the glorious body of Christ. Esay. 64. vers. 4. 1 Cor. 2. vers. 9 The things which the eye hath not seen, nor the ear heard, nor ever entered into the heart of man to conceive, are those which God hath prepared for them that love him.  
What is imperfect salvation, or that which is begun only?  
It is a taste of eternal salvation, 
Syst. Theol. pag. 211. V pag. hic 115. & seqq.  or that comfort and joy of conscience which we have in this life arising from the forgiveness of our sins, and from that confidence we have towards God, whom we certainly know to be reconciled unto us by Christ jesus▪ so that no calamity whatsoever can be able to separate us from his love, no not death itself, or that anxity and horror which usually we feel a● the hour of death. Of this the Apostle speaketh, Rom. 5. verse 1. Therefore being justified by faith, we have peace, e. i. a joyful and merry conscience in the very midst of calamity and death, Rom. 8. vers. 35. Who shall separate us from the love of Christ? shall oppression? shall anguish? etc.  
I see now what the end is, I may expect to reap from this heavenly doctrine, which how much the more it is desirable, so much the more I long to know the means, by which I may be conducted to this end?  
The means whereby thou mayst come to this most desired end, are two. First, 
Parts Theologiae duae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naziaenzen Syst Theol. pag. 212.  the knowledge of thy misery. Secondly, of thy redemption out of that misery.  
The former part of this heavenly science touching the diseases of the Soul.  
How may I come by the right knowledge of my misery, or of the sores of my soul?  
If thou shalt weigh well with thyself these four things. First, that which went before thy misery. Secondly, the efficient cause of thy misery. Thirdly, the parts of thy misery. Fourthly, the exemplary cause, or glass wherein thou hast represented unto thee thy misery.  
What is that which went before the misery of mankind?  

Quanto videmus maiora fuisse bona, quae amisimus; tanto graviora cognoscemus esse mala in quae incidimus. Vrsin. Syst. Theol pag. 218.  That happy and blessed estate wherein man was invested by God before his fall, on the Image of God which wa● in man.  
What is the image of God in man, or rather what was it?  
It was nothing else but that absolute and perfect estate before the fall, consisting in the perfection of the understanding and the will of man, 
De imagine Dei Zanch. tom. 3. pag. 678.  and further in the majesty of man whereby he fare excelled all other of the creatures; or, that I may speak yet more plainly, the Image of God in man was either prime and principal, or secondary and depending of the former. The prime Image was both in his mind and in his body. 
Syst. Theol. pag. 224.  In his body there was perfect health and safety. In his mind there was understanding without error; will without stain of sin. 
De libro arbitrio Zanch. Loc. Com. 3. item tom. 4 p. 87.  That other Image which pepended or arose from this, was that majesty and alacrity was in man, springing from the perfection of his body and soul; touching which, the Scripture speaketh, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Gen. 1. v. 26. Let us make man according to our Image, and according to our likeness: Ephes. v. 4.24. Paul calls true righteousness and holiness the Image of God. 
Nazianzen.  Hitherto must be referred the whole doctrine touching the state of Man before the fall, and touching his living in Paradise, anent which you may read Gen. 1. ver. 27.28.29. and all the second Chapter of that Book.  
What is the cause of man's misery?  

Syst. Theol. pag. 233.  The fall of our first Parents or the defection of Adam and Eve from God in their first estate of innocency, which was by eating of the forbidden fruit.  
What have we to do with the fall of Adam and Eve, seeing then we had no being at all?  
Adam and Eve did represent all mankind, and therefore they had given them felicity and the Image of God for all mankind; wherefore in regard, they by their offence lost that which they had received for all mankind, they lost it not in themselves alone, but in all their posterity. Even as if a King should give any one some Privileges for himself and his posterity, and he that had these Privileges granted, should be attainted of Teason against the King, then surely he himself should lose all those privileges which he had gotten of the King, and his posterity should get no benefit of them neither.  
And was this so great a matter to bite an Apple, and to eat of it?  
The eating of the Apple was a most grievous offence, not in regard of the Apple itself, the loss thereof was but small, for there were Apples good store in Paradise: but because that eating flowed and issued as it were from the fountain of most horrible sins, 
V Aug. Enchirid. ad Laurent ca 45. & 46.  to wit, from pride ma● thereby affecting the seat and Majesty of God, 
Qui manducaverunt ut essent quasi Dii, perdiderunt quod erant facti homines immortales. Augustin.  and so became guilty of high treason against God's Majesty, as God mockingly casts man i● the teeth, Gen. 3.22. Behold, Adam is made like unto one of us, that is, he is made as it were one of the persons in th● Sacred Trinity. Another si●● is unbelief, in that our first Parents did not believe God's words to be true, when he said, in what day soever ye shal● eat of it, ye shall die the death. But contrariwise, in that they readily believed the Devil who spoke unto them by the Serpent as by his instrument, and told them, that they should not dye at all, and so they gave more credit to him then unto God. The third sin is contemptuousness, and disobedience, for we ought to obey God in all his commands, even in those which we think are but of little reckoning. The fourth sin is unthankfulness, for man was created after the likeness and Image of God, and therefore it was his duty to obey God's Commandments in token of his thankfulness for the benefit. The fift and most grievous sin was that apparent revolt and falling from God to the devil, namely when man went about to attain to be like unto God by the Counsel and help of the devil, and so conspired as it were with the devil against God  
I have also heard of the cause of misery, or of the diseases of the soul, tell me now further, what be the parts of our misery?  
They be two: Sin, and the punishment for sin; for in these two things our misery consisteth. First, that we are sinners: And secondly, that we for sins are liable to temporal and eternal punishments.  
What is sin?  

* Syst. The, pag. 247. Geminum peccati formale, pugnantia cum lege & ordinatio ad poenam. ursin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 joh. 3.4 Est dictum factum concupitum contra legem Dei. Augustin. De peccato Zanch in c. 3. Genes. tom. 4. pag. 1. & seqq. item tom, 6. pag. 78. S. Th. p. 251. Nihil peccato originali ad praedicandum notius, nihil ad int●lligendum secretius. August. Peccatum originis est carentia iustitia originalis debitae inesse. August. Peccation originis est, quod trahimus à nativitate per ignorantiam in ment, & per concupiscentiam in carne. Hugo. S. Th. p. 268. Committendo qua vetantur vel omittendo, quae mandantur, nam boni viri est non tantum recte agere. sedetiam rectè ociari.  It is a stepping aside from that rule of perfection and righteousness which God requireth at our hands. Or, it is whatsoever is repugnant to the Law of God.  
What sorts of sin be there?  
Two: Original & Actual.  
What is Original sin?  
It is that stain had corruption of humane nature, of the understanding & will of man, whereby a man even from his very birth is carried, and haled along to sinful actions; of this sin speaketh the Scripture, Gen. 6.5. The imaginations and thoughts of man's heart are only evil continually: Psal. 51.5. In iniquity was I form and conceived, and in sin hath my mother brought me forth: that is, My sin was conceined and borne with me. Rom. 5.12. By one man sin entered into the world, and death by sin. Also; By the disobedience of one man, many were made sinners.  
What is Actual sin?  
It is that obliquity or pravity, by which the actions & doings of a man, are carried in a course contrary to the Law of God, or else when a man offends against the will of God, not only in inclination and proneness, but indeed itself.  
I have heard of the former part of man's misery, namely, of sin; what is the other part of humane misery?  
The punishment of sin.  
How many kinds of punishments for sin be there?  
Two: Temporary and Eternal.  
Temporary punishment wh● is it?  

Syst. Theol. pag. 225.  It is that misery which man endures in this life, as poverty, disgrace, diseases, an● at the last, death itself, which is called, the wages of sin▪ Rom. 6.23.  
What is eternal punishment▪  

Syst. Theol. pag. 186.  It is that unspeakable sorrow, torment, and disgrace, which the damned shall suffe● in hell with the devil and 〈◊〉 Angels.  
I conceive now the parts of man's misery, show me 〈◊〉 the exemplary cause whereby as in a glass, I may 〈◊〉 to the knowledge of my misery?  
The glass wherein we may perfectly see our misery, is that high and strict rigour of the law of God, both in exacting that righteousness, which we are never able to perform, and also in threatening most grievous punishments which they must abide, which do not satisfy the Law of God, either by themselves, or by another.  
Whence may we know the rigour of God's Law?  
First, 
De Lege Zanch Confess. cap. 10. item Loc. Com. 5. item come. 4. pag. 185. & seqq.  even by every Commandment of the Decalogue, of which we cannot in this life perform so much as one perfectly; the sum of which Commandments are contained in those words, which Saith Matthew hath, Chap. 22 Luk, 10. Thou shalt love the Lord thy God, etc. Secondly, by those grievous comminations, which are added to these Commandments: Cursed is every one that abideth not, etc. Deut. 27.26. Gal. 3.10. This then is our greatest misery, that we cannot satisfy the Law of God, sithence we are not able nor apt of ourselves to think any good; 2 Cor. 3. ●. and consequently that according to God's word we must be cursed both in this life, and in the life to come, unless we can obtain from the great mercy of God, redemption and remission of our sins; which is another thing, even an excellent remedy against o●● misery, that this heavenly discipline setteth out unto us, and which we mean now to handle.   

The Second part of this celestial Science, which is touching the freeing of Man from his misery, that is, from sin, and the punishment of sin.  
I Know well my misery, I would gladly know how I may be freed from this misery, or what remedy there is for these diseases of my soul?  
The remedy is two fold, either prime and independent, or secondary, and depending of the former.  
What is the prime, or independent remedy?  
It is our free predestination and election, 
Syst. Theol. pag. 296. De praedestinatione. Zanch. tom. 2. p. 476. & seqq. item Miscellan: 1. part. p. 1●3. & seqq. & pag. 279. & seqq.  whereby God hath decreed from all eternity, to redeem and save everlastingly some certain men by his Son, of which these sayings of the Scripture bear witness: Ephes. 1.4.5. He hath elected us in Christ before the foundations of the world were laid. He hath predestinated us, whom he might adopt for sons in Christ Jesus, eue● out of the good pleasure of hi● own will. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. De gratia salutis sonte Zanch. Loc. Come 4. item tom. 8. pag. 180. Disputare vis mecum? mirare meum & exclama, O altitudo! Augustin.  Rom. 8. verse 30. Whom he hath predestinated them also he called. Rom, 9 will have mercy on whom I wil● have mercy: therefore election is not in him that willeth, or i● him that runneth, but in 〈◊〉 which showeth mercy, Psal. 15.16. Acts 13. vers. 48. An● so many of them as were predistinated unto life eternal believed, Mat. 20. vers. 16. M●● are called but few elected.  
I have heard as touching th● prime remedy of our mis●ry, to wit, election unto 〈◊〉 eternal, now instruct me 〈◊〉 the other kind or remedy?  
That is divided into three heads: First, Redemption. Secondly, justification. Thirdly, Sanctification.  
What is Redemption?  
It is the setting of us free from sin, and the punishment of sin, wrought by Christ jesus, the Son of our Redeemer.  
How many things offer themselves to be considered about our Redemption?  
Two: the efficient cause, or Author of Redemption: Secondly, the object of it, whereunto Redemption appertaineth.  
Who is our Redeemer?  
jesus Christ: 
De Redemptore. Zanch Confess. c. 11  for he is made unto us of God Wisdom, Righteousness, Sanctification and Redemption. 1 Cor. 1.30. 1 Tim. 2.5. There is one Mediator betwixt God and man, even the man Christ jesus.  
How many things are we to consider in Christ our Redeemer?  
Two: his Person, and his Office.  
How many things are there to be considered in the Person of Christ?  
Two: to wit, the parts of it, and their Union.  
Of how many parts doth the person of Christ consist?  

Syst. Theol. pag. 312.  Of two: the divine nature, and the humane. And this I prove, that Christ consisteth on these two Natures, because he is true God, and true man. That he is true God, we have spoken before, when we proved the Son to be God. And truly that there is another Nature in the Son of God, besides the humane nature, may be proved by two manifest arguments, the former whereof is this: In what person soever there is made a distinction and limitation, so that one thing is attributed to it, by reason of one part, and another thing agreeth unto it, by reason of another part, in that person of necessity there must be two natures: but in the Person of Christ there is such a limitation: Ergo. The Minor is proved out of Rom. 1.3. where the Apostle saith, that the Son of God was made the seed of David according to his flesh. Whereupon it necessarily followeth, that there is another thing in Christ besides his flesh: for when as I say, that man is immortal according to his soul, it must needs follow, that there is some other thing in man beside his soul: for every limitation, argueth a diversity in that which is limited. The other argument is, to whom many things are attributed, which can in no wise agree to humane nature, in him there must needs be another nature or essence distinct from the humane nature. But unto Christ many things are so attributed: Ergo. The Minor is proved by that, john 8. verse 58. Verily, Verily, I say unto you, Before Abraham was, I am. This can by no means be understood of the humane nature, because Christ's Nativity was two thousand years after Abraham. That trifling exposition which the Samosatenian Heretics give of this place, before Abraham was, to wit, the Father of the faithful, I am, is altogether unsound, and not sounding with the text, neither with the scope and intention of Christ in this place; for he was to answer to the objection of the jews, who had said in the verse going before, Thou art not yet fifty years old, and hast thou seen Abraham? Now what an answer should this have been, if he had said, Before Abraham was the Father of the faithful, I am: for that should have been as ridiculous an answer, as if when one should say to me, thou art not yet forty years old, and hast thou seen Sigismond King of Polonia? and I should answer, Before my son shall get a son, and be a father, I am; would not all laugh at such an answer, given to that question? and that Christ is Man, it needs no proving, because all grant it.  
Why is not the sole humane Nature of Christ, called a Person as well as every one of us be called persons?  

Persona est 1. substantia 2. singularis 3. Intelligens 4. Non purse alterius. 5 Non sus●●tata ab alio. 6. In communicabilis Syst. Log. l. 1 cap. 5. Totus totum, me assumpsit ut toti mihi salutem gratificare tur: quod u in assumptibile est incurabile est Lumb.  Although the humane Nature of Christ consisteth of a soul and a body, even as we do, notwithstanding it cannot subsist a part by itself, without adjoining it to the divine Nature, whereas we can subsist every one by himself severally; otherwise he is like unto us in other things, sin only excepted, as the Scripture witnesseth, Heb. 2. verse 14. Because therefore the children are partakers of flesh and blood, even Christ also was made partakers of them. And verse 16. He took not the Angels, but the seed of Abraham, whereupon he ought to be made like unto all his brethren in substance; namely, according to his soul and body: Which may be observed against the Ubiquitaries, 
Syst. Theol. pag. 320.  who conceit there was another kind of humane substance in Christ, than such as we have; namely, such a one as can be in one, and the self same instant of time every where in all places both in heaven and earth, and so they confound the divine and humane Nature one with the other.  
I have heard what be the parts of Christ's person: now show me what is the union of those two parts in Christ's Person?  
It is that indissoluble knot, whereby the humane Nature is so surely tied unto the divine, and the divine Nature so linked to the humane, that of them two is made but one Person, and that those Natures for ever cannot be disjoined the one from the other.  
What are we to consider in this union?  
Two things, to wit, The cause of the Union of the two Natures in Christ, and then the properties of this union?  
What is the cause of the Union of these two Natures in Christ?  

Syst. Theol. pag. 313. Assumpsit quod non erat, non a misit quod erat. Aug. De Incarnatione. Zanch. tom 8 pag. 16. & seqq.  The conception of the humane Nature in the Virgin Maries womb wrought by the Holy Ghost, and then the Nativity and Incarnation, whereby after that most straight conjunction of the humane Nature with the divine in the Virgin Maries womb, the man Christ was borne and brought forth into this light, See Syst. Theolog. pag. 323.  
How many proprieties hath this Union?  

Syst. Theol pag. 316. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Curill.  Three: First, that it is exceeding fast and sure. Secondly, that it cannot possible be dissolved. Thirdly, that by reason thereof, those things that agree only to the one Nature, are notwithstanding attributed to the whole Person, 
Silua proprietate utriusque natura, suscepta est à maiestate hum●litas, à vertute infirmitas, ab aeternitate mortalitas. Leo. Vid. Pet. Lombard. l. 3. sent. distinct. 21. Syst. Theol. pag. 326.  because of either of those two natures. See Syst. Theol. pag. 320.  
I have heard as touching the Person of Christ, now it remains, that I be instructed in the Office of Christ, and first of all that you tell me how the office of Christ is called generally?  
It is in general termed the Office of a Mediator.  
What is a Mediator?  
Generally a Mediator importeth such an one as doth reconcile the party offending to the party offended, which reconciliation consisteth in these three things. 1. The Mediator must make intercession for him that hath grieved the party offended. 2. He must satisfy the party offended for the injury and wrong done. 
Non mediator homo praeter de itatem, non mediator Deus praeter humanitatem sed inter divinitatem solam & humanitatem solam mediatrix est humana divinitas & divina humanitas. August.  3. He must promise and lisewise provide that the offender shall not offend any more. And therefore when we say Christ is a Mediator, it is as if we say that Christ is that Person that hath appeased God, whom mankind by their sins had most grievously offended, and who hath given satisfaction to the justice of God by his Passion and Death, who prayeth for sinners, and applieth his merit unto them by faith, who regenerateth them by his holy Spirit, that they may begin in this life to hate sin, and to be wary that they offend God no more.  
Of how many sorts is the Office of Christ our Mediator?  
Of three sorts: Prophetical, Scerdotal, & Regal, in regard whereof our Saviour is called Christ, i. e. anointed and appointed unto this triple Office, because in the Old Testament by Gods own command, there were anointed Profits, Priests, and Kings.  
Which is the Prophetical Office of Christ, and in what doth it consist?  
It consists in two things. 1. 
Syst. Theol pag. 333.  In the Office of teaching: And 2. In the Efficacy of his teaching: for Christ is called a Prophet. 1. Because he hath revealed God and Gods will unto Angels and unto men. For God could no otherwise be known, then by the Son, according unto that: john 1. 18. The Son who is in the bosom of the Father, he hath revealed him unto us. 2. Because he hath appointed and preserved in his Church the Ministry of the Gospel, and bestoweth on his Church able Teachers and Ministers, fitting and furnishing them with gifts necessary for teaching, Ephes. 4. verse 11. Christ hath given some to be Prophets, other to be Apostles, and Teachers. 3. Because he is powerful by the Ministry of the Word, and inclineth the hearts of such men as are elect, to believe and obey the Gospel, Luk. 24. vers. 45. Then he opened their understanding, that they might understand the scriptures. Acts 16. vers. 14. The Lord opened the heart of Lydia, to attend unto those things which were spoken by Paul.  
Which is the Priestly Office of Christ, and wherein doth it consist?  

Syst. Theol. pag. 340.  It consists in three things. First, in the purging of our sins. Secondly, in the virtue and applying of that Purgation. Thirdly, in his Intercession for us: for as the Priest in the Old Testament had two Offices, the one to make atonement for sin, and the other to pray for the people. So likewise the Priestly Office of Christ herein consisteth. First, that he should offer himself as a Sacrifice to his eternal Father for our sins. Secondly, that he should make Intercession for us unto his eternal Father.  
What are there to be considered in the first part of Christ's Priestly Office, to wit, in the satisfaction for our sins?  
There be two: namely, the causes or means whereby Christ wrought this expiation, and so satisfied for our sins; and secondly the Proprieties of that Expiation.  
What be the causes by which Christ wrought this expiation?  
These be of two sorts, either Prime, or arising from the prime causes.  
What is the prime cause?  

Syst. Theol. pag. 342.  The obedience of Christ in that he humbled himself, and was subject to the Law, to the end that he might satisfy for us, who had broken the Law. According to that, Rom. 5. verse 19 As by the disobedience of one man, to wit, of Adam, many were made sinners; so by the obedience of one, to wit, of Christ, many shall be made righteous.  
What is the other cause arising and springing from this prime cause?  
It is twofold. The Passion; and the Death of Christ.  
Of what sort is the Passion of Christ?  
It is of two sorts. Externall, and Internal.  
What is the Externall Passion?  
It is both that anguish which Christ endured in his most Sanctified body; and also that ignominy and shame which he sustained for our sakes.  
What was the Internal Passion?  
That wonderful sadness, 
Deum pati plus est  and heaviness, which Christ felt in his soul for our sin; Of which it is said, 
quam omnes homines in omnem aternitatem pati.  Mat. 26. v. 38. My soul is heavy even unto the death, where, by death he understandeth not only corporal death, but eternal, as if he had said, my soul is as heavy and sorrowful, as their souls are which must for ever be damned.  
How many were the torments of Christ in soul?  
Two.  
Which is the former?  

