THE SUBSTANCE OF CHRISTIAN RELIGION, SOUND SET FORTH in two books, by definitions and partitions, framed according to the rules of a natural method by Amandus Polanus professor of Divinity.  

The first book concerneth faith.  
The second concerneth good works.  
The principal points whereof are contained in a short table hereunto annexed.   
Translated out of Latin into English by E. W.  This is life eternal, that they know thee to be the only very God, and him whom thou hast sent jesus Christ. joh. 17.3. Whatsoever I command you, take heed that you do it. Thou shalt put nothing thereto, nor take any thing therefrom. Deu. 12.32. LABOUR ET CONSTANTIA  printer's device of John Oxenbridge 
Imprinted at London by R. F. for john Oxenbridge dwelling in Paul's churchyard, at the sign of the Parrot. 1595.   

TO THE RIGHT HONOURABLE AND HIS VERY GOOD LORD, THE LORD Edward Earl of Bedford: and to the right honourable also and virtuous Lady, the Lady Lucy his wife, E. W. wisheth all growth of goodness in this life, and in the end everlasting blessedness through Christ.  
MAy it please your HH. to understand, that having by my father's appointment for exercise sake, according to my poor skill, translated out of Latin into English, this worthy work following: and God having beside prepared a way (when I did neither think nor know of it) to bring it to light & sight of men, by putting it into Print, I bethought myself, as well as my want of years & discretion would suffer me, of some worthy persons & patrons to whom I might dedicate these my simple labours. Among many none came more often & more justly into my remembrance, than your HH. whose affection in the Lord to my father, and some measure of Christian care for me in the world, have made me bold, & even as it were to presume, to dedicate these simple fruits of my first travails unto you. What reasons I have beside those alleged to lead me thereto, I shall not need largely to lay out. Your HH. zeal to Religion: your favours to me, as also some declaration of all dutiful thankfulness from myself towards you for the same have greatly provoked me. In whom though there be nothing as in regard of myself and pains taken herein, that may commend it, yet as in respect of the work itself, sure I am, not by mine own judgement I protest (for how weak and childish that is, I very well know) but by the sentence of sundry very learned men, both for the soundness and sufficiency of the things therein contained, as also for the methodical manner of handling the same, there will be found much that may well beseem your HH. profession and place. And so earnestly praying the good acceptation of that which is done, that under your HH. patronage it may be the better received amongst men: and humbly beseeching the continuance of your HH. favours, that so I may the better proceed in godliness and learning, whereunto my parents, though not able indeed of themselves to maintain me therein, have unfeignedly dedicated me, & I myself have willingly vowed myself; and heartily craving pardon for my boldness & escapes this or any other way committed, I humbly end.  
At London the first of this januarie. 1595. Your HH. humble and dutiful as he is much bound. Elijahu Wilcocks.   

The titles of the common places handled in these Partitions.  

1 Of the word of God pag. 1.179.  
2 Of God. pag. 2.  
3 Of the attributes of God. pag. 2.  
4 Of the persons of the Deity, or of the holy Trinity. pag. 12.  
5 Of the works of God. pag. 14.  
6 Of the decree of God, where also of the decree of Predestination. pag. 16.17.  
7 Of Creation, where of the image of God. pag. 18.19.  
8 Of good and evil Angels. pag. 20.21.  
9 Of man, his state and free will. pag. 21.22.23.  
10 Of the providence of God. pag. 28.  
11 Of good. pag. 28.  
12 Of evil. pag. 29.  
13 Of sin pag. 29. and those that follow.  
14 Of the action of God. pag. 36.  
15 Of the instruments of God. pag. 36.  
16 Of God's permission or sufferance. pag. 40.  
17 Of the conservation of things. pag. 42.  
18 Of Predestination. pag. 44.  
19 Of the natural manifestation of God, where concerning the law of nature. pag. 45.  
20 Of afflictions & the cross. pag. 46. and those that follow.  
21 Of God's secret moving of the wills. pag. 49.  
22 Of Gods governing of all human actions. pag. 50.  
23 Of the supernatural manifestation of Gods will. pag. 51.  
24 Of the law of God whereof the decalogue or 10. Commandments. 52. & those that follow.  
25 Of the ceremonial and judicial law of God. pag. 63:  
26 Of the Gospel. pag. 63.  
27 Of Christ, of his person, of his double state, incarnation, conception by the holy spirit, of his personal union, of the majesty of the human nature of Christ, of the communicating of the Idioms, or properties of his birth, obedience, suffering, death, burying, descension to hell, exaltation, resurrection from the dead, ascension into heaven, sitting at the right of God his father. pag. 64. and following.  
28 Of the office of Christ, or of the office of the Mediator. pag. 78. and following.  
29 Of the foretelling of things to come. pag. 82.  
30 Of God's promises. pag. 84.  
31 Of Gods threatenings. pag. 86.  
32 Of God's calling. pag. 87.  
33 Of the covenant of God. pag. 89.  
34 Of the benefits purchased to us by Christ. pag. 89  
35 Of the communion or fellowship with Christ. pag. 91.  
36 Of justification, where of forgiveness of sins. pag. 93.  
37 Of regeneration or sanctification, where of repentance. pag. 94.  
38 Of adoption. pag. 100  
39 Of the liberty of the sons of God, where of Christian liberty, and of things indifferent. pag. 102. and those that follow.  
40 Of comfort under the cross, & in death. pag. 105 and so forward.  
41 Of divine signs, where of miracles and the Sacraments. pag. 114. 115. and so forward.  
42 Of Baptism. pag. 132.  
43 Of the Supper of the Lord. pag. 136. etc.  
44 Of the works of God after this life, where of the general resurrection, & the last judgement, and glorification of the elect. pag. 151. 152. and those that follow.  
45 Of the true Church, where of true Religion. pag. 155. etc.  
46 Of the Ministers of the Church. pag. 159. 60.  
47 Of the Ecclesiastical power, where of the power of order & jurisdiction, of the lawful calling of Ministers, of the power of the keys, of the Ecclesiastical discipline, of excommunication. pag. 163. 164. and so forward.  
48 Of Counsels. pag. 170.  
49 Of the false Church, where of false Religion, of the enemies of Christ and his kingdom, of the jews, & of their rejection and restitution, of the Mahumetistes, heretics, Anrichrist, of the Church of Antichrist, and of false Prophets. pag. 172. 173. and following.   

The second book.  
50 Of good works. pag. 179. 180.  
Of things adjoined thereto. pag. 180.  
51 Of things disagreeing with good works, where of the fear of God, of constancy, prudence, zeal, fortitude, the glory of God. pag. 181. 182. and those that follow.  
52 Of the inward & outward worship of God, & the things that disagree therefrom, where of lively faith. pag. 188. 189. etc.  
53 Of invocation, where of prayer, of the Lords prayer, of an oath. pag. 197  
54 Of thanksgiving, and the confession of truth. pag. 211. 212.  
55 Of the rites or ceremonies of the Church, where of a godly fast, vow, sacrifices of the old Testament & feast. pag. 215. 216. and so forward.  
56 Of virtue, where concerning the desire of wisdom, of fortitude, temperance, chastity, liberality, justice, and the whole company of virtues. pag. 196. and so forward.  
57 Of private justice, where of wedlock, and of divorce. pag. 243. 244  
58 Of the public justice, where of Magistrate and laws, of peace and war. pag. 273. and so forward.    

THE FIRST BOOK OF THE PARTITIONS, AND DEFINITIONS OF Divinity, framed according to the rules of a natural method, by Amandus Polanus of Polansdorf.  

Of Faith.  
THe word of God, is a doctrine written by the Prophets and Apostles, the holy spirit being the inditour thereof, perfectly delivering the way how to obtain eternal life. 2. Pet. 1.21. Ephes. 2.20. john. 5.24.39. and 20.29.31. 1. Cor. 1.21. 2. Tim. 1.10. and 2.5. Tit. 1.1. 2. Rom. 1.16. Psal. 32.1. and 1.1. and 119.1. and so forward. Mat. 5.3. & so forward. jam. 1.21.22.  
Of the word of God there be two parts: the first concerning faith. Act. 24.14.15.16. Rom. 1.16. Hab. 2.4. the other concerning good works. jam. 2.20. Phil. 1.27. Tit. 3.8. Mar. 1.15. 1. Tim. 1.18.19. 
Of faith.   
The first part, namely concerning faith, doth teach us, what we must believe to salvation. And that concerneth either God, or the Church.  
God, is an eternal, infinite, omnipotent, 
Of God.  and most holy spirit. john 4.24. Psal 9.2. & 92.8. & 102.13. Esa. 63.16. Dan. 6.26. Heb. 1.12. Reu. 4.8. & 11.17. & 16.5. 1. Kin. 8.27. 2. Chro. 6.18. job. 11.7.8. jere. 23.23. Psal. 139.7.10. Esa. 6.3. Gen. 17.1. & 35.11. Exod. 6.3. Deut. 7.8. & 10.17. Num. 11.23. Esa. 40.12. Matt. 19.26. Luk. 1.37. Reu. 1.8. Mat. 19.17. 2. Chr. 30.18.  
Of the knowledge of God, or of faith concerning God, are two parts, the first concerning the essence of God, the second concerning his works.  
The essence of God, is the nature of God, whereby God is indeed, and doth subsist.  
And that essence is but one: and therefore God is but only one also.  
There are two parts of the knowledge of the essence of God, the first concerning the attributes of God, the second concerning the distinction of the persons.  
The attributes of God, are those titles, which are attributed to God, to declare his essence better unto us.  

Of the attributes of God.  The attributes of God, are either simple, or compared.  
The simple attributes of God are the esential properties of God, which do agree to him without comparison.  
Of these some have such a similitude of him, as is in the creatures by creation: some have not.  
Of the former kind are blessedness, immortality, understanding, prescience, memory, will, goodness, holiness, justice, clemency, long sufferance, patience, constacie, fortitude, truth, faithfulness, and the rest.  
The goodness of God is that, by which he hath been everlastingly contented with himself, not having need of any other thing. 1. Tim. 1.11. & 6.15.  
The understanding of God, is that by which he hath a perfect understanding of all things, & this is sometimes called the wisdom of God.  
The immortality of God, is that by which he never dieth. 1. Tim. 1.17. & 6.16.  
The prescience of God, is a most perfect foreknowledge of all things to come.  
The memory of God, is that by which he doth most exactly remember all things. Psal. 25.6.7. Esa. 49.16.  

Of the will of God.  The will of God, is that by which he willeth all things. Rom 9.15.22. Eph. 1.5.9.11.  
And that will is only one, & most simple if we respect God himself, but so far as we respect men, to whom it is either revealed or hid, it is two fold: manifest or secret. The schoolmen do call the former of these, the will of the sign, the other the will of the good pleasure of God.  
The secret will also in due time appointed by God, is made open and manifest.  
The will of God is most free, whereupon also it is called the free will of God.  
The free will of God, is that self same essence of God, understanding by itself all things immediately and most perfectly, & that most freely, but yet unchangeably and necessarily, willing that which is good only, and abhorring that only which is evil, neither depending of another former beginning, but of itself only. And this alone may properly be called of his own power.  
The goodness of God is that by which he is the author of all good things.  
And he doth exercise this, either generally towards all creatures, or else particularly towards his elect.  
The former is called beneficence, the later is called mercy.  
The beneficence of God, is that by which he giveth his gifts to all his creatures. Mat. 5.44.45. Act. 14.17.  
The mercy of God is that by which God doth good to his elect, although they deserve nothing of him but evil. Esa. 49.10.13. Eph. 2.3.4. Psal. 145.9.  
The holiness of God is that by which he doth altogether abhor all impurity & uncleanness Esa. 6.3. Reu. 4.8. jerem. 3.12.  
The justice of God, is that by which he dealeth justly in all things. Psal. 116.11. Rom. 3.4.  
The clemency of God, is that by which he doth repress his anger, which is most just, that he might spare us. Exod. 34.5.  
The long sufferance of God, is that whereby he doth a long time defer his anger, and punishment against sinners, that he might provoke them to repentance. Exod 34.5.  
The patience of God is that by which he suffereth a long time patiently the sins of men, that he might lead them to repentance. Esa. 48.9  
The constancy of God, is that by which he performeth most certainly that which he hath spoken. Exod. 34.5.  
The fortitude of God, is that by which he is able to perform all things that he doth wil 1 Sam. 2.2. 2 Sam. 23.13. Esay. 28.2. & 49.26. jer. 50.34. Revel. 18.8.  
The truth of God is that by which he speaketh and doth all things as they are indeed, he himself being most free from all lying. Rom. 3.4. Deut. 7.9.  
The fayhfulnes of God is that by which he most faithfully performeth to his children that which he hath promised. Esay. 49.7. Exod. 34.6. Deut. 7.10.   

Hitherto we have handled the simple attributes of God, which are of the first sort: they of the latter sort follow.  
The simple attributes of God, of the later sort are those which have not in them such a similitude of him, as is in some creatures by creation.  
Of which sort are these, Eternity, infiniteness, ubiquity, omnipotency, omniscience.  
Eternity, is an essential property of God, by which he is said to be without any beginning or ending. Esa. 43.13. Ps. 90.2. & 92.8.  
Infiniteness, is an essential property of God, by which we understand that the divine essence can in no wise be comprehended in any bounds. 1. Kin. 8.27. 2. Chro. 2.6. and 6.18.  
It is also called his unmeasurableness.  
Ubiquity is an essential property of God, by which he is always present every where in all things. jere. 23.23.24. Psal. 139.7.10. Esa. 6.3. and 66.1.  
It is also called omnipresence.  
Infiniteness is the cause of ubiquity.  
For that that is every where, is therefore every where, because it is infinite. Neither is, neither can any thing be said to be every where, except it be infinite.  
And this is proper to the Deity alone, that it be whole every where & in every particular place.  
Omnipotency, is an essential property of God, by which he can bring to pass all things, whatsoever he doth will now he doth will all those things, which are agreeable to his nature and word. Luk. 1.37. and 18.27.  
Omniscience, is an essential property of God, by which he most perfectly knoweth, even in one moment all things every where. Hebr. 4.13.  
The meditation hereof hath a double use, one for our exhortation, the other for our comfort.  
It serveth us for exhortation, because it stirreth us up to the sincere fear of God, that in every place we may fly all filthiness, and sins, seeing all things though never so secret are subject to the eyes of God, & nothing can be hid from them: seeing also God will bring forth into the open light all secrets in due time.  
It serveth us for comfort, because it doth strengthen our minds in all miseries, seeing God knoweth them, & they cannot be hid from him.   

Thus have the simple attributes of God been handled: The compared follow.  
The compared attributes of God are those titles which do belong properly to creatures, but are by a metaphor or similitude attributed to God. For the Scripture oftentimes doth speak of God, according to man's capacity.  
Of them some are taken from man, some from other creatures.  
Those which are taken from man, are said to be attributed to God, by a human passion. A human passion is a metaphor, 
Of a human passion in God.  whereby those things which pertain to man, are by a similitude attributed to God.  
Of this sort are these, the parts, members, senses, affections, and adjoints of man.  
The soul which is a part of man, is attributed to God jere. 5.29. and 9.9. Amos. 6.8.  
Where by the soul is meant, the life of God, that is to say, the very essence of God itself.  
And by the members of the body, by the senses, affections & adjoints, which are attributed to God, a power is meant to be in God, performing for us certain actions by an incomprehensible manner, whereof the works which men perform by the means of their members, senses, affections and adjointes be as it were a certain resemblance.  
These members of the body are attributed to God: the head, the face, the eye, the apple of the eye, the mouth, the ear, the nose the nostrils, the hand, the arm, the right hand, the finger, the heart, the womb, the feet.  
By God's head is meant God himself being such a one as to whose glory all things are to be referred, which are subject to him in Christ 1. Cor. 11.3. God is the head of Christ.  
By face or countenance, is meant sometime presence, sometimes the favour & kindness or God. Psal. 114.7. and 27.8.9. and 31.17. Sometimes anger. Psal. 34.17.  
By the eyes is meant, either the good will and favour of God. Psal. 34.16. Or the providence of God: or else this, namely that God seethe all things.  
By the apple of the eye is meant, that which is most dear to God. Deut. 32.10. Psal. 17.8. Zach. 2.8.  
By the mouth is meant either the decree of God's providence. Mat. 4.4. or else the commandment or revealing of his word. jere. 9.12.  
By the ears is meant, either readiness, and facility in hearing our prayers. Psal. 31.3. and 34.16. Or this, that God heareth all things.  
By the nose is meant the fierce wrath of God. jerem. 49.37.  
By the nostrils to which smelling is attributed is meant, that acceptation by which he taketh sacrifices to be well pleasing, and acceptable unto him. Genes. 8.21.  
By the hand is meant power, protection, liberality, workmanship, and those things which are like these. job. 10.8. Psal. 31.6. & 8.7.  
By the arm is meant power, strength and might. Genes. 49.24. Exod. 6.6.  
By the right hand, is meant, the power, or rule of God. As in the Creed of the Apostles.  
By the finger is meant, power, mighty working. Exod. 8.19. or else workmanship. Exod. 31.18.  
By the heart is meant, either the living essence of God, for the heart is judged to be the seat of life in a living creature. Genes. 6.6. or the decree of God, because the holy Scripture doth appoint the heart to be the seat of the sense, whose part is to think, & to determine. jere. 19.5. or the good pleasure of God, as when David is said to be a man according to Gods own heart.  
By the womb is meant generation. Psal. 110.3.  
By the feet is meant strength or power. Psal. 110.1. or else the presence of God.   

Hitherto of the members attributed to God in the Scripture: now follow the senses.  
By the senses attributed to God there is understood the providence of God. Mat. 14.2.  
The senses which are attributed to God, are either inward or outward.  
Inward, as memory or remembrance. Esa. 49.16. 1. Sam. 15.2.  
To which is opposed forgetfulness. Esa. 49.14.  
The outward senses attributed to God are sight. Genes. 1.4.  
Hearing. Psal. 5.2. and 6.8.9.  
Smelling. Genes. 8.21.   

And these are the senses, which are attributed to God: the affections follow.  
Affections are attributed to God, as love, grace, or mercy, anger, fury, hatred repenting.  
The love of God, is that whereby he being moved doth bestow his gifts on his creatures. Mal. 1.2.3. john. 2. Tit. 3.4 Ephes. 2.4.  

Of the grace of God.  The grace or mercy of God, is the favour, good will, & clemency of God, by which he giveth freely to his elect without any desert of theirs, all good things both for body and soul, especially eternal life. Rom. 11.6.12.25.  
The schoolmen do make two sorts of the grace of God: A grace making a man freely accepted, & another grace given freely: The schoolmen for the most part do understand by the grace which maketh a man freely acceptable, the gifts & qualities infused into the soul: but more rightly it is taken for the favour, & mercy of God, which doth not consist in us but in God himself.  
Grace given freely, is every gift which doth proceed from the love, & liberality of God, and is bestowed upon us. Paul calleth it the gift by grace. Rom. 5.15. Schoolmen call it an infused grace.  
The good pleasure of God, is that by which he suffereth all good things to please him, Gene. 1. God saw all things that he had made, and behold they were very good. So works done by faith please God.  
The anger of God, are those punishments, by which he punisheth sins. Rom. 1.18.  
And that is also called the revengement of God. Esa. 47.3. Psal. 2.5.  
The fury of God, is the fierce and mighty wrath of God declared by most grievous punishments. Psal. 2.5.12.  
The hatred which is in God, is an abhorring loathing and rejecting of evil. Mala. 1.2.3. Rom. 9.13.  

Of the repenting of God.  The repenting of God, is not a changing of his divine counsel and decree, which is immutable. 1. Sam. 15.29. but a changing of the works of God. Genes. 6.6. 1. Sam. 15.11. jerem. 18.8  
The causes thereof are either the sins or repentance of men.  
Notwithstanding this kind of change is decreed by God from everlasting. For God hath decreed both of these, namely to perform some work, and to change it again, for the sins, & repentance of men. That changing of the work is called the repenting of God.   

And these are the affections which are attributed to God: the adjoints follow.  
The adjoints of man which are attributed to God are these, to sit in a throne to see. Psal. 2. to arise, to ascend, to descend, apparel. Psal. 104.2. he is called also a husbandman. john. 15.1.  
And these attributes are taken from man others follow, which are both common & also taken from other creatures: Of this sort are these, place, time, ascending, descending.  
Wings are also attributed to God, by which is meant protection and defence. Deut. 32.10. Psal. 17.8. Psal. 91.4.  
Likewise a shadow is attributed to God. Psal. 91.1 by which is meant protection. For even as a shadow doth protect us from the beams, and heat of the sun: so God doth protect us from dangers.  
So God by a metaphor is called by divers names.  
He is called a tower. Psal. 91.2. For even as in high and defenced towers, we are safe from the enemy: so God doth set us in safety.  
He is called, a shield, a buckler. Psal. 3.4.  
He is called, a consuming fire. Deut. 4.24. & 9.3. Heb. 12.19.  
He is called a rock. Psal. 71.  
He is called a strong dwelling place. Psal. 71.3.  
He is called a defence. Psal. 71.3.   

Hitherto we have spoken concerning the attributes of God: now we will speak concerning the persons of the Deity.  
A person of the Deity, is a subsistence in the Deity, 
Of the persons of the Deity.  having such properties, as cannot be communicated from one to another.  
There are three persons in the Deity, the Father, the Son, & the holy ghost. Mat. 3.16. & 28.19. 1. john. 5.7. Ephes. 2.18. Gene. 1.26. and 18.2. Exod. 3.6. and 15.16. Psal. 33.6. Esa. 6.3.  
These are coeternal, and equal, of one, & the self same simple essence, distinct one from another by an incommunicable propriety. And those are distinguished one from another, not essentially, because the essence of them is but one, yet notwithstanding really: they differ from the essence of God, not in deed, but by respect or by relation only.  
The Father, is the first in the Godhead, which hath begot the Son from everlasting. Psal. 2.2. Cor. 13.  
The Son, is the second in the Godhead, which is begotten of the Father, by an eternal communicating of the whole essence. john. 1.14.18.34. and 3.16. Mat. 3.17. 2. Cor. 1.19. Hose. 11.3. Luke. 1.31. Rom. 1.4.  

Of the divine generation.  The divine essence neither doth beget, neither is begotten: because that which doth beget is in very deed, distinguished from that which is begotten: now the divine essence, being but one, and most simple, it cannot be distinguished from itself.  
The Son, is beggotten of the essence of the Father: and hath the whole essence of the Father not by flowing from, neither by cutting out of the Father, neither by propagation, (for the essence of the Son, doth not flow from the essence of the Father, neither is it propagated or cut out of it) but by communicating. And the Son is not in deed the Son of himself, because he is the Son of the Father: yet notwithstanding he is God of himself, that is to say, that essence which is in the Son, is not of another, but of itself, seeing the essence of the Father, and the Son, is one and self same. The essence of the Father, is of itself, without all beginning: but the essence of the Son, is the essence of the Father. For the Godhead, by which the Son is God, is that same by which the Father is God: therefore the essence of the Son is of itself and without beginning. Therefore Christ is God of himself. For except he be God of himself, he certainly can not be God at all. For that he be God, God hath it of himself naturally. He cannot be God whose essence is not of itself.  
But it is one thing for the essence to be begotten, and another thing to be begotten of the essence. The essence is not begotten of the essence, the essence is without generation.  
Therefore the Son also as he is God, is not begotten. But the Son is begotten of the essence of the Father. Wherefore Christ as he is God is of himself, as he is the Son, he is of the Father.  
The holy Spirit is the third person in the Godhead, which proceedeth from the Father and the Son. john. 15.25.26. and 20.22. Rom. 8.9. Esa. 6.8.9. Acts. 28.25.26. & 5.3.4. 1. Cor. 3.6. and 19.20 2. Cor. 6.16.  
Therefore God is one in essence. Exod. 3.14. Deut. 4.35. and 6.4. and 7.9. and 10.17. and 32.39. 1. Cor. 12.6. Gal. 3.20. Ephes. 4.6. 1. Tim. 2.5. But three in persons, whereupon we worship the reverend Trinity, or Trinity in unity. Genes. 1.26. and 18.2. 1. john. 5.7. Ephes. 2.18. Rom. 9 5. 1. Timot. 3.16. Acts. 5.3.4.   

Hitherto concerning the essence of God: now concerning his works.  

Of the works of God.  The works of God, are those things which God doth for his own glory. Psal 8.1. & 19 & 104.1. Proverb. 16.4. Esay 48.9. Rom. 1.20.21.  
And by the consideration of God's works, divers names are given to God in the Scripture.  
Furthermore those are the undivided works of the Trinity, & yet we must keep the personal propriety, the natural distinction, & order of the persons in working. For as the Son is of the Father, and the holy Spirit of the Father and the Son: so the Father worketh immediately by the Son: and the Father and the Son, by the holy Spirit, in performing the same work. For the Father is powerful, but by the Son and the holy Spirit. john. 5.19.  
The Father worketh by the Son, not as by an instrument or helper of the working.  
The works of God, are either benefits, or judgements.  
The benefits of God, are the works which God doth perform for our good.  
The benefits of God, are either spiritual, or bodily.  
Spiritual benefits, are those which pertain to the soul or spiritual life.  
Bodily benefits, are those which pettaine to a bodily life.   