Syst. Theol. pag. 348.  The former was in the Garden, before he was apprehended and led to public judgement: 
Audi utramque vocem, tum carnis infirmae, Pater, si possibile sit, transeat à me calix: tum prompti animi, Non tamen ut ego volo sed ut tu vis fiat. Ambros.  for there began he to be afraid of himself, lest God should leave and forsake him, whom he then beheld as one who was grievously offended for the sins of Mankind, and consequently who was extremely angry with him that had taken and translated upon himself the sins of the whole world.  
Whereby do you know the greatness of these torments, and sufferings in the soul of Christ?  
By two tokens. First, in that Christ there needed Angels to comfort him, and to hold him up, lest being too much afraid by that horrible sight of the angry and wrathful God, he should have fainted. See Luk. 22. v. 43. and hence it was that he uttered that speech, My soul is heavy unto death, even to eternal death.  
What is the other token of those most grievous torments in the soul of Christ?  
His bloody sweat; for this was a manifest sign that all the natural forces in Christ were much weakened, and as it were bound from doing their Office, by reason of that great torment and terror, so that nature could not keep the blood any more in the veins, but was fain being congealed, and clotted, to cast it out as it were, and drive it to the exterior parts, of which great violence and terror, the like example can no where be read in any History.  
Which is the other suffering or torment of Christ in soul?  
The latter was that which a little before his death he felt upon the Cross, when he striven against that temptation of his perpetual separation and objection from the face o● God, whereupon he sent forth that doleful cry, My God, my God, why hast thou forsaken me? where by a Metonymy he calleth that fearful temptation (wherewith those are won● to be troubled whom God hath cast from his sight, and quite forsaken) desertion or forsaking. For requisite it was that Christ should endure such a temptation, that he might deliver us from eternal damnation.  
I have seen the passion of Christ, now tell me his death? 
Syst. Theol. pag. 355.   
The death of Christ, is the separation of his Soul from his Body, whereby he satisfied for, and purged our sins and delivered us from eternal death. And so much the very shedding of blood and water out of Christ's side did manifest, of which john speaketh, john 19 vers. 34. One of the Soldiers (saith he) pierced his side, and presently issued out blood and water; by the blood, Christ signified that our sins were ransomed, and satisfied for: by the water, that we are washed from the filth of our sins.  
It followeth now in order that you instruct me as touching the proprieties and benefits of Christ's Passion, tell me therefore what is the first propriety of Christ's Passion?  
This it is, that it was altogether necessary, in regard that mankind could no way else be freed from eternal death, but by the death of the Son of God: And that for this reason, because the most high God is most just, and therefore never remitteth sins without satisfaction; sithence, that by nature he hateth sins, and can in no wise endure them: for he that is justice, most eminently, cannot away with injustice, even as the fire cannot abide water. As it is said, Psal. 5. vers. 4. Thou art not a God that willeth wickedness. Again, plain places of the Scripture do testify the same. Rom. 8. vers. 3. That which was impossible to the Law, that hath God done by sending his Son, i. e. that which by no other means could have been performed, was done by the death of the Son of God, Heb. 2. v. 14. Therefore because the children are partakers of flesh and blood, he also in like manner was made partaker of them, that he might abolish by death him that had the power of death, that is, the Devil; and in the ver. following, and might set at liberty those which through the fear of death were subject unto bondage all their life long: that is, that he might redeem those which otherwise should have perished eternally, unless Christ had wrought their Redemption. And truly if there had been any other way to have satisfied for sin, then that might have been performed, either, by ourselves, or by some other creature. But we could not have done this for ourselves. First, because whatsoever good we do, we do already owe it unto God, and that which we own unto God is not the price of Redemption or satisfaction: but it is due debt. Secondly, because we add somewhat to the score of our debts every day, and therefore we can never be able to satisfy and pay them. And that we daily add sin unto sin, See 1 john 1. v. 8. Psal. 130. v. 3. Math. 6 v. 12. Math. 18. v. 25. Thirdly, because sin is a wrong and injury to God, and so an infinite evil, and therefore also deserveth either eternal punishment, or one equal thereunto, out of which (if it had been laid upon us) we could never have been able to have freed ourselves. No other creature could satisfy for us; for example, Not the Angels▪ first, because man, and no other creature may be punished for that sin man had committed, the justice of God requiring that it should be so, as it is said, Ezech. 18. verse 4 That soul that hath sinned, even that shall die. Secondly, 
Homo debuit sed non potuit, Deus potuit sed non debuit, etc. O sapientia potens attingens ubique fortiter! O potentia sapiens, disponens omnia suaviter! Bern. Non satiabar dulcedine mirabil●, considerare altitudinem consilii tui super salutem generis humani▪ August.  Because no creature, no not the Angels are able to escape and free themselves out of eternal punishment. Whereupon it followeth, that it was requisite, that he who should satisfy the justice of God for our sins, should be truly God, and truly man. Man he was to be, because man had sinned, and therefore God's justice so requiring, he that should pay and smart he must be man, as it is said, Heb 9.22. Without shedding of blood, there is no remission of sins: wherefore that Christ might shed blood, it was meet he should be man. And he was to be God too: First, that by the power of his divinity, he might undergo the infinite anger of God against the sin of mankind, with which anger Christ should certainly have been overwhelmed, 
Opus si●e example, gratia sine merito, charitas sine modo Bern. O foelix culpa, quae talem & tantum meruit redemptorem!  if he had been but bare man; Because God is a consuming fire, Deut. 4. vers. 24. and therefore as man he desireth the cup of his Passion might be taken away from him, as being that which he could not bear, as he was man: And as man he cryeth out upon the Cross, Oh God, why hast thou forsaken me? Secondly, It was needful that he should be truly God, who would satisfy for our sins, that his suffering and punishment might be of infinite worth, and so equivalent to eternal damnation: For, because we by our sins had deserved not only Temporal but Eternal punishment, it was necessary that he wh● would take in hand our deliverance, should undergo not the temporal punishment alone, but the eternal too; the Eternal, not by reason of the extent and continuance of it, but in value and equivalence, that is, his punishment was to be equivalent to eternal punishment, or to have an equal proportion with eternal punishment. But no man's punishment can equalise eternal punishment, but only of him who is himself eternal, who is truly God, whereupon the Fathers said very rightly and devoutly. For God to suffer, it is more than for all men to be damned eternally▪ Thirdly, Because the satisfaction must needs have been of infinite worth and value, to the end it might sufficiently serve for the purging and ransoming of all men's sins. But none there is that can work such a satisfaction of infinite value, unless he himself be infinite, that is, God.  
What is the second propriety of Christ's Passion?  
That it was truly expiatory, and satisfactory, that is, our sins by virtue of Christ's expiation were forgiven us. Which must be noted, 1, against the Samosatenians, who blasphemously say, that the Passion of Christ was only exemplary, that is, that Christ by his Passion would give us only an example to obey God in all things, and to bear the Cross which God shall lay upon us patiently, as Christ before us patiently did bear his Cross. This dangerous doctrine, that throweth our consciences headlong into the pit of despair, arose from no other spring, than the denial of the Godhead of the Son of God. For, because there was none could satisfy for our sins, except he were God, as we have also a little before proved, and the Samosatenians deny Christ to be truly God, therefore no far lie was it, if they thought, that the Passion of Christ was not satisfactory but only exemplary. But to their blasphemies we oppose; First, the Divinity of the Son of God, proved and evicted already by evident testimonies, to wit, when we concluded this necessarily, that Christ who suffered for us was the Son of God, and hence it will follow that his suffering was of infinite valour, and consequently, that it was satisfactory. Secondly, most apparent testimonies of holy writ, Esa. 53. vers. 4. He himself carried and bore our infirmities truly, and vers. 5. He was tormented for our sins, and he was broken for our iniquities, Rom. 5 vers. 9 Now then being justified by his blood, we shall be saved. 2 Cor. 5. vers. 18. All these things are of God, who hath reconciled us unto himself by Jesus Christ, and vers. 21. He made him who knew no sin to be sin for us. 1 Tim. 2. v. 5.6. There is one God, one Mediator of God and men, even the man Christ jesus who gave himself, a price of our Redemption: an example is one thing, and a price or ransom is another thing. Galat. 2. vers. 20. The Son of God hath given himself for me, for if righteousness be by the Law, than Christ died without a cause; as if he had said, Christ died to that end, that by his death he might bestow on us righteousness, in satisfying God's justice thereby for our offences. But there is a very plain place, Gal. 3. ver. 13. Christ redeemed us from the curse of the Law, when he was made a curse for us: for it is written, cursed is he that hangeth on the tree. 1 john 1. verse 7. The blood of jesus Christ, the Son of God, purgeth us from all our sins. 1. john. 2. verse 2. He is the propitiation for our sins. These are most pregnant places of Scripture for this point, whereunto we may add this argument. If the Passion of Christ was but exemplary, surely he would never have cried out with a loud voice, My God, my God, why hast thou forsaken me? for those words are not set down as an example for us to follow, nay rather we ought to do quite contrary to them, even to have always sure confidence in God, and never to think, or cry out, that we are forsaken of him, as it is said, Rom. 8. vers. 15. we must cry Abba Father, in thee do I settle my soul. Again, if the Passion of Christ was but exemplary, how were then the Fathers saved which were before Christ, and so had not his example? and how was the thief saved, that could not imitate Christ in his example, whereas he was now hanged on the Cross as well as Christ, and that before his conversion. Secondly, this same propriety of Christ's Passion must be noted against all such, as attribute the purging of their sins, and the merit of the forgiveness of them to almsdeeds, or other works of their own: for if so be that there is no remission of sins, but by shedding of blood, as we have shown before, and almsdeeds, or other works, even the best of them shed no blood, certainly then by no works of ours whatsoever can there be wrought expiation or remission of sin.  
What is the third propriety of Christ's Passion?  
That it was most sufficient, 
Per Christum hominem iustitiae Deiplenissime satisfactum pregenere humano. Bellar. lib. de asccusment in De 'em, grad. 13. cap. 3.  neither need we any more expiation: which is proved by that, Heb. 9 v. 26. New was he in the end of the world made manifest by that offering up of himself once to take away sin. And verse 28. Christ was once offered up, that he might take away the sins of many. And yet more evidently, Heb. 10.12. This man after the offering of his sacrifice, sitteth for ever at the right hand of the Father. And vers. 14 By his one oblation; that is, by that his oblation, which only is most perfect and sufficient. Now that with is said, Col. 1.24. Objection I fulfil the remainders of Christ's suffering or passion in the flesh; 
Soluti.  It must not be so understood, as if the Passion of Christ were not of itself sufficient, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi sunt duplicia quaedam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in carne sua, quadam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in membris quae sunt Christi, quia membrorum. Za●ch.  but needed some addittament to fill it up: but there, by a Synecdoche, the Passions of Christ he calleth all such, as the members of Christ were to suffer: as if he said; I must also endure those afflictions, which Christ shall feel in his members, as he expressly annexeth; I fulfil the remnant of Christ's Passion in the flesh, for the body of Christ which is his Church: that he might plainly show, that he spoke not of that passion which Christ suffered for our sins, 
Omnes sanctorum afflictiones, vel sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, q●●bus puniuntur peccata, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quibus probatur fides vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quibus confirmatur doctrina, & de his loquitur. Melanct.  but of the crosses and afflictions which the Church must sustain in this world, which Church by a Metaphorical kind of speaking is the body of Christ. And this which we have spoken about the sufficiency of the passion of Christ, we must note again against the Papists, who reach and say, that expiation and purging of sin, is partly by good works, which shall be confuted in the doctrine of justification, partly by the Mass, which shall likewise be confuted in the point of, and concerning the Lords Supper, and partly by Purgatory, which (say they) is a fire, in which the souls of men after this life are tormented with temporal pains, and are purged from sins, and from which the souls of such as are alive by favour and by prayers, may be delivered, as the Council of Trent saith in the fifth Session. Against which observe these reasons: First, 
Calu, ●nsti l. 3. c. 5. §. ●. & seqq.  in the sacred Volume there is no one testimony of Purgatory, nor not so much as one example of any one that was in that Purgatory fires Ergo, it is a mere invention of their own brain; They urge a place, Obiecti. 1 Cor. 3. verse 13. where it is said, that by the fire shall be made manifest, and proved, every man's work of what sort it is. But they apply this to Purgatory very foolishly: 
Solus.  for the Apostle speaketh as touching the edification of the Church, and saith, that the time shall come, when it shall be tried and examined, how much every one hath profited in edifying the the Church, by the word of God, and the holy Spirit, which two he calleth fire, by a Metaphor. He addeth further, Verse, 15. He shall be saved but even as it were by the fire: where abiding still in the Metaphor and similitude, he saith, that not all those who have not edified aright, shall strait way be damned for ever, but that they shall suffer a trial in their own conscience, because they have not so faithfully discharged their Office as they should. Secondly, observe two manifest sayings of the holy Writ, wherein you shall find but two places only that must be in the next world pointed out unto you, the one for the blessed, the other for those, who are eternally damned▪ Mark the last. 16. john 5.24. Verily, verily, I say unto you, who so heareth my word, and believeth in him that sent me, shall not come into judgement; and by consequence not into Purgatory, which is a part of judgement; but shall pass from death to life. Reuel. 14. vers. 13. Blessed are they henceforth which die in the Lord. Henceforth; that is, from the very moment wherein they die. There is also a plain place. Luke 23.43. where Christ saith to the thief; To day shalt thou be with me in Paradise: whereas he (if any) needed this Purgatory fire.  
I have heard sufficiently, as concerning the first part of Christ's Priestly office, namely, the purging away of our sins; tell me what is the second part of the Priestly Office of Christ?  

Syst. Theol. pag. 357.  It is that effectual application, whereby Christ doth alsufficiently and powerfully apply that his purging performed by him unto the faithful, so that by it they may obtain remission of sins, reconciliation and peace.  
What is the third part of this Office of Christ.  
It is his intercession for us  
What do you mean by intercession?  
I do not mean any Prayer, or suit, whereby Christ would get unto us again the the favour of God, as one man is said to interceded for another, that he may procure him somewhat; but I understand, first that perpetual value and virtue of the Sacrifice of Christ, namely, in that Christ presenteth his passion, which he suffered for us, unto the eternal Father. Secondly, the Father's consent resting in this Passion of Christ, contented and agreeing, that this Passion of Christ shall be of force for us for ever.  
Which is the third Office of Christ?  
His Regal Office: 
Syst. Theol pag. 359.  for Christ is not only a prophet & a priest unto us, but he is also a King.  
In what points consisteth the Regal Office of Christ?  
In four: First, in that he governeth the Church by his Spirit, and by his Word; and doth not only show unto us by his Word what we ought to do, but by the work of the Spirit in us, enableth us to do them. Secondly, in that he defendeth us against our enemies, Satan, Sin, and Death, that they have no power to hinder our salvation. Thirdly, in that he beautifieth his Church with excellent gifts, and appointeth the Ministry of his Word, making men obedient unto his own ordinance. Fourthly, in that at the end of the World he shall appear to be judge of all men, 
Syst. Theol. pag. 368.  and shall condemn the wicked to eternal punishments, but shall make the godly to shine with eternal glory.  
I do already conceive the office of Christ what it is, & and of how diverse sorts it is: now I would have you tell me what the object is about which Christ exercises this his Office?  
It is the Church. 
Calae Instit. lib. 4. ca 1. De Ecclesia. Zanch Miscellan. 2. part pag. ●1. & seqq. item Confess cap. 2●.   
How many ways is Church taken?  
Two ways: in a large, or in a more strict signification.  
What is the Church taken in the large acception?  
It is the multitude or company of all such men, 
Syst. Theol. pag. 371.  as have the word of God preached unto them, in which company there be many Hypocrites which do not believe truly, and therefore are damned for ever.  
What is the Church as it is strictly taken?  
It is that number and company of men, which are elect of Christ by faith unto eternal life. 
Syst. Theol. pag. 383.  And this company is wont to be parted into two ranks, the one Militant, the other Triumphant. That company of the elect and godly, is called the Militant Church, which remaineth yet on earth; but the Triumphant is that company of the faithful that is already in Heaven. And so the rule of the Fathers is to be understood: 
Non pervenit ad praemia Christi qui relinquit ecclesiam Christi. Cypr. Non Deus huic pater est, cui non Ecclesia matter. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazianz.  He shall never be a member of the Church Triumphant, that hath not been a member of the Church Militant. But whereas the Church is divided into the visible and invisible Church, that is no true division to speak properly, but only a distinction of diverse respects in the Church. For the Church is said to be visible, in respect of the men themselves which are in the Church, and may be seen●, and invisible, in respect of the internal graces, to wit, of faith, and other gifts of the holy Spirit, which are not so obvious to the senses. Which must be noted against the Papists, who would have the Church to be a glorious appearing company, which may by the very senses be pointed out, and acknowledged by the external pomp of ceremonies, as Bellarmine affirmeth. The Church is as visible, as the common wealth of Venice. Contrary whereunto our Saviour speaketh, Luk. 17.20. The Kingdom of God cometh not with observation; where it is apparent enough out of the Text, he speaketh of the Church in this world, namely, that it shall be no such glorious company, as should be known by external ceremonies and observations, or by solemnities, aparrelling of Senators, of Counsellors, and other such like.  
What are to be considered about the Church?  
The Head, the Members, and the Proprieties.  
Who is the Head of the Church?  

Syst. Theol. pag. 374.  Christ alone is the Head of the Church, aswell of the militant, as the Triumphant, which is confirmed, first by apparent testimonies of holy writ, Ephes. 1.12. God hath put all things under the feet of Christ, and hath appointed him over all to be the Head to the Church, which is the body. And Ephes. 4 15. Christ is the head, by whom the whole body is coupled and knit together Col. 1.18. Christ is the Head of his Body the Church. A like place there is Col. 2.19. It is proved, secondly, by reason, because every head ought to infuse vigour and lively virtue into all the members, as our head, for instance, infuseth lively spirits into every part of our body for sense and motion: but Christ alone can infuse that lively vigour into the members: Ergo. True (say the Papists) Christ is the Head of the Church, Object. but he is the invisible Head, therefore there is need of another visible Head, who must be Christ's Vicar on earth, and Peter the Apostles Successor; to wit, the Pope of Rome. Soluti. Whereunto we answer, that in this strange doctrine of the Papists, there are contained many puddles of error. The first error is, that Christ hath need of a Vicar, or Deputy on earth, whereunto we oppose these arguments. First, there is no Vicar, but implieth the weakness of the principal Regent, or Governor. For therefore Kings have their Deputies, because they be but weak men, not able to look unto all their Subjects by themselves, but Christ is an omnipotent King. Secondly▪ He needeth a Deputy, who cannot upon all occasions be every where present with his Subjects, but Christ is always every where present with his members, as he promiseth, Matthew, 28.20. Wheresoever two or three are gathered together in my name, there am I is the midst of them: that is, immediately am I present with them, 
Ego fidentur dieo, quia quisquis se universalem sacerdotem vocat, vel vocari desiderat, in elatione sua Antichristum praecurrit. Greg. Mag. Galu. Instit. lib. 4. cap. 6.  as the Hebrew phrase teacheth. The second error is, that they think it a righteous thing for some one man, and he a Bishop, or Minister of the Church, to attribute unto himself this power, to be the universal Head and Governor of the whole Church, whereunto we oppose these Arguments: First, because Christ doth plainly forbid primacy in the Church, Matth. 20.26. Luke 22.26. Secondly, because the Apostles themselves, divided the Office of the Apostleship, among themselves, for that they saw, that one man could not be over all Churches. As the Scripture witnesseth, Galath. 27.8.9. where Paul saith; When they saw that the Gospel of uncircumcision was committed unto me, as the Gospel of Circumcision unto Peter: and when james, and Cephas, and john, which were counted Pillars, knew of the grace given unto me, they gave unto me and Barnabas the right hands of fellowship, that we should do the Office of the Apostles among the Gentiles, and they execute the same Office among the Jews. Thirdly, Moses, who was a fare greater man than the Pope, could not bear the burden of judging the people of Israel alone, but was constrained ●o part it, as it is Exod. 18. much less therefore can the Pope govern the whole Church. 
Planun est, Apostolis interdicitur dominatus. Bern. Quicunque desideraverit primatum in terra, inveniet confusionem in caelo. Distinct. 40 cap. multi.  The third error is, that they feign Peter to have been Head of the Church, whereas not withstanding, 1 Christ flatly forbiddeth Peter and his other Apostles, to seek after this Head ship; and secondly, Paul to the Gal. 2.7. in plain terms saith, that james and Peter and John were counted, or thought to be pillars, that is, by an erroneous conceire they were taken to be such by them, who might by the abuse of that title, deceive the Galathians. They object that place, Mat. 16.18. Thou art Peter, Objection and upon this Rock, super hanc Petram, will I build my Church. Whereunto we answer, Solut. that he saith not, and upon thee (Peter) will I build my Church; but we say, this is the intention and scope of Christ's speech, namely, to commend the confession of Peter, 
Tu es Petrus & supra hanc petram, etc. sapius ex posui, ut s●per hunc intelligeretur, quem confessus est Petrus dicens, tu es Christus filius Dei vivi. Non enim dictum est ei, Tu es Petra, sed tu es Petrus. Petra autem erat Christus, quem confessus. Simon dictus est Petrus. Aug.  which he setteth out by a Paranomasia, or allusion unto the name of Peter; as if he said, I rightly set upon thee the name of Peter (see the first Chapter of john, where Christ gave Peter his name) because thou in the name of the other Apostles, hast made such a confession, and uttered such a doctrine, as upon which, as it were on a Rock my Church shall be builded. First then, Christ commendeth Peter, & in the person of Peter, all the Apostles, for that they believed Christ to be the Son of God. Secondly, he showeth the profit and fruit of that confession, to wit, for that this doctrine and confession was to be the foundation whereupon Christ's Church should be built, so that it should never be overturned by Satan. Otherwise that Peter never understood these words of himself, as if he were that stone or Rock, upon which the Church is reared, he himself professeth openly, 1 Pet. 2.4. where he saith, that Christ is that very stone, upon the which the Church was to be built. The fourth error is, that they take for certainty, than Peter was Bishop of Rome, and so consequently, that he was at Rome, which not withstanding is uncertain, neither can it be firmly proved, that Peter was ever at Rome, but the contrary; for that place which before we cited, Gal. 2. is very remarkable; namely, in that Paul did so divide the Apostleship, and part it with Peter, they shaking hands on the motion, that Paul should go to the Gentiles, to convert them, and Peter should labour in the conversion of the jews: This promise, the right hand being given upon it, Peter should have broke, if he had gone to Rome to convert the Gentiles; neither do we read that two Apostles went into the same City, especially, it being so fare off, to preach the Gospel. Wherefore sithence by the confession of all, it is apparent, that Paul preached the Gospel at Rome, what need was there that Peter should come thither, especially at the very same time. As the Papists say that they were both at Rome in Nero his time. II. Out of the last Chapter of the second to Timoth. v. 16. In my first defence, saith Paul, when I appeared before Nero, there was none that stood to me, but all forsook me, I pray God it be not laid to their charge: But if Peter had then been Bishop of Rome, as the Papists will have it, what a disgraceful thing had it been and unworthy a Bishop to forsake his brother and his own companion? Bellarm. saith, that Peter was at that time gone abroad to visit the Churches. But we answer, that it was not meet that he should go away, then when he should have assisted his brother, but should rather have put off the visitation unto some other time, which he would have done, doubtless, if he had been at Rome. Again I say, that Bellarm. coins that answer of his, because he neither backs it with any place of Scripture, nor of any Historian, but speaketh it out of his own brain. III. This may be concluded by the circumstance of time, for they say that Peter was 25 years at Rome, and 7 years at Antiocheia, which make 32 years, and yet they say that Peter was crucified at Rome under Nero, and that he came to Rome the 2 of Claudius the Emperor. Now Claudius reigned but 13 years, and Nero 13, so that both their Regiments lasted but 26 years; 
Secundum Hieronym.  how then could Peter come the 2 of Claudius, and continue 27 year's Bishop of Rome, and yet be crucified under Nero? iv We say, that Eusebius and Hierome who are of that opinion, do not agree with themselves; yea, and Hierome especially manifestly contradicts himself. For when as he in one place had said, that Peter was crucified under Nero, afterward expounding those words of Ch. Mat. 23. Luk. 11.49 Behold I send unto you Prophets, etc. Flatly affirms that Peter was crucified by the jews at jerusalem. When the Ancients therefore are opposite unto themselves, hereby it may appear that they knew no certainty in this point, and consequently we see how much we are to detest the impudency of the Popes, which set down for certainty, that Peter was Bishop of Rome. The fift error is, that they infer the Pope of Rome to be Peter's successor: for first there is no sure ground to evince that Peter was ever at Rome; how then could the Pope of Rome succeed Peter? Secondly, if we grant this to the Papists out of pity, 
Calu. Instit. l. 4. c. 7. §. 23  that Peter was at Rome, yet it doth not follow, that the Pope of Rome was Peter's successor: for the Turk also hath his seat at Constantinople, notwithstanding it doth not follow, that the Turk is the lawful Emperor of the East, or of Greece, the Emperors before having their lawful residency, and abode at Constantinople: for the place makes not the succession lawful, but two things there be which make lawful succession: first, the power given of God; secondly, the imitation of the Predecessors in life and manners. As Cyprian saith in a certain place, and after him Ambrose and Hierome: 
Cathedram Petri non tenet qui fidem Petri non tenet.  True succession is succession in doctrine, and he cannot be said lawfully to hold the Chair of Peter, who holdeth not the doctrine of Peter. But neither of these the Pope of Rome hath: first, whence will he prove, that God hath given him that power to sit at Rome, as the Monarch of the Church? surely he cannot bring so much as one letter out of the Scripture of God to prove this; nay, Christ enjoined the contrary to his Disciples, to wit, that one of them should not desire to be above another. 2. The true succession, which is in doctrine, the Pope of Rome hath not: for if the Decrees of the Pope, and the Epistles of Peter be compared together, there will appear as great difference betwixt them, as betwixt light and darkness: yea, we are about to prove by and by, that the Pope of Rome is the Ringleader of Idolaters, so fare is he off from being Peter's successor in Doctrine.  
Which be the members of the Church?  
They be all the Faithful which do believe in Christ unto eternal life; for they all are united to Christ, even as the members of our body unto their head. They are united, I say, by the holy Spirit, who produceth such like motions in them, as are in the humane nature of Christ assumed; that is he maketh that the Faithful become partakers of the Sacerdotal, Prophetical, and Regal power which is in Christ. About which matter Peter Epist. 1. c. 2. v. 9 speaketh most sweetly, You are a chosen generation, a royal Priesthood, a holy Nation, a people whom God hath chosen, as peculiar to himself, that the virtues of him might be manifest, who hath called you out of darkness into his admirable light. See concerning this most comfortable doctrine, to wit, the union of the members with Christ the Head, in the Syst. of Divinity. pag. 376.  
What sorts be the members of Christ of?  

Calu. Instit. lib. 4. cap. 3. De Ministerio Zanch. in Epist. p. 135 & in pracept. 4. Objection  They be of two sorts, the Ministers of the Word, and the Hearers. Here the Papists challenge us, that we have no lawful Ministers in the Church, and by consequence that there be no lawful sheep, because (say they) where there are no true Pastors and Shepherds, there can be there no lawful or true sheep. But we deny the Antecedent, 
Soluti.  where they say, that in our Churches there be no lawful Pastors: because he is a right Pastor, who rightly and lawfully executes his charge, which is done by the pure preaching of the Word, and the administration of the Sacraments. But (say they) from whom had your Luther and Caluin their callings? We answer: That we depend not on Caluin and Luther, but on the Prophets themselves, and the Apostles. As for Luther and Caluin, they were neither Prophets nor Apostles. But if they would know what kind of calling Caluins and Luther his was, we answer; It was ordinary: for Luther by the public authority of the University at Witenberg, was created Doctor of Divinity, and so was he called to teach by an ordinary vocation. Yea, but the University at Witenberg, it was Papistical? Answer: True, it was so at that time, yet it called Luther to the sincere preaching of the Gospel For the Papists themselves say not, that when Luther was called by them to teach, that he was called by them to teach heresies, but to teach the Truth. Therefore when afterwards he taught the Truth, he taught it, being ordinarily called thereunto, although he taught it not according to the Pope's mind and his Bishops. Yea, but he taught errors of Papistry before? I answer: that that fault of Luther made not his vocation void. The same we say of Zwinglius, Caluin, and others, which were created by Bishops; where not withstanding it must be considered, that unto that ordinary calling, there was somewhat extraordinary adjoined, to wit, in that God set forth, and adorned those first Miinsters of the doctrine of the Gospel with a singular virtue to discover the fearful abominations of Popery: for the rest of our Ministers, which have, and yet do teach in the Reformed Church, they were called ordinarily by them who have authority, and as yet to this day are so called.  
Now I much desire to hear of the proprieties of the Church, and first tell me what kinds be the proprieties of the Church of?  
They be oft two kinds, some of them do notify and point out unto us where the Church is, other are bare proprieties.  
How many demonstrative proprieties of the Church be there, or how many be the true marks of the Church?  

Calu. Instit l. 4. c. 1. §. 9  There be only two; first, the purity of Doctrine and Sacraments: Secondly, obedience and sanctity of conversation answerable to the Word of God, which is proved out of the tenth of john 27. My sheep hear my voice. Mat. 28 v. 19 Go, and teach ye all nations, baptising them. joh. 15.14. Ye are my friends, etc. joh. 13.35. By this shall all men know, that ye are my Disciples, Object. etc. The Papists say, these are not the notes of the true Church: for, say they, 
Syst. Theol pag. 393.  all heretics can challenge to themselves thus much, that they have the pure word of God, and the lawful use of the Sacraments. Therefore I answer; Soluti. that that which is but by an accident, doth not take away that which is per se. Now it is but by accident, that the heretics take this usurpation on themselves: for what is there more excellent in the Church than the pure Word of God, and the lawful use of the Sacraments? But in setting down the marks of the Church, they do not agree among thecselues. See the 396 page of my Syst. of Divinity. Yet generally they say, that these are those marks, 1. Antiquity. Whereto I answer; Object. that if they brag of antiquity Solut. simply, the Devil also is a most ancient Serpent, neither is he in that regard any whit the better; therefore we ought to seek after antiquity of true doctrine, 
Id est verius quod prius, id prius quod ab initio, id ab initio quod ab Apostolis Tertul.  which we say and affirm to be in our Church, in that, namely, her Note and Mark is the pure Word of God, than which nothing is more ancient. But your Church (do they object) began but with Luther some 80 years ago, 
Proleps. Look beyond Luther.  therefore it is not the true Church? I answer: that it is an untruth, that our Church did but begin then. For our Church begun presently in Paradise, and was also in the time of the Prophets. The second mark they make a continual succession, Object. 
Pietatis successio proprie successio est astimanda. Greg. Naz Non habent haereditatem Petri, quifidem Petri non habent. Ambros.  or a perpetuity of doctrine in the Church, and some condemning our Church, as in which there hath been no such continual succession, they insult over us, saying: Where were your Churches before Luther those 600 years, wherein you say, the World was obscured by the darkness of Popery? Whereunto we answer, Solut. that the Church is sometime more clearly manifest, 
Calu Instit. lib. 4. c. 2.  sometime it is more obscurely apparent; if therefore by succession they understand the state of the Church always alike flourishing, than we say, that it is false that such a succession is a propriety and mark of the true Church: 
Ecclesia est quae aliquando obscuratur & tan quam obnubilatur multitudine scandalorum, aliquando tribulationum & tentationum flucti bus operitur atque turbatur. Cum Arriani etc. Aug.  for the visible state of the Church consisteth in religious-worship, and in doctrine, wherein the Church is not always like unto itself, having her obscuring, and as it were eclipses, such as the Sun and Moon have; and sometimes it is wrapped about with errors, so that it cannot show its head by any visible estate, or ministry whereunto the Scripture bears manifest testimony, 1 King. 19.18. where it is plain, that the estate of the Church was altogether obscured, insomuch that Elias thought with himself, that he alone was left alive of all the members of the Church, being privy to none beside himself, that worshipped God purely; yet even then the Lord said unto him, I have reserved unto myself seven thousand, 
Syst. Theol. pag. 389.  which have not bowed their knees before Baal. So in the time of Christ his living upon the earth, the state of the Church was a most corrupt state, so that beside Christ and his Apostles, there were very few members of the true Church; yea, and before Christ's birth a little, Marry, joseph, Zachary, and Elizabeth, and a few more, which lay so secret, that there was no show of them to any man, made up the true Church. Such like unto these was that estate of the Church those 600 years under the Papacy, of which time there was express prediction before, Reuel. 12.6. that the time, to wit, should come, that the Church should be obscure, as it were hid in the wilderness. But therefore can any conclude, that there was no Church? No surely, no more than it doth follow; This man is hid; therefore he is not a man. There were in that most thick darkness of Popery, and under the Kingdom of that Antichrist of Rome, 
Syst. Theol. pag. 408.  true members of the Church, although by reason of that cruel tyranny of the Pope they lay hid, neither was there so few of them as the Papists fain, which at that very time under Popery had the pure doctrine and the Sacraments, but there were very many of them, even whole Countries that were not defiled by the corrupt Doctrine of the Papists, as the Albin genses, and the Valdenses, and they of Picardy, who propagated the holy Truth in Bohemia, and Polonia, in spite of all the Pope's resistance. As also a hundred years before Luther, 
Et si Papatus non sit ecclesia voluit tamen Deus in Papatu seruare ecclesiam. Theod. Beza.  there were the Hussites, Brethren of Bohemia, who maintained the true Doctrine of the Gospel, as those times would give them leave. Yea, and further in all and every of those years there were by Gods working, continually raised up Witnesses and Teachers, who openly and before all, shown their detestation of the Pope, and Popish errors, which Witnesses of the Truth, even in the time of Papacy, they are all gathered together in a Book most worthy the perusing, which we ought always to oppose to the Papists, which hath for its Title, Catalogus testium veritatis: that is; A Catalogue of the Witnesses of the Truth. The third Note the Papists do make universality, Object. because forsooth the Church dispersed over all the world, 
Syst. Theol. pag. 404.  aught to be Catholic? I answer: That the Papists here do contradict themselves, when they say, the Church of God must be Catholic, and yet the Romish Church must be that Church of God; which is all one, as if I should say; the Church must be the universal Dantiscan Church, or the universal Cracoviun Church, or a particular universal Church; for to be the Romish Church, and to be a particular one, is all one, Again, we answer, that we do not deny, that the Church ought to be Catholic, in that sense wherein the word is used in the Creed, as afterwards it shall be made plain. And we say, that our Church hath always been, and now also is Catholic, because that after the Apostles had gathered the Church out of all Nations, there did always from time to time remain some relics of the true Church in all Nations, although those relics were hid and obscured, as that book Catalogus testium veritatis; which we have a little before cited, doth testify, that in the very time of Popery, there was always in Greece, Italy, Spain, Germany, Bohemia, Polonia, some found that opposed and resisted the Pope. But whereas the jesuites object unto us, that in America, and in the East Indies, there are no Protestant Preachers of the Gospel as yet, but all Papists, and especially jesuites labouring the conversion of the people? I answer them: first, that the pharisees also did run about both by Sea and Land, to draw men unto their faith, and yet for all that, their Religion was not true. Secondly, I say, that the Papists have slain more in the Indieses than they have converted, as you may see by a place, which I have cited in my Politics l. 1. c. 4. that in a very short time a hundred and forty thousand men were murdered by them. Thirdly, I am sure the Devil also goes a compassing the whole world, and seduceth many, yet is he for that never a whit the better. Fourthly, I aver, that our Ministers also have taught the true Gospel in America: inasmuch as Caluin sent thither two Ministers of the Church from Geneva, the one whereof was Joannes Lerius, who committed that story to writing. And at this day there are Orthodox Ministers in the East Indieses: which do publicly preach the true doctrine of the Gospel, carried over thither by the Merchants of the Low-Countryes. And doubtless toward the end of this world, the true Religion shall be in America; as God now is preparing the way for it by the English and low-country Merchants; that that of Christ may be fulfilled, Matth. 24.14. The Gospel shall be preached throughout the whole World, that it may be a witness to all Nations. For GOD in in all his works is wont to effect a thing successively, and therefore first he sends unto those Nations some light of his Essence and his Truth by the Papists, and afterward will make these things shine more clearly unto them by the true and faithful Ministers of the Gospel. Object. The fourth note the Papists say, is unity and good agreement. Solut. I answer: 
 est ecclesia Dei una, sic est Diaboli una Babylon. Aug.  Consent and unity is but so fare a mark of the Church, as the consent is in truth and goodness, and not in evil and falsehood: for such an agreement in evil and falsity is among the very Devils, and what greater agreement and consent then among robbers? so also among the Turks, there is very great consent, so that Mahometisme is fare and hear by them propagated; yet doth it not hence follow, that Mahometisme is the true Church. Secondly, I answer, that in our Church there is great consent in the truth; for howsoever after Luther's time, there arose many Churches, the Devil being always busy to cast his plots against the true Church, and to stir up in it diverse Sects; yet the Orthodox Professors are at good agreement about the Articles of Faith, as that excellent Book called, the Harmony of Confessions doth testify; wherein it is manifestly proved that there is exceeding great consent betwixt the Churches of France, England, Scotland, Bohemia, and those which are in Germany near unto Rhine, and in other Provinces. For that disagreement which is betwixt the Lutherans and the Orthodox Professors, doth not strait way quite dissolve the unity which is betwixt the members of the true Church. Thirdly, I deny that there is so great agreement in the Romish Church, as they boast of: for it can be easily shown, that the Popish Writers agree not in any one Article among themselves, as it doth appear out of Bellarmine, who ordinarily disputeth against other Papists, & allegeth their oppositions, & contradictions to themselues: this may further appear by Joh. Pappius and Mathias Illyricus his Book of the Sects & Dissensions & contradictions among Popish Doctors, printed at Basil, 1565; whereunto the Papists have not as yet answered. Andr. Chrastovius likewise hath written a Book he calls Bellum jesuiticum. The good agreement the jesuites have among themselves, who neither is as yet confuted. 
In the Bodleian Library at Oxford.  That same Book of Chrastovius was printed at Basil in quarto 1593., and it contains 205 jesuitical contradictions.  
Which is that bare, or secondary propriety of the Church?  
To the Church of the New Testament, 
Syst. Theol. pag. 404.  this propriety doth also agree that it is Catholic, and that first in respect of places, not because it possesseth many Kingdoms, but because it is scattered over the whole world, and not tied to any one certain place, to any determinate country, or city. Secondly, in respect of men, because it doth consist of men of all sorts, gathered out of the condition of all men of all Nations, Act. 10.35. Thirdly, in respect of times, because it shall continue all times, even unto the end of the world, as it is said, Matt 28. I will be with you even unto the end of the world. Fourthly, in respect of unity, because the Catholic Church is at all times but one, to wit, in the unity of doctrine, and consent in that doctrine. And thus much we have spoken of the proprieties of the Church. Now if we shall examine and try the Popish Church by these proprieties it will appear to be no pure Church, but to be very corrupt, even as a rotten apple is an apple corrupted, and no otherwise, than a man that is infected with the plague, is a man, but no sound man. And that the Popish Church is not the pure Church, I will prove it by two manifest reasons: the first, An idolatrous Church is not the true and pure Church, but such a one is the Popish Church, Ergo. The proposition is evident, because God doth abhor nothing more than Idolatry; therefore he saith, Fly from Idols; and, No Idolater shall be saved. The assumption I confirm thus: That Church which gives that honour, which David gives unto God the Creator, in the very same words unto the creature, to wit, the Virgin Mary, that same Church is idolatrous. But the Church of Rome doth so go now, that the Church of Rome doth attribute that honour which is due unto God, unto the Virgin Mary: I prove it by a most evident testimony out of that same Psalter of Marie the Virgin, which was compiled by Bonaventura, who lived 250 years ago, and canonised of the Pope of Rome, so that he is accounted among the Saints, and the title of a Seraphical Doctor, which is more than Angelical, given unto him. This same Psalter was by the permisson of the higher powers printed in Latin at Brixia, and Bononia in Italy eight years since, being before printed at Ingolstadium in the Dutch tongue some 20 years ago: in the Preface whereunto it is expressly said, that it was compiled, the holy Ghost inditing and dictating it. And further, that very Psalter is in special use in the Romish Church, but especially it is currant among the Monks of Saint Bennets Order, which are called Cistercians. Now in this Psalter, all those things which David attributes to the high & most mighty God, 
Ye have this Psalter in Bonaventures' works printed in seven Tomes at Rome 1588. vol. 6. pag. 502, in Latin; in English ye have diverse passages of it, and amongst the rest, these in Fox's Martyrology, printed 1583. fol 1600. Missale Roman. edit. Salmanticae A D. 1588. feria 6. in parasceve p. 223.  are by them put upon the Virgin Marie, as Psal. 51. Have mercy upon me, O Lady, and cleanse me from all mine offences. But that of all other is most blasphemous, which they apply unto her out of the Psal. 109. according to that distinction, The Lord said to my Lady, sit thou mother mine at my right hand; where Mary is made the mother of God the Father, as though the Father had been incarnate, and made man, that I may not say further, that to be set on the right hand of God, is to have a like power, and equal glory with God himself. Again, that the Romish Church is an Idolatrous assembly, I prove it out of the Romish Mass book, where in the Service appointed for Good-Friday, it is said, that the Priest so soon as he hath put off his shoes, & then approacheth to adore the Cross, shall kneel 3 times, before he kiss the Cross, and then afterward the Ministers of the Altar, they must also kneel, and three times adore the Cross. II. Arg. That Church which approveth manifest crimes, is not the pure Church: but the Church of Rome is such. Ergo. The Proposition is herein manifest, for that the Papists themselves do yield sanctity and holiness of manners to be a note of the Church. The assumption I confirm, 1. for that the Pope doth dispense for Incest, Sodomy, and other most grievous crimes See the Taxes, Fines, or Nundinations of the Court of Rome described at large in Musculus his Common Places, 2. It is confirmed out of Costers Enchiridion, 
Coster. Enchirid. c. 5. propos. 9  where you shall find it written, that a Priest committing fornication, or keeping a concubine in his house, does not so grievously sin, as he that doth marry. This doth Gretzer allow of in his History of the jesuitical order: pag. 115. Most truly wrote our Coster, 
Gretzer Ingolstad. A.D. 1594.  that a Priest should not so grievously offned, if he should commit Fornication, as if he should marry. And he addeth; Yea it is truly spoken, that a Priest doth less sin in committing Adultery, then in marrying a Wife. Bellar. 2. lib. de Monach. cap. 30. It cannot truly be said of a Nun that hath vowed continency, that it is better to be married, then to burn, for both in her is evil, to be married, and to burn; yea, worse it is to be married, then to burn, whatsoever our adversaries say to the contrary, that it is written, 1 Cor. 7. It is better to marry, then to burn. Here that is worthy marking, which Sleidan sets down in his first book, that a certain Italian Bishop, Casa by name, hath written a whole Book in the praise of filthy Sodomy. Where we may note for a conclusion, that although all those things be granted to the Papists, which they most gloriously dispute about the Church, yet they can gain nothing hereby, because they ought to make it plain first unto us, that the Popedom is the true Church; which in that they have not as yet proved, nor shall ever be able to prove it, they do but delude themselves with a vain title of the Church. And whereas they say, that it is absurd, before the point of the Church be discussed, to take in hand to dispute of any of the Articles of faith; that also can little avail them, because we do dispute, and judge of doctrine and faith by the word of God, and it may be so disputed, although that point of the Church be not before handled: 
Syst. Theol. pag. 390.  for the Word of God is before the Church, and above the Church, neither hath the Church any authority to wrest the Scripture, as we have formerly proved in the common place of Scripture. But here I would have noted the exceeding fraud of the Popish Writers, that when they have made a great stir about the Church, and stood long upon it, at length they conclude, the Church to be a Council, consisting of the Pope, the Cardinals, and Bishops; and so exclude all other, which are neither Cardinals nor Bishops, from the Church; at least removing them so fare, that they shall not make up the Church, properly so called, and principally, that hereby they might the more establish the insolent pride of their Spiritaltie, against the manifest Word of God.  
You have made plain the Doctrine of Redemption unto me, now it follows, that you instruct me in the matter of the justification of man before God; wherefore show me I pray you what is Justification?  
It is the absolving of sinful man from his sins; 
Syst. Theol. pag 413. De justificatione, Zanch. Confess. c. 19 item. Loc. Com. 11. Calu instit. lib. 3. cap. 11 & seqq.  or it is a forgiving of sins by the mere grace and favour of God, for the merits of Christ imputed and applied unto us by Faith.  
What are to be considered about justification?  
Four things: 1. the principal cause: 2. the instrumental cause: 3. the effect and fruit: and lastly, the necessary adjunct.  
What is the principal cause of Justification before God?  
The principal cause is either primary, or secondary: the prime c●use, is the grace and mercy of God, the other cause is the merit of Christ, or the death and passion of Christ made ours, imputed unto us, or appropriated unto us, so truly, that the Passion of Christ should besteede us as much, as if we ourselves had hanged on the Cross, and had died for our own sins. Hereof we have manifest testimonies of the Scripture, Rom. 5.8.19. As by one man many were made sinners, 
Ipse peccatum & nos iusticia, nec nostra sed Dei, nec in nobis sed in ipso, sicut ipse peccatum non suum sed nostrum, nec in se sed in nobis. Sic ergo sumus iustitia Dei in ipso ut ille est peccatum in nobis nempe imputatione. Aug.  etc. Rom. 4.5.6. Blessed is the man, unto whom God imputeth righteousness, without the works of the Law, 2. Cor. 5.21. He made him which knew no sin, to be sin for us that we might be made the righteousness of God in him, Gal. 3.13. Christ hath redeemed us from the curse of the Law, whilst he was made a curse for us. Philip. 3.9. That I may be found not having my own righteousness, but that which is by the faith of Christ. Now there is no opposition in this we say, 
Syst Theol. pag. 420.  that a sinner is justified by the mere grace of God, and yet by the merit of Christ, because it was brought about by the mere mercy & grace of God, that Christ performed that meritorious work for us: for Christ was in no wise bound unto us, to die for us, but he out of his mere grace and mercy did undergo death for us.  
What is the Instrumental cause of justification?  
Only faith in Christ, 
De Fide Zanch. Loc. Com. 7 & 8  insomuch as by faith, even as by a hand and instrument we lay hold on, and apply unto us the merit and satisfaction which Christ hath performed for us.  
What is Faith?  
Faith is not only a bare knowledge of the History of Christ, 
Syst. Theol. pag 427. Calu Instit. lib. 3. ca 2.  but it is also a sure confidence of the heart, whereby we set down in ourselves for certainty, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and be persuaded that our sins are forgiven us of God for the death and passion of Christ. Note here two main errors of Popery, whereof the first is, that faith is only a certain Historical knowledge, and no true and sure confidence of the hart: against which the Scripture itself directly speaketh, Rom. 14.5. and Heb. 10.22. where faith is called a sure trust and persuasion. See my Gymnasium logicum, wherein you have this in that Theme Fides, some what opened. The second error is that we come by the remission of sins, 
Calu. Instit. lib. 3. cap. 14 & 15. & 17. & 18.  not by faith alone, but also by the merit of good works: contrary unto those sayings in the Scripture, Ephes. 2.8. By the grace of God you are saved through faith, and not of your selves. Rom. 4.3. Abraham believed, and that was imputed unto him for righteousness. Again, Unto him not that work ethe, but that believeth in him, which justifieth the wicked, his faith is counted for righteousness. Luk. 8.50. Mark. 5.36. 
Si credis, fidei cur alia infers? quasi iustificare non sufficiat sola Chrysost.  saith Christ, only believe: which is all one, as if he had said; By faith alone thou shalt obtain everlasting life. So than although these words be not manifestly extant, By faith alone we are justified, yet the sense is manifestly put down, and other words thereunto equivalent are contained in the Scripture: for whereas the Apostle saith, Rom. 3.28. We conclude, that a man is justified by faith without the works of the Law. Certainly it is all one, as if he said, We conclude that a man is justified only by faith; for a man must needs be justified either by faith, or by works: a third way none can be able to show, Paul plainly saith to the Galathians, 
Gal. 2.16. Non opus est lege, quando impius per solam fidem iustificatur Ambros. Ephs. 2.5. Tit. 3.5.  We know that a man is not justified by the works of the Law, but by the faith of Jesus Christ. Not By those righteous deeds which we have done, but by his own mercy he hath saved us through the Laver of regeneration, and renewing of the holy Spirit. Therefore it remaineth that we say, that faith alone doth justify a man. And that no man is justified by works, and so consequently, that our works do not merit for us forgiveness of sins, I prove it by evident testimonies of holy Writ. I. Tit. 3.5. Eph. 2.8. 
Quamtaelibet fuisse virtutis antiquos praedices iustos, non eos saluos fecit nisi fides. Aug.  By grace are ye saved through faith, and that not of yourselves, it is the gift of God, not of works, lest any should boast. Secondly, Philip. 3.9. Rom. 3.24. II. We are justified before we do any works, as S. Paul expressly witnesseth of Abraham, that before he had done any good work he was justified before God. Rom. 4.2. where he saith; 
Non praecedunt iustificand̄u sed sequuntur justificatum. Aug.  If Abraham had been justified by works, he had wherein to boast, but not with God. To him that worketh, the wages is not given upon favour, but debt: but he that worketh not, but believeth only in him, who justifieth the wicked, his faith is imputed unto him for righteousness. III. Arg. is taken from the propriety of our works. Our works are debts, therefore by them can we deserve nothing. 
Nihiles per te, Deum invoca. tua peccata sunt, merita Deisunt, supplicium tibi debetur, & cum praemium ad venerit, sua dona coronabit non merita tua. Aug. Vae etiam laudabili hominum Vita, si remota misericordia, eam discutias. Aug. Ipsa nostra iusticia, quamuis vera sit, talis tamen est, ut potius peccatorum remissione conslet quam virtutum perfectione. Idem. Nostra si qua est humilis iustitia, recta forsan, sed non pura; nisi forte meliores nos esse credimus quam patre nostros, qui non minus veraciter quam humiliter di cebant Omnes iusticiae nostra sunt tanquam pannu● mulieris menstruata Bern.  Antec. is confirmed by Luk. 17.10. When you have done all that you can do, etc. 2. Good works are not ours, but Gods; now by that which is another's, and not our own, we can merit nothing. Antecedent is proved, Phil. 2.13. God it is who worketh good in you, & perfects it, Eph. 2.10. We are his workmanship, created in Christ Jesus unto good works which he hath prepared, that we should walk in them, Thirdly, our good works are not perfect, therefore we can merit nothing by them; for three things there be required of him that will merit; first, that he hath that, by which he will merit of his own: secondly, that it be no debt: thirdly, that that be perfect: which three conditions our good works have not, as it is said, Esa. 6.64. All our righteousness is like unto a menstruous cloth. And Phil. 3.8. Paul calleth his works dung.  
I understand what iustifiing faith is, now tell me the causes thereof whereby it is begotten in us?  
The principal cause whereby saving faith is engendered, is the holy Spirit, the instrumental cause or means is either ordinary, or extraordinary.  
What is the ordinary means whereby the holy spirit worketh faith in us?  
It is twofold, namely, 
Syst. Theol. p. 436.  the Word of God, and the Sacraments.  
The Word of God you have already touched, now tell me what is a Sacrament?  
It is a holy sign instituted of God, 
Syst. Theol. pag. 439.  whereby God maketh the believers sure of his favour, the forgiveness of their sins, 
De sacramentis, Zanch. Confess. c. 14.  and other benefits likewise by Christ his passion and death to be bestowed upon them.  
Of what sorts are the Sacraments?  
Of two sorts, Sacraments of the Old and New Testament  
How many Sacraments were there in the Old Testament?  