Hitherto generally concerning the benefits of God: now concerning his judgements.  
The judgements of God, are those works, by which he justly layeth afflictions upon men.  
Again the works of God are either eternal, or limited in time.  
The eternal works of God are those which were done from eternity, before the foundations of the world were laid.  
The works of a certain or set time, are those which are done in the time appointed.   

Hitherto concerning the adiunctes of the works of God, the sorts follow.  

Of the decree of God.  The works of God are two: the decree of God, and the execution of God's decree.  
The decree of God, is the eternal and unchangeable work of God, whereby he hath decreed in himself, all things which he will do, & permit to be done, and all the circumstances of all things. Act. 2.23. and 4.28. & 10.42. Ephes. 1.1.5.11.  
All things therefore are done by the decree of God. Ephes. 1.11. Mat. 6.33.  
And God hath so decreed all things, that he hath determined the time, place, and the manner how they should be done: and also hath appointed all things particularly to their end: and hath moreover ordained even the very means, by which they shall come to that end.  
Now the decree of God is unchangeable, and unmovable, and such a one as God can not repent him of it, and therefore it is necessary. Psal. 33.11. Num. 23.19. 1. Sam. 15.29. Esa. 46.10. Mal. 3.6. jam. 1.17. Esa. 14.24.27.  
The decree of God, is either general, or special.  
God's general decree, is that which pertaineth generally to all and every thing, great and small, yea, even to those things, which fall out every moment.  
God's special decree, is that which doth specially concern men.  

Of the decree of Predestination.  That pertaining properly to the eternal salvation, or destruction of men, is called the decree of Predestination.  
The decree of Predestination, is the decree of God, concerning the eternal salvation, or destruction of men.  
And that is two fold: the decree of election, or the decree of reprobation.  
The decree of election, is that decree, by which God hath purposed with himself, to deliver (and also to ordain to eternal life, and that to the praise of his glorious grace from that common destruction into which men would willingly have thrust themselves headlong) all those whom he would have mercy upon. Ephes. 1.5. Mat. 22.14. Rom. 8.28. and 9.21. Act. 13.48. Luke. 10.20. Phil. 4.3. Revel. 3.5. and 21.27.  
The decree of election is by a metaphor called the book of life, in which are written the names of those that shallbe saved. Revel. 20.12.15.  
The decree of reprobation, is that decree by which God hath purposed with himself to leave, and that for the declaration of his justice, those on whom he will not take pity, in everlasting destruction, to which, for their sins, they should be subject. Proverb. 16.4. Exod. 9.16. Rom. 9.22. 2. Pet. 2.4. job. 4.18. and 15.15. jude. vers. 4. Revel. 13.8. and 17.8. and 20.15.   

Hitherto concerning God's decree: now concerning the execution of God's decree.  

Of the execution of the decree.  The execution of God's decree, is a most free, and just work of God: by which God doth in the determined time perform all things, which have been decreed from everlasting, and doth so perform them, as they were decreed.  
For the works of God are now in time so performed, that they do fully answer to his decree, that is to say, that those things which are decreed should all of them be done indeed, and as they were decreed, so they should be done.  
The execution of God's decree is two fold: either respecting this life or the life to come.  
The execution of God's decree, respecting this life, is that by which those works are done, which God hath decreed to do in this life.  
Those works are two fold. Creation and providence.  

Of Creation.  Creation, is a work of God, by which he hath brought forth all creatures of nothing. Gene. 1.2.  
A creature, is whatsoever hath been made by God of nothing.  
Now all the creatures of God were created very good. Therefore all nature as it is nature, is good, because it is the work of God.  
Of these creatures some are created according to the Image of God: some are not.  

Of the image of God.  The Image of God, is that dignity, and excellency, in which the reasonable creatures, being created like unto God, do excel other creatures.  
Of this Image of God there are two parts, perfect reason, and perfect blessedness.  
Perfect reason, is a part of God's Image, by which the reasonable creature, doth more expressly carry the Image of God his creator, whilst by a certain divine force it knoweth plainly things, without error, as they are, and doth will and choose no other thing, then that which doth please God.  
And that perfect reason consisteth, both in the mind and in the will.  
Perfect reason in the mind, is an excellent understanding, rightly knowing all simple, particular, and general things, which a created nature can know, and joining them together, or dividing them, or reasoning by compared things, it having also by nature, some engraffed & natural knowledge, such as are the principles of arts, and rule of life, and a respective motion judging of the proper acts thereof.  
In the will there is both the conformity of the will with God, and also free will.  
The conformity of the will with God, is that obedience, which the will doth uprighly perform to God, so that all inclinations, desires, and actions do agree with Gods will.  
The free will of a reasonable creature, is the power of the will, choosing or refusing freely and of it own proper motion, without compulsion, that which understanding showeth to be chosen or refused.   

Thus far concerning perfect reason: now concerning perfect blessedness.  
Perfect blessedness is that other part of the image of God, by which a natural creature, through an excellent joy, taking pleasure in God alone, doth enjoy perfect felicity.  
The creatures made according to the image of God, 
Of Angels.  are Angels, and men. Angels, are created, understanding, and invisible spirits, neither sustained in any other (excepting in God alone) neither part of another.  
And Angels are either good or evil.  
Good Angels, are Angels which have stood in their integrity in which they were made.  
Their free will, is to good things only, because they are already so confirmed in goodness, that their mind cannot be deceived, nor err in judging, that is to say, in approving, & misliking the object, neither can the will desire any other thing, than that which the mind judgeth, but choose that which it approveth, refuse and reject that which it misliketh. job. 4.18. Mat. 22.30. 1. Tim. 5.21. Ephes. 1.10. Col. 1.20.  
The duty of good Angels is two fold: either towards God, or men.  
Their duty towards God is of two sorts: the first to do Gods will. Psal. 103.20.  
The second to set forth God by continual praises. Psal. 103.20. and 148.2.  
The duty of Angels towards men, is also two fold.  
The one, to be a defence to the elect against all dangers, and against the subtleties and assaults of the enemies, and to carry the souls of the elect being dead, into the place of the blessed. Or else to minister to those that fear God in all their ways. Heb. 1.14. Psal. 34.8. & 103.21. Mat. 18.10. Psal. 91.11. Dan. 10. and 12. Luke. 16.22.  
Their other duty is, to punish the evil. For the good Angels, are not only the disposers of the goodness of God, but also sometime executors of punishment. 2. King. 29.35.   

Hitherto concerning good Angels: now concerning evil Angels.  
Evil Angels, are Angels who have fallen from God. john. 8.44. 2. Pet. 2.4. Epistle of jude. 5.6. Ephes. 2.2.  
The same are called devils.  
And they are the first authors of all sins, & do endeavour to seduce men by their temptations, and to stir them up to sin, as also by all means to turn them away from God, & to thrust them headlong into destruction.  
The temptations of the devil, are persuasions, solicit, and sturrings up, by which he doth endeavour to draw men into sin and destruction. After this manner he tempted our first parents. Genes. 3.1. So the devil tempting Christ, solicited him to distrust concerning God's providence, as though God could not sustain, and preserve him without bread. Mat. 4.3. he tempted him to rashness, and unadvised boldness, that for the obtaining of glory, he might expose himself to unnecessary dangers. vers. 6. he solicited him to idolatry. vers. 8.  
In evil Angels, we must consider both their office, and restraint.  
If we respect their office, they are compelled to serve, and obey God in those works, which it pleaseth God to perform by them.  
Of this office there are two parts: For they are ordained both to afflict the godly, that their constancy might be proved. job. 1.12. and 2.6.7. 2. Corin. 22.7. as also to vex the wicked, as officers, and tormentors appointed by God.  
The restraint of the evil Angels, is the bounding, and limiting of their power and fury, that they are able to do no more, than God doth suffer them to do.  
Their free will is to evil things only. For seeing they are cast away from God for ever, & are hardened in evil, they can do nothing, nor hereafter shall do any thing but sin, that is to say, only to approve with their mind, and choose with their will, those things which are evil, and displease God, and therefore they shall suffer everlasting punishment. john. 8.44. 1. john. 3.8. Mat. 3.8. Mat. 25.41. jude. vers. 6. Revel. 20.10.   

Hitherto concerning Angels: now concerning man.  

Of man.  Man is a creature of God, made according to his Image, consisting of a body, and a reasonable soul.  
We ought especially to consider, both his estate, and also his will.  

Of the estate of man.  The estate of a man is to be considered two ways: one before the fall, another after the fall.  
The estate of man before the fall, was that happy estate of his first integrity, in which man was made at the beginning. It is also called an upright estate, or the estate of integrity or innocency.  
The estate of man after the fall, is that estate into which all men fell afterward.  
And that estate is two fold: corrupted, or renewed.  
The corrupt estate, is that unhappy estate, which all men descending by carnal generation, have fallen into through sin.  
The renewed estate, is that estate of man, in which man is renewed again according to the Image of God.  
And that renewed estate is two fold: the one begun, the other perfected: the former is in this life, the other the life to come.   

Hitherto concerning the state of man: now concerning his will.  
The will of man, is that power of his will, choosing, 
Of the will of man.  or refusing that, which the understanding showeth to be chosen or refused.  
And that was of one sort before the fall, and of another since the fall.  
The will of man before the fall, was free in all things, because it could incline to either part, that is to say, to good or evil, so that it might choose either the one or the other, yea & that so far, that man by his own strength was able to stand or to fall.  
For although man were so made, that he was good, and could know God aright, and perform to him right & perfect obedience, by the free motion of his own will yet notwithstanding he was changeably good, that is to say, he was not so confirmed in the knowledge and obedience of God, but that a show of some good being set before him, he might be inclined to fall away, and indeed did fall away of his own proper motion.   

Thus much concerning the will of man before the fall.  
The will of man after the fall, is to be considered two ways: first as it is in this life, secondly as it shallbe in the life to come.  
In this life it is two fold: the one in the corrupted, or unregenerated men, the other in the regenerated men.  
In men corrupted or unregenerated, the will is both bound and free.  
Their will is free only to evil, in all things, both in spiritual, and also in civil & outward matters. But freedom of the will to goodness, is lost through sin.  
True it is indeed, that the will of the unregenerate, worketh freely, yet it can do nothing but sin. And sin doth always flow from this fountain of the free will of man.  
And although the unregenerated sometimes do perform some good works morally, and such as of themselves are good, yet by accident they are become sins: because they do them not, by the true knowledge of God, & by faith, lastly because they err from the true end, whilst they do not regard this, namely the honour of God. Heb. 11.6. Mat. 23.27.28. Rom. 1.18. and 14.23.  

Of the bondage of will.  But the will of the unregenerate is bound & captive as concerning good & holy things, and specially concerning things belonging to salvation and eternal life. For the unregenerate, cannot by their own strength turn themselves to God, nor receive the grace that God offereth them, nor undertake or perform any work pleasing God. Gen. 6.5. and 8.21. jere. 13.10 23. & 17.9. Psal. 14.1.3. Rom. 3.10.11.12. Mat. 7.18. & 12.34. joh. 3.3. & 6.44. & 12.39. Rom. 7.18. and 7.7. 2. Cor. 3.5.   

Hitherto concerning the will of man being corrupted: now concerning the will of the regenerated man.  

Of the will of a regenerated man.  The will of the regenerated man, is free, partly to good, partly to evil.  
The will of the regenerated man to good is free by the special blessing & assistance of the holy spirit, who doth begin, continue, and make perfect in him his conversion to God & good works: & that so, that both the beginning, proceeding, and finishing of this conversion is the free gift of God: notwithstanding in the mean while the regenerated man is not idle, but worketh, being stirred up by the holy spirit. Deut. 30.6. 1. Kin. 8.58. jere. 31.33. Ezech. 11.19. and 30.26. Luke. 24.45. joh. 6.45. Acts. 16.14 Rom 6.18.2. Cor. 3.5. and 17. and 46. Phil. 1.6. & 2.13. Ephes. 4.24. Col. 3.20.  
Again the will of the regenerate man is free to evil first because the regeneration, & renewing of nature, that is to say, of the mind, will, & affections is only begun, & not perfected in this life, and always the relics of flesh or sin do remain, which do somewhat both darken knowledge in the mind, & also toss & turn the will, so that we cannot by and by do those things which we would. Mar. 9.24. Ro. 7.18. & so following. 1. Cor. 13.12  
Secondly, because the regenerate are not always powerfully ruled by the holy spirit, but now & then for a time are as it were forsaken, and left to themselves by God (who doth not so manifest his power in them as before time) that they falling into sin might be humbled. 2. Sam. 24.1. 1. King. 8.57. Psal. 51.13. Esa. 62.17. Eze. 16.6. & 63. Rom. 11.32. 2. Cor. 12.7.   

Hitherto concerning the will of men in this life: now concerning their will in the life to come.  
In the life to come there shallbe one will of those that are blessed, and another of those that are damned.  
The will of the blessed after this life, shallbe free only to good, & not to evil, so that they shall not only not sin, nor choose the evil, but they shall not be able to sin, or to choose the evil, that is to say, that they shall will nothing but that which is good.  
And hereof there are two reasons.  

1 Because their regeneration shallbe perfect, and not begun only, as now it is. Mat. 22.30. 1. Cor. 3.12 .1. john. 3.2.  
2 Because they shall never be forsaken, but shallbe governed continually, & ruled powerfully of God in all their actions, that they should not err from a right course. 1. Cor. 15.28.   
The will of the damned shallbe only to evil for evermore: because they shall always be without any repentance, and hope of pardon & deliverance, & shall remain in the kingdom of Satan, & be thrust forward by him and their own lusts, and shall fight against God. Mat. 25.46. Mar. 9.43.   

Hitherto concerning creation: now concerning the providence of God.  

Of the providence of God.  The providence of God, is a work of God, by which he governeth all things according to his own will, & doth direct them to his own glory, and to the salvation of the elect. Otherwise it is called the government, the rule also, and kingdom of God. Psal. 93.1. and 97.1. and 99.1. and 103.19.  
And that is a perpetual testimony of God's presence in all places.  
Neither doth any thing happen rashly, or by chance, but all things are done by the providence of God, according to his fatherly counsel and will.  
Neither yet is that done without God's will, which is done contrary to his will.  
Both good and evil is governed by the providence of God.  
Good is that which God alloweth, 
Of good.  as for example, all the substances of things, & their quantities and qualities, which they have by creation, their motions, and changes, their actions and events as far forth as they are motions, and do agree with God's nature and will, as it is expressed in his word.  
Whatsoever therefore is remaining either in devils or in men by creation, is good.  
Good is either natural, or moral.  
Natural good, is every good thing which God hath created in nature, to those uses of men which please God, as the sun, moon, the earth, the water, meat, drink & raiment.  
Moral good, is an action agreeing with the eternal, and unchangeable wisdom of God, manifested in God's law, which both by creation is engraffed in the minds of men, and afterwards published abroad by God's voice. Or else moral good, is every good action agreeing with the will of God revealed in his word.   

Thus much concerning good: now concerning evil.  
Evil, 
Of evil.  is a destruction of the nature created by God.  
And that is, either the evil of the offence, or of the punishment.  
Both these evils are set down. jere. 18.8. If this nation shall turn away from their evil, concerning which I have spoken against them, it shall also repent me of the evil which I purposed to have done unto it.  
Evil of the offence▪ is sin.  
Sin, 
Of sin.  is every thing contrary to the law of God.  
Sin is either of devils or of men.  
The sin of the devils is that, into which evil Angels have fallen.  
And that is two fold, their fall, & the malice following their fall.  
The fall of the devils, is their falling away from God, whereby they have left their own standing, assigned them in heaven for ministration.  
The malice following upon the fall of the devils, is that, whereby they are for ever made the enemies of God, and of men, and are carried with an unreconcilable hatred towards God, and men. 1. john. 3.8.9. 1. Pet. 5.8. Ephes. 6.12.   

Thus far concerning the sins of devils: now concerning the sins of men.  
The sin of men, is that sin into which men have fallen.  
And that is of two sorts, either the sin of our first parents, or of their posterity.  

Of the fall of our first parents.  The sin of our first parents, is the sin of Adam and Hevah.  
And that is two fold: both the fall, and the corruption following the fall.  
The fall of our first parents, is the eating of the forbidden fruit, by the persuasion and subtlety of the devil, through which eating they did break the commandment of God, and have cast themselves and their posterity headlong into eternal death.  
Now our first parents fell, both willingly, and by God's providence.  
That they fell willingly, it appeareth hereby, because they were endued with a will of their own, which was free, and could not be compelled.  
Thereupon it came to pass, that a show of good, that is to say, of obtaining a divine nature being set before them, they did fall, and sin, the mind approving that which was set before it, & the will inclining itself to embrace the same.  
That they fell by God's providence, it appeareth in the Prou. 16.4. Rom. 11.32. Gal. 3.  
The corruption following the fall, is a darkening of the Image of God, by which there ceaseth to be in the mind the true, & perfect knowledge of God, in the will the freedom of choice to goodness, and in the heart the true love & fear of God & a purpose, & desire to obey God, & there succeeded in the mind ignorance, and doubtfulness: in the will, and heart stubbornness against God, and a froward disposition.   

Thus much concerning the sin of our first parents.  
The sin of the posterity, is that into which all the posterity of Adam, & Hevah did fall. And that is two fold: original or actual sin.  

Of original sin.  Original sin, is that sin, in which all of us are conceived, & borne, who do descend by a carnal generation. Paul calleth it the sin dwelling in us. Rom. 7.20. Psal. 51.7. Ephes. 2.3. Rom. 5.12.  
The parts thereof are two: Original guilt, and original naughtiness.  
Original guilt, is a natural offence, & subjection to punishment, because of the fall of our first parents. Rom. 5.12. So death went over all men.  
Original naughtiness, is a natural depraving and corruption of man's whole nature.  
This naughtiness is not the very nature of man itself, but only sticketh to man's nature, from which it is always to be discerned, even after the depraving.  
And that is both in the soul & in the body.  
Naughtiness in the soul is two fold: the darkness of the mind, and the loss of free will, or of free choice to good, and the disorder of the affections of the heart, naughty disposition to vices.  
Naughtiness of the body is also two fold: the disorder of the movable members, and diseases which come by nature.   

Thus much concerning original sin: now concerning Actual sin.  

Of actual sin.  Actual sin, is that sin, which we ourselves commit.  
And first, that is either inward, or outward.  
Inward sin, is every evil thought, and doubting concerning God and his will, incredulity and the rest.  
Outward sin, is every word, deed, or gesture contrary to the law and will of God.  
Outward sin, is either hid or manifest.  
An hid sin, is that which no man is privy of, beside he which did commit it.  
A manifest sin, is that sin, which other men also are privy unto, and are offended, & made worse thereby. Therefore it is specially called an offence.  

Of an offence.  An offence is a speech or deed whereby an other is made worse.  
An offence, is either given, or taken.  
An offence given, is an ungodly doctrine, or evil example of manners, which doth hurt others, either because they do imitate the same, or because by it men are discouraged from the Gospel.  
An offence taken, is when either by some right doctrine, or necessary deed, hypocrites are offended, and conceive hatred of the Gospel, and godly men. And that is also called a Pharisaical offence.  
Again sin is either reigning, or not reigning: which some men call deadly or venial.  
A sin reigning, is that sin, which the sinner doth not resist by the grace of the holy spirit, regenerating him to eternal life, and therefore it maketh him subject to eternal death, except he repent, and obtain pardon by Christ.  
A sin not reigning, is that sin which the sinner resisteth by the grace of the holy spirit, regenerating him to eternal life, and therefore he is not subject to eternal death, because he repenteth him, and doth obtain pardon by Christ.  
Every sin in it own nature, is deadly, that is to say, it deserveth eternal death, but it is made venial, that is to say, it doth deserve pardon and forgiveness, so that it doth not bring to the regenerate death eternal, by grace through Christ.  
Moreover, every sin is either against conscience, or not against conscience.  
Sin against conscience, is a sin when a man knowing the will of God, doth contrary to it of set purpose.  
Sin which is not against conscience, is that sin, which is committed of him, that knoweth not the will of God, or else the sin is acknowledged, and lamented of the sinner, to be a sin, yet it cannot perfectly in this life be avoided: as for example, original sin, and many other sins of ignorance and infirmity.  
Furthermore, sin is either pardonable or unpardonable.  
Pardonable sin, is that sin which is forgiven to him that repenteth, and to him that asketh remission through Christ.  
Such are all sins, except the sin against the holy Ghost.  
Unpardonable sin, is that sin which is not forgiven, neither in this world, nor in the world to come. Mat. 12.31. Mar. 3.28. Luk. 12.10. Heb. 6.4.5.6. 1. john. 5.16.  
Of this sort, is the sin against the holy Ghost.  
The sin against the holy Ghost, is that sin, where God's truth is resisted, or denied of set purpose, after that the mind is confirmed, and taught in the truth, by the testimony of the holy spirit, whosoever commit this sin are punished by God with blindness, so that they can never repent, and therefore cannot obtain forgiveness.  
Moreover sin is either affected, or unadvised.  
An affected sin, is that sin which is committed of mere malice or stubbornness.  
An advised sin, is that sin which is committed of rashness or infirmity.  
Lastly, every sin is by itself, or by accident.  
Sins by themselves, are all sins which are forbidden by the law of God.  
Sins by accident, are the actions of the unregenerate, which indeed are commanded by God, but yet they displease God, because of the defects and vices concurring in the wicked: or else indifferent actions which are done with offence.   

Thus far concerning the evil of the offence: now concerning the evil of the punishment.  

Of the evil of the punishment.  The evil of the punishment, is every destruction, or affliction, or forsaking of the reasonable creature whereby God punisheth sins.   

Thus much concerning the subject of God's providence: now concerning the parts thereof.  

The parts of the providence of God.  Of the providence of God there are two parts: Action, and permission.  
Augustine in his book called Enchirideon to Laurentius. There is not any thing done, but that which the almighty would have to be done, either suffering it to be done, or he himself doing it (and now nothing could be done, if he did not suffer it, neither doth he suffer any thing to be done against his will but willingly.) Nothing therefore is done but that which either God himself doth, or suffereth to be done.  

Of the action of God.  The action respecteth good things which God himself doth, amongst which are numbered the evil of the punishments (as men call them) because they tend to that which is good morally.  
The action of God is either by means or without means.  
The action by means, is when God for the performing of certain works useth the ministry of secondary causes as instruments.  

Of God's instruments.  And the instruments which God useth are either good or evil.  
God doth always use well both of them, that is to say, both the good, and the evil instruments also.  
God useth the evil, either to exercise and try the faith, patience, and constancy of the elect, as it is manifest by the example of job: or else to chasten the elect: so doubtless Absalon was used by God to chasten David: or to punish evil men, that the evil might be punished by the evil. Esay. 21.2.  
Now although he use evil instruments, yet he is not the author or partaker of any sin at all: which appeareth even by this, that at the length he doth most severely punish those wicked instruments whose help he used. Esa. 14.5.6.29.  
Although also evil men do nothing neither can do any thing, but that which is decreed of God: yet they cannot be excused, neither can they have any excuse, & then are worthily punished, because they do not regard the decree and glory of God, neither that end which God hath purposed with himself: but their own evil purpose, that they might bring that to effect, that is to say, that they may do those things which their natural malice doth suggest unto them, they being filled, with anger, envy, harred, desire of revenge & set no other end before them, but that they might satisfy their own desire, covetousness, and ambition, that they might preserve or increase their own estate, that they might overthrow the good, and that they might revenge themselves. Hereof there is a notable example, Esa. 50.5.6. and so forward. Esa. 14.5. and 5.7.6.  
For the wicked do always set before themselves an evil end. Gene. 50.20.  
Now though God move and stir up the evil, that he might do some good thing by them: they notwithstanding move themselves with a contrary motion, to do wickedly, and that they might will that which is evil, and perform the same also.  
Yet in the mean while, God doth direct those evil things which the ungodly do, to a good end, namely to his own glory, and the salvation of the elect.  
For God knew that it did rather pertain to his most omnipotent goodness to turn evil to good, them to suffer evil not to be at all.  
Wherefore in that Satan, and the wicked sin, it is of themselves, that they in sinning do this or that, it is by the power of God, that is to say, in that the evil are moved and do work, it is by the power of God, but that they work evilly, that is to say, are moved and work, with evil affections, evil counsels, in evil manner, and with an evil end, that is of themselves: for naughtiness is to be distinguished from the action itself, with which the naughtiness is adjoined.  
Every action, as it is an action, is of God: for in him we live, we move, and have our being. Acts. 17.28. and he performeth all things by the counsel of his will. Ephes. 1.11. but the naughtiness of the action, doth arise from the will of man, neither doth it touch God, who can so use evil and wicked instruments, that in the mean space, he is not so much as once touched with any infection of evil.  
What sin soever therefore is in the action, it doth cleave unto the instruments, by whom although those things are done, which God would have to be done, yet they are not always done after that manner which pleaseth him: & they set before themselves another end than that which God respecteth.  
Both these kinds of instruments, to wit, both good and evil, are either ordinary or extraordinary.  
Ordinary instruments, are those instruments which God useth ordinarily to execute his decree.  
Extraordinary are those which are contrary to the former.  
Again instruments, are either living or without life.  
Living instruments, are either reasonable or void of reason.  
Reasonable instruments, as for example Angels. 2. King. 6.17. job. 2.7.  
And men. Genesis. 45.4. 2. Sam. 16.10. jerem. 25.9. Ezech. 21.21. john. 19.11. Acts. 2.23. and 4.27.  
Instruments void of reason: as for example, beasts. 2. Pet. 2.16. Ezech. 14.2. King. 2.24. Gene. 8.2. Exod. 8.2.  
Instruments without life are these: brimstone, fire. Genesis. 19.24. hail. Exod. 9.22. Manna. Exodus. 16.4. flesh. Exodus. 16.13. meat and drink. 1. Kings. 14.4. also drought, famine, disease, pestilence, the sword, war, death. Esay. 13.4.17. For all these are the ministers of God.   