Syst. Theol. pag. 448.  Two, to wit, Circumcision, and the Paschall Lamb.  
How many Sacraments be there in the New Testament?  

Syst. The. pag. 451.  Two only, Baptism, and the Supper of the Lord?  
What is Baptism?  

Calu. Instit. l. 4. c. 15.  It is a Sacrament of the new Testament, whereby sprinkling of the water in the name of Father, Son, and Holy Ghost being made, we are initiated and grafted into the Church, and whereby there is sealed unto the faithful forgiveness of sins by the blood of Christ, and regeneration unto life eternal. See more in my Syst. of Diuin. pag. 451. and in the Comment on Vrsins Catechism, pag. 429. according to the last Edition.  
What is the Lords Supper?  
This we shall handle afterward in the opening of our particular knowledge, wherewith we must furnish ourselves, regard that the knowledge hereof comes nearest unto our lawful and seemly preparing of ourselves to the Lords Supper. Here only would be noted that error of the Papists, who have made seven Sacraments of the New Testament, to wit, Baptism, 
Calu. Instit. l. 4. c. 19  Confirmation, Penance, the Eucharist, Extreme Unction, Orders and Matrimony. But that number of Sacraments is neither upholden by any testimony of holy Writ, neither is it propped by the authority of any of the ancient Fathers, but it is a new devise, hatched not above 200 years ago in the time of Lombard, the Master of the Sentences. Besides, every Sacrament should have a sign and a thing signified, but Penance, Orders, Matrimony have no signs at all. Further yet, every Sacrament hath annexed promise of grace, and appertains to all believers in the Church; and to conclude, it is more than manifest, that all Sacraments ought to be instituted by Christ; every of which marks of a Sacrament cannot be averred, & truly attributed unto those five Sacraments the Papists fain, no, to none, save Baptism & the Lords Supper.  
What is the extraordinary means of Faith?  
Miracles, 
Syst. Theol. pa. 465. Miraculae necessariae erant ut crederet mundus, postquam vero iam mundus credidit, qui miraculum quaeritmagnum est ipse prodigium. Aug.  which are extraordinary signs, whereby God after a wonderful manner, wrought and confirmed faith in the time of the Primitive Church. And here must be observed a double error of the Papists; First, in that they are of opinion, that now there is need of Miracles; whereas this is only the use of Miracles, namely, to confirm doctrine at the beginning, and first setting a broach of it; and therefore must cease after the doctrine be sufficiently confirmed. Second error is, in that they think, that Miracles is a mark of the true Church, 
Quasi hoc non scriptum esset venturos qui maximas virtutes ●edent ad corrumpendam veritatem. Tertullian.  when as even very hypocrites oftentimes have done miracles; yea, and can do them, Mark. 13. v. 22. Luke 21.8. where it is plainly told us that toward the end of the World, there shall arise false Prophets, which shall work miracles. But 2 Thess. 2. ver. 9 is a notable place against the Papists that do so brag of their miracles. The coming of Antichrist is in the power of Satan, with all power and signs, and lying wonders; whence it may appear, that before the end of the world to do many miracles, is a mark of Antichrist; and the Apostle calls those Miracles, lying wonders; time and long experience testifieth so much: for in the Monasteries, how many sleights and juggling tricks do the Monks find out and practise to deceive the common people, and make them believe that they work miracles.  
I have heard the causes of justification, tell me also what is the fruit of justification?  

Syst. Theol. pag. 416.  It is that peace of conscience, by which a man is made sure of the grace and favour of God, and of eternal life, which must especially be noted against that detestable error of the Papists; 
De certitudivine salutis. Zanch. Miscellan. 1. par. p. 214 & seqq. Calv. Insti. l. 3. c. 13. §. 3.  who in their Trent Council, Session 6. boldly affirm, that a man cannot hereof be certain in this life, but aught always to doubt of it; and they add, that there can be no greater sin before God, then that a miserable sinner, should assure himself of God's favour; yea, and further they add, that whosoever shall hold that opinion, aught to be accursed. To this their abominable error, we oppose most plain places of holy Writ, Rom. 8 vers. 15. Ye have not received the spirit of bondage, but that spirit of Adoption, by which we cry Abba, Father; which spirit beareth witness to our spirit, that we are the Sons of God: This is a very horrible impiety that we will not receive the testimony of the Spirit, but doubt of the truth, & certainty thereof, 1 john 5.10. He that believeth in the Son of God, hath the Testimony in himself. And surely if God would have had us to have doubted, 
Ho dixit Deus, hoc promisit, si parum est. hoc iuravit. Aug.  he would never have sworn, that he would be merciful to us. But now he hath sworn thus much very evidently, EZech. 33.11. As I live (saith the Lord) that is, as truly as I am, and live, I will not the death of a sinner, but that he live. Also, john 5.24. Verily, verily I say unto you, whosoever believeth in the Son, hath eternal life. And, Woe be to thee then (saith Saint Austin) if thou believe not God, when he swears to thee. But the Papists object; Object. 
Tria considero, in quibus tota spes mea consistit, Charitatem adoptionis, veritatem promissionis, Potestatem redditionis, etc. Bern.  They that are weak are subject to falling, and they cannot be sure of the grace of God. Answ. Who so are weak they may easily fall, I limit the proposition thus, unless there be one that is mightier, who upholdeth them. Now God it is that holds us up, and that helpeth our infirmities. And therefore certain we may be of the forgiveness of sins, and of the grace of God, not by any thing in our own nature indeed, which is weak, but by the help and assistance of the holy Ghost, making us strong according to those sayings of holy Writ, Psal, 37.24. Though the righteous fall, he shall not be cast off, because the Lord putteth under his hand. john 10.28. I will give unto my sheep eternal life, neither shall they perish for ever, neither shall any one take them out of my hand, my Father which hath given me them, is greater than all; that is, he can supply their wants readily, and uphold them mightily. Rom. 8.38. I am persuaded, that neither life nor death, neither things present, nor things to come, shall be able to separate us from the love of God, which is in Christ. Again, they object that place, Object. 1 Cor. 10.12. He that standeth, let him take heed that he fall not I answer: Solut. That the Apostle there speaketh of hypocrites, which do persuade themselves falsely that they stand; and further he speaks also of the weakness of men, touching which we cannot be enough admonished, to the end that we may think salvation not to lie in our own strength, but in the grace of God only. Objection They urge also that place, Eccles 9.1. A man knoweth not whether he is worthy love or hatred. Solut. Whereto I answer, First, that this is a fallacy not being limited, we ought then thus to limit it; A man knoweth not of himself, but he may know it, 
The fathers speak against a vain presumption, not a godly assurance.  God revealing it unto him, and the holy Spirit witnessing it. Secondly, a man knoweth not by those humane causes, & by the event of Fortune, and the chances and changes of these outward things. And therein the Text itself is a mouth to expound itself, for there it is said, that a man by external changes, such as are riches, poverty, health, sickness, honour, contempt, that a man cannot by these things, nor any other external estate, judge, and certainly know, whether he be in the favour of God, or be hated by him. And therefore that their Argument is not sound, which argue thus, as many do, I am rich, Ergo, I am the son of God: or, I am poor, Ergo, God doth hate me. This judgement then, whether we be in the favour of God or not, we must take from God's Word. Since therefore it is certain that a faithful soul may be assured of the favour of God, and the forgiveness of sins, and may be made partaker of the peace of Conscience, as it is said, Ro. 5.1. Being justified by faith, we have peace: thence another thing doth necessarily follow, 
De perseverantia Zanch. Miscellan. 1. part p. 91. & seqq. iten pag. 347.  to wit, That a man when he is once received into the favour of God, and hath obtained remission of his sins, that he (I say) cannot fall away from the Grace of God, nor lose his Faith, nor be obnoxious unto eternal damnation. For because we ought not to doubt of the grace of God, therefore, neither can we fall away from the grace of God: for if we could fall away from it, than we might doubt of it; but we being once received into the grace and favour of God, that we cannot altogether lose that grace of God, the Scripture witnesserh, Rom. 8.1. There is no condemnation to those which are in Christ jesus: if no condemnation, then perpetual favour, & if no condemnation, than also no time is wherein they may slide from the grace of God, & fall into condemnation: for by no condemnation, is excluded both all the kinds thereof, and all occasions of falling thereinto. Hitherto appertaineth that place, 
Ipse ergo eos facit perseverare in bono, qui facit bonos: qui autem cadunt & pereunt, in Praedestina●orum numero non fuerunt, August.  which before we have cited, john 10.28. My sheep none shall take out of my hand, which is all one, as if he had said, My sheep shall never be taken out of my hand. Which must be diligently noted against the Papists, who affirm, that a man after that he is taken into the favour▪ of God, may fall again out of his favour, even as if he had never been in favour, but may have of a merciful God, an uncompassionate, and irreconcilable God; even as when one falls out of the favour of the King in stead of a gentle and kind master, he hath now an angry and cruel Lord. Object. But here they object that place in the 51. Psalm, where David after that horrible sin of his was committed, prayeth, Restore unto me the joy of my salvation, vers. 12. therefore, say they, he had lost the favour of God. Solve. I answer, that the Papists do not half well enough look into the text, for it is not said, Restore unto me my spirit which I had lost; but he saith, restore my joy, my comfort again to me. Therefore that text makes against themselves; for if David had lost that grace and spirit of God, then had he lost that his salvation, but he speaks otherwise, he saith only restore comfort unto me; for a true believer, when that he falleth into sins, the holy spirit for all that remaineth in him, yet it doth not cherish his conscience, but it groweth sad and heavy, and so ceaseth to be glad, and merry as before times he used to be, he doth therefore desire of God that he would take away this sadness and heaviness of heart from him, and that he would restore unto him a joyful and gladsome spirit.  
I have heard as touching the fruit of justification, what is that you told me was necessarily conjoined and annexed thereunto?  
Because the just man falls seven times even in a day, 
Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  therefore to justification there must always be adjoined Repentance.  
True repentance of what parts doth it consist?  

De penitentia Zanch. Loc. Com. 9 Calu. justit. l. 3. ca 3  Of two parts, one of them as it were contrary unto the other; to wit, grief, or sorrow for sins committed, and the offending or displeasing of God, and then comfort and confidence of the forgiveness of sins, which is to be had, by & for the merits of Christ. See the 467. page of my Syst. of Divinity, and in the comment upon Vrsins Catechism, page 640. 
Calu Instit. lib. 3. c. 4.  Here note a double error of the Papists, whereof the first is, 
Quid mihi ergo est cum hominibus ut audiant confessiones meaes, quasi sanaturi sint omnes linguores meos?  That unto true repentance there is required Confession to a Priest. To which error we oppose our judgements: First, because such a Confession is no where commanded of God. Secondly, because there is no one example for it of any Saint through out the whole book of God; 
Curiosum genus ad cognoscendum vitam alienam, desidiosum ad co●rigēdum suam. Quid ame quaerunt audire quisum, qui nolunt a te audire qui sint Aug.  no example I say, but which teacheth us to make confession of our sins only to God: So doth David Psalm. 51.4. Again, thee only have I sinned O Lord. And the Publican. Luke 18.13. Standing in the Temple confessed his sins only to God, and thence w●nt away justified: Whereupon (saith Chrysost.) Confess thy sins to God, for to do this to man it is not safe for thee, for that men may either discover them or upbraid thee with them The other Popish error is, 
Non gloriabor quia iustus sum, sed gloriabor quia redemptus sum. Gloriabor non quia vacuus peccati sum, sed quia mihi remissa sunt peccata. Non gloriabor quia profui, neque quia profuit mihi quisquam sed quia pro me advocatus apud Patrem Christus est, sed quia pro me Christi sanguis eff●sus est. Ambros.  that Repentance which they call penance is satisfactory, as if we by our repentance did satisfy for our sins: unto which detestable error, those places of the holy Bible are to be opposed, by which we have before made clear that the passion of Christ doth sufficiently satisfy for all our sins.  
You have already sufficiently instructed me about Redemption: now take the pains I pray you, to instruct me about sanctification?  

De Regeneratione. Zanch in Epist ad Ephes pag. 161 & seqq. Calu. Instit. l. 3. c. 5.  Sanctification, Regeneration, and new Obedience, or Conversion unto God, are all one in signification. And it is nothing else save the changing of our depraved, or corrupt nature into better, and then a settled resolution to avoid sin hereafter, and to frame our lives to some new course which may be pleasing unto God, and beseeming our profession of Faith and Religion; 
Syst. Theol. pag. 475.  which regeneration in this life certainly cannot be perfect, but only inchoate, and always conjoined with a combating, & a reluctance against sin, or of the flesh and the spirit, As the Apostle very largely sets it down, Rom. 7. Gal. 5. The good (saith he) that I would, I do not. But in that other life we shall perfectly be regenenerated, sanctified, and reform unto the Image of God; yet for all this, 
Calu. Instit. l. 3. cap. 16.  Gods will it is our regeneration should be begun in this life, and that good works be done by us, as our Saviour commandeth, Math. 5.16. Let your light so shine before men etc. 2 Pet. 1.10. Labour to make your vocation and election sure by good works, that is, Labour to give unto yourselves a sure, and to others an evident testimony, that you have true Faith from whence do spring and arise good works; for Faith without works is dead, and indeed is no Faith. 1 Thess. 4.3. 
V Zanch. in Epist ad Thessaly.  This is the will of God even your Sanctification. Rom. 6.12.13. Make your members henceforth weapons of righteousness. And most dreadful is that speech. Heb. 12.14. Without holiness none shall see God: Wherefore if it be demanded whether good works are necessary unto Salvation. I Answer, That if we take Salvation for our first entry thereunto: namely, Remission of sins, and justification; then good works are not necessary: because it is most necessarily required that first our sins, be forgiven us, before we can do any good works pleasing unto God: good works therefore are of no force to procure remission of sins, which we do obtain only by Faith, contrary to the Papists tenant: but if the word be not taken for the remission of sins, but for life eternal, which hereafter we shall be possessed of: there is need then of good works, 
Sunt via ad regnum non causa regnandi. Ber.  as a mean and way, but not as any meritorious cause of salvation; for then indeed shall we be clothed upon, if we be not found naked: that is, in that other life, we shall be fully renewed and conformed, if that we begin that reformation, and sanctification in this life. And this is that which the Apostle speaketh Heb. 12.14. Fellow peace with all men, and holiness without which none shall see the Lord.  
How many parts are there of our Sanctification?  
Two: God works, and Prayer; For in these two standeth our whole Regeneration and conversion; namely, to do good works, and daily to call upon God by Prayer.  
What are good works, or what things are required unto Works which are good, or pleasing unto God?  
Three things be requisite to good works: First, that they spring from a true Faith: For Whatsoever is not of Faith, is sin. Rom. 14.23. Heb. 11.6. Without Faith it is impossible to please God, etc. Secondly, that they be commanded by God; for what works soever are enjoined by men, and not by God, those are not good works. Ezech. 20.18.19. You must walk in my Commandments, and not in the Commandments of your Fathers. Math. 15.9. They worship me in vain, teaching for doctrines men's precepts. Thirdly, that our good works, be always referred to the glory of God; and not unto vain glory and hypocrisy. 1. Cor. 10.31. Do all unto the glory of God, Mat. 5.16. That men seeing your good works, may glorify your Father which is in heaven. Hereby may easily be discerned, what is to be thought of the most of the Papists works, wherewith they think that they worship GOD, such as are their Watch, and Pilgrimages to holy places, and adorning of Churches with Shrines & Images: for such works are no good works; First, because they are not done out of Faith, but out of a most pestilent opinion of meriting & satisfying for sins. Secondly, because they are not commanded by God, but invented & appointed by Popes and Bishops against the express commandment of God: as that of Fasting & abstaining from Flesh on Friday; which manner of Fasting and difference of meat is expressly against the Word of God. Mat. 15.11 That which entereth into the mouth doth not defile the man; but that which cometh out of the mouth, that defileth the man. 1 Tim. 4.1.3. The Apostle expressly and plainly nameth the Forbidding of certain meats, and so of Flesh, among the Doctrines of Devils. Colos 2.16. Let no man condemn you in meat and drink, or in respect of Holy days. Rom. 14.14. I am persuaded by our Lord jesus Christ that nothing is unclean, or common of itself; but to him that thinketh any thing to be common or profane: for the Kingdom of God is neither meat nor drink, but righteousness, peace and joy in the holy Ghost. v. 17.  
What is then the rule and square of our good works, and so consequently whence do we know what works be commanded by God?  
The Moral Law, 
Syst. Theol. pag. 475.  or the Decalogue is the only square of our good works, whereby we may know, what works are acceptable unto God. This law is reduced to two heads, to wit, the true worship of God, and then the works of charity, 
Syst. Theol. pag. 480.  which we perform to our neighbour. The worship of God is set down in the former part of the Decalogue; and the love of our neighbour, with the works of charity, is comprised in the second Table.  
Which is the other part of sanctification?  
Invocation of God's name  
How many ways is God invocated, 
Calu. Instit. lib. 3. ca 20.  or called upon?  

Syst. Theol. pag. 487.  Two ways; the first way is Petition, or beging of those things whereof we stand in need: and the second is Thanksgiving for those which we have received: both which kinds of Invocation is either public or private. As touching both of them, read my Syst. of Divinity. Pag. 487. And here must be observed two main errors of Popery: 
Honorandi sunt sancti propter imitationem, non adorandi propter religionem, & Angelos honoramus charitate non seruitute, nec eis templa constru imus. Nolunt enim sic se honorari à nobis, quia nos ipsos, quum boni sumus, templum summi dei esse noverunt. Aug.  First is, touching the Invocation of Saints: Secondly, about the worshipping of Images, & adoring of relics. As touching the former of these twain, we in opposition thereunto maintain, th●● God alone is to be called upon in Prayer; that is, the devout affection of our mind, is to be directed even unto God, and not unto Angels, nor unto the Virgin Mary, nor unto the Apostles, nor yet unto those fourteen Helpers, as they call them; by whose mediation and merits, the Papists do most blasphemously say, that they are rid, and delivered from all adversities; as are, George, Erasmus, Basil, Pantalion, Vitus, Christopher, Dennis, 
* In Antoninus his time, under Paul's picture was written, Per hune itur ad Christum: and under Dominicks, Sed peristum faciliùs. Flac. Illyric.  Dominick, Achatius, Eustace, Gyles, Margaret, Barbara, and Catharine. Hence is the Mass of the fourteen Helpers. But unto this their praying unto Saints, we oppose the plain Word of God: whereby will be plainly proved, that we own the devour affection of our minds only unto God: Deut. 6. The Lord thy God shalt thou worship, etc. Which place Christ repeating, Mat. 4.10. expounds thus: 
Desanctorun invocatione Zanch. in 1. Epist. joan.  And him only shalt thou serve; producing it against Satan's temptation. See the like places, Exod. 20.3.4. Psal. 50. v. 15. Psal. 95. v. 6. Psal. 99.5. The Angels themselves forbidden this, and refuse to be worshipped, as being idolatrous. judg. 13.16. where the Angel saith unto Manoha: 
Martyribus non sacrificantus sed uni Deo. Aug.  If thou wilt make a burned Offering, offer it up unto the Lord, and not unto me. Reuel. 19 v. 10. also the 22. v. 9 the Angel forbiddeth john, and stays him from falling down before him, and worshipping of him. Whereupon he saith to him; See thou do not this, for I am thy fellow servant; that is, I am also a creature as well as thyself. 
Abalio ora re non possum, quam a quo sciam me consecuturum: quoniam & ipse est qui solus praestat, & ego sum cui impetrare debetur, famulus cius, qui eum solum obseruo, qui ei offero opimaem hostiam, quaen mandavit orationem de carne p●dìca, de anima innocenti, de spiritu sancto profectan Tertull.  Paul Coloss. 2. 18. expressly condemns worshipping of Angels. And note I pray you a very plain place. Rom 10.14. How shall they call on him, in whom they have not believed? Whence thus I argue: We ought not to believe in the Saints; therefore neither ought we call, or pray to them. And the Apostle further in his Epistle to the Galathians, Chap. 4.8. blameth the Heathen, for that they called on them, which by nature are not Gods. Whence I also argue: 
* Revera Sanctum erat corpus Maeriae, non tamen Deus: revera virgo erat Maria & honorata, sed non ad adorationem nobis data: Epiphan. Ibi sunt spiritus defunctorum, ubi non vident quaecunque aguntur aut eveniunt in ista vita hominum. Aug.  The Saints are not by Nature Gods: Ergo, they are not to be called upon: or if they be called upon, then is committed flat Idolatry. Yea, but the Saints may mediate for us, therefore they are to be called upon. Whereunto we answer, denying the Antecedent, that the Saints can mediate for us with God: First, because we have one only Mediator, to wit, Christ jesus, as it is written; There is one Mediator betwixt God and man, even the man Christ jesus. 1. Tim. 2. v. 5. Like places hereunto, see joh. 10.9. Rom. 3. 25. Rom. 8.34. Heb. 2.17. Heb. 7.25. Heb 9.12. Secondly, the Saints cannot be Mediators, for that they do not know the groan, & sighs of our hearts, and understand not our private troubles and afflictions. For these be the conditions of an Advocate or Mediator; first, that our Mediator be nominated and commended unto us upon good and sufficient warrant of God's Word: Secondly, that that same intercessor be perfectly righteous and holy: Thirdly, that he also know, the groan and afflictions of him, for whom he means to mediate: none of all which agreeth unto the Saints. For the Saints are neither appointed unto us by God to be our intercessors, neither have we any command in holy Scripture, that we are to make the Saints Mediators for us, or to call on them. Nay, rather quite contrary precepts hereunto, which we have before cited. Again we find not through the whole volume of of God's book, any one example of any Saint, that hath prayed unto a Saint, and entreated him to play the Mediator for him. Neither does the second condition agree to them, for that they are not altogether pure before God, that they may mediate for others: but they themselves rather have need of a Mediator: as it is said, job 15.15. Yea, in his Saints be found uncleanness. Thirdly, the Saints are ignorant of our afflictions & affections, how can they therefore interceded for us, if they wots not what we ask? for God alone challengeth this privilege to himself, to be the searcher of the heart, and the discoverer of the thoughts, and groan of men. Yea, but (say the Papists) the Saints as the friends of God have all our groan and prayers disclosed unto them in the glass of the Trinity. 
Note. Si quando homines exorare oportet, ianitorib prius occurrere oportet, etc. In Deo nihil tale, ad quem confugies? ad Abrahamum? non te audiet. Ille solus precandus & exorandus qui & scriptam in te damnationem delere potest & incendium restinguere. Chrysostom.  Whereto I answer: first, that if the Saints come to the knowledge of our groan by God, what need is there, that first we should call on the Saints? and to what end is it to have any such Mediators with God, sithence he to whom they mediate, knoweth better what is wanting to us, than the Mediators themselves? For it should seem to be a preposterous course to use any intercessor unto a King, if the King knew the party, for whom the Mediator would intercede, 
Solent tamen pudorem passi miser● uti excusatione per istos posse iri ad Deum sicut per comites pervenitur ad regem, age nunquid tam demons etc. Vide Amb. in 1 ca epist. ad Rom.  better than the Mediator himself. And how absurd should it be, if the intercessor should say: Tell me, I pray you, O my King, what this felloW asks, for whom I am to mediate? Secondly, I say, that the Scripture hath broken that prospective glass all to shivers. Esay 63.15.16. Hear from heaven thy holy dwelling place: for thou art our Father: Abraham heareth us not, and Israel is ignorant of us: but thou art our Father, thy name is from everlasting. Where it is plainly affirmed, that Abraham and Israel, which long ago were dead, and whose souls rested with God in the Heavens, did not in any glass behold and know the groan and afflictions of the Church militant on earth. And indeed that the Saints departed are not privy to our affairs done upon the earth nor know any thing in speciality, what happeneth among the living, that place in the second of Kings, Cha 22.20. witnesseth, where God saith unto josiah, a most religious & holy King: I will gather thee unto thy Fathers, that thine eyes may not see all the evils, which I will bring upon this place, Esay. 57.1. The just and the righteous are taken away from the sight of the evil, that in his years he may not behold the calamities, which are to be sent upon the Land for wretched impiety. Ec. 9 4 the dead know nothing any more, to wit, of those things, which are done upon the earth. Hence therefore is it rightly inferred, that the Saints cannot be Mediators. And indeed we have no need of them to be our intercessors: first, because God knoweth our afflictions better than they, yea, better than the Angels: secondly, because God is more merciful than any Saint, and more desirous that we should live, than any Saint can be. 
Ideo ad regem per tribunos aut comites itur, quia homo utique est rex, & nescit, quib. debeat rempub credere. Ad Deum autem, quem utique nihil latet, etc. Vid Am. ubi supra in 1. cap ad Rom.  Now that we do use the intercession of some Noble man, or great man unto Kings (which is their most plausible argument), it is for the great defect and weakness that is in man: for that Princes are not acquainted with all men's grievances: secondly, because Princes are more affected unto one man, then unto another; but no such respect of persons is there with God, as it is said, Acts 10.34. the Papists bring us in a distinction betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 service, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adoration: and say that the one, to wit, Service is due to Saints, the other, that is, Adoration is due to God. Against which distinction, 
Calu. Instit. l. 1. cap. 12. §. 2.  you may read a most clear disputation in the exposition of Vrsins Catechism, pag. 739. where it is proved by holy Scripture, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both the one and the other agrees unto God, and neither of them both unto Saints. Only this one thing I will not let pass, that the Papists themselves break down the pale of their own distinction, which I prove by this reason: All those things which David in the Psalms gives unto God, he gives them all by the way of adoration: but all those very things which David gives unto God, are attributed unto the Virgin Mary in Bonaventures' Psalter: Ergo. The other error of the Papists is, about the worshipping of Images, and so also of that worship, which they make unto the Relics of the Saints. And first of all the Papists hold, that those prayers which are made in, or at certain set Chapels and Churches, and before the Images of the Saints, are of greater efficacy, and greater worth, than those which are in other places poured forth before God: quite against the holy Word of God, joh. 4.21.23. The time shall come, when the true worshippers shall neither be at Jerusalem, nor in this mountain, but in spirit and truth worship the Father. Matt. 6.6. Christ bids us, go into our chamber, and there the doors being shut, to pour out our prayers. 1. Tim. 2.8. The Apostle willeth men to pray in every place, lifting up pure hands. Now against relics and Images, let that place be well observed, Esay, 42.8. My glory will I not give unto another, nor mine honour unto the graved Images. 
Calv. Insti l. 1. c. 11. §. 9  But we (say the Papists) do not worship Images, and we know, that it is said in the second Commandment; Thou shalt not bow down thyself unto them, etc. To this what shall we answer, but that they say one thing, and do another: for we have already proved, that they fall down, and worship the Cross; Behold the sign of the Cross, come and let us worship it. Again, it is impossible, that ones whole affection should be bend and settled on an Image, and yet that he should not direct some devotion unto the Image; as one of the Ancients hath well said: It cannot possible be, 
Placuit picturas in ecclesia esse non debere: ne quod colitur aut adoratur, in parietib. pingatur. Concil. Elibert.  that the affection should be withdrawn from that, whereon our whole sense is fixed, and fastened. Therefore Lactantius saith, that there can be no true worship performed, where it is done with respect unto Images. Thirdly, we say, that both these are equally forbidden of God, namely, the worshipping of the Image itself, and the worshipping of God at, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Atha. Quis ergo iste honor Dei est per lapideas & ligneas formas discurrere, & inanes atque examines figurastanquam numina venerari, & hominem, in quo vere● imago Dei est, spernere? Clem. Rom.  or before an Image. For this you have a plain place, Leu. 26.1. You shall make you none Idols, nor graved Image, neither rear you up any pillar, neither shall you set up any stone or image within your Land to worship before it: for I am Jehovah, the Lord your God. But Images (say they) are laymen's Bible's, and therefore they may be borne with, as certain historical documents for the good of lay people: whereto I answer: first, that it is no little blasphemy to affirm, that Images are Bibles, that is, the Word of God: for the authority of God's word, and of the Bible, is the greatest that may be, and it is unspeakable: But who dare say, that the authority of Images is as divine and eternal, as that of God himself. Secondly, Images cannot be Lay-peoples' Bibles, because the Bible contains the true doctrine of God: but Images are deceitful & lying Teachers, 
Calu. Instit. l. 1. c. 11. §. 5  teaching lies, as it is manifestly written by jer. 10.8. and by Habb. 2.18.19. Further we ought not to be wiser than God, who hath instituted, that his church should be taught, not by dumb Pictures and Images, but by the lively preaching of his Word, and the lawful use of the Sacraments. And these things be spoken also, as touching the adoration of Relics, for the worshipping of them is confuted by those very same places of Scripture, by which the worshipping of Images hath been overthrown.  
You have led me by the hand through all Divinity, and so have helped me to some general knowledge, whereby I may in some sort be prepared unto the holy Supper of the Lord: now it remains that you furnish me with some particular knowledge about the same Supper of the Lord, whereunto I desire to prepare myself?  
You say well indeed, 
S. Th. p. 439  and I do it very willingly, so be that, before all, you note that the word Sacrament is no where extant in holy Scripture, but there are diverse words aequivalent unto it; as Romans 4. the word Sign or Seal; where Paul calleth Circumcision the seal of the righteousness of Faith. A Sacrament then, 
Calu. Institut. l. 4. c. 14  is a holy sign or seal annexed to the Word of God, as unto Tables and Letters, wherein God promiseth unto us his favour, and the forgiveness of sins by the death and suffering of our mediator jesus Christ. Now signs be of three sorts: Some there be, which are only Significative, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and noting out somewhat, as the Mearestone signifieth the fields, which it parts, to be diverse: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Some are Memorative, representing us the memory of somewhat, and exciting our affection and will, thankfully to think on it: as wh●n one friend gives unto another some excellent book, or a piece of gold to be a sign unto him of his friendly remembrance. Lastly, some Signs are Confirmitive, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  whereby some benefit or other promised unto us by any man, is made certain unto us. As the seal hanging at the King's Letters Patents, doth not only signify and put the party in remembrance of some benefit, but it doth especially certify him; as namely, by which he, to whom the letters are granted, is certainly assured to obtain that benefit or good thing, which is promised him in the Letters. A Sacrament than is a Seal or Sign, assuring us the forgiveness of sins, promised in the Letter Patents of the Gospel. In which short and plain description, the whole nature of Sacraments doth consist; neither is it here any whit needful that the godly heart should be troubled or molested with any subtleties either of Papists, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  or of Ubiquitaries. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
I conceive what a Sacrament in general is, I would have you to show me what the Supper of the Lord is?  
It is a Sacrament of the new Testament, or, it is a holy sign ordained by Christ in the New Testament, that by bread broken and eaten, 
S Th. p. 454 Calu. Institut. l. 4. c. 17 De coena Domini Zanch. Miscellan. 1. part. pag. 387. & seq.  we may be admonished and certified, that the body of Christ was broken upon the Cross, and given for us: and by wine poured out, and drunk, we may be remembered and assured, that the blood of Christ was shed for us, for the remission of sins.  
How many things are we to consider in the Lord's Supper?  

S. Th. p. 440  Three things, as in every other relation; first, the two terms of the relation, the Relate, and the Correlate: Secondly, the foundation and ground of this relation: thirdly, the end or final cause of this relation.  
What is the Relate in the Lord's Supper, and what is it called?  
It is called the sign, or the thing which puts us in mind, and gives us assurance of some other matter.  
How many kind of signs be there in the Lord's Supper?  
The Relatum or sign in the Lord's Supper is twofold: Substantial and Accidental.  
Which is the Substantial?  
It is true bread, & true wine. 
Sub utraque; specie sumitur ipse totus Christus, sed si in altera tantum sumeretur, ad alterius tantum, id est, animae vel corporis, non utriusque pariter tuitionem valere significaretur. Ambros. Aut integra Sacramenta percipiant, aut ab integris arceantur, quia divisio unius eiusdemque mysterii sine grandi sacrilegio fieri non potest. Gelasius.   
Which is the Accidental?  
It is the breaking of the bread, and the taking of it; likewise the pouring out of the wine, and the taking of it.  
What is the Corelate in the Lord's Supper?  
It is called the thing signified, or that thing where of we are put in mind, and assured in the Lord's Supper. The ancient Church called the Relatum, the earthly matter, as is bread and wine, for both of them spring from the earth and the thing signified, it called the heavenly matter; whereupon, it rightly and religiously taught that the Supper of the Lord did consist in two things, a terrene or earthly, and a celestial or heavenly matter; and therefore that it behoved those which came unto the Lord's Supper, to think that there they should receive two things, to wit, an earthly thing after an earthly fashion; that is, bread & wine with the mouth of the body, and an heavenly thing after an heavenly manner, that is, the Body and Blood of Christ by a true faith.  
What be the things signified in the Lord's Supper?  
The thing signified is of two sorts, substantial, or accidental.  
What is the substantial?  
Even whole Christ our Mediator according to both natures, divine and humane, but especially according to his body and blood, in as much as in his body, as the subject of his passion he suffered for our sins, and by his blood shed he purged our sins. And this it is which Christ saith, This is my body which is given for you; that is, in the Supper of the Lord you are put in remembrance, and assured of my body, as it hung upon the Cross, and also of my blood which was shed likewise for you upon the Cross.  
What is the Accidental?  
Even all those benefits, which do acc ewe unto us by the passion and death of Christ, as the forgiveness of sins, regeneration sanctification, and in fine life everlasting: as Christ saith, My blood which is shed for you for the remission of sins.  
I have heard of both thy terms in the Lord's Supper, to wit, the Relate and the Corelate: now I would be instructed about the foundation and ground of holy admonition and certification, as you called it?  
The fundamental or efficient cause of the Lords Supper is, 
Syst. Theol pag. 446.  partly in respect of the thing itself, or the Sacrament, partly in respect of us which do use the Sacrament.  
What is the foundation, in respect of the Sacrament itself?  
It is two fold, the institution of Christ, and the agreement or correspondency betwixt the sign, and the thing signified.  
What are to be considered in the institution of Christ?  
Two things: First, the History of the institution of the LORDS Supper, set down by the Evangelists: secondly, 
De verbis Caenae. Zanch. Epist lib. 1. pag.. 179. Calu. Instit. l 4. cap. 17. §. 12. & seqq.  the especial words of the institution, which are, This bread is my Body which is given for you: 1 Cor. 11.24. This Cup is the New Testament in my Blood. vers. 25.  
How are those words to be understood?  

Syst. Theol. pag. 457. Dominus non dubitavit dicere hoc est corpus meum, cum signum daret corporis sui. Aug. Hoc. est corpus meum, id est, hoc est figura corporis mei. Tert. Panis dicitur corpus suo modo, cum sit sacramemtum; non autem dicitur rei veritate sed mysterio significante. Aug.  They are to be construed according to the nature of signs or sacraments, which are not transubstantiations of things, but, as we have a little before noted, significations and seals of things. These words therefore are not substantially to be understood, as if the Bread were the substance of the Body of Christ, for by that reason bread should have been crucified for us, bread should have been given to die for us; and so the Cup likewise should have been shed for us upon the Cross, the Cup should have issued out of Christ's side. Neither are they to be understood consubstantially, as if the body of Christ were included in the bread, and the blood of Christ included in the wine; for Christ saith not, in this bread is my body, or in this wine is contained my blood, 
 quid paras dentes & ventrens? crede & manducasti. Idem. Antequam sanctificetur panis, panem nominamus▪ divina autem illa sanctificante gratia liberatus est ab appellatione panis, dignus autem habitus est dominici corports appellatione, et si natura panis in eo remansit. Chrysost. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Macar Seruator noster nomina commutavit, & corpori quidem id, quod erat symboli ac signi, nomen imposuit; symbolo autem, quod erat corporis, causa mutationis manifesta estiis, qui etc. Theodoret.  neither would our Saviour teach his Disciples, where his body or his blood was, for they saw that well enough, in that Christ was sitting with them at the Table. But those words are to be understood in a commemorative, or certificative signification: as if Christ had said, the bread doth for a certainty signify unto you, and gives you notice of my body, which is delivered unto death for you; and the wine doth most certainly notify & assure you of my blood which is shed for you, for the remission of sins. Christ's speech than is altogether the like, as if when a Prince hath granted to any one a fair Manor, and he give withal unto the Grant his letters with his Broad seal, and delivering the man these his letters with the seal, he should say, Lo, there's your Manner. Now he gives not the Land substantially into his hands, and by consequent it will follow, that that speech of the Prince must not be understood substantially, as if those letters and the seal were the very substance of the demain, or because the demaine were enclosed in the seal, but it is a significative and certificative kind of speaking, which must be thus understood and interpreted; these letters of mine, and this seal doth import and assure thee of the certain having and possessing of that Manor, Farm, or demaine. Wherefore we conclude▪ that the Body and Blood of Christ according to the substance thereof, is neither in the bread, nor in the place where the Supper of the Lord is administered, but in heaven, as is usually said, he ascended into the heavens, from whence only he shall come at the last Judgement; but that the Bread & Wine do give us notice and assurance, that that very body which now is in heaven, was given for us on the Cross, and that the Blood of Christ was shed for us. Which must be observed against the Papists and Ubiquitaries, who seek after the body and blood of Christ in that very place where is the bread and wine.  
What is the other foundation, in respect of the Sacrament?  