Thus far concerning God's action done by means: now concerning God's action without means. 
Of the action of God without means.   
The action of God done without means, is that whereby God doth perform without means or instruments, whatsoever he will. Gene. 20.3. Mat. 4.4. Deut. 8.3. So Gene. 2.5. When as yet the Lord had not rained on the earth, neither was there any man to till the ground, yet all things were green, and flourished in the field, and there were fruits in the fields.  
Hereby we learn that God can even without means, perform and bring forth all things.  
Neither yet doth it follow thereupon that the earth is not to be tilled, because God without means can bring forth of the earth all things, that is to say, although it rain not, although the earth be not tilled. Because God afterward ordained means by which he would work. Now we must use these means or else we should tempt God.  
Yea God would have man to labour even in the state of his integrity, namely that he might till and dress the garden Eden. Gene. 2.15.   

Thus far concerning the action of God: now concerning his permission.  

Of God's permission. Beza in his questions and answers. God worketh not in the evil ones, but delivereth them up to Satan, and their own lusts.  God's permission, is the work of God's providence, whereby God according to his eternal decree permitteth the evil of the offence, or sin to be done, whilst he doth withdraw his grace from sinners, and doth not incline or bend their will to obey Gods will. Esa. 2.6. Acts. 14.16. Rom. 1.24.28. Psal. 81.13.  
Permission is a suffering of the evils of the offence, that is to say, of sins which are not done by God himself, but he doth suffer them to be done according to his decree. Esa. 2.6. Acts. 14.16. Rom. 1.24.  
But God suffereth the evil the offence, so that it cannot be done except he be willing to it, & it can no other wise be done than he suffereth, nor no further than he permitteth, that he also may direct it to a good end.  
He suffereth the Saints to fall into sin, that they being chastened for their sin, he might bring them to the true knowledge of themselves, and to humility, Psal. 119.  
It is good for me, o Lord, that thou hast humbled me, that I might learn thy statutes.  
He suffereth also the reprobate to fall into sin, that he might show the glory of his justice in punishing them for their sin. Rom. 9.17. Exod 9.16.  
For God would not being good, suffer any thing to be done evilly, except also he being omnipotent, could turn evil to good.  
He hath not therefore by his eternal, immutable, most wise and most just purpose at any time wrought or approved evil, but permitted only, that the chief creatures should fall into sin.  
Howbeit the devil and the wicked, yea all creatures are so in God's power, that without his will, they cannot only not do any thing, but they cannot so much as once move themselves. Gene. 20.6. So the false Prophet Balaam could not curse the people of Israel. Num. 22. job. 1.12. Proverb. 21.1. Acts. 17.25.28.  
Hereupon we may gather two doctrines.  
The first pertaineth to our comfort, namely, that no evil can befall us from the devil or from wicked men, without the will and permission of God.  
The other pertaineth to our instruction, namely, that whatsoever adversity cometh to us, our mind must be turned away from our enemies, and the evil men who hate us, and be lifted up to God, and we must bear all things patiently. job. 1. we must acknowledge the judgements of God to be just, and reverence them. Psal. 119. It is good for me, o Lord, that thou hast humbled me and so forth. And we must commit our injury to God, and so forth.   

Hitherto concerning the parts of God's providence: the sorts follow.  
The providence of God is two fold: General or special.  

Of the general providence of God.  The general providence of God, is that whereby the whole world is governed. Gen. 7.1, 2.3.  
And that is declared, & especially beheld in the preservation or destruction of things.  
The preservation of things, is that whereby God preserveth all creatures, the better to declare his love towards them. Psal. 36.8.9. Psal. 104. throughout. 105.106. Mat. 6.26.30.  
Preservation is either universal or special.  
The universal preservation, is that whereby he is present with all and every creature, even with the evil, so that he may preserve them only as long as pleaseth him. Psal. 104. throughout. Mat. 6.26.30.  
That is made manifest by their succeeding one another, or by their continuance.  
By their succeeding one another, whereby one sort dying or perishing another sort cometh in their room: as for example, men after men, beasts, after beasts, corn after corn: or one season after another season, as for example the spring, after the winter, the summer, after the spring, the fall of the leaf after summer, winter after the fall of the leaf.  
By their continuance, as for example, of those things which are void of these changes, as the continuance of the heavenly motions, of the sun, and other stars, of the continual springing of rivers, etc.  
Particular preservation, is that whereby he doth take the care of every particular thing severally. Mat. 6.30. and 10.29.30. Psal. 56.9. God numbereth even the tears of his children.  
The destruction of things, is that whereby God doth destroy whatsoever he will, that he might show evident examples, of his most just judgements. Psal. 104.29. and Psal. 105. & 10. Gene. 7.4. and 19.24. Num. 16.31.  
The use of this doctrine of God's providence is three fold.  

1. That we should be patiented in adversities. Rom. 5.3. jam. 1.3. job. 1.21.  
2 That we should be thankful in prosperity. Deut. 8.10. 1. Thess. 3. ●8.  
3 That we should have a most sure hope laid up for the time to come, in God our most faithful father, certainly knowing that there is nothing that can draw us away from his love. Rom 5.2.4.5.6. Rom. 8.38.39.    

Hitherto concerning the general providence of God: his special providence followeth.  

Of God's special providence.  The special providence of God, is that providence whereby God doth particularly govern men.  
The works of Gods special providence, are either universal, or particular.  
The universal works, are those which belong to all men generally.  
And the universal works are these, predestination, the natural manifestation, and affliction, the hid motion of the wills of men, and the governing of all human actions.  

Of Predestination.  Predestination is an ordaining of men being fallen either to eternal life, or to eternal death.  
Predestination is two fold: Election or reprobation.  
Election and reprobation are properly referred to mankind, already made & fallen, & corrupted by sin: but by a metonymy or putting of the effect for the cause, even the very decree of choosing and rejecting is called by that name also.  
Election is that predestination, whereby God of his free mercy doth deliver out of the common destruction, whomsoever it pleaseth him. Ephes. 2.3.4.5.6.7.  
God is pleased to declare his mercy on the elect: because when he might most justly cast away all mankind for sin, into which they had fallen willingly, for we all were the sons of wrath by nature, even as well as others: he of his free mercy delivered some from that common destruction, that every mouth might be stopped, and the whole glory of our salvation might be attributed to God alone. Ephe. 2.3.4.5.6.7.  
Reprobation, is that predestination by which God according to his justice, doth leave those, on whom he will not take mercy, in the destruction into which they have willingly thrown themselves headlong.   

Hitherto concerning predestination: now concerning the natural manifestation of God.  
The natural manifestation of God, 
Of the natural manifestation of God.  is that which is done by the help of nature, to this end, that the excuse of the ignorance of God, & of sin, might be taken away from all men.  
And that natural manifestation is either by the law of nature, or by the works of nature.  
The law of nature, is a natural knowledge engraven in the hearts of men in the first creation, teaching a difference between honest and dishonest things, that we may seek after the first & eschew the latter. Rom. 1.32. & 2.15.  
The manifestation of God, by the works of nature, is that natural manifestation, by which through the works of creation God doth show forth his eternal power and divinity. Rom. 1.19.20.   

Hitherto concerning the natural manifestation of God: now concerning afflaction.  

Of affliction.  Affliction, is a work of God's special providence, whereby God according to his eternal decree doth afflict men.  
Affliction, is either the punishment or the cross.  

Of the punishment.  Punishment, is an affliction, which God layeth on men for sin.  
And that is either God's chastisement, or his revengement.  
Chastisement is a punishment, whereby God chasteneth the elect for their sins, that he might stir them up to repentance. Esay. 2.17. Psal. 119.71.  
God's revengement is that punishment, whereby God doth take vengeance on the sins of the wicked, that he might destroy them.  
God's revengement is two fold, spiritual or bodily.  
God's spiritual revengement is that which doth pertain to spiritual things or to the soul.  
And that is either the hardening of them, or the withdrawing of God's grace.  
The hardening of them, is a spiritual revengement, when God by his just judgement doth leave some in their natural blindness, and naughtiness  
The withdrawing of God's grace, is a spiritual revengement, when God for the sins of men doth take away his grace, from them whom he had begun to enlighten.  
The bodily revengement, is a revengement which God layeth on the wicked in things pertaining to the body.  
Again revengement is either temporal or eternal.  
The temporal revengement is a punishment, which is laid on the wicked in this life, that by it as by a preparation, they might be prepared, to the most grievous punishment of hell, which at the length remaineth for them.  
Eternal revengement, is a punishment which the wicked shall endure in hell for evermore without any end.   

Hitherto concerning the punishment: now concerning the cross.  
The cross is the affliction, 
Of the cross of the Church.  both of the whole Church, & specially of the particular and holy members thereof, but not for their sin, but that the godly treading in the steps of the cross of Christ, may be conformed to his Image. 1. Pet. 4.13.15. Phil. 3.10. Rom. 8.28. Coloss. 1.24. Heb. 12.2. 1. Pet. 2.21.  
And this cross is two fold, temptation & martyrdom.  
The divine temptation, is the cross of the godly, by which God trieth the faith which they have in his promises, by present or imminent affliction, and setteth the same before all men to be beheld and imitated.  
And that is either inward or outward.  
Inward temptation is two fold, either the trouble of the mind, or the striving between the spirit and the flesh, as it appeareth in the example of Abraham.  
Outward temptation, as the affliction of the body, the loss of goods and children, & so forth, as it is manifest in the example of job.  

Of martyrdom.  Martyrdom, is the cross of the godly, which they for the truth of Christ suffer of the world.  
And martyrdom is either to death, or not to death.  
Martyrdom to death, is a shedding of the blood and life, for a final confirmation of the truth of God, as it were by an outward and undoubted testimony. john. 21.18.  
Martyrdom not to death, is an enduring of slanders, reproaches, prison, exile and other dangers for the truth's sake. 2. Cor. 4.8. and 6.4.8. and 12.10.1. Pet. 4.14.   

Thus far concerning affliction: now concerning the secret moving of the will.  
The secret moving of the will, is a work of God's special providence, 
Of the secret moving of the will.  when God boweth the wills of men hither and thither as pleaseth him. Prou. 23.1. job. 12.20.24.  
For all the actions even of evil men, which they in living do perform, are done and governed, although by the secret, yet by the good & just will of God. All the 〈…〉. I say even of the wicked, so far forth as they are actions, or motions to the things set before them, or as they are punishments or chastisements, or the executions of gods will, all all these, I say, God doth powerfully will and rule. Gene. 45.5.7.8. Exod. 7.3. and 10.1. Deut. 2.30. Ios. 11.19.20. judg. 3.1.12. 2. Sam 12.11.12.2. Sam. 16.10.11.2. Sam. 24.1.1. King. 22.19.20.21.22.23. job. 1.12.21. and 2.3.6. and 19.6. Psal. 107.40. Esay. 19.2.3. john. 13.27. That which thou dost do quickly. Acts. 2.23. and 4.27. and 7.43. Rom. 1.24.28. Revel. 17.17.  
The secret motion of the wills, is either the softening, or the hardening of them.  
The softening, is a secret motion, by which God boweth the wills of men, that they willingly do that which is acceptable to God. So God commanded the widow, that is to say, by the secret force of his providence hebowed her will, that she should willingly nourish Elijah.   


Of hardening.  The hardening is a secret motion, whereby God doth bow men's will that they should not have a will to do that which is acceptable to God. So God hardened Pharaoh that he should be unwilling to let the people go, nor to make peace with them. So God hardened Shemei that he should not cease from cursing 2. Sam. 16.22.   

Thus far concerning the secret motion of the w●●●: now concerning the governing of all worldly or human actions.  

Of the governing of all human actions.  The governing of all human actions is a work of God's special providence, whereby he doth always so govern all the actions of men, as pleaseth him.  
The parts thereof are the direction of the actions, and the restraint of the wicked.  
The direction of the actions is the work of God's special providence, by which God doth so govern the actions of men, that they should be able to do nothing, but that which he hath already decreed with himself, neither after any other sort than that which he hath decreed, that he might also direct it to a good end. Rom. 9.17. and. 11.11.1. Cor. 11.19. Phil. 1.12.2. Thess. 2.11.12. Revel. 17.17.  
The restraint of the wicked, is the work of God's special providence, whereby God doth determine, and limit as it were the power of the wicked men, that they should be able to do no more than God suffereth them.   

Hitherto concerning the general works of Gods special providence: the particular follow.  
The particular works of Gods special providence, are those which do pertain to part of mankind.  
Such are the supernatural manifestation of God's will, the working of miracles, the calling, the heavenly covenant, and the heavenly sign.  

Of the supernatural manifestation of Gods will.  The supernatural manifestation of God's will, is the work of God's special providence, whereby after a special manner he manifesteth his will to men in the Church. Psal. 103.7. Heb. 1.1.2.  
Of this there are two parts, the revelation of doctrine, or the foretelling of things to come.  
The revelation of doctrine, is either of the doctrine of the law, or of the Gospel.  

Of the law of God.  The law of God is a doctrine, which commandeth us what we must do, and what we must leave undone, requiring perfect obedience, both inward and outward towards God, and promising eternal life to those that obey it: but threatening eternal punishments to those that break any part thereof. Mat. 19.16.17.18.19. Mat. 7.12. Levit. 18.5. Ezech. 10.11. Rom. 10.5. Gala. 3.10. Deut. 27.26. jam. 2.10.  
The law of God, is either general or special.  
The general law of God, is that whereby all men generally, are always bound, except God himself, do specially command another thing: After this sort the ten commandments are general.  
For all general laws are to be understood with this condition: to wit, Except God himself command another, as:  
Thou shalt not make to thyself any graven Image: namely except God doth especially command to make it, as when he commanded to make the Cherubins, and brazen Serpent: and so forth.  
Thou shalt not steal, namely except God doth specially command, as when he commanded to spoil the Egyptians. Thou shalt not kill, namely except God doth specially command, as when he commanded Abraham that he should sacrifice his son Isaac. Honour thy parents, obey thy parents, namely except God command another thing than our parents: For than we must not obey our parents but God.  
The particular law of God, is that which he made specially to certain men, in some certain case.  
Therefore it doth not overthrow the general law of God: because the particular law, is not perpetual, but for a certain time, neither doth it belong to all, but only to those to whom it was made specially, neither is it of force in all cases, but only in that which God himself hath by name expressed.  
Again the law of God, is either perpetual, or for a certain time.  
The perpetual law of God, is that law which doth always bind all reasonable creatures to obedience: and that is called the moral law.  

Of the moral law.  The moral law is that law which teacheth how every one ought to behave himself, in inward, and outward manners, that his whole life may be agreeable to Gods will.  
The sum of that is comprehended in the decalogue or ten commandments.  

Of the ten commandments.  The decalogue or ten commandments is a brief sum of the moral law, containing ten precepts.  
And that is divided into two tables or parts.  

The first table of the ten commandments.  The first table containeth four commandments, concerning our duties toward God, or concerning love towards God, or concerning his worship.  

The explication of the first commandment.  The first commandment is this: thou shalt no have strange Gods before me.  
In this commandment God forbiddeth to have strange Gods before him.  
A strange God, is every thing, in which a man putteth his confidence besides the true God, or that which a man doth fear or love more than God, or equally with God, or to which he giveth divine worship contrary to the express word of God.  
To have strange Gods, is to put his confidence in any thing, which is not the true God, or to love, or fear that more than God, or as well as God, or to give to it divine worship contrary to the express word of God.  
Not to have strange Gods before God, is to eschew all idolatry, not only in the sight of men, but even in the heart, because God seethe all things.  
The second commandment is this: 
The 2. commandment.  thou shalt not make to thyself any graven image, neither shalt thou counterfeit any Image of those things, which are in heaven above, or in the earth beneath, or in the waters under the earth, thou shalt not bow down to them, nor worship them. For I am the Lord thy God, strong, jealous, revenging the sins of the fathers upon the children, and that unto the third and fourth generation of those that hate me: and showing mercy unto thousands of them that love me and keep my commandments.  
In this commandment God forbiddeth, both the framing of Images for Religion's sake, and also the worshipping of them.  
And by Image is understood (by putting the part for the whole) even all the worship of God devised by men.  
Therefore Images are not to be borne withal in Churches, which might be in steed of books to the ignorant people.  
For neither doth it become us to be more wise than God, who will have his Church to be taught, not with dumb Images, but with the lively preaching of his word. jere. 10.8. Haba. 2.18.19. Luke. 16.29. Neither is God to be otherwise worshipped them he hath prescribed in his word.  
Now there is a threatening and promise added to this commandment, that it might drive us the more powerfully from Idolatry, as from an abominable sin.  
In the threatening God nameth himself strong and jealous.  
He calleth himself indeed, strong, that we might fear the power which he hath to revenge.  
He calleth himself jealous, because he never without punishment suffereth his honour to be given to any other.  
But in the threatening God doth threaten punishments, both to the sinners themselves, and also to their posterity.  
God for two causes threateneth punishments to the posterity of sinners.  

1. That he might show the greatness of sin, which draweth punishments not only upon them that commit them, but upon their posterity also, if God should deal according to the straightness of his justice.  
2. That at the least men fearing the punishment that shall light on their posterity, they might abstain from sin.   
That the posterity be punished for the sins of the parents, it is not against the justice of God: for such is the naughtiness of our nature, that except God regard us in his singular mercy, we should all of us persevere in the sins of our parents.   

Thus far concerning the threatening.  
In the promise joined to this commandment, God promiseth that he will bless even the posterity of the godly.  
There are two causes leading him to this.  

1. That he might express the greatness of his mercy toward the godly, whereby he doth bless not only them, but their porterity also.  
2. That happiness being promised to our posterity, he might stir us up more earnestly to godliness.   
And he saith, that he will bless to the thousandth generation, & punish at the least to the fourth, that he might testify, that he is not delighted with the destruction, but with the salvation of men: & that he doth not punish, but for the manifestation of his justice.   

Hitherto concerning the second commandment: now concerning the third.  
The third commandment is this: 
The 3. commandment.  thou shalt not use the name, of the Lord thy God rashly. For the Lord thy God will not let him go unpunished, who taketh his name in vain.  
In this commandment God forbiddeth the vain use of his name, and establisheth that prohibition with a grievous punishment.  
The vain using of God's name, is when any false or reproachful thing is spoken of God, or when a man by lightness or ungodliness doth falsely or rashly swear by God, or when one doth bitterly curse others, by custom or desire of revengement.  
The establishment of this commandment containeth a threatening of punishment, that God might show, that the profanation of his name is to be accounted amongst most grievous sins.  

The 4. commandment.  The fourth commandment is this: Remember that thou keep holy the Sabaoth day. Six days shalt thou labour and do all that thou hast to do. But the seventh day is the Sabaoth of the Lord thy God, in it thou shalt do no manner of work, thou nor thy son, nor thy daughter, thy manservant, nor thy maidservant, the cattle nor the stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea and all that in them is, and rested the seventh day, wherefore the Lord blessed the Sabaoth day, and hallowed it.  
The sanctification of the Sabaoth day is the appointing of an holy day to the public worship of God: or else it is to bestow a day in holy works and exercises.  
There are four parts of the sanctification of the Sabaoth▪ the handling of God's word, the using of the Sacraments public calling on God by prayer, and the exercising of the works of mercy.  
God for two causes would have a certain time appointed for the ministry of the Church.  

1. For our weakness, who otherwise do seldom wholly give ourselves to the meditation of heavenly things.  
2. That rest from labour might be given to those, who are under other men's authority.   
Now we are not bound to the seventh day: for Christ by his coming hath abolished the ceremonies of Moses.   

Hitherto concerning the first table of the ten commandments: The second followeth.  

The second table of the ten commandments,  The second table of the ten commandments, consisteth of six commandments concerning our duties or love towards our neighbours.  
And those commandments are in order, the fift, the sixth, the seventh, the eight, the ninth, and the tenth.  

The 5. commandment.  The fift commandment is this: Honour thy father and thy mother, that thy days may be prolonged in the land, which the Lord thy God shall give thee.  
Of this commandment there are two parts: In the first part God commandeth the performance of honour due to our parents.  
By the name of parents are understood not only those who begat us, but even all superiors who are over us, or who are set over us by God to govern us.  
Now of the honour due to our superiors, there are five parts, reverence, love, obedience in all things not forbidden by God, thankfulness, and patience in bearing their infirmities, and slips.  
In the second part of this commandment, God promiseth long life to those that honour their parents, and that for two causes.  

1. That he might show what account he maketh of obedience to superiors.  
2. That he might allure us perform it.   

The 6. commandment.  The sixth commandment is this: thou shalt not kill.  
In this commandment God forbiddeth manslaughter.  
By manslaughter is understood, not only the outward hurt of our own life, or of our neighbours, but even every cause of hurt and slaughter, as are anger, gestures expressing anger, injurious facts, reproach, hatred, desire of private revenge, and so forth.  

The 7. commandment.  The seventh commandment is this: thou shalt not commit adultery.  
Wherein God forbiddeth all uncleanness of the mind or of the body, both in marriage, and out of marriage.  

The 8. commandment.  The eight commandment is this: thou shalt not steal.  
Wherein God forbiddeth theft.  
Theft is every unjust translating or turning of any other men's goods to himself, whether it be done privily or openly, or else whether it be done by violence, or deceit, & show of right. Or else theft, is every manner of doing any thing forbidden by God.  
Such as are these, pillage, taking away of other men's goods, an unjust weight, an unjust elle, an unequal measure, deceitful ware, sergeant coin, usury, covetousness, the abusing of God's gifts.  

The 9 commandment.  The ninth commandment is this: Thou shalt not bear false witness against thy neighbour.  
Wherein God forbiddeth false witness, both in judgement, and also out of judgement.  
Therefore by false witness, is understood, even perjury, slander, backebiting, reproach, cursing, evil suspicion, prating, flattering, lastly all sorts of lies.  

The 10. commandment.  The tenth commandment is this: Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbours.  
Wherein God forbiddeth even the least desire and thought contrary to God's law.  
For in the sight of God not only the outward evil deed is sin, but even the thought & consultation of committing an evil deed, although it be not brought to pass.   

Hitherto concerning the explication of the ten commandments: now concerning the uses of the moral law.  

Of the uses of the moral law.  The uses of the moral law are of two sorts: common or proper.  
The common uses are those, which do equally belong to the elect, and reprobate.  
And they are three. 1. To preserve discipline, both in the regenerate, and unregenerate, and that two ways First, because it bindeth all men, that they should govern the movable or outward members, to the intent that the outward deeds may agree with God's law. Secondly, because it establisheth punishments even bodily in this life, against those who commit outward offences, which punishments God doth execute on the guilty, either by the Magistrate, or by some other means.  
2. To teach us to know, what a one God is.  
3. To teach us to acknowledge our sins. Rom. 3▪ that the whole world might be guilty before God. By the law cometh the knowledge of sin. Rom. 7.7.  
The proper uses of the law are those which do belong to the elect only, or to the reprobate only.  
The uses of the law pertaining particularly to the elect are these.  

1. To stir up and increase repentance in the elect.  
2. To kindle in the elect desire to seek forgiveness of sins, and righteousness in Christ.  
3. To stir up, and thrust forward the elect to an endeavour to the perpetual meditation, and calling upon the holy spirit for grace, whereby they may be renewed daily, more and more, according to the image of God.  
4. To stir up and increase in them the desire of perfection, which we shall obtain in the life to come.  
5. To be to the elect a direction how to live, and a rule of good works. For it teacheth what works please God.   
The uses of the law belonging only to the reprobate are three.  

1. To make them without excuse.  
2. The more to harden them.  
3. To prepare them to desperation.    

Thus far concerning Gods perpetual law: now concerning the law of God for a certain time.  
The law of God for a certain time, is that which was only for a certain time prescribed to the people of Israel, and is abrogated by the coming of the Messiah.  
And that law is either ceremonial or judicial.  

Of the ceremonial law.  The ceremonial law, is that law which gave commandment concerning ceremonies to be observed in the public worship of God, which did screw to instruct the people of Israel, of the manner of their eternal salvation, by Christ to come.  

Of the judicial law.  The judicial law, is a law, which giveth commandment, concerning the politic government of the jews, that is to say, of the order and offices of Magistrates, judgements, punishments, contracts, of the distinguishing of governments, made for this end, that justice, and public peace might be of force among Citizens, and the laws of God might be delivered from contempt.   

Hitherto concerning the law of God● now concerning the Gospel.  

Of the Gospel.  The Gospel is that wholesome doctrine, concerning Christ, already showed and manifested.  
Christ, is the only begotten son of God, made man for our salvation. john. 1.14. 1. john. 4.2. 1. Tim. 3.16.  

Of Christ.  Of the knowledge of Christ, there be two parts, the first concerning his person, the second concerning his office.  

Of the person of Christ.  The person of Christ, is one, because Christ is one.  
Of the knowledge of Christ's person, there be two parts: the first concerning the natures in the person of Christ, the other concerning his state.  
There are two natures in the person of Christ, the divine, and the human nature.  
Therefore jesus Christ is true God, and true man in one person. Rom. 1.3.4. and 9.5. 1. john. 4.2. 1. Timot. 3.16. Coloss. 2.9. Heb. 2.14.16. john. 1.1.   

Thus far concerning the natures in the person of Christ: now concerning his state.  
The state of Christ's person is two fold: his humiliation, or exaltation. Phil. 2.7.8.9. Luke. 24.26.  

Of the humiliation of Christ.  The humiliation of Christ is that state of his, in which he did abase himself below all creatures. Phil. 2.7.  
Of his humiliation there are two parts? his incarnation, and obedience.  

Of the incarnation of Christ.  The incarnation of Christ, is part of the humiliation of the son of God, when taking the human nature, he was manifested in the flesh. john. 1.14. 1. Tim. 3.16.  
The parts of the incarnation of Christ, are both his conception by the holy spirit, and the personal union of his two natures, and also his birth.  
The conception of Christ by the holy spirit, is the forming of the human nature of Christ, of the flesh and blood of the virgin Mary, by the miraculous working of the holy spirit. Mat. 1.18.20. Luke. 1.31.35.  

Of the personal union.  The personal union of the two natures in Christ, is such a coupling of them as they might be one person. 1. Tim. 3.16. Coloss. 2.9. Gal. 4.4. Heb. 2.16.  
In this personal union, both the distinction of the two natures is to be considered, and also the effects of the union.  
In the personal union, the natures remain distinct, and not confused, whether we respect their essence, or the properties, or operations. Rom. 1.3.4. and 9.5. 1. Tim. 9.16. Heb. 9.14. 1. Pet. 3.18. and 4.1.  
As therefore in that one person of Christ there be two natures: so there is a double mind, or understanding a double will, working, wisdom, strength, power, virtue, and so forth. The one heavenly and not created: the other human, and created. Luke. 2.52. Mar. 11.13. and 13.32. 1. john. 2.1.17. john. 2.25. and 6.64. and 5.20. Heb. 1.9. john. 1.33. and 4.6. Heb. 1.3. john. 2.19. and 10.18.  
And each of the natures retaineth and keepeth his own essential properties, neither doth it communicate them, to the other nature, and that for two causes: the first is, lest the natures should be mingled and confounded: the other, that there might forever remain a difference between the natures. Luke. 24.39.  
For he that confoundeth the properties, 
D. Luther.  confoundeth the natures: and he that taketh away the properties, taketh away the natures.   

Thus far concerning the distinction of the natures in the personal union: now concerning the effects of the union.  

Of the majesty of the human nature of Christ.  The effects of the union are two fold: the one, the exaltation of the nature, assumed to the highest and unspeakable dignity, and the communicating of the Idioms, or proprieties.  
The exaltation of the assumed nature to the highest and unspeakable dignity, is that honour, which the person of the son of God hath communicated to the nature assumed, so that he hath exalted it above all Angels & men, whom he surpasseth, and excelleth by most far and unspeakable degrees. Heb. 14. Mat. 28.18. john. 17.2. Phil. 2.9. Ephes. 1.20.22.  
That exaltation consisteth chief in these three points.  
1. In the personal union with the word: because the human nature is assumed into the unity of the person of God's son: so that it is the proper flesh of the eternal son of God, Heb. 2.16.  
2. In the gifts, because it hath the fullness of all the gifts of the holy spirit, which can be in a creature, that is to say, it hath not only some gifts, as the rest of the Saints, who have them according to measure: but all gifts, not only in number, but even in the most excellent degree. john. 3.34.  
Those gifts given to the humanity of Christ, are created qualities: because his humanity is crea●ed.  
That truly is adorned with most excellent, and incomprehensible gifts, but such as do not overthrow and destroy the same.  
3. In the fellowship of the office, both of the mediator between God and the believers, and also of the head of the Church, and of the judge of the whole world. Mat. 28.18. Phil. 2.9. Ephesians. 1.20.22, Psal. 110.1.1. Timot. 2.5. 1. john. 2.12. Heb. 7.25.26.27. and 8.1. and 9.24.   

Hitherto concerning the exaltation of the nature assumed: now concerning the communicating of the Idioms or properties.  

Of the communicating of the Idioms, or properties.  The communicating of the Idioms or properties, is a Synecdoche, whereby that is spoken of Christ's person, which is proper to one of the natures in the person. john. 3.13. Acts. 20.28. 1. Cor. 2.8. 1. john. 1.1. and 3.16.  
For because of the personal union of the two natures, their properties are common to the person.  
And the communicating of the Idioms or properties, have a place in the concreet, or primitive, but not in the Abstract or derivative.  

The concreet is the name of the person.  The Concreet, or primitive, is a name understood of the person of Christ, as these, God, Man, Christ, jesus, the son of God, the son of man, and so forth.  

The Abstract is the name of the nature.  The Abstract or derivative, is a name understood of one of the natures only in the person of Christ, as these, the Godhead, the manhood, flesh. john. 1.14. The seed of Abraham. Heb. 2.16.  
And if in steed of the Abstract, the Concreet be sometime used, for the most part there is added a note or particle of difference restraining it to one or other of the natures: sometime also it is uttered absolutely, without any note of difference expressed, yet understood.  
The notes of difference are these, by, nigh to, as long as, or until, in, through, as much as, and those that are like these. Rom. 1.3.4. 1. Tim. 3.16. Heb. 9.14. 1. Pet. 3.18. and 4 1. Rom. 9.5. Acts. 2.30.  
And by these notes of difference is signified the property of the one nature, which can not be spoken of the other nature.  
As therefore it is most rightly said of Christ, God is borne of the virgin, suffered under Pontius Pilate, crucified, dead and buried, and so forth.  
So also it is most rightly said of the same Christ, he is a man eternal, present every where, omnipotent, knowing all things.  
Contrariwise, as this is a most wicked and blasphemous speech, to say, the Godhead is borne of the virgin, suffered under Pontius Pilate, crucified, dead, and buried: so this is a most wicked and blasphemous speech, to say, that the humanity of Christ is eternal, present every where, omnipotent, knowing all things.   

Thus much concerning the personal union.  

Of the nativity of Christ.  The nativity of Christ is that whereby he was borne of the virgin Mary at Bethlehem, that he might be our Saviour. Luke. 2.4. Mat. 2.1.5.   

Thus far concerning the incarnation of Christ: now concerning his obedience.  

Of the obedience of Christ.  The obedience of Christ, is the other part of his humiliation, whilst he was in all things obedient to his father. It is also called the righteousness of Christ. Esay. 53. Heb. 5.8. Although he were the son of God, yet he learned obedience by those things which he suffered.  
Of the obedience of Christ there are two parts: the fulfilling of the law, and the paying of the punishment for our sins.  
The fulfilling of the law, is the first part of Christ's obedience, whereby in his whole life he performed for us perfect obedience to the law of God.  
Otherwise it is called the active righteousness of Christ, and also the obedience of the holy life of Christ.  
The paying of the punishment for our sins, is the other part of Christ's obedience, whilst he for us sustained the punishment which we had deserved, that he might satisfy for us the most severe justice of God: so that we are no more bound to suffer that punishment, seeing Christ hath paid it for us. Otherwise it is called the passive righteousness of Christ: or the obedience of his Passion and death.  
The parts of paying the punishment for our sins, are both his Passion, and death, & also his burying and descending to hell.  

Of the Passion of Christ.  The Passion of Christ, is that part of his obedience, when he in body and soul sustained the wrath of God against sin. Heb. 9.26.28. and 10.11. Dan. 9.24. Esay. 53.5.  
The parts of the Passion of Christ, are, the suffering of manifold evils, even presently from his birth, to the institution of the holy Supper: and that solemn and most grievous Passion in the end of his life.  
The manifold evils from his birth to the institution of the holy Supper, are either of the body, or of the soul.  
The evils of the body were both poverty & dangers of life: and also divers infirmities.  
He sustained poverty, Mat. 8.20. and 21.1.2. and 27.55. Luke. 9.58. that he might enrich us with heavenly gifts. 2. Cor. 8.9.  
The manifold dangers of his life, were these, for which he was both led into exile, Matth. 2.14.15. and also he did often yield for a time to the furies of the enemies. Mar. 3.6.7. john. 7.1. and 11.53.54.  
The infirmities of the body, Heb. 5.2. were hunger, Mat. 4.2. and 21.18. and thirst, joh. 4.8. weariness. john. 4.6. tears. john. 11.35.  
The evils of the soul, were both ignorance, and temptations: as also sadness, and ignominy.  
For Christ knew not certain things, until he knew them by feeling. Mat. 11.13. he knew not the day & hour of judgement. Mar. 13.32.  

Of the temptations of Christ.  His temptations, were the assaults of the devil and his ministers, by which they did endeavour to seduce him to sin, Mat. 4.1. or else to confound him, and lay him open to reproach, Matth. 22.35. or to cast him into danger of life. Mat. 22.15.16.  
But he was therefore tempted, that he might help those that are tempted. Heb. 2.17.18. & 4.15. Also that he might teach us by his example, how we ought to meet with, and resist the temptations of the devil and his instruments.  
His sadness, was that whereby his soul was heavy and troubled. john. 12.27.  
His ignominies were manifold, unjust accusations, and slanders. Mat. 12.24. Mar. 11.19. reproaches, revilings. john. 8.48.  
His base account, and neglect. Mar. 6.3.4. rejection, contempt, and that truly among his own.   

Hitherto of the evils which Christ suffered from his birth, even to the last, and solemn act of his Passion.  
That last and solemn act of Christ's Passion, comprehendeth both his striving in the garden, and his betraying, as also his judgement.  

Of the striving of Christ in the garden.  The striving of Christ in the garden, was that whereby he did terribly strive with the most vehement feeling of God's horrible wrath against sin, and with the horror of God's curse. Mat. 26.37. & so forward. Out of which he at the length scaping conqueror, he brought so to pass that death should no more be fearful unto us.  
The parts of his striving, are both the fear, and trouble of the soul.  
The fear of Christ, was that he feared more and more, that horror hanging over him. Heb. 5.7.  
The trouble of his soul, was the sadness of his soul, whereby it was most grievously touched with sorrow, anguish and grief Mat. 26.37.38.  
The effects of his striving, were his affectionate and earnest prayer, and his sweeting of blood.  
The affectionate and earnest prayer of Christ, was that whereby he asked of his father, the taking away of that horror. Matth. 26.39.42.44.  
Christ's sweeting of blood, was when sweat, as it were drops of blood, did fall on the earth. Luke. 22.44.   

Thus far concerning the striving of Christ: now concerning his betraying.  
His betraying was this, whereby judas Iscariot, that unfaithful disciple, receiving thirty pieces of silver for an hire, delivered Christ to the Princes of the Priests, and to the elders of the people of the jews. Matth. 26.47. and so forward.   

Thus much concerning the betraying of Christ.  
Christ was drawn into two sorts of judgement, to the judgement of the Priest and of the civil magistrate.  
In the former, false witnesses being, produced in vain, he was at length by caiphass slandered, and condemned for blasphemy. Mat. 26.57. and so forward.  
The civil judgement is two fold, the one before Pilate, the other before Herod, by whom Christ was sent back again to Pilate, who at the length condemned him to be beaten with rods, and to be crucified. Now therefore Christ was condemned, that he might redeem us from eternal condemnation. His beating with rods is set down Mat. 27.26.  
His crucifying is that whereby he was fastened on wood, or on a cross, that he might take the curse of the law from us upon himself. As it is written, cursed is every one who hangeth on a tree. Mat. 27.38. Mar. 15.27. Luke. 23.33. 2. Cor. 13.4. Heb. 13.12. john. 19.18.   

Hitherto concerning the passion of Christ: now concerning his death, and those things which followed his death, namely his burying, and descending into hell.  
The death of Christ is part of his obedience, when commending his soul to his father he gave up the ghost on the cross, to ratify his Testament, and to lose the fear of death. Heb. 9.15.16.17. and 2.14.15.  

Of the burying of Christ.  The burying of Christ, is that whereby his body was laid into the new tomb. Mat. 27.59.60. Mar. 15.46. Acts. 13.29. 1. Cor. 15 4.  
Christ was buried for four causes.  

1. That it might appear that he was dead indeed.  
2. That he might bury our sins with himself.  
3. That we might with him be buried to sin. Rom. 6.4.  
4. That he might sanctify our sepulchres.   

Of Christ's descending into hell.  The descending of Christ to hell, is the very last degree of Christ's humiliation, when he was kept down in the grave under the bonds of death three days, and three nights, as though he had been utterly overcome. Acts. 2.24.27.29.30. Psal. 16.10. Ephes. 4.9. Mat. 12.40.  
The end of this, is that he might abolish the sting of hell. 1. Cor. 15.55.   

Hitherto concerning Christ's humiliation: now concerning his exaltation.  

Conce Christ's exaltation.  Christ's exaltation, is his state in which he was carried up into the highest and unspeakable glory. Luke. 24.26. Phil. 2.9.  
That doth comprehend both his resurrection, and manifestation of himself, forty days upon the earth, and also his ascension into heaven, and his sitting at the right hand of God his father.  

Of Christ's resurrection.  Christ's resurrection, is that whereby he having overcome death, and the dominion thereof, by his own divine power, he rose again the third day from the dead, and liveth with God for evermore. 2. Cor. 13.4.1. Pet. 3.18. Rom 6.8.10. and 14.9.   

There are four ends and uses of the resurrection of Christ.  
1. That he by his resurrection hath overcome death, to the intent that he might make us partakers of his righteousness, which by his death he hath purchased for us. Rom. 4.25. 1. Pet. 1.1. Thess. 1.10.3.4.5.21. 1. Cor. 15.16.17.54.55. Or that he by his resurrection, hath fully confirmed to us, the redemption & righteousness purchased for us by his death.  
2. That the devil and death being overcome, he might rule over the dead and the living Rom. 14.9.  
3. That he by the power thereof might stir us up to a new life. Rom. 6.4. Coloss. 3. 1. Ephes. 2.5.  
4. That the resurrection of our head, is a pledge to us of our glorious resurrection. 1. Cor. 15.12.13.14. Rom. 8.11.  
The conversation of Christ upon the earth forty days after his resurrection, was done to that end, that he might most certainly confirm his resurrection: so that no man might doubt of it. Acts. 1.3.  

Of Christ's ascension into heaven.  The ascension of Christ into heaven, is that whereby in body, he was visibly lifted from the earth, and was received up into heaven. Mar. 16.19. Acts. 1.9. john. 14.2.  

The heaven into which Christ ascended.  The heaven into which Christ ascended, and into which he will take us, Christ himself teaching us it, joh. 14.2. is the house of his heavenly father, in which there are many dwelling places, the throne of God, the place of joy: and it is not every where, but in the highest heavens, it is a place as. 2. Chron. 6.21.  
And therefore we believe that Christ's body, is not now on earth, much less every where, but in heaven: Acts. 13.21. yet Christ shallbe with us even to the end of the world, by his Godhead, grace and spirit. Mat. 28.20.  
There are three ends of Christ's ascension.  

1. Because he doth make intercession for us before his father in heaven Heb. 9.24. and 10. 19 1. john. 2.1. Rom. 8.34.  
2. Because we have our flesh in heaven that we by that, as by a certain pledge might be confirmed, that it shall come to pass, that he which is our head may lift us his members to himself. john. 14.2. and 20.17. Ephes. 2.6. or else, that he might prepare a place for us, that where he is, we might be also.  
3. Because he doth fill the Church with his spirit, and unspeakable power, and beautify it, with divers gifts. john. 14.16. and 16.7. Ephes. 4.10.11. Psal. 68.19. or else, because he sendeth us the holy spirit in steed of a mutual pledge.    

Hitherto concerning Christ's ascension: now concerning his sitting at the right hand of God the father.  

Of Christ's sitting at the right hand of God.  The sitting of Christ at the right hand of God his father, is the highest degree of Christ his glory, whilst he doth possess all power, over all creatures, in heaven & earth, that the father might both work and govern all things immediately by him. Psal. 110. Acts. 2.30. and 3.21. and 7.56. 1. Cor. 15.27. Ephes. 1.20. Phil. 2.9. Heb. 1.34. Mat. 28.18.  
That is attributed to the person, that is to say: not to one nature of Christ severally, but even to whole Christ God and man.  
For when the kingly office of Christ is noted by it, it ought to be taken of the whole person, or of both natures.  
And Christ sitteth at the right hand of God his father, not every where, but in heaven, as the Scripture plainly testifieth. Heb. 8.1.4. Eph. 1.20 Col. 3.1. Acts. 3.21. Heb. 1.3.  
And that not till after his ascension. Mar. 16.19. 1. Pet. 3.22.  

The difference between the ascesinon and sitting of Christ at the right hand of the father.  And the ascension of Christ into heaven, is one thing, his sitting at the right hand of God his father, is another thing. 1. Because his sitting is the end of his ascension: for therefore Christ ascended to heaven, that he might sit at the right hand of his father.  
2. Because Christ doth perpetually sit at the right hand of his father: but he ascended but once in heaven.  
3. Because we shall also ascend into heaven, but we shall not sit at the right hand of God.   

Hitherto concerning the person of Christ: now concerning his office.  

Of the office of Christ.  The office of Christ, is to bestow on the elect all things which are required to eternal salvation.  
This office doth jointly belong to both natures in the person of Christ. john. 6.3.53. Heb. 9.14. Acts. 20.28.  
And as that duty belongeth to both natures: so also the effects, that is to say, 
Of the 〈◊〉 of the ●●●●●tour.  the works of the office are attributed to Christ accorrding to both natures. Heb. 3.2.3.4.5.6. and 9.14. Acts. 20.28.  
But in the performing of every effect or work, some things do pertain to the divine nature, other some to the human nature. 1. Pet. 1.18. and 2.24. and 3.18.  
For although every effect or work of the mediator be one, because the person of the mediator is but one: yet to the effecting of this work there do concur two operations, that is to say, two actions, one of the Godhead, another of the manhood: the Godhead doing those things which belong to the Godhead, & the manhood doing those things, which belong to manhood; as the work of a man is but one, but in performing it, there doth concur, the action both of the soul and body, the soul doing those things which belong to the soul, and the body doing those things, which belong to the body.  
And as the natures, and properties of the same remain distinct: so also the actions, and operations of the natures, so that either of them doth severally work that which is proper to it, namely the word working that which belongeth to the word: & the flesh accomplishing that which belongeth to the flesh.  
The offices of Christ are three: his Prophecy, Priesthood, and Kingdom. Psal. 110. Heb. 7.2.3. and 13.20.  

Of the prophecy of Christ.  The Prophecy of Christ, is perfectly to deliver the whole word of God to men. Heb. 1.1. john. 1.16.17.18. Esay. 61.1.  
Therefore he is called, the chief Prophet, teacher, & Apostle of our confession. Heb. 3.1.  
Of his Prophecy there are two parts: namely the foreshowing of things to come, and doctrine.  
Of doctrine there are two parts: the laying open of the Gospel, and the true interpretation of the law.  
The laying open of the Gospel, is the first part of Christ's doctrine, when he did lay open, the secret counsel, and all his fathers will concerning our redemption. john. 1.18. and 15.15. Mat. 11.17.  
The true interpretation of the law, is the other part of Christ's doctrine, when he expounded the true meaning of God's law. Mat. 5.20. and so forward.   

Thus far concerning the Prophetical office of Christ: now concerning his Priesthood.  

Of Christ's Priesthood.  The Priesthood of Christ, is to perform the works of a Priest. Heb. 5.10.  
Of Christ's Priesthood there are two parts: the expiation of sin, & intercession to God.  

Of the expiation of sin.  The expiation of sin, is the first part of Christ's Priesthood, when Christ offering to God his father, the only sacrifice of his body, did pay the punishment for the sins of the elect, to redeem them from all the power of the devil. 1. Pet. 2.24. and 3.18. Esay. 53.12. 1. john. 2.2. Rom. 3.25. Heb. 10.12. Whereupon also it is called redemption. As also the satisfying for sins.  
And that is done two ways: by merit, and by a powerful working.  

Of the merit of Christ.  The merit of Christ is a full satisfaction for our sins, sufficient for all the men of the world, if all did receive the same by faith.  
The powerful working of Christ, is that by which he doth certainly bestow on the believers, benefits purchased by his merit for them, as for example, the forgiveness of sins, regeneration, the holy spirit, and eternal life, and doth preserve the same benefits in them, and endue them with perseverance that they fall not from grace.   

Thus much concerning the expiation of sin: now concerning intercession to God.  

Of intercession to God.  Intercession to God, is the other part of Christ's Priesthood, whilst that he causeth by the perpetual memory of his sacrifice, that his father should receive us into grace.   

Hitherto concerning Christ's Priesthood: now concerning the kingly office of Christ.  

Of the kingly office of Christ.  The kingly office of Christ, is this, that he as the head governeth the Church. Psal. 2.6. Luke. 1.33. Mat. 28.18. john. 10.28.  
And he exerciseth that two ways: one way, if we consider the Church by itself; another way, if we consider the enemies of the Church.  
If we consider the Church by itself, he exerciseth his kingdom two ways.  

1. Because by his holy spirit he poureth heavenly gifts upon us, which are his members. Ephes. 4.10.11.12.  
2. Because he governeth us by his word and spirit.   
If we consider the enemies of the Church of Christ, he exerciseth his kingly office also two ways.  

1. That he by his power doth defend, preserve, and mightily deliver both us and that salvation which he hath purchased for us, against our enemies. Psal. 2.9 and 110.1.2. john. 10.28.29.30. Ephes. 4.8.  
2. Because he doth beat down their enemies, until at the length he may fully & perfectly deliver us from them.   
The vanquishing of the enemies is two ways.  

1. Because he doth deprive our enemies of all power, although they be never so strong and proud, as the devil, and all the wicked.  
2. Because he doth utterly abolish other, as death. 1. Cor. 15.26.    

Thus far concerning the revelation of doctrine: now concerning the foretelling of things to come. 
Of the foretelling of things to come.   
The foretelling of things to come is a laying open of God's will, by which God would foretell those things which shall be hereafter, as far as it might be for our good to know them.  
And that is either confirmed by an oath, or else it is without an oath.  
The oath of God, is a confirming of the foreshowing of things to come, not because that foreshowing is doubtful, but because God would so provide for our infirmity, judging of God according to the manner of men, that if any be not contented with the bare words of God, the oaths might suffice him.  
Taulerus saith thus: O blessed are they, for whose sake God sweareth: o miserable are they, who believe not God, when he sweareth.  
The bare foretelling, is that which hath no oath adjoined to it, but yet it is as certain as if God that had sworn, had done it. And therefore Philo said elegantly, all the words of God are oaths, in respect of their certainty, neither do they need any confirmation, as whose truth proveth and defendeth it by the effects, as the shining of the native light being sent forth.  
Again the foretelling of things to come, is either absolute, or with a condition.  
The absolute foretelling is that which is without all condition, and that is prophecy or foretelling.  
A prophecy or foretelling, is a revealing of mysteries or secret things which shall come to pass in their due time. Such were many foretellings of the Prophets: of Christ concerning his own passion, death & resurrection, concerning the overthrow of jerusalem, concerning the end of the world, & concerning false Prophets: of Agabus, concerning the pestilence to come, & of Paul concerning the restoring of the jews, and concerning Antichrist. etc.   

Hitherto concerning the absolute foretelling of things to come.  
The foretelling of things to come with condition, is that to which some certain condition is annexed, which if it be present, the things foretold are done.  
And that is either promise or threatening.  
God's promise is a foreshowing of good things to come, which God will give us if we also perform those things which he requireth of us, or if we satisfy the condition, which he layeth upon us.  
The promise of God is either spiritual, or bodily.  
The spiritual promise, is that whereby God doth show, that he will give us spiritual good things.  
The bodily promise, is that whereby God doth show, that he will give us bodily good things, as far as it may be expedient for our salvation.  
Again the promise is either of the law, or of the Gospel.  
The promise of the law, is a promise, which the law propoundeth, having a condition of perfect obedience annexed unto it.  
For the law precisely commandeth the condition to be fulfilled, neither otherwise performeth it the promises, then as the condition shallbe thoroughly performed.  
Therefore the perfect fulfilling of the condition commanded by the law, should have had a respect of merit, and should have been a cause of obtaining those rewards, which the law promiseth.  
But the perfect fulfilling of the condition of the law cannot be performed by men corrupted with sin.  
The promise of the law, although it hath a condition adjoined unpossible to be performed by a corrupted nature: notwithstanding it is not unprofitable, or idle: for the unpossible condition is therefore adjoined, that men might be admonished of their weakness, and they thoroughly understanding the same might fly to Christ, by whom they being received into grace, and already having obtained justification, might obtain those same promises.  
The promise of the Gospel, is a promise which the Gospel propoundeth, having the condition of faith adjoined to it.  
For the Gospel promiseth forgiveness of sins, and eternal life, yet to the believers only.  
The promise of the Gospel is universal but to the believers: for all which believe in Christ do receive forgiveness of sins, and eternal life. Acts. 10.43. john. 3.16.  
But it doth not pertain to the unbelievers.   