Si sacramenta aliquam similitudinem earum rerum quarum sunt sacramenta non haberent: ne sacramenta quidem essent. Aug  It is the agreement or meet analogy betwixt the sign, and the thing signified, or, it is that fitness, whereby the Bread may signify and ascertain us of Christ's body given for us, and the wine may notify and assure us of the blood of Christ shed for us.  
Wherein consists the fitness which true Bread hath to signify the Body of Christ.  
It consists in three things: 1. that like as the bread is broken, so the body of Christ was broken and torn upon the Cross for us: as Paul saith This bread it is the communi● of the body of Christ. 2. Th● like as bread hath the force of nourishing, so the body o● of Christ given for us vn● death, hath power to refresh our consciences forlorn, and almost spent and pined away by reason of sin. 3. Like as bread doth not only nourish, but it doth also strengthen our body: so the body of Christ in like manner delivered unto death for us, hath power continually to cherish and sustain our drooping miserable consciences.  
Wherein consists the correspondency that Wine hath unto the Blood of Christ?  
In three things also; first, even as the wine is poured out into the Cup, and poured also out of the Cup: so the blood of Christ sprung out of his body, and was shed upon the Cross. Secondly, even as wine hath the power of reviving and quickening, or of heating and moistening of our body, and of increasing vital and animal spirits; so the blood of Christ, or the merit of the blood of Christ hath the power of quickening our Consciences benumbed and dried up by reason of sin Thirdly, even as wine maketh glad the heart of man, and hath great virtue in it to cheer up the mind: so the merit of Christ, or the blood of Christ worketh an unspeakable joy in our souls: whereof David speaketh, Psal. 51. Restore unto me my joy again.  
I have heard what the foundation of the Lords Supper is in respect of the Sacrament itself, or the things themselves, now tell me what is their ground and foundation which do use it, or the foundation in respect of us?  
It is true Faith, whereby we do so look upon these signs, as they signify, remember, and assure us of the body & blood of Christ, 
Si quis manducaverit ex ipso, non morietur in aeternum. Hoc pertinet ad virtutem Sacramenti non ad visibile Sacramentum Qui manducat intus, non foris; qui manducat cord, non qui premit dente Aug Quasi non possit tangi quum iam ascenderit; at utique poterit, sed affectu, non manu; voto, non oculo; fide, non sensibus Bern.  and so consequently of his whole merit: and so likewise of assured remission of our sins following upon that merit. For in the supper of the Lord remission of sins is not granted unto us, neither hath the Bread or the Wine any power to purify from sins, as the Papists perversely do imagine: But our Faith is confirmed & strengthened by th●se signs in the remission of sins; which was granted and given unto us before that we approached the Supper.  
Wherein consists that Faith, which we must bring to the Lords Supper, thereby to be confirmed and strengthened.  
It consists in two things: First, in a sure trust and confidence, whereby we believe for certain, that Christ's body was giu●n and his blood shed for us: that is, for that person that cometh to be partaker of the Lords Supper. Secondly, it consisteth in application, whereby we appropriate unto ourselves Christ's passion, steadfastly believing that we as Christ's members are so made one with Christ our head, that as he suffered for our sins, even so the pardon for all those sins for his passion sake we should as certainly be persuaded of, as if we ourselves had been crucified, and there have given our own proper bodies, and shed our own hearts blood.  
I have heard as concerning the foundation and ground of the Lords Supper; it remaineth that I hear somewhat of the end or the final cause, for which the Lords Supper was instituted, and for which it becometh me to communicate at the Lords Table?  
The end or final cause is first in respect of Christ, then in respect of ourselves. In respect of Christ, 
Reliquit nobis Christus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. Monumenta suae salutaris passionis, quae proposuimus iuxta eius mandata. Basil.  the end is the commemoration of that his most bitter passion, which he endured for us both in his soul, and in his body. A commemoration (I say) that is, a gratulatory remembrance, to the end that for that so great a benefit, and unutterable love towards us, we should in the public assembly and congregation, in the very face of the Church, yield together with that remembrance most hearty thankes. As Christ saith, Do this in remembrance of me. 1 Cor. 11.24. in an Eucharistical or thankful wise. Whereupon this Sacrament is also called the Eucharist, for this principal use of the Lords Supper. In respect of ourselves the use of the Lords Supper is either Primary or Secondary.  
What is the primary use of it in respect of ourselves?  
It is two fold: First, the confirming and establishing of our Faith as touching the forgiveness of our sins, for Christ's body given unto death for us, and for his blood shed upon the Cross likewise for us. The other use is the nourishing, strengthening, reviving, and cheering of our consciences, which were by the burden of sin oppressed, withered, and disconsolate.  
Which is the secondary use arising from the former?  
It is three fold: first, the consecration of ourselves, that even as Christ offered himself once upon the Altar of the Cross for us: so we should in this public action of the Church offer up ourselves, and our whole life, even all that are ours unto God and his Son. Secondly, the public confession of the faith, to wit, that by these external symbols and tokens, as by a military mark and badge we may testify, unto what company we belong, and to what religion we adjoin ourselves. Thirdly, the obligation of ourselves, that we should also by this public action in the sight of the Church, bind ourselves to love our neighbour, and to do the works of charity, especially to them that are partakers with us in the same belief and religion. And hereupon it was, that the Ancients called this Supper of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a love-feast; and that they were always wont, which came unto the Supper, to give some Alms unto the poor, that so they might testify, how that by the use of the Lords Supper, they were obliged to perform works of love and charity towards their Neighbours. And this is the true doctrine of the Lords Supper, drawn out of the only word of God, 
Syst. Theol. pag. 459. Calu. justit. lib. 4. ca 18.  and taken from the nature of Sacraments. But contrariwise, the Mass is an horrible monster, an Idol of Antichrists own making, consisting of diverse horrible blasphemies, whereby the whole dignity and excellency of the Lords Supper is defaced, and quite taken away; namely, while they say, that Christ in the institution of the holy Supper, before that ever he gave his body and blood unto his Disciples, did under the bread and wine offer up himself truly; though after an unbloody manner, for the honour of his Father, and that he did appoint then his Disciples, and all Ministers afterward to do the like. 
Si Deus dimisit peccata per unam bostiam, nec dum iam opus est secunda. Chrysost. Saluatoris hostia semel oblata absoluit omnia, fidaque in omne tempus perdurat. Aarom successores dati fuerunt; Dominus autem sine transitione & successore sacerdotiam ob●●net in aeternum. Athanas.  As the Masspriests indeed after a few words uttered, like Magical Spells and Charms, and after a few histrionical gestures and ceremonies do bear us in hand that they do And further they blush not to affirm, that this Sacrament is a sacrifice, a most true propitiatory sacrifice for the sins, punishments, and all wants not only of the living, but of the dead too. And so blasphemously tread, as it were, under foot the Passion of Christ, which as formerly we have proved, is the alone and only propitiation for our sins, which was only to be made and performed by Christ, and not often to be reiterated, as are the express words of the Apostle against that Idol of the Mass worthy to be observed. 
De sacrificio Christi. Zanch. in Epist ad Ephes. 180.  Heb. 10.12. Christ having made that one only offering for sins, for ever sitteth at the right hand of God: And v. 14. By that one oblation hath he consecrated for ever those which are justified. You may read more abuses and abominations of the Popish Mass very plainly propounded in the explication of Vrsins Catechism, at the eightieth question.  
You have fitted me for the Lords Supper by knowledge, both general and particular: now it remaineth that you prepare me also by true devotion. What things then, I pray you, do appertain unto that true Devotion?  
Two things: first, that you bethink with yourself, how oft you are to use the Lords Supper: secondly, that you consider well, how you may use it worthily.  
How oft must I use the Lords Supper?  
Very often; where truly there can be no certain number of times prescribed unto any man: 
Non est audaciae saepius accedere ad Dominicam monsam sed indigné accedere, etiam si semel tantùm id fiat in tota vita. Chrys.  because every one out of his godly understanding, is to set down that with himself. But in the Primitive Church, the Christians surely did use the Lord's Supper, as often as ever they came together to hear the Word of God; as may appear out of the 3 of the Acts, where the Christians are said to have met to hear the Word of God, 
Scio Romae hanc esse consuetudinem, ut fideles semper Christi corpus accipiant. Hierom. Accipe quotidie, quod quotidie tibi prosit: sic viue ut merearis quotidie accipere. Qui non meretur quotidie accipero; non meretur post annum accipere. Amb.  and to the breaking of bread, that is, the Supper of the Lord. But it would be convenient four times in the year, or twice at the least every year to approach the Lords Table; and that for these reasons. First, because frequent and solemn thanksgiving is by us to be performed for that so excellent benefit which was afforded unto us by Christ's Passion. Secondly, because Christ in express terms commands. How often soever you shall do it in remembrance of me; where the word how often soever, enforceth an often usage: that is, so often, as often as you shall come; so that it presupposeth, that we are often to come. 3. And thus fare are we indebted to our faith, that we often strengthen it, so much we own unto our consciences, that we may often hereby cherish, quicken and cheer, 
Qui vulnus habet, medicinam quaerit; vulnus habemus dum sub peccato sumus, medicina est Sacramentum Bern.  them up: for by this good help and means, we stir ourselves up to lead a new life, whilst that we consecrate and offer up ourselves to God by the use of the Lords Supper. Thus much we own likewise to the Church that we may hereby make open profession, and give a public testimony, that we be fellows and members of it. Lastly, thus much we are bound to perform for the avoiding of corporal punishments: for 1 Cor. 11.30. it is said, For this cause many are weak and sick among you, and many sleep, etc. where the Apostle teacheth, that God punished many in the Church of Corinth with diseases and death, because they did not rightly use the Lord's Supper. Now if God did lay his punishing hand on them by diseases and death for the wrong use, we may be sure that he will punish for the rare use of the Lords Supper.  
Teach me now further how I may worthily use the Lord's Supper, and so how my devotion must be qualified?  

Qui sibi nullius mali est conscius, hunc oportet singulis diebus accedere: qui vero peccatis occupatus est neque poenitet, ei nec in festis accedere tutum est. Nec enim se mel in anon accedere liberat nos à peccatis, si indignè accesserimus: quin hoc ipsum auget damnationem, quod cum semel tantum accedamus, ne tum quidem purè accedimus. Chrysostom.  That indeed is it, which above all other is most necessary, because of that most sharp sentence pronounced by the Apostle. 1 Cor. 11.27. Whosoever therefore eateth this bread, or drinketh this Cup unworthily, he is guilty of the body and blood of Christ; that is, he is held guilty of the violating of this sacred sign and seal, whereby the body and blood of the Lord is represented, and withal assured unto us. Whereupon he further addeth; Let every man therefore examine himself, and so let him eat of this Bread and drink of this Cup; for who so eateth and drinketh unworthily, eateth and drinketh his own damnation, not discerning the Lords body, that is, not using with reverence those most holy signs and pledges, whereby we are assured of the Lords body, and so consequently not discerning, or putting any difference between common bread, which we eat every day at our Tables, and this bread, which by reason of the use and office of certifying and assuring is made holy; and so likewise of the Wine.  
Of what sorts is that devotion, I pray you tell me?  
It must be of two sorts: either Antecedent, going before the receiving, or Concomitant, and joined to the receiving of those holy mysteries.  
How is the Antecedent devotion called?  
It is called, The examining of a man's self, according to that we erstwhile urged out of the Apostle; Let every man therefore examine himself, &c, 1 Cor. 11.28.  
What is the true trying of a man's self, and of what parts does it consist?  
The examination, or proving of a man's self, is nothing else but the sifting of one's conscience, what a man thinketh of himself; and this examination is three fold.  
Which is the first examination?  
The first examination is as touching our misery, which again is either general, namely, when we consider with ourselves the misery of whole mankind; which did betide us by the fall of our first Parents, which doth consist in sin, and the punishment of sin; or special, when our thoughts are occupied about our own peculiar misery; which examination stands in 2 things: first, in the acknowledging of those sins, which thou every day hast committed, either by omitting good things, which should have been done, or committing evil which should have been left undone, and that both in respect of good works, which we ought to do, as also in respect of prayers, and daily invocating on God's Name, which hath been either altogether neglected, or but coldly performed, together with a due and diligent consideration of those punishments both corporal and eternal, which we might for those our sins fear would justly fall upon us. Secondly, In a serious grief & repenting sorrow for those our sins. It were, me thinks, very meet to make such an examination of ourselves on the third day (as it were) for example's sake, on Friday before the celebration of the Lords Supper; and on that day to be read both the first part of sacred Theology, and also the 20. Chap. of Exod. the 28. of Deut. and thereunto to be added that prayer of David out of the 51. and 38. Psalms.  
Which is the second examination?  

Apprehensio Applicatio. Si credis peccata tua non posse deleri, nisi ab eo cui soli peccasti & in quem peccatum non cadit, benè facis: sed adde adhuc ut credas quia per ipsum tibi peccata dimituntur. Hoc enim est testimonium Spiritus Sancti, dimissa sunt Tibi peccata. Bern.  The second is concerning our faith, namely, whereby we recover ourselves out of our former sorrowful meditation, fixing our faith and belief on Christ, thinking on his Person, his Office, and especially his Passion & Death, and applying that his Passion and Death to ourselves, every one of us assuring ourselves, that for that his Passion all our sins are forgiven. Where it will also be expedient to read over the whole doctrine of the remedies against our miseries, even unto the doctrine of justification, and thereunto to adjoin the 26. and 27. Chapters of Matthew the 17.18.19. of john; the 5.3. of Esay, and likewise the 8. of the Epistle unto the Romans.  
What is the third examination?  
The third must be occupied about our sanctification, or new life; which consideration, is absolved by a double reason & steady purpose of heart: the first, of doing those good works hereafter, which are to be performed either towards GOD or towards our Neighbour. The second, of daily calling on God by prayer. Where it shall not be impertinent to recall the whole doctrine of sanctification, and to read the fift and sixth Chapters of Matthew; the 12, and the following Chapters of the Epistle to the Hebrews; the latter Chapters of the Epistle to the Galath. the Epist. to the Coloss. to the Ephes. both the Epist. of John and of james. And this may be done upon the Sabbath day.  
Thus fare I have heard of that devotion which ought to go before the use of the Lords Supper: now tell me also somewhat of that devotion, which I ought to use at the receiving of the holy Communion?  
That devotion is either external, namely, that we do soberly and reverently approach unto this holy action, in regard of our outward gesture, or internal and principal, which consists in these four points, First, that thou render unto Christ most devout and hearty thankes for that his passion and death, which for thy sake he suffered and sustained. Secondly, that thou taking the Sacred bread do make sure thy faith and appropriate unto thyself the merit of Christ's passion, and so of the breaking of his body upon the Cross, cherishing & strengthening thy conscience with that assurance; and then taking the wine, that thou bethink with thyself, how that the blood of Christ was shed for thy sins, and so withal reviving and filling with joy thy drooping conscience. Thirdly, this devotion must be also in consideration of thine own self, that thou do hereafter dedicate and consecrate thyself wholly both in soul and in body, and all thy works unto God. Fourthly, that thou do also remember the Church, in whose sight thou usest the Lord's Supper, firmly resolving with thyself to abide always in that Church, and to do the works of charity unto the Brethren. For the better effecting of these 4 points of this internal devotion, every one may use some pithy form of prayers about the very act of receiving. And so have we finished the doctrine of true preparation unto the Lord's Supper, and together with it have laid down the sum and Epitome of all Divinity. Now what remaineth, but that we earnestly entreat of God, sithence his Word is a Lantern unto our feet, and a light to our paths, that he would enlighten our minds, and open our hearts, that we may understand the undoubted truth of his holy word, and be piously transformed into those things which we understand, so that we may not in any thing displease his heavenly Majesty, and that for Christ jesus sake our Lord and only Saviour. So be it.   

A brief direction how to examine ourselves before we go to the Lords Table, how to behave ourselves there, and how to try ourselves afterwards.  
BEfore we must dare to come to the holy Communion, we must diligently and carefully sift and examine ourselves.  
I. The subject of our examination is our 
* A man must not set up his Consistory in other men's Consciences. My Lord 〈…〉  selves, & not others, as the Apostle saith; Let every m●n examine himself and so let him eat, etc. 1. Cor. ●1. 28.  
II. The matter wherein out examination must chief consist (presupposing our general and particular knowledge) is of three sorts. The first is, as touching our repentance: the second concerneth our Faith. The third is about our Charity.  
Touching our Repentance thus. We cannot choose but know (our consciences witnessing unto us) how grievously we do daily offend against God's holy Statutes, both in thought, word, and deed: wherefore we seeing our hideous sins and misdeeds; for which, if God in his justice would deal with with us, 
1 Contrition for 2.3. Confession and Detestation of 4. Resolution to forsake sin.  we might expect nothing but destruction & damnation: Let us enter into the closerts of our own hearts, and see whether we find ourselves inwardly sorry for all our misdoings: Secondly, confessing all our sins unto the Lord: and thirdly, growing to an inward hatred and loathing of sin, both in ourselves and others: fourthly, fully purposing to conform ourselves according to God's holy Laws and Commandments. Which sorrow of heart for by past sin, and good purpose of mind to prevent sin hereafter if we shall find in us, then may we persuade ourselves of true and unfeigned Repentance.  
Touching our Faith in this manner. Sin was that by which man became miserable, and because he broke the commandments of God, & lightly regarded the behests of the most High, therefore was he not only turned out of his most blissful and happy estate; but stood guilty of eternal death & condemnation both of body and soul for sin. When man, sinful man, stood in this doleful case, destitute of all help and succour either from himself, or other creature living in the world, it pleased God of his own love and free mercy graciously to behold wretched man, and to send him a Saviour, even jesus Christ the righteous, promising remission of sins, liberty from the snare of the Devil; and in stead of condemnation, everlasting life to all those, which with a true faith and steadfast belief lay hold on Christ merits, applying the promises of God in Christ to their own souls in particular. This, when we shall have diligently, weighed in our minds, then let us turn to our hearts, 
1. Apprehensive persuasion.  and see whether we 1. feel our consciences assured by the Spirit of God, that the punishment of our sin is fully in Christ discharged; and that 2. 
2. Particular Application.  whatsoever he hath done for man, appertaineth not only unto others, but even to us also And thus, if we shall perceive our hearts affected, we may persuade ourselves of a true and lively faith.  
Touching Charity, on this wise. As Charity is the fruit and effect of a true and lively faith (so that it is impossible we should have a sound faith but we must be fruitful in good works and deeds of Charity; for as the light can in no wise be separated from the Sun, 
Ego non credam veram fidem esse intra, nisi bona opera videam extra. joh. Huss.  nor heat from the fire, nor breath from a living body; so neither can these two inseparable virtues be disjoined, but if faith be the root, good works and charitable deeds will be the fruit, insomuch that hereby may we more than probably judge of the pureness and sincerity of our faith:) So likewise many be those fruits and effects of true Charity and Christian love; which if by our search we shall find in us, we may certainly assure our hearts of the possession of that rich gem, and precious virtue Charity. 
1. Reconciliation, which we must affect and seek after, Mat. 5.23. Eph. 4.32. 2. Entire affection, which we must harbour towards our neighbour. Rom. 12.17, 20.  They be set down by Gods own Spirit: the Penman is the Apostle Paul 1. Cor 13.4.5. etc. Love suffereth long; is bountiful; love envieth not; love doth not boast itself; it is not puffed up; it disdaineth not; it seeketh not her own things; it is not provoked to anger; it thinketh not evil, etc. This place when we have read distinctly and discreetly, let us enter into a serious cogitation, and examine ourselves first, 
Cui semel ignoveris cura ut ille sentiat bona fide id esse actum & si qua in re illum iware potes experiatur te amicum. Lud. Vines.  whether we be reconciled unto such as we have offended, and hearty forgive such as have offended us: and secondly, be ready withal to do them all the good we can: And this affection if we shall find in ourselves upon our survey and examination, we may persuade ourselves of true and sound Charity.  
III. The form of our Scrutiny is after a judicial manner of proceeding.  
First, 
1. Examination as justices.  we must examine ourselves, and take a Catalogue of our sins, the Devil himself hath in store against us, by which we have offended God's justice.  
Secondly, 
2. indictment, as Clerks.  then according to the ten words of the Law, we may frame ten several actions and inditements; as for instance (because I would speak to the capacity of my weakest Brethren) muster up before thee all thy Atheistical conceits, or at least so many as thou canst remember, and then indite thyself for the first Commandment; look and see whether thou hast not set up an Image, or an Idol in thine heart, and so indite thyself for the second Commandment. Call to mind thirdly, whether thou hast not by swearing and blaspheming, taken God's Name in vain; remember fourthly, whether thou hast not often profaned Gods holy Sabbath fifthly, whether thou hast not been disobedient and refractory to Parents and Governor: sixthly, whether thou hast not harboured in thy breast murdering malice and envy: sevenly, whether thou hast not set open thine eyes to uncleanness and vanity: eightly, whether thou hast not injured thy neighbour in his goods: ninthly, whether thou hast not wronged him in his good name: nay, whether tenthly, thou hast not given the reines lose to all concupiscence; 
See the particular sins against every Commandment in my Lord of Landasses' Preparation Pag. 18. et seqq. and in Perkins his Treatise of the nature an practice of Reportage 3. Verdict ●f condensation, a 〈◊〉.  and so for the breach of every commandment, frame a several indictment, and plead guilty. This mayst thou do by thy self, yet if thou art weak, and desirest help; thou shalt find the indictment drawn at large for thee in the Practice of Piety, Pag. 565. 566. & seqq. of the eighth Edition. For further help see Master Theologus, schooling Asunetus in Dents Plain Man's Path way to Heaven, Pag. 332 & seqq. of the fifteenth Impression.  
Thirdly, t●●n add thereto so many several sentences of condemnation.  
And so forthwith, fourthly, 
4. Sentence, as judges.  pronounce a perpetual confusion due to us, with a shame for that which is past, with a grief for that which is present, and with a fear of that may come hereafter. (And when we can thus bring ourselves into the worst taking that can be, Tunc optimè habet, saith Bu●er, qui possimè habet For having thus pronounced this shame of face dew unto us, God will cease from his sentence of anger; nay he will say, This man hath condemned himself, I need not to condemn: seeing he hath straight examined himself, I remit all, I will examine him no further, he is free, let him come, and so let him eat of my Bread, & drink of my Cup.) Then being constrained to conclude we are unworthy; we must in the next place go out of ourselves, & faint after the righteousness can make us worthy, which cannot be effected but by Faith, 
M Greeneham.  which cometh by the blessing of the Gospel: whereby we (being conscious of our own unworthiness) do seek wisdom out of ourselves, and sue for obedience in the Son of God Christ jesus our Lord.  
These are those duties which we must think upon, before we come to the Lords holy Table: now for our behaviour there, observe thus much.  
The duties which are required of us in the celebration of the holy Communion are of two kinds, either General, 
See Master Brinsleys' true Watch 1 part page 183. of the eight Edition.  or common to this and other times, or Peculiar and proper to this service.  
I. The general and common duties are to join with the Congregation in confessing of sins, in singing of Psalms and Hymns, in hearing with reverence and devotion God's holy word preached, in praying, and the like.  
Secondly, touching the proper duties more peculiarly belonging to this service, 
Corpus Christi dicimus esse ca●auer, nosque opporiere esse aquilas, ut intelligamus in altum subu●landum esse si velimus ad Christi corpus accedere, haec ●nim aquilarun mensa● est, non graculorum. Chrys.  and our behaviour in the receiving of those holy Mysteries, as the Church hath retained it, there is a commandment given, that we lift up our hearts to the Lord. And we must indeed be as Eagles soaring up to heaven by having careful meditations on heavenly and invisible things, a rising from the due consideration of the things themselves offered unto us, that is, the outward elements of bread & wine; as also from a regard full contemplation of every action in that holy ministration.  
First therefore when we see the bread and wine set before us on the Lord's Table, we know that they are appointed for the nourishing and strengthening of our bodies, but here we must not stay. Our hearts hereby are to be led to meditate on the body and blood of Christ; which is appointed to be our soul's nourishment to feed us to eternal life; for so he prof●sseth of himself, joh. 6.55. My flesh is meat indeed, and my blood is drink indeed.  
Secondly, when we see the breaking of the bread, and pouring out of the wine, our hearts are to be led to the meditation of the cruel death of the Cross, which Christ suffered for the remission of our sins, when his most blessed body was broken, and his most precious blood shed for the redemption of mankind.  
Again, when we see that the bread which is broken & given unto us by the Minister, is all of the same loaf, or at the least of the same grain; and the wine whereof we drink, that it cometh from the same grape, and received by us in the same Cup, we are hereby to be led to the meditation on that communion, which we have with all God's Saints, which are partakers of those holy mysteries, and to the consideration of that union, which we have, or should have among ourselves, as members of one mystical body, whereof Christ jesus is the head.  
Lastly, when we eat that holied bread, and drink that consecrated wine, we know, that they turn to nutriment for our bodies, & so consequently that they grow into one substance with us: hereby are we led to a further meditation on our incorporation into Christ jesus, to be made one with him, and he with us: so that hereby we may assure our hearts of our reconciliation with God, and of all the benefits of Christ's death and passion: for seeing Christ is become ours, how shall not God with Christ give us all things?  
And these are those holy Meditations whereupon we must bestow the best of our thoughts in that so sacred a business: now as touching the trial of our souls, after the receiving of those holy mysteries, note but this.  
After that the Lord hath fed our souls so graciously at his own Table, we must take heed that we prove not unthankful to the loving kindness of the Lord. And therefore it is required of us, & that not for a day, or a week, or some small time, but even for ever continually to retain a thankful remembrance of those blessings, whereof we are made partakers in Christ jesus as also never to let sl p out of our mind that interchangeable promise, which hath passed betwixt God & us. The Lord promising to be our God, & we promising henceforth to become Gods faithful & obedient servants, to serve him in holiness all the remainder of our life. Whence the ordinary custom in these days may worthily be reprehended: for howsoever men for a day, or a short space seem to have a Christian sense of that holy duty, whereto they have bound themselves by their promise's; yet notwithstanding within a while they return with the Dog to the vomit, and with the Sow to wallowing in the mire. Wherefore to good purpose it is, that we propose to our hearts a trial of ourselves, even after our receiving. For though a man by the sight of the soil may gather by some guess, what fruit will come up; yet when he sees the fruit, the matter is fare more sure. And therefore because those Accidents Antecedent, as repentance from dead works, faith in Christ, and love towards men may sometime deceive us, it is good (to put the matter out of all doubt) to try ourselves afterward, if we can hear the Word more joyfully, if we travel for the righteousness of faith more sound, and make the score of our sins less than they were before. And these indeed are comfortable fruits of the truth of our holiness.  
FJNIS.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR, Recapitulation of the chief Points, handled in this Treatise.  
CHristian Religion is the serving of God in Christ. The actions thereof are; most eminently 1. Meditation of God's Word, which testifies of Christ 2. Prayer unto God through Christ. 3. The use of the Sacraments, instituted by Christ. Of the two first elsewhere, here only of the third. Page. 1. & seqq.  
That we may use the Sacraments aright, we have need of Preparation, which in this Book is both largely deciphered and concisely proposed.  
preparation largely deciphered consists in 2. things, Knowledge and Devotion.  
Our knowledge is either general in points of Religion, or particular, about a Sacrament.  
Our general knowledge is either primary and independent, or secondary and derived.  
The primary and independent consists of a double doctrine. I. Of God according to the Essence, which is one, and Persons which are three. Pag 6. II. Of God's Word, or the Scripture, of which see the definition Pag. 14. The division which is threefold Pag. 15. The Proprieties which are 3.1. It derives its authority from God alone. Pag. 21. ●2. It is perfect and sufficient to salvation Pag. 26. 3. In the Articles of Faith, and matters necessary to salvation it is easy and perspicuous Pag. 30.  
The secondary and derived knowledge consists of two parts. I. Of the End itself, Salvation, considered in respect of the life to come, perfect; or this present life, inchoate Pag. 38. I●. Of the Means to come by that End; and that's a double knowledge. I. Of thy Misery. II. Of the Remedy for thy misery. Pag. 41.  
Thy misery is throughly known by the consideration of 4. things. I. That which went before thy misery; the Image of God. II. The efficient cause of thy misery; Adam's fall. III. The parts thereof, to wit, Sin Original and Actual, and the punishment for sin Temporal and Eternal. iv The Exemplary cause or glass representing thy misery, which is the rigour of the Law. Pag. 42 & seqq.  
The remedy for thy misery is twofold; Prime and Independent; which is Predestination to life. Pag 53. Or secondary and dependant divided into 3. heads: Redemption, justification, Sanctification  
Redemption here is. I. defined. II. it is further opened both by the Efficient cause thereof and by the object hereof  
●he efficient cause of our Redemption is Christ, in him consider. I his Person, and so 1 the Parts thereof, the humane and divine natures: 2 the Union of those two natures: II. his Office, of whi●h ● in general, as it is called a Mediatorship: 2. in special, and so it is Prophetical, Sacerdotal, and Regal. Pag. 55. & seq.  
The object of Redemption is the Church, which is largely taken, Pag. 93 strictly and properly, Of it are considered the head, the members, the proprieties. Pag 96. & seqq.  
So of Redemption, there follows justification, which you have I defined, Pag. 137. II. unfolded by the cause, the effect, and the adjunct.  
The cause of justification is either principal, the mercy of God, and merit of Christ. Pag. 138. or instrumental, Faith, which is defined, and then further opened by the causes, which are principal God's Spirit: instrumental, and those either ordinary, the Word and Sacraments: or extraordinary Miracles. Pag. 139. & seqq  
The effect or fruit of justification, i● the peace of conscience, by which a man is assured of the favour of God, and his own salvation Pag. 151.  
The adjunct of justification is Repentance, of which see Pag. 160.  
So of justification, there remains Sanctification, or Regeneration, which is I. defined, and then further opened by the parts thereof, 〈◊〉, Good works & Prayer or invocation. Pag. 162.  
Thus fare goes our general knowledge, our particular knowledge I said was touching a Sacrament, and that is either common to both Sacraments, where you have the name and nature of a Sacrament, Pag. 185. or appropriate to the Supper, which you have, I defined Pag. 188. and then further opened by three considerable things, the matter, the form, the end.  
The matter is both elementary and spiritual, which are called the terms of the Relation (for a Sacrament is a Relation) Pag. 189.  
The form or ground, or foundation of the Relation is, ●. in respect of the Sacrament, I. the Institution of Christ, II. the Analogy betwixt the sign and the thing sigfied: 2. in respect of us it is Faith. Pag 193 & seqq  
The end or final cause of this Relation is twofold, namely, in respect I. of Christ, and it is a grateful commemoration of his Death and Passion. II. Of ourselves, and it is either primary, the confirming of our faith, or secondary, and it is threefold. 1 a consecrating of ourselves to God; 2. a public acknowledgement of Christianity; 3. a profession of our Charity. Pag. 203. & seqq.  
Thus have we briefly run over the first main part of preparation, consisting of knowledge: the other main part is Devotion, which consists; I. in a frequent use of the Lords Supper, Pag. 209. II. in worthy receiving▪ And this devotion is twofold, Antecedent, or going before receiving, which is Examination: Concomitant, or joined with that sacred act which is the decent gesture of our body, and the devout affection of our soul in the time of receiving those holy Mysteries. Pag. 212. & seqq.  
Thus fare have you heard Preparation largely deciphered. Preparation concisely proposed, is wholly spent in these three short directions; I. How to examine 〈◊〉 selves before we come to the Lords Table: II. How to behave ourselves there. III. How to try ourselves afterward, written for their sakes that study piety and love btevity. Pag. 223.  
FINIS.   