Thus much concerning the promise: now concerning the threatening.  
Threatening, is a denouncing of evils to come, by which God will either chasten his, or punish the wicked, except they repent.  
Therefore the condition of repentance is adjoined.  
Threatening also is either spiritual or bodily.  
Spiritual threatening, is that whereby God doth denounce, that he will send spiritual evils upon us.  
Bodily threatening, is that whereby God doth denounce, that he will send bodily evils upon us.   

Hitherto concerning the supernatural manifestation of Gods will: now concerning his calling of us.  
Our calling, is a work of God's special providence, whereby God doth call men to some certain end. Matth. 22.9. 1. Cor. 1.9. 1. Tim. 2.4.29.  
And that calling is either to Christ, or to some office.  
The calling to Christ, is that calling, whereby God doth invite us to Christ, that by him we might obtain eternal life.  
And that calling is two fold, either inward or outward.  
The outward calling, is a calling which is done by the Ministers of God's word.  
And that is two fold, effectual, or uneffectual. Mat. 22.2.  
The effectual calling belongeth to the elect, in whose hearts the word preached doth abide.  
The uneffectual calling, belongeth to the reprobate, in whose hearts the word of God either findeth no abode, or else vanisheth away, so that it is become to them the savour of death, and a matter of more grievous condemnation.   

Thus much concerning the outward calling: now concerning the inward.  
The calling that is inward, is a calling, which is wrought by the holy spirit, by whom the father draweth us, and giveth us to his son. john. 6.37.44. and 17.11.   

Hitherto concerning our calling to Christ: now concerning our calling to some office.  
The calling to some office, is the separating of a fit person to some office. Rom. 1.1.   

Thus far concerning our calling: now concerning God's covenant.  
God's covenant is a bargain which God hath made with me●, in which God promiseth to men some good, & requireth of them again, that they perform those things which he commandeth.  
And that covenant is either eternal or temporal.  
The eternal covenant is a covenant in which God promiseth men eternal life.  
And that is two fold, the covenant of works, or the covenant of grace.  
The covenant of works, is a bargain of God made with men concerning eternal life, to which is both a condition of perfect obedience adjoined, to be performed by man, & also a threatening of eternal death if he shall not perform perfect obedience. Gene. 2.17.  

The covenant with Moses is the covenant of works.  The repetition of the covenant of works is made by God, Exod. 19.5. Deut. 5.2. 1. King. 8.21. Heb. 8.9. and that chief for four causes.  

1. That God by all means might stir up men to perform obedience.  
2. That every mouth might be stopped, and all the world might be made subject to the condemnation of God for not performing perfect obedience. Rom. 3.19.  
3. That he might manifest man's sin, and naughtiness. Rom. 3.19.20. and 7.7.8.9.10.11.  
4. That he might thrust us forward to seek to be restored in the covenant of grace. Gal. 3.22. and 5.23.    

Thus much concerning the covenant of works: now concerning the covenant of grace.  

Of the covenant of grace.  The covenant of grace is the reconciling of the elect with God, by the death of the only mediator. Rom. 8.30. 2. Cor. 5.17.18.19.20.21. Heb. 9.15.  

The mediator.  That only mediator is our Lord jesus Christ, who only doth reconcile us to his father, by his satisfaction and merit. Gene. 3.15. and 11.35. Gal. 3.12.13.14. Gene. 15.18. & 17.2.10.11. Exod. 6.4. the Epistle to the Heb. Chap. 7.8.9. & 10. The covenant made with Abraham, is the covenant of grace. Acts. 3.25.  
The covenant of grace is also called the Testament, because this reconciliation, was made and ratified by the death of the testator Christ coming between. Heb. 9.16.17. Christ purchased reconciliation between his heavenly father and us, by his death, and there withal left it unto us no otherwise than parents dying do leave their goods to their children.  
And that perpetually is one and the self same, if we consider the substance thereof: as there is but one Church in all ages, one true faith & Religion of Saints, one God, one mediator Christ, but one sacrifice for sins, but one righteousness & redemption of the world, one manner for all the ages of the world to obtain salvation, namely by faith in Christ. Heb. 13.8. Revel. 13.8. 1. Tim. 2.5. Rom. 12. and 4.3. Ephes. 1.10. Rom. 9.5. Col. 1.18. Ephe. 2.21. Acts. 4.2. Mat. 11.27. john. 14.6. Luke. 10.24. john. 8 56. Gene. 3.15. and 22.18.  
But by the circumstances, it is called the old or new Testament.  
It is called the old Testament or covenant, because it was hid from the faithful by divers shadows and figures before Christ was manifested in the flesh. Gene. 12.7. Heb. 9.4.18. Exod. 24.8.  
It is called the new Testament or covenant, because it is clearly manifested to the faithful, by Christ himself showed in the flesh. Heb. 8 6.  
Therefore the faithful in the old Testament, had Christ as yet covered in a type, or rather they looked for a true manifestation of him: but we have him manifested indeed.  
They had figures, we have the thing itself: they did rejoice in outward and ceremonial things, we triumph in spiritual, and the things signified, without types. jerem. 31.31. Matth. 26.28. 1. Cor. 11.25. Heb. 8.9.10. and Chap. 9 and 10.  
Of the covenant of grace there be two parts: the promise of grace, & the answering again of a good conscience. The former respecteth God, the later respecteth the faithful. Heb. 8.10.11.12.  

Of the promise of grace.  The promise of grace is the first part of the covenant of grace, by which God promiseth freely his benefits purchased by Christ, unto all those who believe in Christ.  
The benefits purchased by Christ for us, and promised in the Gospel, are these the giving of the holy spirit, the communion with Christ, and our preservation in this communion, and the giving of eternal life.  

Of the giving of the holy spirit.  The giving of the holy spirit, is a benefit of God; by which he giveth us his holy spirit, who maketh us partakers of Christ, and of all his benefits.  
Of the knowledge of the holy spirit, there be two parts, the first concerning the person of the holy spirit; the second, concerning his office.  
If we consider his person, he is true God, equal with the father, and the son. Acts. 5.3.4. Gene. 1.2. Math. 28.19. Mar 16 15.  
But the office of the holy spirit, is this, that by him the father, and the son, do show forth their power, and execute the decrees of their will, in creating, sustaining, and moving all things but chief in moving the hearts of those that hear God's word, and in sanctifying and quickening the elect with eternal salvation.   

Thus far concerning the giving of the holy spirit: now concerning our communion with Christ.  

Of our communion with Christ.  Our communion with Christ, is the benefit of God, whilst he giveth to the believers Christ himself, and his merits that he might powerfully work in them eternal life. john. 3.16. Rom. 8.32.  
That is also called, our joining, union, knitting together with Christ, our engrafting into Christ, the eating of Christ's flesh, the drinking of Christ's blood, the bringing of us under one head, joining into one body, under one head, to wit, Christ, Ephes. 1.10. our washing in the blood of Christ, the quickening of us, the raising of us from the dead, the placing of us in heaven together with Christ. Ephes. 2.5.6.  
Now the communion of all Saints with Christ, is one and the self same, that is to say, only spiritual. There is not a bodily entrance, and remaining of Christ within the bodies of the Saints: neither doth Christ dwell spiritually in some, and bodily in other some: but in all believers spiritually only. And that is done by the holy spirit, who notwithstanding doth truly join and knit together, by faith, all the godly and faithful with the flesh of Christ, although it be lifted up and remain in heaven. 1. Cor. 12.13. By one spirit are all we baptised into one body, and all we drink one drink into one spirit. For one and the self same spirit, worketh that in all Baptisms, in all the holy Suppers, that we might be one with Christ, and joined spiritually to him. Ephes. 3.12. He dwelleth in our hearts by faith. Ephes. 4. One body & one spirit. 1. john. 4. By this we know that he dwelleth in us, and we in him, because he giveth us of his spirit. Rom. 8. If the spirit of him, which raised jesus from the dead dwell in you, he that raised up jesus from the dead, shall also quicken your mortal bodies, by his spirit that dwelleth in you.  
Irenaeus book 3. Chap. 19 As one lump and one loaf, cannot be made of dry wheat, without moisture: so neither can we being many be made one in Christ without the water which is from heaven.  
And it belongeth to all the elect and believers only, even from the beginning to the end of the world. 1. john. 3.24. and 1. john. 4.13. john. 14.23. and 15.1.2.3.4.5.6.  
The parts of our communion with Christ are these, justification, and Regeneration, Adoption, and the freedom of the sons of God.  

Of justification.  justification is a benefit of God, by which we being received by him into favour are accounted just. Rom. 5.19. Ephes. 2.8.9. Rom. 3. and 4. and 5.  
The parts thereof are two: forgiveness of sins, and imputation of Christ's righteousness.  

Of remission of sins.  The forgiveness of sins, is a benefit of God, whereby he pardoneth us both the offence, and eternal punishments due unto it for sin. 2. Cor. 5.19.21. jere. 31.34. Psal. 103.3.10.12. Rom. 7.24. and 8.1.2.3.  
Of the forgiveness of sins there be two parts: the forgiveness of the offence, and the forgiveness of eternal punishment.  
Therefore by one forgiveness, both are remitted to wit, the offence, & the eternal punishment. For the justice of God requireth that, because Christ hath satisfied for both to wit, for the offence, & the punishment. Therefore God should be unjust if he should only forgive us the offence, & not the punishment also. Therefore the Papists err, who say, that the offence only is remitted, and not the punishment, for which they will have men to satisfy, when as they can by no means do it, but Christ hath fully satisfied for it.  

Of the imputing of Christ's righteousness.  The imputing of Christ's righteousness, is a benefit of God, whereby God vouchsafeth to account Christ's obedience, by which he sustained for us the punishments of sin, to be ours, even as though we ourselves had sustained those punishments for sins. Esa. 53.3 4.5. Rom. 4.3.5. Rom. 5.11.18. Col. 1.22. 2. Cor. 5.19.21.   

Thus far concerning justification: now concerning Regeneration.  

Of regeneration.  Regeneration, is a benefit of God, by which our corrupted nature is renewed to the image of God by the holy spirit. 2. Pet. 1.4. Tit. 3.5. Gal. 4.6. 2. Cor. 3.7.  
That same is also called sanctification, and the gift of grace. Rom. 5. Also of schoolmen it is called an infused grace.  
Regeneration is either begun, or perfected: the former belongeth to this life, the later to the life to come.  
In regeneration are to be considered both the parts, and also the perpetual adjoints.  
Regeneration is both of the soul, and also of the body. 1. Thess. 5.23.  
Regeneration of the soul, is that whereby the powers of the soul are renewed. Tit. 3.5. Gal. 4.6.  
Of the regeneration of the soul there are two parts: enlightening, and repentance.  
As there are two parts of the soul, understanding, and will: so also regeneration is wrought in those same two parts. The enlightening belongeth to the understanding, and repentance belongeth to the will. So Paul saith, that in regeneration the image of God is renewed to the acknowledgement of the creator. Coloss. 3. and to true righteousness and holiness, Ephe. 4.23.  

Of the enlightening or anointing of the holy spirit.  Enlightening is the first part of the regeneration of the soul, whereby the natural darkness being driven forth, our mind is enlightened with true knowledge how to obtain eternal life. Psal. 16.11. Col. 3. Rom. 12 2.  
That is also called the anointing of the holy spirit.  
Of enlightening there are two parts: spiritual wisdom, and prudence. Spiritual wisdom, is the wholesome knowledge of faith & the mysteries of salvation, joined with confidence in Christ. Eph. 1.17.18.  
Spiritual prudence, is a wholesome knowledge of things commanded or forbidden, by the law of God, with a desire of the former, and shunning of the latter joined to it.   

Thus much concerning enlightening: now concerning repentance.  

Of repentance.  Repentance, is the other part of the regeneration of the soul, whereby our will is renewed, that it no longer willeth evil, but that which is good only. Rom. 6.4.5.6. Ephe. 4.22.23.24. 2. Cor. 5.7. Phil. 2.13. It is also called repentance and turning to God, by putting the part for the whole, it hath the former name truly of the first part: and the other of the latter part.  
And that doth not proceed from our own free will, which being lost by sin, there is no more will to goodness after the fall, & especially to eternal salvation, Gen. 6.5. But it is the gift of God.  
There are two parts thereof, the mortification of the old man, and the quickening of the new man.  

Of the mortification of the old man.  The mortification of the old man, is the first part of repentance, whereby sin (so far as it may be in this life) is abolished in us. Rom. 6.4.5.6. Coloss. 3.5.6.7.8.9.10. Rom. 8.13. It is called also the denying of ourselves. Also the putting off of the old man. Coloss. 3.9.10.  
The parts thereof, are both the acknowledgement and confession of sin, and also the detestation, and hatred of sin: next a profitable sadness for sin.  
The ackhowledgement of sin, is when we acknowledge that we have sinned. jerem. 3.2.13.  

Of the confession of sin.  The confession of sin, is that whereby we openly testify that we have sinned, & offended God. 1. King. 8.47. 2. Sam. 24.10. And that is either public or private.  
The private confession, is that which is done privately of every one, even within his own private house. And that is either to God only, or to man. To man either to the Minister of the word, or to some faithful friend.  
Public confession, is that which is done publicly with the whole Church.  
Public confession, is either of the whole Church, or of one, or many in the face of the Church.  
The detestation of sin, is when we accuse & condemn both the sins committed by us, and ourselves also for our sins sake. 1. Cor. 11.31. If we would judge ourselves, we should not be judged by the Lord.  
The hatred of sin is a perpetual shunning of sin. For to hate sin, is to turn away from it, and to shun it. Nehem. 9.35. jerem. 36.3. Ezech. 14.6.  
A profitable sadness, is true fear, and grief of conscience for sins committed, by which we offend God, joined with the true hatred of sin. Esay. 66.2. 2. Cor. 7.11. joel. 2.12.13. Deut. 4.29. jonas. 3.8. 2. King. 22.19.   

Hitherto concerning the mortification of the old man: now concerning the quickening of the new man.  
The quickening of the new man, is the other part of repentance, 
Of the quickening of the new man.  whereby a new spiritual life is raised up in us. Gal. 2.19. Rom. 6.10.11.  
And that same is called our resurrection with Christ.  
Of this there be two parts: the comfort of the conscience, and spiritual government.  
The comfort of the conscience, is the true joy of a contrite conscience in God, having received forgiveness of sins by faith, through Christ. Psal 51.10.14. Rom. 5.1. Esay. 57.15.16.17.18. and 61.1. Esay. 49 13.  
The spiritual government, is the other part of quickening by which God leadeth by his spirit the regenerate, in the right way of his commandments, so that they live no longer to sin, but to God▪ and do lead a new life. Rom. 6 throughout. Also 7. and 8. where he speaketh largely of sanctification, or regeneration. David very often prayeth to God for this spiritual government, chief Psal. 119.33.34.35. and every where throughout the whole Psalm. So Psal. 25.8.9.10.   

Thus far concerning the regeneration of the soul: now concerning the regeneration of the body.  

Of the regeneration of the body.  The regeneration of the body, is that by which the body is made obedient to the spirit, being regenerated. Rom. 12.1.  
Therefore there is both a mortification, and quickening of the body also. Rom. 6.12. etc.  
The parts of the regeneration of the body are two: the bridling of the affections, and the ruling of the movable members,  
The bridling of the affections is the first part of the regeneration of the body, by which the affections of the body are tamed, that they might obey reason regenerated.  
The ruling of the movable members, is the other part of the regeneration of the body, by which all the members of the body are ruled, lest being thrust forward by the rennants of corrupted lusts, they should do any thing contrary to the consent of the mind & will regenerated.  
The testimony of regeneration, is a holy, and just life.  
O how many are there, who by their wicked life do openly show, that they are not regenerated!  
An upright man, & a corrupted man, a regenerated man, & an unregenerated man differ by a rational respect, and not in subject and truth of being.   

Hitherto concerning the parts of regeneration: the perpetual adjoints thereof remain.  

Of the spiritual warfare.  The spiritual warfare, or battle, and victory of the Saints, are things continually accompanying regeneration.  
The spiritual battle or warfare, is the battle of a regenerated man, by which he fighteth against the deceits of the devil, the bad examples of the world, the solicit of his own flesh, as the causes of sin, & resisteth them stoutly. Rom. 7.8▪ and so forward. Gal. 5.16.17.  
The victory of the saints, is a victory, whereby the Saints do through Christ overcome the snares of the devil, of the world, and their own flesh.   

Hitherto concerning regeneration: now concerning adoption and the freedom of the sons of God.  

Of adoption.  Adoption, is a benefit of God, by which he receiveth us for Christ's sake, to be his sons, and maketh us heirs, of heaven, and eternal life with him. Rom. 8.15.16.17. Gal. 3.26. Ephes. 1.5. john. 1.12.  
Adoption is two fold: imperfect is that which we have in this life: of this it is spoken to the Romans; For ye have not received the spirit of bondage again to fear, but the spirit of the adoption of sons, by which we cry Abba father. And they already have obtained this adoption, who have received Christ by faith. john. 1.12. The other adoption is perfect, which in the resurrection shallbe given: of that it is spoken in the same Chapter to the Romans; Every creature sigheth, and waiteth for the revealing of the sons of God. Moreover even we also having the first fruits of the spirit, do sigh within ourselves, waiting for the adoption, and redemption of our bodies.   

Thus far concerning adoption: now concerning the freedom of the sons of God.  
The freedom of the sons of God, is the delivering of us by Christ, from a spiritual bondage. Gal. 5.1.  
The freedom of the sons of God, is either inward, or outward.  
The inward freedom▪ is that which belongeth to the inward life. john. 8.31.36.  
And that is two fold: freedom from eternal bondage, and freedom from the bondage of sin.  
Freedom from eternal bondage, is that by which we are freed from the power and tyranny of the devil, and from condemnation, and eternal death. john. 8.36.  
By this we are comforted in the conflict of conscience with the judgement of God.  
Freedom from the bondage of sin, is that by which we are delivered from the dominion of sin, that sin may no longer reign over us, but that we being justified, and endued with the holy spirit, might live to righteousness and unto God. john. 8.34. 2. Cor. 3. where the spirit of the Lord is, there is liberty. Rom. 6.6. and so forward even to the end. 2. Pet. 2.19. Galat. 5.13.   

Thus much concerning inward freedom: now concerning outward freedom.  

Of Christian liberty.  The outward freedom, is that which pertaineth to the outward life. And it is called Christian liberty, because it belongeth to Christians only.  
And that is two fold, freedom from the laws of Moses, and freedom in indifferent things.  

Of freedom from the laws of Moses.  Freedom from the laws of Moses, is that by which Christians are loosed from the ceremonial, & judicial laws of Moses, namely, so far forth as they only pertain to the civil government under Moses. 1. Cor. 9.1.19. 2. Cor. 3.17. Heb. 9.10.  
For such laws which belong to the law of nature, and by which all nations are bound, are not abrogated.  
Freedom in indifferent things, is that by which Christians are free, in the use of indifferent, and mean things. 1. Cor. 9.1.  

Of freedom in indifferent things.  Things indifferent or mean things, are those, which are neither commanded, nor forbidden by God but are delivered, and instituted by men.  

Of indifferent  Such are the ceremonies instituted by human authority, for good orders sake.  
These may be kept or omitted, by the power of Christian liberty.  
They may indeed be observed in this respect; namely, for the preserving of concord, and avoiding of the offence of the weak. Rom 14.15.16. 1. Cor. 8.1.9. & 11.29. 2. Cor. 11.12. but so that always there be no false opinion, namely, 1. of merit, as though the observing of them, might merit forgiveness of sins.  
2. Of worship, as though God would be worshipped with them, contrary to his express word; Mat. 15. In vain they worship me▪ according to the commandments of men. Also. Ezech; 20. Walk in my commandments, and not in the precepts of your fathers.  
3. Of perfection as though the observing of them could make us perfect.  
4. Of necessity, as though it were necessary that they should be observed for conscience sake, & as though the conscience were hurt, unless they were observed, when as yet notwithstanding no laws bind the consciences of men, except the laws of God only.  
They also may be omitted without sin, where no danger of offence is, & without the show of denying the truth, and without the omitting of a necessary confession.  
But they do sin, whosoever neglecting these things, do break such ceremonies, in reformed Churches.  
Therefore indifferent things, according to the circumstances are either lawful or unlawful Rom. 14.20.21. 1. Cor. 8.13.  
But here now where there is contention & contrariety of circumstances, those which are less, must give place to those which are of greater importance, the less number must give place to the more. Rom. 14.21.  
Notwithstanding we must take heed, lest those things be judged indifferent which are not indifferent.  
Such are those which are both superstitious, and wicked things.  
Superstitious things, are those, the obserning whereof, is joined with a false opinion of merit, worship, perfection and necessity.  
Wicked things, are those which are flatly contrary to God's commandments, of which sort are many traditions of the Pope, as the abuse of the lords Supper, prayer to the dead, the worshipping of images, the law of single life, holy days dedicated to saints, images made for Religion's sake, that is to say, that they may serve to the use of Religion, or that they might be worshipped, or that holy things might be represented by them. For God will not have images serve to this end: but he will have all men to be taught by his word. And the monuments, by which heavenly things are represented, are the Sacraments only, not painted, or graven, but administered. For Christ doth not say, paint this, but do this, that is to say, break the bread, & so forth, in remembrance of me.  
The use of the doctrine concerning Christian liberty is two fold.  

1. That we might learn in what things our righteousness doth properly consist.  
2. That we might know what to judge of ceremonies, namely that righteousness is not to be sought for in them, but that we freely by Christ obtain righteousness, and forgiveness of sins, not for the observation of any ceremonies, or traditions of men.    

Hitherto concerning our communion with Christ: now concerning our preservation in this communion.  
The preservation of the elect in their communion with Christ, is a benefit of God, whereby he doth preserve the elect even to the end, that they should not perish, but that they should remain in the fellowship of Christ. 1. Pet. 1.5.  
The parts thereof are, consolation, the hearing of the elects prayers, defence against their enemies, deliverance out of dangers, and the gift of perseverance.  
Consolation, is a benefit of God, whereby he doth strengthen us, to the suffering of adversities, with an unspeakable joy of heart joined thereunto. Psal. 94.19. and 119.76.77. 2. Cor. 1.3. 1. Cor. 10.13.  
And that is either common in every affliction, or particular in death.  
The common consolation in every affliction, is manifold.  

1. Because affliction proceedeth from the divine providence of our most merciful and heavenly father. 2. Sam. 16.10. jer. 14.22.  
2. Because affliction serveth to the good & salvation of the elect. Rom. 8.28. Psal. 119.71. Revel. 3.10.  
3. Because affliction bringeth forth patience jam. 12.3. Rom. 5.3.  
4. Because they who suffer affliction for godliness, and the truth's sake are blessed. Matth. 5.10.11. Luke. 6.22. jam, 1.12. 1. Pet. 3.14. and 4.14.  
5. Because affliction, bideth but for a while. 2. Cor. 4.17.  
6. Because God himself putteth an end to affliction. 1. Cor. 10.13.  
7. Because affliction cannot separate us from God's love. Rom. 8.39.  
8. Because affliction is not a testimony of God's wrath.  
9 Because affliction is a testimony of God's love. Prou. 3.11.13. Heb. 12.6. 1. Pet. 2.19.20.  
10. Because he that is proved by affliction, shall receive the crown of life, which God hath promised to those that love him. jam. 1.122. Tim. 2.11. Mat 5.12. Revel. 2.10.  
11. Because it cannot overthrow the elect. 2. Cor. 4.8.  
12. Because the end of affliction willbe joyful Luke. 6.21 Mat. 5. vers. 4.  
13. Because other Saints also have been subject always to afflictio. jam. 5.11. Mat. 5.12.  
14. Because the spirit of God resteth on those that bear affliction. 1. Pet. 4.14.  
15. Because by affliction we must enter into the kingdom of God. Rom. 14.22.  
16. Because by affliction we must be conformable to the image of the son of God. Rom. 8.28. 1. Pet. 4.13.  
17. Because they that bear affliction shall not be condemned with the world. 1. Cor. 11.32.  
18. Because Christ himself hath sustained affliction. Heb. 12.2.  
19 Because the eternal joy which we shall reap in the kingdom of God, shall excel by many degrees the grief of affliction in this life.  
20. Because affliction shall not endure for ever.  
21. Because by affliction our heavenvly father hath appointed to make trial of his elect.  
22. Because by daily affliction, we being admonished of our weakness and frailty, might be humbled, & so being humbled, we do learn to call for God's assistance.  
23. Because in affliction, we have experience of the loving presence of God.  
24. Because affliction is a token of obtaining eternal inheritance.  
25. Because our hope is strengthened by affliction.  
26. Because by affliction we learn due obedience to God.  
27. Because affliction doth get in us contempt and loathing of this present life.  
28. Because affliction admonisheth us of the vanity of this present life.  
29. Because affliction doth invite us to the meditation of the life to come.  
30. Because at the length God freeth us from all evil.    