A Postscript to the READER.  
GEntle Readers, I am to satisfy you, anent two things you have met withal in reading the foregoing Treatise: first, that the reasons and arguments now and then are very concisely proposed, the syllogisms wanting one of the premises, or the conclusion, or both. And my reason of thus doing was, because I wrote unto men endued with Logic, at least, natural; which having the pith of the Argument is able to suggest inferences. The other thing is that whereas there is often cited Kecker. System of Divinity, you would be pleased to have recourse unto that which was printed Goloniae Allobrogum, that is, at Geneva. Ann. Dom. MDC. XI. where according to the order of pages, you shall find the points enlarged, which are here but briefly touched. There is also added now, where the same points are handled in Caluins' Institutions, and Zanchius. Zanchies' Works cited in the Margin are in Fol. in 8. Tomes, printed. 1613.  
FINIS.   

A TREATISE WRITTEN TO THE GLORY of GOD'S Grace, against .  
Item, A plain Method of Preaching, for the use of Younger Students in DIVINITY.  
By T. V; B. of D.  
Printed at London for Thomas jones. 1625.   

A Short Treatise touching Man's SERVILE WILL, before the working of GOD'S grace plainly and fully as I trust opening that Controversy even as it was written to a Friend, in answer of a Popish Pamphlet, touching Man's Freewill.  
MY good Friend, 
Praloq.  I suppose you gave me not that Popish Script to overlook it only, but to examine and censure it, for your resolution and satisfaction in that point of Controversy (which it only touches upon) concerning  and the power of nature before grace. A point, which if the Author of your Script had throughly understood, he might well have blamed himself in the choice of that Doctrine for the countenancing of his Religion which of all other doth monderogate from the credit of the Romish faith. For I am utterly of this mind, that there is no one Doctrine throughout the whole body of Divinity which doth more directly cross and thwart the truth of the Gospel, which doth more lively argue and convince Popery of Antichristianisme, than the Papists tenant touching .  
Haemanus Romamerigent?  
Nullas spes habet Roma, si taleis habet.  
Has Rome no other hand, to propped then that?  
Rome, without other hopes, must needs fall flat.  
And therefore your Author whosoever it was light upon this point unluckily.  
First, he offends in limine, 
Status contron.  in the very proposal of the question; for the question is not Whether Man in the state of corruption hath , or freedom of will, who ever denied that? but the State is this. Whether a man in his corrupt estate, hath of himself before the working of God's grace in his soul, any power or ability naturally to turn himself unto God, to affect that which is truly and Theologically good either for the willing and proposing of it to himself in cogitation or for the absolving and performance of it in action. The jesuits, who are the most refined Papists, do hold that an unregenerate man hath such a natural power and strength, by which he doth prepare himself for his conversion and salvation, and by which he doth affect and effect too that which is truly and univocally good. We teach and affirm that there is in the unregenerate no such power of nature, no such strength of freewill, nor any faculty to do aught that good is; but only he is led by the corruption of nature to that which is evil till God's grace hath wrought a change in the whole man, by an effectual and unresistable call.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Adam indeed our common Father had such a quality and natural faculty of the soul bestowed upon him by God in his first creation, whereby potuit non peceare, if he had would, he should not have sinned. This he had for himself, and for his posterity, he being the root of Mankind; but by his disobedience and aversion from God, he deprived himself and consequently his Posterity of that excellent quality, as Saint Austin very appositely. Homo malè utens libero arbitrio, & ipsum perdidit & seipsum: Man not using his  aright, lost both it and himself too. Now what we lost in Adam, we do not regain but by Christ jesus. It is Christ alone that makes up those breeches: and therefore till a man be regenerate by the grace of Christ, till he be implanted into the body of Christ, till Christ dwell in his heart by faith, he can never look to be freed from that misery, whereinto he was plunged by Adam's first transgression. This is the true state of the Controversy, whereby you see what we hold, and what they oppose. The proofs which are brought on their side (to give your Author his due) are very orderly and distinctly proposed; but some of them are impertinent, some frivolous, all as weak as water: for a general answer to them all, do but observe a double distinction.  

I. Man is considered in a fourfold Estate. 

1. In statu instituto, in the state of integrity, before the fall; wherein his will was inclinable to good or evil. So inclined to good that it might decline to evil; which he did, and we feel it and smart for it.  
2. In statu destituto, in the state of corruption, after the fall; wherein his will is inclinable only to evil, being made the slave and servant of sin, yea dead in sin.  
3. In statu restituto, in the state of Regeneration by Christ: wherein his will is inclinable to good and evil; the Spirit calling to good, the flesh calling to evil.  
4. In statu praestituto, in the state of glory, whereunto he was predestinate in Christ: wherein his will is inclinable only to good, and that immutably!    
II. The things whereabout the will of man is, conversant, are of three sorts. 

Natural, as to eat and drink, hear and see, talk and walk, and the like, in these he hath freewill after the fall.  
Civil Affairs, as to argue and dispute, to follow a trade, to resort to the Church to listen outwardly to that is taught, in these he hath freewill, though it be very weak and maimed, as S. Austin saith.  
Spiritual, which are either appertaining to the Kingdom of 

Darkness, as all sins, and to these a man is freely carried by the corruption of nature.  
God, as the duties of holiness, and in these actions an unregenerate man hath no freedom of will at all.       
Now the reasons that are brought against the Orthodox truth do either speak of man in his integrity, and the state of regeneration, and so conclude not that which is in question about the corrupt estate of man abiding under the Dominion of Sin: or they speak of freedom in natural and civil affairs, which we do not altogether deny; but that he hath no will to desire nor power to effect Spiritual actions appertaining to the Kingdom of God, these reasons following shall most evidently evict. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
I. Who can bring a clean Reas. 1 thing out of that which is unclean? saith holy job, and he answers himself with his own words. No body can do it. job, 14. An evil Tree (saith our Saviour) cannot bring forth good fruit, Math. 7.17. but the unregenerate, a man in his corrupt estate is an evil Tree, Math, 12.13. therefore he can bring forth no good fruit, he can do nothing that is good.  
Reas. 2 II. All the imaginations of an unregenerate man's heart are evil, only evil, continually evil. Gen. 6.5. if all be evil, and only evil, & continually too, there is no imagination nor inclination to good at all.  
Reas. 3 III. They that are dead cannot possibly perform any work of a living man. Sin is the death of the soul, grace is the life o● it. But an unregenerate man is dead in trespasses and sins, Eph. 2.1. and therefore he hath no more power to raise himself out of the grave of sin, or to walk in the ways of godliness, than a dead man hath to raise up his body out of the Sepulchre, or to walk and work as a living man.  
iv If by the Power of Reas. 4  a man might attain to grace, then by the power of the flesh a man might attain to the spirit: the reason is, because as  is of the flesh, so grace is of the spirit; now Christ saith, That which is borne of the flesh is flesh, and that which is borne of the spirit is spirit, Joh. 3. The force of this Argument I think none will deny that hath read the Combat between the flesh and the spirit, in the Apostle, Galat. 5. whereby it manifestly appears, that in every faithful Christian there are two contrariant Principles of action. The one is flesh, that is the part unregenerate: the other is spirit, and that is the regenerate part. The spirit calleth us to good; the flesh haileth and draweth us along unto evil. Now then,  being of the flesh, and belonging to the part unregenerate (for whatsoever is not spirit, is flesh) cannot produce any spiritual action. Those actions are derived from another Principle. The works of the flesh proceed not from the spirit, therefore the works of the spirit do not issue from the flesh. The causes will always be distinct, and the effects different, That which is born of the flesh will be flesh, and that which is borne of the spirit will be spirit. joh. 3.6.  
Reas. 5 V. If we are not able of ourselves so much as to think a good thought, than we cannot will any thing that is good, before the grace of God hath brought us out of our corruption. Ignoti nulla cupido, we cannot desire that we know not; we know not that, that we cannot think upon. But we are not able of ourselves so much as to think a good thought as of ourselves, but all our sufficiency, the word in the original.  
is Emphatical, all our idoniety and aptitude to good, is from God. And therefore saith Austin Omne bonum opus gratia Dei praecedit. Epist. 106. The grace of God must of necessity precede every good work of ours, or else there will be no good done.  
VI Our actions depend Reas. 6 upon the will, the will is directed by the understanding, the understanding cannot direct except it be enlightened. Now our understanding is darkened naturally; so the Apostle describes unregenerate men, having their understandings darkened, walking in the vanity of their senses, Eph. 4, 18. Nay, which is more, we are naturally darkness itself. Ye were end darkness, saith the Apostle; but now ye are light in the Lord. and joh. 1.5. the light shined in the darkness, & the darkness comprehended it not.  
VII. If an unregenerate man can do any good thing before his conversion, than all his doings are not sin, but he may do something which is pleasant to God. But he can do nothing pleasing to God, for without faith it is impossible to please God, but he hath no faith. And again, all his works are sinful, for whatsoever is not of faith is sin Rom. 14. last. They may appear glorious in outward show, but bring them to the touch once and they will prove to be nothing but splendida peccata glistering sins, as Saint Austin calls them.  
VIII. Naturally we are Reas. 8 enemies to God and averse or untoward to all goodness. Our understanding is enmity with God, Rom. 8 7. Our wisdom is foolishness with God, 1 Cor. 1. Our hearts are stony hearts; so that God must be fain to take them from us, and to give us for them hearts of flesh. Ezek. 11.19. We must be made new creatures before we can follow that which is good, Ephes. 2.10. We are the workmanship of God, created unto good works. Did man (who was nothing) confer aught to his creation? no more can we (who are worse than nothing) confer aught to our conversion. Alas, we are quite averse from it, as I said a little above, and therefore must be drawn of God, according as our Saviour speaketh. No man cometh unto me unless the Father that sent me draw him. joh. 6.44. It is a very strange speech, and yet true, because the Truth itself hath spoken it; we must be drawn to Christ or we shall never come to him. But you will say, voluntas non potest cogi, that the will of man cannot be compelled. I acknowledge the truth of that Philosophical axiom, but see in our Saviour's speech the condition of every man as he is in his corrupt nature, he is averse, he is unwilling to receive good, to do good, sed ex nolentibus volentes facit saith S. Austin, of unwilling God doth make us to be willing. Certum est nos velle cum volumus, fed ille facit ut velimus, It is true and certain that we do will when we do will, but it is God that makes us will, Certum est nos operari cum operamur, sed ille facit ut operemur. It is true and certain that we do well when we do well, but it it God that makes us to do so: so that all must be ascribed to God and nothing to ourselves, which shall be my ninth reason.  
IX. If every good thing in Reas. 9 man doth proceed from God, than it cannot be ascribed to the power of Freewill or strength of corrupt nature to will or do any thing that is good, because God works this in nobis sine nobis ●in us without our help. But whatsoever good thing is in man it proceeds from God. For what hast thou that thou hast not received? saith Saint Paul, and Saint James very plainly, every good giving and every perfect gift cometh from above even the father of light. I am 1. And therefore we shall find, reading the Scriptures with a single eye and sincere heart, that the beginning and progress & consummation of our salvation, all is from God and from God's grace, nothing from ourselves. By the grace of God. I am what I am, saith the Apostle. 1 Cor. 15. He that hath begun that good work in you will also perfect in until the day of Christ jesus Phil. 1.6. there's the b●gin in expressed and consummation too: and, not to reckon all, in is God that worketh in you velle & perficere, both to will and to do even of his own good pleasure. Phil. 2.13. Mark that last place well, it beats down the strength of corrupt nature, and batters the walls of Freewill; especially if the whole context be considered. For he saith: Work out your salvation with fear and trembling, for it is God that worketh in you both to will and to do, even of his own good pleasure. It is the common use of ignorant Papists to take the first part of this sentence, for their working, but they leave the latter part which expounds the former: for we must work out our salvation with fear & trembling. True, but when we work so, the Apostle tells us that God set us on work, and the work which we work is God's work. We in all our works that are good do but follow the motion of the first worker, which is God working in us. See Didac. Stella upon the first verse of the first Chap. of Saint Luke. I conclude with that speech of Saint Austin, lib. 1. de. gra. & lib. arbit. Cap. 16.  velimus, Deus sine nobis operatur. God doth work a willingness in us to do good without our help, Cum autem volumus & sic volumus ut faciamus, nobiscum cooperatur. When we are once willing and so willing that we do indeed that which is good, God works with us (praevenit gratia ut velimus, he doth prevent us with his grace that we may will, subsequitur gratiane frustrà velimus, and he doth follow us with his grace, that we may not will in vain) tamen fine illo operante ut velimus, vel cooperante cum volumus ad bona pietatis officia nihil valemus. So that except God first work in us the will, and then work with us when we will, we are not able to perform any work of Piety and Godliness.  
The X. and last reason Reas. 10 which I mean to stand upon at this time (which shall be a touchstone unto you for the trial of those two opposite opinions mentioned in the state of the question) shall be this. That Doctrine which gives the most glory to God, undoubtedly is the true doctrine, that which takes away all boasting from man is the right opinion. But our doctrine ascribes all unto God & the power of his grace, that he alone might have the glory; the Popish doctrine makes sinful man a partner with God in his glory, ascribing part to God's grace, part to man's . Our tenant disrobes man of all boasting and glorying in himself, and teaches, that he that glorieth must glory in God; the Popish tenant ascribing a great part to corrupt Nature's strength, teacheth a man in part to glory and boast of his own goodness, and so pares away from God's glory, and therefore the Protestants opinion is true, and the Papists false. It was the saying of good S. Cyprian, In nullo gloriandum est, quia nostrum nihil est, We must not glory in any case, for we have nothing to glory of. I will conclude the whole reason & proofs with the speech of Bonaventure, whom the Romanists account the Seraphical Doctor, Piarum mentium semper fuit ut totum attribuant gratiae divinae, & nihil libero arbitrio. This hath been the practice of all godly and religious minded men in the world, to ascribe the whole glory of our conversion and salvation to the grace of God, and nothing to . And he proceeds further, and tells us, that look what we attribute to , we detract so much from grace; and look what we attribute to grace, so much we detract from ; and that this later is the safest way, whereas the former is not without danger. By this shall ye know says our Saviour whether my Doctrine be true, or whether I speak of myself. He that speaketh of himself seeketh his own glory; but he that seeketh his glory that sent him, that man is true, and there is no unrighteousness in him. Here is then that Lydius lapis, the very touchstone by which any indifferent man that is an intelligent Scholar withal, able to judge of things without partiality, not fastening his opinion upon any man's sleeve, but submitting himself to the evidence of God's Word, may try true and sound Doctrine, from false, erroneous and rotten hypocrisy.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Thus far have I proceeded in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or confirmation of the truth; a word or two as my leisure will serve of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or confutation of the adverse proofs. The Arguments which the Author of your Script hath well compacted together, mostly strike upon one string, as the two last from the authority, of Scripture, the 2 first from the authority of the fathers, the 3. 4. 5. and 6. from demonstrative reason: I will cast them all into one mould, because I may not unfitly apply one answer to them all. The argument is this. 
Ob. Similia olim cum obiectarentur Augustino libellum de corrept. & gratia scribere coactus fuit. Galu. Instit. l. 2. c. 5. §. 4. & seq.  Take away freewill from a man, then to what end serves all the reproofs, complaints; exhortations in the word of God? why doth God promise us any thing upon condition of our obedience? Why hath God left unto us his holy commandments, if we can do no otherwise of ourselves then evil? If the Condition be impossible, or the performance of his Commandments, (why!) he may seem to mock us in bidding us do that which is impossible for us. I answer, 
Resp.  1. the precepts and commandments of God dispersed through the Volume of the Scriptures, do not import what we are able to do, but what is our duty to do; not what we can do, but what we should do; yea, and what we could have done once in Adam, that so seeing our duty what we ought to do, and our infirmity, that we are not able to do it, we might have recourse unto God by prayer, that by the mighty power of his grace we might be made able to do what he commands us, as Leo a good Bishop of Rome excellently speaketh, Ideo datur praeceptum, ut requiratur praecipientis auxilium, & S. Austin Synonymally, yet more fully to the same purpose. jubet Deus quae non possumus, ut noverimus quid ab ipso petere debeamus. God commands us those things which are above our power to do, that we may run unto him by prayer and petition, for his aid and help to do them. I assure you it wrought this good affection in holy David, as you shall find, Psal 119.4. Thou hast commanded (saith the Prophet to God) that we should diligently keep thy commandments. Whereunto he answers not in all haste as a Pelagian or a Papist would, O Lord I will, I can keep thy commandments, because thou dost command me so to do: but what is David's answer? O that my ways were made so direct, that I might keep thy Statutes. The Imperative in God (as one wittily) begets not a potential but an optative in David, Upon God's Precept there follows immediately David's Prayer; Tu praecepisti, Thou hast commanded that we should diligently keep thy commandments, there's God's precept. O that my ways were made so direct that I might keep thy Statutes! there's David's Prayer. And let us learn this Lesson of the blessed Prophet to distrust ourselves, and fly unto God for the assistance of his powerfully working grace with that short and pithy prayer of S. Austin. Da domine quod iubes & iube quid vis. Lord give us grace to perform what thou commandest, and then command what thou wilt. And this is yet a thing more evident by the common practice of the Church, and of all the godly in the Church. For to them that demand to what end are precepts and exhortations, if we cannot of ourselves do that which is commanded? we may in like manner interrogate, why doth the Church pray continually for grace to do those things that are commanded, if it be in our own power to do them? But the Church of God doth pray thus daily, as appears plainly by the service-book; wherein you have 3. Collects to be said every morning and evening Prayer. And whereas one of them is for the day, the other for peace and defence against dangers, the third is always for grace. And there is no Papist that can justly take exception at those prayers. For as touching these Collects for grace used in our Litturgie, both at morning and evening Prayer we find them expressly and verbatim in their own Masse-bookes. In officio B. Virgins, & in horis B. Virgins ad usum Sarum; printed at Paris, 1510. Now I say the Church by praying to God continually for grace to do his commandments, doth acknowledge the true use of hearing precepts and exhortations, which is not to be proud of any power in us, or to presume of that which is not in us; but to pray, and thereby to acknowledge that we have it from grace.  
2. God without mockery, may require of us obedience, and the perfect observing of all his comandements, though it be impossible for us to keep any one of them. Yet this, I say, God may exact of us without all injustice, because it comes to be impossible unto us only through our own default: for God made man at the first righteous, & endued him with a power of doing whatsoever he should have commanded him, but we have fought out unto ourselves many inventions, as the wiseman speaketh. Give me leave to make this plain unto you by an easy and familiar comparison.  
You are a Gentleman of good means, yet given to retiredness, and you are desirous to rend out, or set to farm your whole demeanes. Say you covenant for four or five hundred pounds per annum. Your Farmer at the making of the bargain is an able, substantial, sober man, well able to pay you your annual rent. But so it falls out, that soon after, he is withdrawn to lewd and riotous courses, and spends both time and estate upon luxury and vanity. So that now he is Bankrupt, not worth five pence in all the world, and consequently altogether unable to pay you five hundred pound. What then? may not you in equity and just law require of him your annual rent, although it be impossible for him to pay it? I know you may. Just so it is betwixt God and man. At the first man was created in perfect righteousness, and so was a person fitted to the observance of all good duties; but soon after, he turned bankrupt, he fell upon riotous and disobedient courses, being tempted by the woman, and she by the Serpent, to eat the forbidden fruit. Before he was the servant of God, now he is become the slave of sin So that he hath no strength to run in those good ways▪ wherein at first God set him. What then? Because he is not able to do any good, may not God in equity exact of him the keeping of his commandments? I trow he may, yea I am sure he doth, and that rightly, because the thing is become impossible to man merely through his own default.  
3 The exhortations and dehortations, the promises and threatenings which have annexed conditions are not in vain, neither is there any mockery in them, although we be not able of ourselves to fulfil the exhortation or perform the condition. For, it must be observed, that there are in the visible state of the Church both elect and reprobate; and these two will grow together in the field until the harvest, when they shall be separate by the Angels, the wheat, that is, the elect gathered into God's barn, the tares, that is, the reprobate gathered into sheaves to be burnt. So then the precepts of God in the Word, and the exhortations of the Ministers according to the Word are directed either to the reprobate or to the elect, and not one jot of the Word of God shall fall to the ground. For to the one it becomes the savour of death unto death, to the other the savour of life unto life. I open myself thus. The exhortations, threatenings, promises, warnings, etc. set down in the Word of God and published by the mouth of his Ministers, being directed to the reprobate make them the more inexcusable, that their mouths may be stopped, and that they may not say another day, that if they had been exhorted to such a good duty, they would have embraced it, if they had been admonished of such a fault, they would have forsaken it. For here there consciences shall convict them, and they shall know then that there hath been a Prophet among them. If they be directed to the elect, they be either such as are not yet effectually called, and then the holy Spirit enwrapping himself in his Word, worketh an admirable change in their hearts, and begets those good things in them whereunto they are exhorted; for the Word of the Lord is mighty in operation, as the Apostle saith, and the Law of the Lord is perfect converting the soul, as the Psalmist speaketh; or else they be actually called, and then by those denunciations of judgement they become more wary in their carriage, by those exhortations to godliness, they become more lively and forward in all good courses, tending and striving after perfection. So that in all this here is no mockage at all, neither can God without blasphemy be said to do any thing in vain. This because it is the most substantial doubt and most stood upon by your Author, therefore I have endeavoured to clear it thus at large as you see, and to afford it a full answer.  