Hitherto concerning the common comfort in every affliction: now concerning the particular comfort in death.  

Out of the disputations of Doct. john james Grineus.  Comfort against death is likewise manifold.  

1. Because we do not live or die to ourselves, but to God Rom. 14.8.  
2. Because Christ is to us both in life and in death an advantage. 1. Phil. 12.  
3. Because Christ is our resurrection, and life: & they who believe in him although they were dead, yet shall they live. joh. 11.25.  
4. Because God mitigateth and shorteneth, to his servants the sorrows of death.  
5. Because our death turned into sleep, is a fulfilling of the mortification of our flesh: & he who is dead is free from sin. Rom. 6.7.  
6. Because we know, that if the tabernacle of this our earthly house we dissolved, we shall have a building of God, namely a dwelling place not made with hands, but eternal in the heavens. 2. Cor. 5.1.  
7. Because we dying godlily go to Christ, which is best of all for us. Phil. 1.23.  
8. Because this way of all flesh is sanctified by the death of Christ.  
9 Because if at any other time in suffering the griefs of this life, yet especially in the agony of death, the power of comfort, which the spirit of Christ ministereth, doth beyond all account overcome the sorrows of death.  
10. Because the flesh indeed is weak, but the spirit is ready. Mat. 26.41. Therefore the whole man doth not fear death indeed, but his meaner part, namely the flesh.  
11. Because the desire that we have clearly to behold God, and to be delivered from whole sin, doth greatly diminish, & mitigate the fear and sorrow of death.  
12. Because our love towards the faithful, who overcoming death have gone before us, and with whom we greatly desire to be joined in one country, aught to be no less, than it is towards them whom we leave alive behind us in this miserable exile, and from whom we are loath to be separated, who must yet notwithstanding by and by follow after us.  
13. Because we do so evidently, and so often perceive the mercy of God towards our children being dead, therefore it becometh us, to be of a resolute mind, especially sith we know that we are sealed with the pledge of the holy spirit.  
14. Because we must not make greater account of this natural life, then of the spiritual: for so it is meet that the desire hereof might lessen the fear of death.  
15. Because we certainly know, that the soul indeed is immortal, and is carried by Angels to the assembly and congregation of the first borne, who are written in heaven. Luke. 16.22. Heb. 12.13. And we know that the body resteth in the earth: neither indeed hath one unfitly called the grave the haven of the body.  
16. Because we believe the resurrection of the body and life eternal.  
17. Because as in the whole life, so in the agony of death, God doth not suffer his servants to be tempted above that which they are able to bear, but doth give, even the issue with the temptation. 1. Cor. 10.13. That in deed is a wonderful thing, which Gregory saith in his Morals; Some die laughing. But we had rather say, that death is overcome in undergoing it manfully.  
18. Because we must not think so carefully of a quiet death, as of an holy life. For as Augustine said excellently: We must not think that death evil, before which hath gone a holy life. And as the same man saith; He cannot die evilly, who hath lived well: and he hardly dieth well, who hath lived evilly.  
19 Because death never is altogether untimely, whether we respect the good or wicked. For the godly are called before the time, that they should no longer be vexed of the evil: but the evil and wicked are taken away, that they should no longer persecute the good. As the same Augustin saith.  
20. Because this life is filled with so many & great miseries, that death compared with it is taken to be a remedy, & not a punishment: as Ambrose judged.  
21. Because he that hath an extreme fear to die, doth not hope to live a●●●r death: as saith Chrysostome.  
22. Because it is better to offer that (I mean our spirit) for a free will offering to God, which otherwise we are bound to restore, because it is his due: as Chrysostome saith.  
23. Because as death is evil to the evil, so it is good to the good, to whom all things work together for good.  
24. Because death is the way to life: as Ambrose wisely saith.  
25. Because this death is the repairing of life: as the Church singeth.  
26. Because as Bernard saith: The death of the just is good, by reason of the rest it bringeth with it: better because it reneweth us: best, because it putteth us out of danger. And as the same man saith, the death of sinners, is bad, worse, worst of all: but the death of the good, is good, better, best of all.  
27. Because that death is good, which taketh not away life, but translateth it into a better estate. This a sentence of the same Bernard.  
28. Because as the same man also witnesseth, death hath freed us from death, life from error, grace from sin.  
29. Because faithful men take death to be but a name only: as saith Chrysostome.  
30. Because God ruleth death, that it cannot be a cause of any evil.    

Hitherto concerning comfort: now concerning the rest of the benefits.  
The hearing of the elects prayers, is a benefit of God, whilst the elect praying in Christ's name, God performeth unto them all things which profit their salvation. john. 9.31. Psal. 145.18.19. john. 14.13.14. and 15.16.  
Defence against enemies, is a benefit of God, whilst he so defendeth the elect against their spiritual and bodily enemies, that by no mean, they can hinder their salvation.  
Deliverance out of dangers, is a benefit of God, whilst he doth often beyond all hope of man, deliver his elect being in distress, that so (trying his presence in their perils) they might rejoice in him.  
The gift of perseverance, is a benefit of God, whilst he doth so seal in the elect the grace of jesus Christ by the holy spirit, that they continue in it, even to the end, and can not fall from it. Rom. 11.29. Matth. 24.24.1. john. 2.19.27. 2. Pet. 2.18. john. 10.28. Rom. 8.35. Luke. 22.32.   

Hitherto concerning our preservation in this communion with Christ: now concerning the gift of eternal life.  
The gift of eternal life, is a benefit of God, purchased for us by Christ, when after this life God will give the elect, that they may live with him for ever.   

Hitherto concerning the promise of grace: now concerning the answering again of a good conscience.  
The answering again of a good conscience is the other part of the covenant of grace, whereby the believers do again promise to God, that they will in true saith receive his benefits, and that they will serve him in true righteousness and holiness, the better to declare their thankfulness towards him.   

Hitherto concerning the eternal covenant: now concerning the temporal covenaur.  

Of the temporal covenant.  The temporal covenant is a covenant, in which God promiseth men temporal good things. Of this sort was the covenant which God made with mankind after the flood, that he would not destroy the world any more with a flood. Gene. 9.8. and so forward.  
And that standeth upon the eternal covenant, & is as it were belonging thereunto.   

Hitherto concerning God's covenant: now concerning the divine sign.  

Of sigues. August. in his 2. book of Christian doctrine. Chap. 1. Phil. Melanct.  The divine sign, is that which of itself doth cause some divine thing to come into man's mind, besides that show which it offereth unto the senses. Or else, it is some thing offering itself unto the senses, which putteth men in mind of some other thing, which is joined with that sign.  
A sign is either natural or given.  
A natural sign is a sign which by nature hath that self same thing in it which it signifieth. Of this sort is the rainbow, signifying either showers or fair weather, if it be considered naturally.  
A sign given, is a sign, which doth not by nature signify that whereof it is a sign, but it signifieth by the appointment and will of God: as the rainbow is a sign by the appointment of God, that the world shall not perish with a flood.  
The sign given, is either a miracle or a Sacrament.  

Of miracles.  A miracle is a sign effected beyond the order of nature. Exod. 3.2. and 14.21.22.23. Dan. 34.9. and 6.22. Mat. 14.19.20.  
Therefore if any thing be done according to the order and course of nature, it is not miraculous, but natural.  
There are two ends of miracles: the one, that God by them might manifestly show forth his power. Exodus 19 and 20. Dan. 3.  
The other, that by them as by seals, he might confirm true doctrine. Mat. 16.17.  
It is true indeed that in miracles the order of nature by the overruling power of God is interrupted, but never destroyed or overthrown, thrown, neither are the essences of those things destroyed, although the form be sometime changed. So when the Sun stood while joshua fought, when it returned back when Ezekiah was sick, the order of nature was interrupted, not overthrown: for afterward the Sun kept the same course again, which was given to it in the creation. Yet nevertheless the essence of the Sun remained. When the sea was divided, the course of the sea was interrupted: but the work being firnshed which God had decreed, it returned again to the former course, and continued the same: yea the very essence of the sea remained. When Aaron's rod was made a Serpent, it was not the taking away of the substance, but a changing of it. So the water in Cana of Galilee, the substance was not taken away, but it was turned into wine.  
Now God worketh most freely in the effecting of miracles: for be himself hath most freely put that order into nature, therefore also when he will he can most freely interrupt it. Furthermore because he is not bound to the order of nature, he may interrupt it as it pleaseth him.  
And although God can do all things, yet must not miracles be every where alleged, especially where men cannot be well assured of God's will, neither yet where no necessity is: as for example, in the holy Supper men may not imagine miracles, as though the body of Christ were supernaturally and miraculously in the bread: because Christ hath no where said that he would have it so. No where, I say, hath he said, that he would be in the bread. Furthermore it is not of necessity: for Christ may become ours, although he descend not into the bread, or with the bread to be thrust into our mouths.   

Thus far concerning a miracle: now concerning a Sacrament.  

Of Sacraments.  A Sacrament, is an outward sign, which God joineth to his covenant, which he hath made with men.  
And that is either of an eternal, or temporal covenant.  
A Sacrament of an eternal covenant, is a Sacrament, whereby God doth confirm the promise of eternal life.  
And that is either of the covenant of works, or of the covenant of grace.  
The Sacrament of the covenant of works, is a Sacrament, which God gave our first parents in the state of their first integrity.  
And that was two fold, the tree of life, and the tree of the knowledge of good and evil.  
The tree of life was a Sacrament of the covenant of works, whereby that life was signified, which man should have lived, if he had stood in the obedience of God. Gene. 2.9.  
The tree of the knowledge of good and evil, was a Sacrament by which was signified to man, in how good estate he was whilst he performed obedience to God his creator: and into how evil and miserable estate he should cast himself if he obeyed not God. Gen. 2.17. & 3.7.8.9.10.11.   

Hitherto concerning the sacrament of the covenant of works: now concerning the Sacrament of the covenant of grace.  

Of the Sacrament of the covenant of grace.  The Sacrament of the covenant of grace, is a seal of the righteousness of faith. Rom. 4.11.  
Or else, the Sacrament of the covenant of grace is a Sacrament by which the faithful are both admonished, and also are made sure that the covenant of grace, and all the benefits of God which are promised in this covenant, do not only belong to others, but severally to every one of them, who do use the Sacrament according to God's ordinance.  

A mystery.  It is also called a Mystery, because it signifieth secret things, and such as are unknown to them who have not been taught out of the word of God concerning the signification and use of them: because in a mystery one thing is seen, and an other is meant.  
The Ubiquitaries do think it therefore to be called a mystery, because the manner of the bodily receiving of it is unsearchable: but this is a false cause, because the bodily receiving hath no foundation in the Scripture, but it is the devise and imagination of men. Furthermore, this manner is manifested to us, namely that it is spiritual, and that the receiving is done by faith.  
Both the Word and Sacraments do lead our faith to Christ, as to the only foundation of our salvation.  
Therefore in the Sacraments is propeunded, offered, given and sealed, no other thing than is promised and preached in the Gospel, but one and the self same thing, namely, Christ with his benefits. In the Sacraments we receive no other thing, then in the simple word, namely Christ with his benefits.  
And the receiving of Christ, whether it be in the simple word, as in john. 6. or in the Sacraments, is one and the self same, to wit, spiritual, that is to say, which is wrought in us by the power of the holy spirit, and by the only instrument of faith. The receiving of Christ in the word and Sacraments do not differ indeed: for in both there is the same thing and the same substance, to wit, Christ with his benefits. It doth not differ in the manner, for it is spiritual in them both. The difference is not in the instrument by which we receive it, for in them both faith is the instrument to receive it by. What then is the difference between the receiving of Christ in the simple word, and in the Sacraments? The outward form only: to wit, because in the Sacraments bodily signs are joined with the word of promise. In the simple word God dealeth with us by preaching, and by our ears only: but in the Sacraments he useth beside, such signs as offer themselves to the rest of the senses also: whereby it cometh to pass, that the communicating of Christ by the Sacraments, is more forcible and plain, then by the simple word only.  
There are two parts of the Sacrament of the covenant of grace: namely the earthly matter, and the outward action, or the outward rite. Genes. 17.11. Exod. 12.8. and so forward. Matth. 3.11. and 28.9. Matth. 26.26. and so forward. 1. Cor. 11.23.24.25.  
The earthly matter alone, is not a perfect and whole Sacrament, but there must be adjoined to it the outward action or ceremony, or the use of the earthly matter appointed by Christ.  
For nothing hath the force of a Sacrament, except there be adjoined to it the use of it, according to Christ's institution.  

Of the earthly matter.  The earthly matter in the Sacrament, is a sign or token, by which under a certain promised similitude, a heavenly matter is signified and represented to the faithful, that so they might be assured, that the heavenly matter is as certain spiritually present, as they do certainly see the earthly matter, to be bodily present before their eyes. Gen. 17.11. Rom 4 11. Eze. 36 25.  
Christ himself by the holy spirit, doth make the things promised present to our faith: and faith receiveth them.  
Faith worketh not that presence: but Christ himself worketh it.  
The heavenly matter signified in the Sacrament by the earthly matter, is the new Testament or covenant of grace, in the blood of Christ.  
Therefore we must not respect the minister and earthly elements, but turn the eyes of our faith to the things promised.  

Of a Sacramental metaphor.  Wherefore also the earthly matter by a manner of speaking, both usual in the Scripture and Church, and also plain in itself, is also oft-times called by the name of the heavenly matter: because the heavenly matter is signified and meant by the earthly. Exod. 24.8. The blood of the sacrifices is called the blood of the covenant. Genes. 17.10. Circumcision is called the covenant. Exod. 12.11. The Paschall Lamb is called the Passeover. Titus 3.5. Baptism is called the washing of regeneration.  
Now how these speeches concerning the Sacraments ought to be understood and expounded, the Scripture itself doth declare, because the earthly matter is a sign of the covenant. Genes. 17.11. Because it is a seal of the righteousness of faith. Rom. 4.11. Because it is a remembrance of Christ's death.  
And it is so called by a metaphor, in which the sign is either put for the thing signified, or is called by the name of the thing signified.   

Hitherto concerning the earthly matter: now concerning the outward action in a Sacrament.  

Of the outward action in the Sacrament.  The outward action in a Sacrament, that is to say, a rite or ceremony which we must observe in the Sacrament according to the institution Christ, is a sign of the inward action. Deut. 30.6. Matth. 3.11. Rom. 6.3. 1. Cor. 6.11. Col. 2.11. Act. 22.16.  
This action is two fold: one of the minister administering the Sacrament, the other of a faithful man using a Sacrament.  
The action of the Minister administering the Sacrament is two fold: the sanctification of the earthly matter: and the administering of the same earthly matter?  
The sanctifying of the earthly matter, is an action of the minister, in the which by God's commandment, he appointeth the earthly matter to a holy use.  
Therefore the rehearsing of the words of the institution of the Sacrament is necessary, both that the manner of instituting the Sacrament may be laid open, as also that by it the earthly matter may be sanctified and consecrated to a holy use, because therein the commandment of God is contained. Therefore Augustine saith; The word cometh to the element, and so there is a Sacrament. 1. Corinth. 11.23.24.25.  
The administering of the earthly matter, is the other action of the minister, whereby is meant, that God doth as certainly offer and give the benefits that he hath promised, as we do certainly see that the earthly matter is offered and given us by the minister of the word. 1. Cor. 11.23.  
The minister of the word distributeth and offereth the earthly matter: but Christ himself distributeth and offereth the heavenly matter. Matth. 3.11. I baptise you with water, there is an other who baptizeth with the holy spirit.   

Hitherto concerning the action of the minister that administereth the Sacrament.  
The action of a faithful man using a Sacrament is also two fold: namely, the receiving of the earthly matter, and thanksgiving.  
The receiving of the earthly matter, is the action of a faithful man using the Sacrament, whereby he receiveth the earthly matter, to signify that he doth so certainly receive spiritually the benefits that God hath promised, as he doth certainly receive bodily the earthly matter. Rom. 4.11. Matth. 26.26.  
We receive the word of the promise of grace, and the earthly matter from the mouth and hand of the minister: but we receive the heavenly matters from the hand of Christ himself.  
The outward receiving is wrought in the body: the inward is only wrought by faith & by the powerful working of the holy spirit in our hearts: for the inward receiving comprehendeth justification and regeneration.  
We receive the earthly matter by the body, that is to say, by the members, actions, & senses of the body, by the eyes, ears, hands, mouth & stomach, sight, hearing, touching, taste, and smell: but we receive the heavenly matters by faith, and the powerful working of the holy spirit in our hearts.  
And therefore not only the faithful, but even infidels receive the earthly matter: but the faithful only receive the heavenly matter.  
Thanksgiving is the action of a faithful man using the Sacraments, whereby he with his mouth and heart giveth thanks to Christ, for the whole work and benefit of his redemption. 1. Cor. 11.25.26.  
These therefore are the parts of a Sacrament, which are required to the perfecting of every Sacrament, by which the covenant of grace is sealed up: with which if in the true use thereof, the heavenly matters and the inward action be joined together, this conjunction is called a Sacramental union, which is also the cause of the speeches proper to a Sacrament.  

Of the Sacramental union.  Therefore the Sacramental union, is a spiritual joining together of the Sacrament, with those things whereof it is a Sacrament, or else it is a joining together of the signs and things, that is to say, of the earthly matter with the heavenly, and of the outward action with the inward action.  
This union is not natural and local, but spiritual and belonging to covenants, and having respect to others, which is in the divine disposing of the sign to the thing itself: and in the spiritual offering and receiving of things truly joined with the bodily offering and receiving of signs.  
As therefore there are two parts of a Sacrament: so also of the sacramental union.  
The first part, is the uniting of the earthly matter with the heavenly.  
It is not necessary, that this heavenly matter, be substantially and bodily in the earthly matter, or in that place in which the earthly matter is, because this union is merely spiritual.  
Neither doth it follow, if Christ be not bodily present on the earth in the earthly matter, or in the place in which the earthly matter is, that therefore he is not present, because that indeed is truly present which is present spiritually.  
The other part of the sacramental union, is the joining together of the outward action with the inward action.  
For in the right use of the Sacrament, the offering and receiving of the sign and thing signified is joined together: the offering, & receiving of the sign indeed is bodily, by the hand of the minister: but the offering and receiving of the thing signified, is spiritual, through true faith by the hand of Christ himself.  
For a Sacrament, is not only an earthly, and bodily action, but a heavenly and spiritual action also, in which not only the earthly matter, which is on earth, but also those things which are in heaven, which are in God, and which are in the hearts of the faithful, are present with us.  
And the holy spirit joining us together with Christ, doth couple us, even we being most far asunder, as in regard of distance of place, much more nearly and straightly, then either the soul is joined with the body, or the vine with the branches.   

Hitherto concerning the parts of the covenant of the Sacrament of Grace: the ends follow.  

Of the ends of the Sacrament of the covenant of Grace.  There are seven ends of the Sacrament of the covenant of Grace.  
1 That it might be a remembrance of God's benefits, both already offered, and hereafter to be offered, that is to say, that it might put the faithful in mind of Christ's benefits, either already bestowed, or hereafter to be bestowed on them. So the Passeover was a remembrance not only of the deliverance out of Egypt already past, but also of the deliverance to come by Christ. So the holy Supper is a remembrance, not only of our redemption made upon the cross: but also of that which is to be performed when he shall come to judge the quick & the dead, and shall fully deliver his elect from sin, and all their enemies. Luk. 21.28.  
2 That our faith might thereby be increased, exercised and strengthened.  
3 That by it we might be stirred up to thanksgiving for the benefit of our redemption.  
4 That it might be a bond of mutual love and concord in the Church, that is to say, that by the partaking thereof we might more and more be bound amongst ourselves in mutual love: for we that are many, are one bread and one body.  
5 That it might be the bond of public meetings, & of the preserving of the ecclesiastical ministry. Exod. 12.16. 1. Cor. 11.20.  
6 That it might be a note of our profession, whereby as by a cognisance, the Church is discerned from infidels. Exo. 12.45. So by circumcision the jews were discerned from the Gentiles.  
As all unclean men were to be kept from eating the things offered to God, this threatening being added, that whatsoever unclean man did eat of them, his soul should be cut off from his people. Leu. 7.20. even so no unclean or unbelieving man ought to use the Sacrament of the covenant of Grace.  
7 That it might be a witness of our confession and society with the church. The sixth end pertaineth to the whole Church: but the last end pertaineth to every believer.  
He that shall not be circumcised, his soul shall be cut off from the people of God. Whosoever useth not the Sacraments when he may, he showeth that he is not a member of the Church, and the companion of our confession. For the Sacrament is a witness, which testifieth, that he who useth the Sacraments doth pertain to the company of the church, that he is a member of the Church, and that he hath fellowship with it. Whosoever in any congregation useth the Sacrament, he by this use doth testify, that he embraceth the confession of that company, and that he hath fellowship with it.   

Thus far concerning the ends of the covenant of grace.  

Of the Sacraments of the covenant of grace in the old Testament.  The Sacrament of the covenant of Grace is two fold: of the old Testament, or of the new.  
The Sacrament of the old Testament, is that which before the coming of Christ was instituted for the Church of the old Testament. Gen. 17. Exod. 12. & 16.15. & 17.6. 1. Cor. 10.1.2.3.4.  
The Sacraments of the old Testament, were either ordinary, or extraordinary.  
Ordinary Sacraments were those, which did ordinarily and always pertain to the Church of the old Testament. Genes. 17. Exod. 12.  
And they were two: Circumcision, and the Passeover.  

Of circumcision.  Circumcision was a Sacrament of the old Testament, by which all the males amongst the people of Israel circumcised in the foreskin of their flesh, were engraffed into the covenant that God made with Abraham. Gen. 17.10.11. Ios. 5.2. Rom. 4.11.  
The parts thereof are two: the foreskin, and the outward action in the Circumcision. Genes. 17.11.  
The foreskin, was a sign that our nature is corrupted, that men are borne guilty in this carnal generation: and therefore stand in need of the regeneration and renewing which was to come by ●he blessed seed, who should bruise the head of the serpent, and in whom all nations should be blessed.  
The outward action in Circumcision was two fold: the one of the minister administering Circumcision, the other of a faithful man receiving Circumcision. Gen. 17.9.10. Rom. 2.19. & 4.11.  
The action of the minister administering Circumcision was two fold: the laying open of the institution of Circumcision, and the Circumcision of the foreskin.  
The Circumcision of the foreskin, was a sign of the Circumcision of the heart, that is to say, of justification by faith, Rom. 4.11. of forgiveness of sins, and of regeneration, Deut. 30.6.  
The action of a faithful man receiving Circumcision was two fold: the receiving of circumcision, and thanksgiving.  
The receiving of Circumcision, was that whereby a faithful man, through the circumcision that was done by the hands of the minister, did put off the foreskin of the flesh, to signify, that he put off from him, the sins of the flesh. Col. 2.11. Rom. 4.11.  
Thanksgiving was done by the parents, and kinsfolks, in stead of the infants being circumcised.   

Thus far concerning circumcision: now concerning the Passeover.  

Of the Passeover.  The Passeover was a Sacrament of the old Testament, whereby the faithful having eaten the Paschall Lamb, were put in mind of their deliverance out of Egypt, whether it were bodily already past, or spiritual and was to come. Exod. 12.1.2.3.5. & 11.  
The parts of the Passeover were two: the Paschall Lamb, and the action pertaining to the use thereof  

The Paschall Lamb.  The Paschall Lamb by a spiritual signification, did note Christ the lamb of God, taking away the sins of the world. 1. Cor. 5.7.8. & 10.3.  
The action in the Passeover, was either of the minister, or of the receiver.  
The action of the Minister is two fold: both the laying open of the institution of the Sacrament of the Passeover: and also the offering of it to men. Exod. 12.3.4.5.21.  
The laying open of the institution of he Sacrament of the Passeover is commanded. Exod. 12.26.27.  
The offering of the Paschall Lamb to others, was made by the father of the family, and did signify that God would give his son, that he might be sacrificed for the sins of the world. 1. Cor. 5.7.  
The action of the faithful receiver, was also two fold: the eating of the Paschall Lamb and thanksgiving.  
By the eating of the Paschall Lamb, was signified the participation of Christ's passion. 1. Cor. 5.7.8.  
In the thanksgiving was remembered to the praise of God, the benefit of bringing forth the people of God from the bondage of Egypt, as also the benefit of the deliverance that should be from the spiritual Egypt, that is to say, from the bondage of sin, both which were to be wrought by the sacrifice of the Messiah. Exod. 12.24.26. & 13.8.9.10.   