Ob.  For the other, they are either impertinent, as that out of Ecclus. 15.14. which speaks of man in his first estate of creation before the fall, 
Sol.  wherein we deny not man freewill; beside, I say not, that the Book is Apocryphal, although that might serve for a sufficient answer; or they be frivolous, 
Ob.  as that of Cain, Gen. 4▪ 7 wherein it is not said, that he shall have dominion over sin, 
Sol.  but there God urgeth an argument to cool the heat of his anger, taken from the subjection of his brother Abel. 
Ob.  Of this Bran is that testimony taken out of josuah 24. 
Sol.  wherein he gives them their choice whether they will serve the true God or not, not as if it had been in their power to have chosen, but only that he might draw from them a confession of the true worship of God, by which protestation they might the more be tied to God's service after josuahs' death, and held the more inexcusable if they fell to Idols after this solemn profession to fear God, and to abjure all idolatrous worship. And that instance of Ananias, 
Ob.  Act. 5. is like, because it speaketh only of an humane and civil matter, 
Sol.  the sale of a piece of land, which was in his own power. 
Ob.  The first demonstrative reason, which is, argumentum cornutum, carries some better show with it, but concludes nothing against the truth. 
Haec Pelagii quoque arma erant ad impetendum, Augustinum Calv. Instit. l. 2. c. 5. §. 1 Sol.  It is this: Sin is either necessary or voluntary; if necessary, them it is not sin if voluntary, than it may be avoided. The horns of this argumentation are too short and weak to push down the truth. If sin be necessary, than it is no sin? How prove you that argument? You must remember (which you also learned in moral Philosophy) that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntarium & invitum are opposed, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntarium & necessarium. God and his Angels are good necessarily, and yet they are voluntarily good. The Devil and his Angels are evil necessarily, and yet they are evil most willingly too. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oportet, there must be heresies, says the Apostle, Necesse est, It is necessary that offences come, says our Saviour; and of judas his bloody sin▪ and the jews malicious conspiracy against Christ, it is expressly said, That they did nothing but what the mighty hand of God had decreed long afore to be done. Briefly then, sin is both voluntary and necessary. Voluntary in respect of man's will; for we say that a man may be carried freely and with a full swing to the works of darkness, even to commit wickedness with greediness, neither is it necessity, but compulsion, which takes away the liberty of the will. And it is also Necessary in respect of God's decree, which is immutable. For this is a most certain and undoubted truth, that nothing can be done in the world, which his right hand hath not before determined either to do▪ as in all good things, or suffer to be done, as in all sinful actions; as S. Austin very fully and learnedly proveth in his Enchiridion to Laurentius.  

Conclus.  It was Themistocles his commendation in Thucydides, that he could 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex tempore, and on a sudden speak to any point and counsel always for the best. For myself I must confess I am none of those ready wits, yet thus much I have been bold out of some former acquaintance with this point of doctrine, to write raptim on a sudden to this question for your satisfaction, which I trust also will be sufficient to persuade any ingenuous man, that is only tainted with Popery, and not branded with the mark of the Beast (for there is no hope of such) to think and conceive well of the truth of our doctrine. If I had had my tools about me, I should have made it a more perfect work, but you know I am far from my books. Such as it is, it is yours, and I am yours to use in all Christian offices.  
T.U.  Aug. de lib. arbit. l. 2. c. 20. Tu tantùm pietatem inconcussam tene, ut nullum existimes tibi bonum vel sentienti, vel intelligenti, vel quoquo modo cogitanti occurrere posse, quod non sit ex Deo.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or The Heads of a plain and profitable method of Teaching shadowed and pointed at.  
WHereas there be now in use two ways of delivering the precepts of any Art, according to the doctrine of Plato, the one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a longer; the other, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shorter way: in the setting down of these few rules following, I have made choice of the later; because I am sure I have only to deal with intelligent men, or scholars, to whom (as the old saying runs, Verbum sat) one word is as good as a thousand.  
I. Prelocution, if the matter require; under which Coherence, avoid affectation. I mean not only an affectation of big words and phrases; but also of a fare fetched entrance into the Text, as he that in every Sermon he made, whatsoever the Text was, would be sure to begin always at the beginning of the world.  
II. Partition, into as few parts as you can. Avoid curiositio. As for example, if I were to handle those words of Christ, Weep not for me, but weep for yourselves, I would not divide them thus. The parts are six. I. Weep: II. Weep not: III. Weep not, but weep: IU. Weep not for me: V Weep for yourselves: VI Weep not for me but for yourselves; for fear I should seem rather to play with the Text, then to divide the word aright.  
III. Interpretation, if terms or words be ambiguous. Avoid needless criticisms, as if I were to open the name of Paul, I should say it came from Pi in Hebrew, which signifies ●s, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek, that is, tibia. Master Selden hath intermixed many needless Criticisms in the History of Tithes, observed and exploded by diverse Worthies: so that I shall not need to say any thing; but only pray for him that the pride of his heart in wormeaten learning, and his malice against the Ministers of the Gospel, which he hath discovered by th●● Book, though covertly, and aliud agens, may be forgiven him; and that the sin of many close-fisted sacrilegious Patrons, which detain the Churches 
* Of the point before the famous History saw the light. DD. Carleton, now L. Bishop of Chichester. Tithes proved due to the Ministers of the Gospel by divine right. Sir Hen: Spelman De non temerandis Ecclesijs. M. Eburne. The Maintenance of the Ministry. M. robart's. The Revenue of the Gospel, Tithes. M. Gosthwick. The truth of Tithes. To the point and person too. S. Iam: Sempill. Sacrilege Sacredly handled. DD. Tillesley. Animadversions on the famous History. DD. Sclater. The Minister's portion, and question of Tithes Reviewed. M. Montague. Diatribae on the History. M. Nettles. Answer to the jewish part of M. Selden.  Right, and think they have gotten a very good pretence for so doing by the writing of that Book, be not one day laid to his charge.  
It is a wonder to see what ado the Friars make with the first word in the Angel's salutation, Aue, Luc. 1. First, say they, Aue is as much as sine vae, making it come of a privitiva particula, in Greek, and vae in Latin. Secondly, they find the name of our great Grandam in it, & because Eve wrought man's destruction, and Mary man's Salvation, therefore the Angel doth most fitly begin the Salutation with Aue, which Anagrammatized, is Eua. joan Picus in his Heptaplus finds I know not what Mysteries in the first word of the Bible Berescit, by transposing and conjoining the Letters diversely (as though he were ringing changes) he picks out three words, the intellectual, Celestial, and corruptible, and withal this sentence. Pater in filio, & per filium principium, & fine siue quietem creavit caputignem & fundamentum magni hominis foedere bono. All this as he conceives, dissults out of the resolution and composition of the first word in Genesis.  
iv Collection of Doctrines or conclusions out of the several parts as they shall naturally arise, avoid straining, as Christ bid some body lose Lazarus and let him go, ergo the Ministers have power to lose and absolve sinners: it is Sixtus Senensis his Collection. Moses saith that the Stars were created to be signs, Ergo, the ginger may come to the knowledge of men's fortunes, and of particular events by the Stars: it is Sr. Chrystopher Heydons' Collection Abraham paid Tithe to Melchizedech of all the spoils, even of the spoils, Ergo, the spoils only: it is Mr. Seldens' Doctrine. God made man after his own Image, Ergo, Images are to be suffered in Churches. The Sun is greater than the Moon by many degrees, Ergo the Pope is above the Emperor. David saith, Praise God in his Saints, Ergo, we may pray unto the Saints. Christ said to Peter, thy faith shall not fail, Ergo, the Pope of Rome cannot err. These and the like inconsequences, are mere wrest of the Text. And so it is likewise when a Parable is urged beyond the scope and drift of it, very common among Popish interpreters.  
V Probation, 1. By authority of Scriptures opening them along, if need be. 2. By arguments or reasons illustrating them some way as you can. Avoid prolixity. That's S. Augustine's counsel, Lib. 4. the doct. Christ. 22. and his reason. is, Quando prolixa est oratio in uno genere minus detinet auditorem: and therefore he would not have a Preacher stand long upon any point, when it is once understood of the people, but slide into another. I have heard of a Preacher that stood upon a short Text seven years together; and I have read I am sure of one Thom. Hasselbachius, that was twenty one years in preaching upon the first Chapter of Esay; neither did he come to the end of it in all that space, but left in an unperfect work twenty four large volumes behind him of that he had expounded. Take heed of such prolixity, and remember the old saying, Varietas delectat.  
VI Solution of doubts if any occur, avoid tedious disputes. That a Minister may move doubts in his Sermon, if he be able to solve them, Saint Austin doth warrant, Lib. 4. the doct. Christ. c. 20. But for one to draw in by the neck & shoulders a disputable question, and upon the smallest occasion that may be to fall into a large field of controversies, by handling the points pro and con, as there is mention made of Will in the Lord's Prayer; therefore for a man to fall upon the doctrine of , and dispute the question thereupon, this is not warrantable. Long disputes are fit for the Schools then for the Pulpit.  
VII. Application, 1. By way of Confutation, if it be a matter of controversy. 2. By way of Reprehension, if you preach against any sin, or if you commend a virtue, you may reprehend the contrary vice. 3. By way of Exhortation to the good, Dehortation from evil. 4. By way of Direction, urging and showing he motives and means how to attain the good, how to eschew the evil. 5. By way of Consolation, if it will conveniently arise. Avoid all indecorums. An indecorum is, when circumstances are not rightly observed in the application. Verbi causa. If any man should preach of the life or death of S john Baptist, on S. john the Evangelists day in Christmas, & apply it to that Festival; though it be bonum, good, at all times to be remembered of the sobriety and austerity of that holy man of God; yet it is not benè, id est, appositò dictum, well done, and therefore an indecorum, because it is verbum non in tempore suo, a word not in his fit season. Keckerman in his Ecclesiastical Rhetoric (I will not cite the Chapter and Page, because I would have you read the whole Treatise) tells a tale of a Friar, that following his Postill, and sticking too close to the very words that he found written, had almost brought the whole town where he lived about his ears. And it was thus. The Postiller had very bitterly inveighed as it seems against the sins that reigned in the Town where he preached during the time of a common plague, and had told them that because they continued in those sins God had sent the plague among them. The Homiliary Friar, finding this in his Postill, and taking little thought, save only to get it by heart, & pronounce it boldly enough, delivered the very same words in his own congregation, inveighing against the sins that reigned in the Town, and told them that for those sins God had sent this grievous plague among them. At these words all the Auditors were greatly astonished, and came upon him presently after Sermon, to inquire in what house, or what part of the town the pestilence was that he spoke of in his Sermon, for they knew of none. The silly Ignoramus could not resolve them, but answered thus. Howsoever it be, whether the plague be in the town or not, I am sure I found it so as I said in my Postill.  
For the opening of these short rules, and more full understanding of the whole matter, let not a young Divine trouble himself with multitude of books. Among many Worthies who have written of this subject, I have found these three very useful and profitable. Keckerm. de Rhetoric. Ecclesiast. Augustin. de doct. Christian. and M. Bernard's Faithful Shepherd.  
And Mr. Weemse his Book of Lathoquar in Scotland, written of late as it seems of purpose to help young Divines in this way and Method of teaching, entitled, The Christian Synagogue.  
In setting down these few notes and rules, I would not be thought to take upon me to prescribe unto Academical Preachers (nolo sus Mineruam) but to Rural; neither to instruct the grave and learned, well experienced among them; Veteranos jesu Christi Milites, but new beginners. Neither do I tie them to this only Method. It may be every Text will not admit of it, and it may be every man's gift doth not lie for it. But my desire was to help myself by these Collections, and those that are weak; and I pray my brethren to give a candid interpretation of my good affection, being most ready to entertain any other more profitable way of teaching that they shall suggest.  — Si quid novisti rectius istis, Candidus imperti; si non, his utere mecum. 
FINIS.   

THE GOSPEL OF St. THOMAS. MY LORD and MY GOD.  
An Ode thereupon, gathered out of the Psalms of David.  
It will go to the tune of the C. Psalm.  

MY LORD MY GOD, strength of my head,  
Sraffe of my joy, Spring of mercy,  
Guide with thy grace, bless with thy love  
Thy Servant in necessity.  
Thou art my Lord, this is my Song,  
And I will render thankes to thee:  
Thou art my God, and I will praise  
Thy mercies ever towars me.  
Thy Servant lo, thy Servant I  
Myself confess, and ever will  
Take thee to be MY LORD AND GOD;  
And rest upon thy goodness still.  
Thou art my Lord, this is my Song,  
And I will render, etc.   

In calling thee MY LORD, I know  
Thy hand of power doth govern me:  
In calling thee MY GOD, I know  
Thine eye doth all my doings see.  
Thou art my Lord, this is my Song,  
And I will, etc.   

MY LORD because my fortitude,  
To save me from the fiends of Hell:  
MY GOD, because my righteousness  
To make me with thy Saints to dwell.  
Thou art my Lord, this, etc.   

MY LORD MY GOD, my Sun, my Shield,  
My hope, my health, my life, my stay,  
Lose me from out these mortal bands  
To live (O Christ) with thee for aye.  
Thou art my Lord, this is, etc.   
FINIS.   

The Contents of this Book.  

I. A Monitory Preface to Catholics.  
II. A Manuduction to Theologie.  
III. Brief directions for Communicants.  
iv The Sum of Divinity.  
V The Controversy touching .  
VI A plain and profitable Method of Preaching.  
VII. The Gospel of Saint Thomas.    

THE PARTICULARSS of the foregoing Treatises.  
IN the I. general, namely, The Monitory Preface is shown, that both the Doctrine of Popery is a doctrine of darkness, and that the Do of the Papists are works of darkness. And therefore that it concerneth much the seduced Catholics to look unto their dangerous estate, to come out of the snares of darkness, wherein they have been held now a long time.  
In the II. namely, The Manuduction to Theologie, you have these particular places of Divinity.  
1. Of Religion. page 1.  
2. Of God. p. 5.  
3. Of the Scripture. p. 14.  
4. Of Salvation. p. 38.  
5. Of the Image of God. p. 42.  
6. Of the fall of man. p. 44.  
7. Of Sinne. p. 48.  
8. Of the Punishment of sin. p. 50.  
9 Of Predestination. p. 53.  
10. Of Redemption. p. 55  
11. Of Christ our Redeemer, his Person, his Office, his sufferings. p. 56. & seqq.  
12. Of the Church redeemed. p. 93. & seqq.  
13. Of justification by Faith. 137. & seqq.  
14. Of the certainty of salvation. p. 151 & seqq.  
15. Of Repentance. p. 159.  
16. Of Sanctification. p. 162.  
17. Of Good Works, & Prayer. p. 165. & seqq. Where also of Jmages. p. 181.  
18. Of the Sacrament of the Lords Supper, where of the Mass, & of Trans. & Consubstantiation. p. 185. & seqq.  
19 Of the often, worthy, and devout receiving of the holy Communion. p. 209. & seqq.  
In the III. namely, The Brief Directions for Communicants, you have these particulars.  
1. The subject of our Examination, who. The matter of it, wherein. The manner, how it must be performed. p. 223. & seqq.  
2. The duties required of us at the Lords Table. p. 233.  
3. The duties to be practised after the Communion. p. 238.  
In the iv namely, The Sum of Divinity, you have the Analysis of the whole, and methodical concatenation of the parts of Divinity. p. 241. & seqq.  
In the V namely, The Controversy touching Freewill, you have 1. the terms of the Controversy opened, and the question stated. p. 251. & seq.  
2. The truth confirmed with impregnable reasons. p. 260. & seq.  
3. The main arguments of the Papists answered. p. 274. & seq. In the VI namely, The method of Preaching, you have a few rules concerning Preaching, not impertinent nor unprofitable for young Divines. p. 292. & seqq.  
In the VII. namely, The Gospel of S. Thomas, you have the Author's Motto, and his Song upon it. p. 306.   

Errata.  
IN the Title page vicars for Vicars.  
In the Praface p. 6. for Portayed read portrayed p. 7. r. preciosoes p. 9 r. but entangleth p. 11. r. bastardly p. 17 r. & detrimenti, and instead of lib, 1. r. lib. 2. de verbo. p. 18. r. wretches. p. 22. r. Apostolos p. 23. r. misled p. 26. r. advertendum, & Cypriani. p. 27. r. earth-bred p. 28 r pertinacious. p. 29. r great p 32. r. misericordia. p 33. r. too too heady in the pursuit of error, and too too headstr. etc. p. 34. r of those vipers. p. 35. r parentum. p. 37. r. for the merits of Christ p 38 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
In the Manuduction. p. 2. for Thologia r. Theologia for Philosophia r. Philosophiae for P●racels r. Paracles. p. 23. for Profitts r. Prophets for a dictum r addictum. p. 25. for her Church r. the Church. p. 38 for former. former. p. 40. for 115 r. 151 p. 41. deal Nazianzen. p. 43. for depended r. depended, for libro r. libero arbit. p. 48. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for had r. and. p. 51. for life r. life for come r. tom. for Saith r. Saint Matth p. 54. deal Psal. p. 55 for os r. of for Son of our Redeemer, r the Son of God, our Redeemer. p. 63. for Silua r. Salua p. 192. r. ground of that holy admonit.   

The Attestation of a friend touching this Book, inserted in a Letter to the Translator.  
— In your Translation you have laboured, that they that will read may have delight; and that they that are desirous to commit to memory, might have ease; and that all into whose hands it cometh might have profit. 2. Mac. 2.25.  
Adam Airay S. S. Theol. Bac   

M. D. Esquire. To his good Friend. T. V.  
WHat Thou dost teach by others heretofore,  
Hath likewise been. But yet by no man more  
To the true life. That by thy godly care,  
Thou and thine Author equally do share.  
Thou praisest him Translating, but if he  
Understood English he would more praise thee.  
Thou to our Nation hast his Doctrine shown  
Which to our vulgar else had not been known;  
As much by this thou gettest as ere he won:  
England praise Vicars, Dantsk her Keckerman.  
Mich. Drayton.   

AN ACROSTIC. To his as duly beloved, as truly Loving, Learned and Religious COZEN,  
Mr.  

Truth may triumph, Religion justly joy,  
Having so many faithful forward Friends,  
Observant Servants, ready to employ,  
Maugre Rome's rage, their love their labours ends  
Against the Force and Fraud o● Error base,  
Sincerely, sound to display Truth's Grace.   

Upon which sacred Subject thou hast spent  
judiciously, industriously, thy pains;  
Choice Pearls of learned Keckerman to vent  
Amongst us, us t'enrich with godly Gains:  
Rome's peddling Parsons, Errors Trash may sell,  
Sound Wares of Truth, our Vicars uttreth well.   
The true embracer of your Piety and Familiarity. JOHN VICARS.