Thus far concerning the ordinary Sacraments of the old Testament: now concerning the extraordinary.  
The extraordinary Sacraments, were those which were extrordinarily both before the instituting of the two ordinary Sacraments: as also those which were added to them afterward.  
Before the ordinary Sacraments, were the sacrifices from Adam even to Abraham. Genes. 4.4.  
The extraordinary Sacraments which were added to the former two, were also two. The Baptism of the cloud, and of the sea: and the supper of Manna, and of the water flowing out of the rock.  
The Baptism of the cloud and sea, was an extraordinary Sacrament in the old Testament, whereby the Israelites being under that cloud, and passing through the sea, were all baptised into Moses, in that cloud and in that sea. 1. Cor. 10.1.2.  
The supper of Mamna & of the water flowing out of the rock, was a Sacrament of the old Testament, whereby the Israelites were nourished with meat sent from heaven, to signify the spiritual nourishment of the flesh of Christ, and did drink the water flowing out of the rock, to signify the spiritual drink of the blood of Christ. 1. Cor. 10.3.4.   

Hitherto concerning the Sacraments of the old Testament: now concerning the Sacraments of the new Testament.  

Of the Sacraments of the new Testament.  A Sacrament of the new Testament, is that which being by Christ himself instituted for his own Church, came in the room of the Sacraments of the old Testament. Matt. 26.26. & 28.19.  
The Sacraments of the new Testament are two: Baptism, and the Lords supper.  

Of Baptism.  Baptism is a Sacrament of the new Testament, whereby is signified and sealed up to us, that we are as certainly washed in the blood of Christ from sins, as our body is certainly washed through water in the name of the father, the son, and the holy Ghost. Mat. 28 19 Acts. 2.38. Mat. 3.11. Mark. 16.16. Rom. 6.3. Mar. 1.4. Luk. 3.3.  
Baptism cometh in the place of Circumcision, and keepeth the analogy and proportion thereof: for both of them is a Sacrament of entrance into the Church, and of regeneration.  
And as the Israelites were but once circumcised: so we are but once baptised only, because we are but once borne only: and as circumcision was the first beginning of judaisme: so Baptism is the first beginning of Christianity.  
Of Baptism there are two parts: the water of Baptism, and the outward action in Baptism.  
By the water of Baptism is signified, the blood of Christ shed on the cross. Heb. 12.24. 1. Pet. 1.1. Zach. 13.1. Ezec. 36.25.  
The outward action in Baptism is two fold: the one of the minister administering Baptism: the other of a faithful man using Baptism. The action of the minister is two fold: the sanctification of the water, and the outward washing.  
The sanctification of the water, is the appointing of it to this end, that it might signify the blood of Christ.  
The outward washing is a sign, seal, and very sure pledge of the inward washing, whereby we with the blood of Christ are washed from sins. reve. 1.5. Rom. 6.3. 1. Cor. 1.6.11. 1. Pet. 3.21. Eph. 5.26. 1. joh. 1.7.  
For as the filthinesses of the body are purged with water: so our sins are taken away by the blood of Christ. reve. 1.5. & 7.14. 1. Cor. 6.11. Gal. 3.17. 1. joh. 1.7.3.  
Therefore the outward Baptism is called the washing of regeneration. Tit. 3.5. The washing away of sins. Acts 22.16. not because the washing is properly and by itself that by which we are regenerated: for we are properly regenerated by the holy spirit: but because it is the sign and seal of the inward washing, that is to say, of regeneration and adoption according to the form of the covenant; I will be thy God, and the God of thy seed. The minister washeth outwardly with water: but Christ washeth inwardly with his blood. Mat. 3.11. reve. 1.5.   

Thus far concerning the action of the Minister administering Baptism: now concerning the actions of a faithful man receiving Baptism.  
The actions of a faithful man using Baptism is also two fold: the receiving of Baptism and thanksgiving.  
In the receiving of Baptism is signified, that the infant is by the blood of Christ so certainly washed from sins, as his body is certainly sprinkled and washed with water. Revel. 7.14. Ezech. 36.25.  
To be washed with the blood of Christ, is is to be made partakers of the benefits of the covenant of Grace, that is to say, to be reconciled, justified, regenerated, adopted by God to be his sons, to be endued with the freedom of the sons of God, and so forth.  
The outward man feeleth the force of the water: but the inward man feeleth the powerful working of the blood of Christ.  
Even Infidels are washed with water: but believers only with the blood of Christ.  
Therefore all who are baptized, are not regenerated, but only the believers.  
Now not only those that are of years of discretion are to be baptized: but also infants.  

1 Because they also do pertain to the covenant of the grace of God.  
2 Because to them also belongeth the promise of forgiveness of sins through the blood of Christ.  
3 Because they belong to the Church of God.  
4 Because they are redeemed by the blood of Christ.  
5 Because to them is promised the holy Spirit.  
6 Because they are to be discerned from the children of Infidels.  
7 Because also in the old Testament infants were circumcised.   
Thanksgiving is either presently done by the party baptized, if he be of years of discretion: or else it is performed by the the witnesses in his stead if he bean infant: who yet when he cometh to ripe years, ought afterward in the whole course of his life to be thankful to God for this benefit.   

Hitherto concerning Baptism: now concerning the Lord's Supper.  

Of the Lord's Supper.  The Lord's Supper is a sacrament of the new Testament, by which is signified & sealed up unto us, that we are as certainly nourished to eternal life by the body of Christ crucified, and by his blood shed, as we do certainly with the mouth of our body eat the bread broken, and drink the wine out of the cup. Mat. 26.26.27.28. Mark. 14.22.23.24. Luk. 22.19.20. 1. Cor. 10.16.17. &. 11.23.24.25. & 12.13.  
In the fame sense it is called the table of the Lord. 1. Cor. 10.21.  
Therefore thou dost come to the banquet of Christ, thou art his guest, as oft as thou dost eat and drink of this supper.  
The Lord's supper cometh in the room of the Paschall Lamb: therefore it doth also keep the analogy or proportion thereof. For both the one and the other is a Sacrament of nourishment and spiritual bringing up.  
And as the eating of the Paschall Lamb was often used: so also the using of the Lords Supper is oftentimes performed.  
For as the Passeover was the nourishing of judaisme: so the Lords Supper is the nourishing of Christianity, which nourishing often times standeth in need of meat and drink, that is to say, restoring and renewing, even as our life doth daily want refreshing, which is performed by meat and drink.  
The parts of the Lords Supper, as of other sacraments, are two: the earthly matter, and outward action in the Supper.  
The earthly matter in the Supper is two fold: the bread and the wine. Because we live not only by meat, but by drink also.  
The bread in the holy Supper is a sign or image of Christ's body given to death for us. joh. 6.35.48.50.51.55.56.  
The wine in the holy Supper is a sign or image of Christ's blood, shed on the cross for us.  
Therefore the bread also is called the body itself, and the wine, or cup in which the wine is, is called the blood itself.  
Not that the body of Christ descendeth from the seat of his glory, out of heaven, and doth hide itself invisibly in the bread, and his blood in the wine, which opinion is most absurd: but therefore the bread is called the body of Christ, because it is a sign, remembrance, token, figure, similitude, and image of his body given for us. And the wine or cup is called the new Testament or covenant, in the blood of Christ: because it is a sign of the new Testament or covenant, that is to say, of reconciliation wrought with God, by the blood of Christ shed upon the Cross for the forgiveness of sins. The bread by a metaphor, is called the body of Christ delivered for us, because the bread being broken, is a sign calling into our remembrance, or imprinting in us, and as it were setting before our eyes, the breaking, that is to say, the crucifying of the body of Christ. The wine by the same metaphor, is the blood of Christ, because it is a sign calling into our remembrance, and imprinting in us, the shedding of Christ's blood done on the cross, for the forgiveness of our sins.  
Yea the bread is not a sign of his glorious body, as it is now already glorified, but of his body delivered unto death, of his body broken on the cross, and slain for our sakes: as the Lord expressly saith; This is my body which is given for you.  
And the wine is not a sign of his blood contained in the veins, but of his blood shed on the Cross, or as it was shed: as the same Lord expressly testifieth.  
And therefore the body of Christ is not now in the bread, because it is already glorious, and shall not before the last day descend from heaven unto this miserable earth, neither is his blood already in the wine: because he once shed his blood, and died, now he sheddeth it no more, death shall no more reign over him.  
By the bread being broken is represented unto us, as by a similitude, & a certain image, his body that suffered for us. For the whole action of the Lords Supper is to be referred to this end, that we might preach the death of the Lord until he come.  
The metaphor seemeth to be more convenient in the laying open of these words, because not the bread simply, but the bread broken, by a certain similitude, doth represent the body broken, as Paul sayeth: that is to say, delivered unto death. For the breaking of the bread, putteth us in mind of the breaking of the body of Christ, as it were by a certain picture set before our eyes. Christ did not simply call the bread his body, but the bread which is broken. But to what end? As I see with mine eyes that the bread is broken for me: so I am certainly confirmed in my faith, that the body of Christ was given unto death for me. Secondly, as certainly as the minister of the word doth give me the bread broken, so certainly doth Christ give me his body delivered to death for my sake.  
That this is the natural meaning of the words of Christ, by this it appeareth.  
For Christ commandeth to do all these things in remembrance of him, and Paul expoundeth that saying, ye shall preach the death of the Lord until he come.  
Christ truly hath not said, the bread is the sign of my body: but because he ordained the Sacrament, he speaketh of it as the Scripture is always wont to speak concerning Sacraments, under a metaphor, calling the sign by the name of the thing signified.  
And therefore the faithful coming to the holy Supper, when they behold with the eyes of the body the Sacramental bread, they are admonished, that withal, by the eyes of faith they behold and embrace the body of Christ, broken or crucified upon the cross for us. For therefore the bread hath the name of the body, not that the faithful should stand upon the bread only, or seek the body of Christ in the earthly Element, but that they should by faith lift up themselves into Heaven, whither he did ascend, and where he is, and by the eyes of faith should behold, and eat the unspotted Lamb that was slain for them on the heavenvly Altar, the Church nameth it, saying; Lift up your hearts.  
By the same metaphor the bread which we break, is by Paul called the communion of the body of Christ, the cup of blessing which we bless is called the communion of the blood of Christ. 1. Cor. 10.16. Because by this bread and cup, as by a seal, the faithful are assured that they have communion, that is to say, fellowship with Christ.  
Both the matters, that is to say, the earthly and heavenly, are indeed present in the holy Supper: the former indeed bodily and visibly, but the other spiritually, & by the sight which faith affordeth us.  
We with the eyes of the body see the bread and wine: but with the eyes of the soul, that is to say, with faith, we see the body and blood of Christ.  
Therefore as certainly as we see the bread and wine to be present: so certainly do we believe that the body and blood of Christ is present to us: yea we do not believe that it is the Lords supper, except his body & blood be present to us.  
Otherwise if they were absent, how could it be made the partaking of the body and blood of Christ, for the partaking is not of things that are absent, but present.  
But the body and blood of Christ, are truly present to the faithful, that is to say, to those who receive it by faith, and yet this is by a spiritual presence, not by a local, or bodily presence or placing: by a Sacramental presence, and such as belongeth to a covenant not by a natural presence: the body & blood of Christ are present, by such a kind of presence as faith requireth & would have, not as the bodily mouth: such a one as the spirit requireth and not the letter: such a one as the purpose of Christ calleth for, & not a Capernaitical interpretation: and therefore rather we should by our mind be carried up into heaven, then to have the blessed and glorious flesh of our Lord jesus Christ pulled out of heaven upon this miserable earth, & to imagine his invisible descending into the bread, and again his ascending into heaven, after the holy supper is celebrated.   

Hitherto concerning the earthly matter in the holy Supper: now concerning the outward action.  
The outward action in the lords supper, as in other Sacraments, is two fold: one of the minister that administereth the Lord's supper, and another of a faithful man using the holy supper.  
The action of the minister that administereth the holy supper is two fold: the sanctifying of the bread and wine, and the administering of it.  

Of the sanctifying of the bread.  The sanctifying of the bread and wine is an action of the minister, whereby according to the commandment of Christ, he ordaineth the bread and wine to a holy use.  
The reciting of the words of the institution and promise, is done for the blessing of the bread and wine, that is to say, that of the common bread & wine they might be made holy signs of the body & blood of Christ. Which consecrating, sanctifying and appointing of the bread and wine to a holy use, was called of old writers, a change, that is to say, such a changing as belongeth to Sacraments.  

Of the change belonging to Sacraments.  Which changing of the earthly matter, is not a change of the substance, as the Papists erroneously affirm, but a change of the end: because the bread & wine are no more common meat and drink, but serve to a holy end and use.  
For the mystical signs, 
Theod, Dial. 2.  even after sanctifying do not lose their own nature: Paul after the blessing, calleth the bread still bread.  
The administering of the earthly matter, is the other part of the ministers action, whereby he administereth the earthly matter in the holy supper.  
And that administering is two fold, partly of the bread, partly of the wine.  
Of the administering of the bread there are two parts, the breaking and the distributing.  

Of the breaking of the bread.  The breaking of the bread is an action of the minister, whereby is signified that the body of Christ was no less certainly offered and broken on the cross for me, than I with my eyes see the bread of the Lord broken for me.  
The distributing of the bread, is an action of the minister, whereby is signified that the body of Christ is as certainly offered to me, as the bread broken is certainly offered to me.  
Of the administering of the wine there are also two parts: the pouring of the wine into the cup, and the distributing of the cup.  
The pouring out of the wine, is an action of the minister, whereby is signified the shedding of the blood of Christ, done on the cross.  
The distributing of the cup is an action of the minister, whereby is signified that the blood of Christ is as certainly given us, as the cup is certainly delivered unto us.   

Thus far concerning the action of the minister: now concerning the outward action of a faithful man using the holy Supper.  
The outward action of a faithful man using the holy supper is two fold: the receiving of the bread and wine, and thanksgiving.  
The receiving of the bread and wine, is an action of a faithful man using the holy supper, whereby he eateth the bread and drinketh the wine, to signify that he doth as certainly by faith eat the body of Christ and drink his blood, as he doth certainly with the mouth of the body eat the bread and drink the wine out of the cup.  
To eat the body of Christ, is to be made a partaker of the benefits of the covenant of grace, that is to say, of reconciliation, justification, and regeneration in Christ, of adoption, etc.  
Abraham did eat the flesh of Christ, before that by his own substance he had any being in his manhood. We eat the flesh of Christ, no otherwise than Abraham did: neither are we made partakers of the flesh of Christ otherwise then Abraham was. joh. 6.51. 1. Cor. 10.16. This eating is only spiritual, because it is done by faith and the spirit. Whereby it appeareth, that the believers only do eat the body and drink the blood of Christ: the reprobate do not, because they have no faith.  
Now the flesh of Christ in that respect only that it was slain and dead for us, is eaten to quicken the godly: & the blood of Christ, only as it was shed on the cross, is drunk for the forgiveness of our sins.  
For although Christ being once dead, and raised from the dead, dieth not any more, and so is not now any more in the state of humiliation, but of glory, yet the Sacraments lead our faith to the sacrifice of Christ, performed on the cross, as Christ saith: Do this in remembrance of me, and Paul saith, As oft as you shall eat of this bread, and drink of this cup, ye shall preach the death of the Lord until he come.   

Hitherto concerning the receiving of the bread and wine: now concerning thanksgiving.  
Thanksgiving is an action of a faithful man using the holy supper, by which through true faith he thinketh & speaketh of Christ's death to his praise. 1. Cor. 11.26.   

Thus far concerning the parts of the lords Supper: now concerning the preparation of a faithful man before the use thereof.  

Of the preparation of a faithful man before the use of the holy supper.  The preparation to the use of the holy Supper is two fold: inward and outward.  
The inward preparation is spiritual, which consisteth in a man's examining of himself, or in trying his own worthiness or unworthiness.  
The worthiness and unworthiness of those who come to the holy Supper, and the effects of them both are two fold: either of the person or of the using.  
The worthiness of the person is faith, or the righteousness of Christ imputed by faith, which whosoever hath, they are worthy guests, & receive this food to eternal salvation.  
Therefore the worthiness of the person consists in faith alone, and the effect of it is the escaping of eternal punishment.  
The unworthiness of a person is infidelity, wherewith whosoever are possessed, they are unworthy of this table, and receive to themselves judgement and eternal damnation.  
The worthiness of the using is true reverence, inward and outward, forgiveness, love, a serious bewailing of sins repentance, the meditation of the benefits of Christ, the discerning of the body of the Lord, thanksgiving, the avoiding of all offences.  
Now the worthiness hath place in the faithful only.  
The unworthiness of the using, is the unreverent or irreligious offering of the Lords Supper.  
The same indeed is always in persons which are unworthy, yet sometime even in the worthy partakers.  
And therefore it is two fold: one in the wicked, the other in the godly.  
The unworthiness of the using in the wicked, is a want & absence of true reverence, inward & outward, of forgiveness, of love, of a serious bewailing of sins, & of repentance, of the meditation of the benefits of Christ, of thanksgiving, of the discerning of the body of the Lord, & of the avoiding of all offences.  
The unworthiness of the using in the godly, is a negligence and colder feeling in the trying of himself.  
For although the godly do indeed eat the bread of the Lord, and the bread which is the Lord, and therefore eat eternal salvation, free from eternal judgement, yet they coming unreverently to the lords Table, that is to say, trying themselves too negligently and coldly, do eat to themselves temporal judgement, that is to say, they offend God, and are by divers chastisements in this life called back to the amending of these sins. So Paul doth with a threatening of temporal punishment terrify the Corinthians, coming unreverently to the Lords Table, although some of them notwithstanding being truly converted: and yet nevertheless he raiseth them up again with consolation. 1. Cor. 11.30.31.32.  
For even the faithful do oftentimes sin by this kind of negligence and carelessness: and although their eternal salvation be not made frustrate, yet they are hardly chastened in this life. The Apostle teacheth this plainly, when the Corinthians sinning in the irreligious using of the Lords Supper, whether by affections or by ignorance, doth yet call them brethren, and doth say that they are punished of the Lord with diseases, and temporal death for this fault, that they might not be condemned with this world. 1. Cor. 11.30.31.32. as 1. Cor. 3.12. he saith; Those which build hay and stubble on that foundation, which is Christ, they shall indeed be saved, but yet as it were by fire.  
In all the faithful indeed there is some parcel of this unworthiness, but in some more, in some less: and those who have care to avoid it, & keep a good conscience, are pardoned for Christ's sake.  
And therefore there is required a trial of both these sorts of worthiness: that we may escape not only the eternal, but the temporary wrath and punishment of God. 1. Cor. 11.28.   

Concerning the trying of a man's self before the use of the Supper of the Lord.  
The trying or examining of a man's self consisteth in two things: first whether thou be in the faith, whether thou understand the articles of faith, the promise of the Gospel, and doctrine of the Sacraments. In this case the Creed of the Apostles, or doctrine of the Gospel is the touchstone. Here is to be taken from the people that opinion wherewith many are possessed, who (these three words being taken hold of, THIS IS MY BODY) suppose that it is not necessary to search more diligently the nature of the Sacraments they will believe simply: but this is not to believe, but to err, and indeed to err obstinately, if thou hast purposed that thou wilt not learn any thing. If thou wilt rightly believe, it behoveth thee to have understanding: for faith is a sure knowledge. For what fruit shall they receive by the use of the Sacraments, who never have rightly learned the use of them?  
The other part consisteth in examining one's life. In this case the ten commandments is a touchstone, that is to say, we must try how we have led our life, how far it is from the law of God, what it ought to be: whether thou hast performed those things which thou hast promised to God in baptism: whether thou love God above all things, and thy neighbour as thyself, that is to say, whether thou dost, and hereafter wilt do those things which God commandeth: and whether thou eschewest and wilt eschew those things which God forbiddeth: whether thou hast a settled purpose to amend thy life, and to frame the same according to the word of God. If there be any who feel such an inclination in themselves, they are to be exhorted to go to the holy Supper; the rest, who neither understand the doctrine of the promise of the Gospel and Sacraments: neither desire to amend their life, but have a mind to continue in their faults, they are to be dissuaded, not to go to the hol● Supper, lest they eat judgement to themselves.   

Hitherto concerning the Sacrament of the eternal covenant: now concerning the Sacrament of the temporal covenant.  
The Sacrament of the temporal covenant, is a Sacrament whereby God confirmeth the bodily promise: such as is the rainbow. Gen. 8.12.13. Such as was the fleece of Gedeon. jud. 6.36. even to the end. Also the going back, both of the shadow in the dial of Ahaz, as also of the Sun, when God promised to king Hezekiah, the deliverance of the city from Senacherib, and the adding of fifteen years to the space of his life. Esa. 38.5.6.7.8.   

Thus far concerning the works of God which are done in this life: now concerning those works which shall be done in the life to come.  
The works of God which shall be done after this life, are both the general raising up of the dead, and the last judgement: and also the manifesting of God's glory to all eternity.  
The general raising up of the dead, is a work of God by which after the number of the elect shall be fulfilled, he will call all men being dead to life again. Act. 3.24. 1. Pet. 3.7. Revel. 6.11.  

Of the last judgement.  The last judgement, is that whereby Christ will declare all without exception, being judged by his word, some to be heirs of eternal life, some to be partakers of eternal fire with the devil. Matth. 25.31. Rom. 14.10. 2. Cor. 5.10.  
The godly have this comfort of the last judgement, that the father hath delivered all judgement to the son, that he might give peace to our consciences, and might take away all fear of condemnation. joh. 5.  
Of the last judgement there are two parts: the separation of the elect from the reprobate, and the final sentence.  
The separation of the elect from the reprobate, is that whereby all men being gathered from all the corners of the world by the Angels, the elect shallbe set at the right hand, and the rebrobate at the left hand of Christ. Matth. 25.33.  
The final sentence is the other part of the last judgement, whereby Christ shall minister justice to every one, and shall render to every one according to his works. Matth. 25.32.33. Rom. 1.6.1. Corinth. 4.5. Revel. 20.12.15.  
The final sentence shall be two fold: the one pronounced to the elect, and the other denounced against the reprobate.  
The final sentence pronounced to the elect, is this: Come ye blessed of my father, and possess ye the kingdom prepared for you before the foundations of the world were laid. Matth. 25.34.  
Of the final sentence pronounced to the elect there are two parts: the one concerning the bringing of the elect of the possession of the eternal inheritance and blessedness, the other concerning their glorification. 
Of the glorification of the elect.   
The glorification of the elect is a work of God, whereby he shall with eternal glory adorn all the elect, after the general resurrection of the dead.  
This glorification pertaineth both to the body, and to the soul.  

Of the glorification of the body.  The glorification pertaining to the body, is in that it shall be made spiritual, that is to say, because it shall lead a spiritual life, free, and delivered from all the spot of the flesh, such a one as the spirits themselves do lead: furthermore incorruptible, immortal, lastly conformable to the glorious body of Christ. For the bodies of the godly, shall not only be immortal and incorruptible, but also strong, impassable, glorious, spiritual. 1. Corinth. 15.  
Augustine to Crescentius; As the natural body is not a soul but a body, so we ought not to call the spiritual body, a spirit, but a body.  
It is of Paul called the spiritual body: than not a spirit, for the spirit hath not a body, that is to say, flesh & bones. Therefore the spirit and the spiritual body are not one. And Paul doth not say that the substance of the body shallbe changed in the resurrection, but the qualities of the body and substance: for so he writeth to the Corinthians, that this body which is subject to corruption, may put on an incorruptible nature, & the mortal may put on immortality. But (sayest thou) it shall not have a matter subject to perishing. Who denieth it? Yet it shall not want a matter. Hath not even the heaven an impassable matter void of corruption? You except: but we shall be like the Angels; then we shall not be Angels: for our flesh must rise again, and we in the same (as job saith) shall see God our Saviour. If our bodies shall be changed into spirits: then man shall not rise again, because man consisteth of body and soul, and the body cannot pass into the spirit, for they do not agree in matter. By Paul a spiritual body is opposed to a natural body, but understand by a natural body, a changeable and weak body: for our body ceaseth not to be a natural body, although it be made immortal and impassable; for even the heaven is a natural body, which yet consists of a nature not passable nor vanishing.  
The glorification pertaining to the soul, shallbe an enlightening of the soul, with the full knowledge of the mysteries of God, and with an unchangeable uprightness of the will.   

Thus far concerning the final sentence to be pronounced to the elect: now concerning the final sentence to be denounced against the reprobate.  
The sentence to be denounced against the rebrobate, is this: Go ye cursed into the everlasting fire, which is prepared for the devil and his Angels.   

Hitherto concerning the general raising up of the dead, and the last judgement: now concerning the manifestation of the glory of God to all eternity.  
The manifestation of the glory of God to all eternity, shall then be after that Christ shall deliver the kingdom to God his father, and Christ himself shall also in respect of his humanity, subject himself to God his father, that God the father may be all in all things. 1. Cor. 15.24.28. Eph. 2.7.   

Hitherto we have laid open faith concerning God: now concerning the Church.  
The Church is a company of men professing a certain religion.  
Religion is a form of worshipping God. 
Religion   
The Church is two fold, true or false.  

Of the true Church.  The true Church, is a company of men professing the true religion.  
The true religion, is that whereby the true God is rightly worshipped.  
And that is only one.  
And in that alone men shall be saved.  
But the true Church is universal or particular; this latter is visible, the other invisible.  

Of the universal Church.  The universal Church is an invisible company of the elect only, to eternal salvation. Matth. 8.11. joh. 10.16. Gal. 4.26.  
And that is also called the kingdom of Christ or of God in the Lord's prayer, 
And it is said to be invisible because the elect cannot be known by man's judgement, but they are known only to God. 2. Tim. 2.19. The Lord knoweth them that are his. Notwithstanding every man for his own part may by certain and infallible signs be well assured that he is elected: concerning himself indeed he may certainly know it, but concerning others he is to hope only.  in the Prophets it is called the kingdom of the Messiah. Also a Lot. Ephes. 1.11. The lot or inheritance of the Lord, to which not only the Priests, but also the unlearned pertain.  
And that is called universal.  

1 Because it is the general company of the elect. who altogether make one mystical body  
2 Because all that believe in God, and are to be saved, must be in this company: for without the church there is no salvation.  
3 Because it comprehendeth the whole body of the doctrine of the Prophets and Apostles.  
4 Because it is dispersed through the whole face of the earth. Esa. 2.2.3.   
And it is only one. Ephes. 2.14.15.16.17.  
The head of the universal Church is Christ jesus alone. 1. Cor. 12.27. Ephes. 1.22. & 4.15. & 5.23. Col. 1.18. & 2.10.  
And he hath no need of a Vicar, nor of a ministerial head.  
But the body of the universal Church is mystical. Rom. 12.5. 1. Cor. 10.17. & 12.27. Eph. 1.22.23. & 4.4.12.16. & 5.23. Col. 1.15.24.  
The members thereof are only the elect. 1. joh. 2.19. joh. 10.14.27.28.  
And these members are both of the jews, and also of the Gentiles.  
And both these members are either in heaven, or on earth. Eph. 1.10.  
They are in heaven, who are already departed in the faith of Christ.  
They are on earth, who believe in Christ and yet live.   

Thus far concerning the universal Church, now concerning the particular. 
Of the particular Church.   
The particular Church, is a visible company of men in any place whatsoever, who hear the sincere word of God, and rightly use the Sacraments, among whom are many evil hypocrites, and unbelievers mingled, and so shall be to the last day. Mat. 13.24.47.  
Now that it is the true Church of Christ, the essential notes of the true church do show.  
The essential notes of the true Church, are properties by which it may be unfallibly known, which particular company being any where gathered together, is the true Church of God.  
And these notes are two: the sincere preaching of God's word, and the right use of the Sacraments.  
The sincere preaching of God's word, is that, when according to the form of wholesome words, all things necessary to eternal salvation, are out of the word of God only taught to the edifying of the Church. joh. 8.31.47. 2. joh. 1.9. joh. 10.27. & 14.23. Act. 2.42. 2. Pet. 1.19. Eph. 1.20. Gal. 1.8.9. 1. Cor. 3.11. Mat. 28.20. Rom. 10.8. Act. 17.11.  
The right use of the Sacraments is that, when the Sacraments are administered, and received according to the institution of Christ. Mar. 16.6. Act. 2.38. & 10.47. Luk. 22.19. Act. 2.42.  
The particular Church, is either of the old Testament, or of the new. Eph. 2.17.  
The Church of the old Testament was that which was among the people of God, before the coming of Christ. Eph. 2.11.12.  
The Church of the new Testament is that, which began after the coming of Christ. Eph. 2.13.14. There is a certain settled government of them both.  
The Ecclesiastical government, is a well ordered state of the Church, or else it is an order consisting of certain laws according to the word of God, and the same tending to the preserving of the well ordered estate of the Church. 1. Cor. 1.10. & 14.40. Col. 2.5.  
And that government is either proper or common.  
The proper government is that, which belongeth to the office of several people, who are in the church. Mat. 18.17.18. Rom. 12.6.7.8.  
Those persons are either ministers or hearers.  
Ministers are those, who having a lawful calling, are set over the Church. Rom. 12.6.7.8. 2. Cor. 2.6.  
And they are either ordinary or extraordinary. 1. Cor. 12.28.29.31. The office of the former is perpetual in the Church, the other but temporary.  
Ordinary ministers are those, who do employ their ordinary labour on the church, both by an ordinary manner, and also endued with ordinary gifts. Rom. 12.6. 1. Cor. 12.4.  
Extraordinary ministers are those, who are raised up besides order, either to lay the foundations of Churches, or to restore them being broken down, or to amend them that are decayed. 1. Cor. 12.28.29. Eph. 4.11.  
Those that were called extraordinarily had this testimony, that they could not err in doctrine, because God did testify concerning it. Yet in life and manners, both they might sin, and sometime also have sinned. Gal. 2.14.  
Ministers that were extraordinarily called, had extraordinary gifts, namely, extraordinary prophecies, and the gifts of working miracles. 1. Cor. 12.9.10.  
An extraordinary prophecy was that, by which through the singular gift of God, they were enabled both to interpret and apply Scriptures: and also most surely and clearly to foretell things to come. joh. 10.8.12.  
The gift of working miracles was that, whereby they did seal up their prophecy, and doctrine.  

Of the ministers of the Church of the old Testament.  The ministry of the Church of the old Testament ordinarily called, were Priests and Levites.  
Priests were those, to whom oldinarily the administering of the true worship of God in the church of the old Testament was committed. Exod 28.41. & 29.1.  
Levites were those, who were appointed to look to the tabernacle, and to all things which appertained to it. Num. 1.50. & 3.6. Deut. 10.8.  
The Prophets in the old Testament, were those who were sent by an extraordinary calling, both to the restoring of the doctrine corrupted by the Priests, & also to prophesy of the Messiah, and of other things to come, and also to the governing of certain politic counsels. 1. Sam. 9.9. 2. Chron. 9.29. Esa. 1.1. jer. 1.3. Ose. 1.1. Amo. 1.1. Aba. 1.1.   

Hitherto concerning the Ministers of the church of the old Testament: now concerning the Ministers of the Church of the new Testament.  

Of the Ministers of the Church of the new Testament.  The Ministers of the Church of the new Testament, who were extraordinarily called, were john Baptist, the Apostles, and Evangelists, and Prophets of the new Testament. joh. 1.6. 7. Eph. 4.11. 1. Cor. 12.28.  
Te office of these ministers was temporary, being instituted particularly for that time, in which at the beginning, the Churches of the new Testament were to be planted. Mat. 28.19.  
john Baptist was the son of the Priest Zachariah, and Elizabeth, ordained by God, to be the forerunner of the Messiah, & to prepare the way for him. Luk. 2.  
The Apostles were teachers immediately appointed by Christ himself, to preach the Gospel every where throughout the whole world. Mat. 28.19.  
The evangelists were those, who were next the Apostles in office. And sometime did supply their places.  
And some of them were Apostles, as Matthew and john: for the same person might undergo like offices: and certain of them were the companions and fellow labourers of the Apostles, as Mark and Luke.  
And because the Church of the new Testament was to be gathered out of all nations, therefore chief the Apostles and Evangelists were endued with the gift of tongues. Act. 2.4.  
The Prophets of the new Testament were those, who being endued with some singular revealing of the mysteries of God, foretold things to come, as for example Agabus. Act. 11.27. & 21.10. and john in the Revelation. Paul also in the Rom. 11.25. speaking concerning the restoring of the jews. & 2. Thess. 2.3. concerning Antichrist.   

Hitherto concerning the extraordinary Ministers of the Church of the new Testament: now concerning the ordinary.  
The ministers of the Church of the new Testament ordinarily called, are either Bishops or their helpers. Eph. 4.11.  
The office of these men is perpetual, that is to say, which is required in the Church even to the end of the world.  

Of Bishops.  Bishops are those, who are occupied about spiritual things, and such as pertain unto God.  
The office of a Bishop therefore, is an Ecclesiastical office, which is occupied in heavenly things, and such as pertain to God. 1. Tim. 3.1.2.  
Bishops are Pastors or Doctors. Ephes. 4.11.  
Pastors are those who are set over the church, according to the commandment of Christ.  
And they are also called Elders.  
Of the office of the Pastor there are two parts: the ecclesiastical ministry, and the ecclesiastical power.  

Of the Ecclesiastical ministery.  The ecclesiastical ministry is the first part of the office of a Pastor, consisting in teaching the word of God, and administering of the Sacraments, to the undoubted profit of the church.  
Of the ecclesiastical ministry there are two parts: the application of the word to the uses of the church, and administration of the Sacraments.  
The application of the word to the uses of the Church, is the first part of the ecclesiastical ministry, which is exercised in teaching, comforting, rooting out of false opinions, exhorting, correcting, and so forth. And that both publicly in the congregation of the people: and also privately, specially if any be pressed with diseases, or other calamity, or molested with the temptations of Satan.  
The administration of the Sacraments, is the other part of the ecclesiastical ministry, when the Pastors according to the institution of Christ, administer the Sacraments.   

Thus far concerning the Ecclesiastical ministry: now concerning the Ecclesiastical power.  

Of the Ecclesiastical power.  The ecclesiastical power, is the other part of the Pastor's office, whereby the authority of the church is preserved,  
The ecclesiastical power is two fold: of order and jurisdiction.  
The power of order, is a power to set order in the ecclesiastical government.  
And it is either in the lawful calling of ministers: or in making ecclesiastical laws.  

Of a lawful calling.  The lawful calling of ministers is that, when according to the word of God, fit persons are chosen to the office of teaching, and admininstring the Sacraments.  
The parts thereof are two: examination, and ordination.  
The examination is two fold: of doctrine and of life.  
The examination of doctrine, is an examining whereby trial is made, whether the person to be chosen be able to teach the Church: For bow shall he teach others that, which he hath not learned himself? 2. Tim. 2.2. Tit. 1.9.  
The examination of life is an examining whereby trial is made whether the person to be chosen, hath honest & unblamable manners. Tit. 1.6.7.8.9.  
Ordination is an appointing of the examined person to undergo some office.  
The Ecclesiastical Laws, are rules according to which, the Ecclesiastical government ought to be administered.   

Hitherto concerning the power of order: now concerning the power of jurisdiction.  
The power of jurisdiction, is a power to exercise the ecclesiastical judgements.  
And it is either in the censure, or in the power of the keys.  
The censure is that, whereby escapes, either in doctrine or manners, having been observed in some, they are corrected, and that either by private admonition, or by taking one or two witnesses, that so in all parts of his office, he may do those things which are prescribed in the word of God. Mat. 18.11.16.  

Of the power of the keys.  The power of the keys, is an Ecclesiastical power, whereby heaven is opened to the believers, but shut to unbelievers. joh. 20.21.22.23. Mat. 16.19. & 18.18.  
The parts thereof are two, losing or binding.  
The losing is a part of the power of the keys, when to those that repent, forgiveness of sins, and the grace of God is preached.  
The binding is the other part of the power of the keys, when the wrath of God is denounced to the impenitent.  
This power of the keys is exercised, either by preaching the word, or by ecclesiastical discipline.  
The power of the keys by preaching of the word, is when the ministers of the word do preach and testify to all every one that repenteth, & taketh hold of Christ by faith▪ that God hath pardoned all their sins by the merit of Christ. But contrariwise they denounce to the impenitent, unbelievers and hypocrites, that the wrath of God and eternal condemnation doth hang over them, as long as they continue in their sins: according to which testimony of the Gospel, God shall judge in this life and in the life to come.  

Of the Ecclesiastical discipline.  The Ecclesiastical discipline is a spiritual execution of the ecclesiastical laws.  
Of that there are two parts: the ecclesiastical punishment, and the absolving from the punishment.  
The Ecclesiastical punishment is that, which in the Church is laid on them that sin.  
And that is lighter or greater.  
The lighter punishment is a rebuking, when he is reproved who hath sinned, either by ignorance, or privately without the offence of others.  
A greater Ecclesiastical punishment is that, which is laid on him who hath sinned more grievously, namely both of mere malice, and also with the offence of others.  
And that is two fold: suspension or excommunication.  
Suspension is an ecclesiastical punishment, whereby the offender is not for a certain time admitted, either to the use of the holy supper, or to the rest of the holy things of the church.  
Excommunication is an ecclesiastical punishment, 
Of excommunication.  whereby a lawful knowledge going before, he who hath contemned the former private or ecclesiastical admonitions, is declared to be excluded justly from the company of the Church and kingdom of God, and to be delivered to Satan, except he repent. Mat. 18.17. 1. Cor. 5.3. 1. Tim. 1.20.  
And excommunication is done, either for dangerous errors about the foundations of religion, which any man doth obstinately defend, and raiseth in the church schisms, & heresies, and doth stubbornly and seditiously trouble the peace of the church▪ 1. Tim. 1.20. Tit. 3.10.  
Or for manifest faults, which tend to the offence and slander of the Church. 1. Cor. 5.3.  
The ends of excommunication are two.  
The first is this, that by this remedy the flesh of the excommunicate might be tamed, that he might learn to live to the spirit, that is to say, that the excommunicate overcome with shamefastness, might be stirred up to repentance, and decline from evil. 1. Cor. 5.5.2. Cor. 2.7, 2. Thess. 3.14. 1. Tim. 1.20.  
The other, that contagion might not come to the rest, and infect them also. 1. Cor. 5.6.7.   

Thus far concerning the Ecclesiastical punishment: now concerning absolution.  
Absolution is a freeing from the punishment, after repentance is sufficiently testified.  
And that is either private or public.  
Private is that, by which either those that were rebuked or suspended are absolved. Mat. 18.15.  
Public is that, by which the excommunicate after repentance sufficiently testified publicly, are reconciled to the Church, and are received again into the society thereof. 2. Cor. 2.6.10.   

Hitherto concerning Pastors: now concerning Doctors.  
Doctors are those who only give themselves to the interpretation of the Scripture, either in turning it into other tongues, or in searching out the true sense of it, that so sincere and wholesome doctrine may be retained among the faithful.  
Therefore the office of Doctors is occupied in a scholarlike and exquisite interpretation of the word of God. Rom. 12.5. 1. Co. 1.12.8.   

Thus far concerning Bishops: now concerning their helpers.  
The helpers of Bishops are those, who are adjoined to the Bishops for the Ecclesiastical businesses.  
And they are either governors or disposers of the Church goods.  
The governors are grave and godly men chosen out of the people, who together with the Bishops are set over the censure of manners, and of exercising discipline. Rom. 12.7. 1. Cor. 12. These by a Synecdoche, of the general for the special, are called Elders.  
Their company is called the eldership.   

Hitherto concerning the governors: now concerning the disposers of the Church goods.  
The disposers of the church goods, 
Of Deacons.  are such helpers of Bishops as dispose bodily things.  
And they are Deacons, or Deaconesses.  
Deacons are those, who dispose the goods of the Church.  
The goods of the Church are divided into four parts.  
One part is distributed to them who are appointed for the ministry of the Church. Mat. 10.10. 1. Cor 9.9. 1. Thess. 3.8.  
The other fourth part, is bestowed in the maintaining of the poor.  
The third part is appointed for the upholding the building of churches.  
The fourth part that remaineth, is appointed to the Bishop, to the end that he may entertain poor strangers and help also the captive brethren when it is needful. 1. Tim. 3.2. Tit. 1.8.  
But yet now a days, those are also called Deacons, that are adjoined to the Pastors to help them, in teaching in preaching, in administering the Sacraments, in visiting the sick and captive, and in other things pertaining to the holy ministry.   

Thus far concerning Deacons: now concerning Deaconesses.  
Deaconesses are widows, who serve to the uses of the poor and sick. Act. 6.11. Tim. 5.9.   

Hitherto concerning the Ministers of the church: now concerning the hearers.  
The hearers are all the rest of the saints in the Church besides the ministers, whose duty is willingly to submit themselves to the ecclesiastical discipline, and to further it according to their ability, with gifts, labour, and by what means soever they can Heb. 13.17. 1. Tim. 5.17.18. Otherwise they are called ley men, private men.   

Thus far concerning the proper government of the church: now concerning the common.  
The common government of the Church, is that, which doth pertain to all the members of the whole body of the Church.  
And that appeareth in the ecclesiastical counsels: for every one may and aught to be heard in them, so that it be done duly and in order.  

Of counsels.  The ecclesiastical counsel, is an assembly instituted for the causes of the Church.  
Otherwise it is called a Synod.  
But the cause of calling together of counsels: is two fold.  
One that the Church may defend the sincere doctrine comprehended in the word of God against heretics, and approve it by open testimony. Act. 15.  
In this regard the Church is called the pillar, or ground of truth, to wit, whereof it is a faithful witness 1. Tim. 3.15.  
The other, that it might appoint laws or rules of the ecclesiastical government, according to the divers respects, of times, places and persons.  
The counsel is general or particular.  
General is that, which is gathered in the name of the whole Church: as was that of the Israelites. 1. King. 18.19. and of the Apostles. Act. 15.6.  
The particular counsel is that, which is gathered in the name of some certain church.  
And that is called provincial or national, when the chosen ministers of the church of one province or nation meet together.  
The Synod of some choice of learned and godly men, is to be gathered together by the authority of the magistrate.  
We must not make any decree concerning the order and manner of conferring with the adversaries, except the magistrate be present, or else men chosen by the magistrate.  
The order must be according to method. The positions must be definitions, distributions, short axioms. The manner of disputing must be always by syllogisms.  
But all things that are done by writing, are to be subscribed with the very hand of those who are to confer: or if they do rather choose to deal by speech, the sayings of both parties are to be written by approved notaries of good credit, and chosen by the consent of either party, which afterward both parties may oversee, and confirm it by adding the subscription. For this truly is the just and sincere form of conference, that so falsehood may be prevented.  
The positions of the conference which are propounded must be undoubted, and very few also: let not liberty be given to wander from them: neither yet are all the judgements and interpretations of private men to be defended, but every part must clearly propound and defend his own judgement: for it is neither needful nor necessary, that all the judgements and sayings of all men be approved by us. For why should we defend the particular judgement and authority of other men, if we ourselves be of another mind.  
The controversies after both parties heard are finally to be determined. From which determination & deciding, the civil magistrates are not to be excluded, but admitted to it. For both Zenas the Lawyer is highly commended by Paul, and joined with Apollo as equal with him. Tit. 3.13.   

Hitherto concerning the true church: now concerning the false Church.  
The false Church is that which followeth a false religion.  
A false religion, is what religion soever is contrary to the word of God, delivered in the holy Scripture.  
Whosoever embrace this, are the enemies of Christ, and his kingdom, or true Church.  
The enemies are either open or dissembled.  
The open enemies are those, who do manifestly show themselves enemies to the name of Christians.  
And they are both blasphemous jews, and Gentiles.  
The blasphemous jews, are the open enemies of the christian religion who though jesus Christ the promised Messiah be already manifested, yet look for an other and speak evil of the Lord jesus and his members, neither will they believe the Gospel concerning jesus Christ.  
In them especially we must consider both their rejection and also restoring.  
The rejection of the jews, is a most just punishment which by God is laid upon them, whilst he hath blinded and hardened them being unthankful towards Christ and his Gospel, and rejected them from his covenant, that he might call and adopt the Gentiles in their stead. Act. 13.46. Rom. 11. chap. almost throughout.  
And that is neither general nor perpetual. Rom. 11.  

Of therestoring of the jews.  The restoring of the jews is a benefit of God, when God after that the fullness of the Gentiles is come in into the Church, shall convert the jews, that they being kindled with an emulation of the mercy showed to the Gentiles, might embrace that Gospel which concerneth Christ, and be engraffed again into the covenant of Grace made with Abraham and their fathers, and might be saved. Rom. 11.23.24.25.26.27.28.29.30.31.32.   

Hitherto concerning the jews: now concerning the Gentiles.  
The Gentiles are open enemies to the Christian religion, who worship false and counterfeit Gods.  
And they be either Mahomet's or other Pagans.  
Mahomet's are open enemies to the Christian religion, who worship Mahumet, and embrace the Alcoran delivered unto them by him. They are also called Turks.  
Other Pagans are also besides the Mahomet's, which worship feigned gods.   

And thus far concerning open enemies: now concerning dissembled enemies.  
The dissembled enemies of Christ and the true Church, are those who under the name of Christ do fight against him, and by many lying signs seduce men.  
And they are either Antichristes, or false Christ's.  
Antichrists are the dissembled enemies of Christ, who every manner of way are against the doctrine of Christ, whose followers they profess themselves to be. 1. john. 2.18.22. & 4.3. & 2. joh. vers. 7.  
And the same are also called false Prophets. Matth. 7.15.  
Antichrist is two fold: for either he is against one part or other only of the Christian doctrine, or else almost against the whole body of it.  
Of the first kind are all Heretics.  

Of Heretics.  An Heretic is he who doth err in the foundation of eternal salvation, that is to say, who doth fight against either the perfon or office of Christ, and doth stubbornly persevere in error.  
Many such have been even from the times of the Apostles, and yet also there are some, as Cerinthus, Valentinus, Martion, Sabellius, Arrius, Nestorius, Ertiches, Pelagius, and others.  

Of Antichrist.  Of the latter kind is that notorious adversary of Christ, who by an excellency & principally is called Antichrist. 2. Thess. 2.7. and that false Prophet. Revel. 16.13.  
In this place especially two things are to be considered: first Antichrist himself: secondly the Church of Antichrist.  
Concerning Antichrist himself, the question is both what he is, & who he should be.  
That Antichrist is a man exercising a kingdom, the head of the universal Apostasy, or falling away from the faith, and professing the name of a Christian indeed, but yet setting himself both against Christ and the doctrine of Christ: having a double and supreme power, to wit, a spiritual and secular, boasting himself with deceivable signs and miracles, an enchanter making a compact with the devil: an idolater, an hypocrite, a blasphemer, ambitious and proud, lawless, leading a single life, and forbidding marriage, and yet he himself a filthy fornicator and adulterer, a Sodomite, and that whore of Babylon: abstaining from certain kinds of meats, and yet given to riotousness: covetous, cozening men of their money, wily, given to vanity, alyer, cruel, a tyrant, a persecuter & murderer of the Saints, vaunting himself as God, and lifting up himself against all powers and majesties, both in earth and also in heaven, arrogating to himself the divine power and absolute dominion of Christ, by a double and fourth fall that is to say, by the Roman Monarchy out of the rubbishes thereof by little and little, rising and increasing by the power & forcible working of Satan, in the city compassed with seven hills, that is to say, at Rome: and in the temple of God, that is to say, in the Church, but he shall be discovered in the last times of the world, and at the length by the glorious coming of Christ, shall utterly be abolished. 2. Thess. 2.3. Dan. 7.8. Revel. 17.1. & 18.3. & 13.11. and every where throughout the Revelations.   

Thus far is showed what Antichrist is: now who it is.  
THAT ANTICHRISR IS THAT POPI OF ROME: even as both the Canon law, and also the lives and acts of the Bishops of Rome do expressly show.   

Thus far concerning Antichrist himself: now concerning the Church of Antichrist.  
The Church of Antichrist, is the Church of Rome, falsely called Apostolical and Catholic, whereas it is indeed an apostolical Church, that beast, and indeed disguising itself, and which doth represent the lively image of the Monarchy of the Romans', heretofore defaced of their government, power, honour, and seat among all Nations Revel. 11.7.8. and 13.3. and so forward, and every where in the Revelations: and experience also doth watnesse the same.  
Of this Church there be two parts: to wit, the head, and the members.  
The head of this Church of Antichrist, is Antichrist himself, the Pope of Rome, the son of perdition, and minister of the Dragon.  
The members of it be either the Clergy, or the Lai●y.  
The Clergy are those unclean spirits coming out of the mouth of the Dragon, of that beast and false Prophet. Revel. 16.13.  
Of them there be three orders: Cardinals, false. Bishops and the filthy heap of Canonists, schoolmen, and Monks.  
Cardinal's are those unclean spirits, coming forth of the mouth of the Dragon, of that beast and false Prophet, who go to the Kings of the earth, and of the whole world, honoured by that Antichrist of Rome with a Cardinal's hat, and sent out that even like frogs, by their clamorous and unpleasant craking they might be importunate, which all men, to the intent they may gather them to the battle against God. Revel. 16.13.14.  
False Bishops are unclean spirits, coming out of the mouth of the Dragon of that same beast & false Prophet, who for a great price do buy their cope at Rome, and have special jurisdiction, both civil and ecclesiastical.  
That heap of Canonists, Schoolmen, and Monks, are unclean spirits coming out of the mouth of the Dragon, of that same beast and false Prophet, every one according to his place underpropping the sea of Rome by murders and lies.  
But amongst the Monks, those new Monks now adays have the cheifty, who by a false name are called jesuits, whereas they are indeed Esauites or jebusites.   

So much concerning Antichrist: now concerning false Christ's.  
False Christ's, are dissembled enemies of Christ, who vaunt themselves to be Christ. Matth. 24.26. Mar. 13.21. Luk. 17.23.  
Such were Simon Magus, Bencocab, David Gorgius, who was burnt at Basill.   
The end of the first Book of the partitions of divintie.   

THE SECOND BOOK of the definitions and partitions of Divinity, framed according to the rules of a natural Method, by Amandus Polanus of Polansdorfe.  

Of good works.  
THE second part of the word of God, is concerning good works, that is to say, which prescribeth and commandeth what works are to be done by the faithful, that so men may perform thankfulness due to God, for the deliverance from sin and eternal death. Phil. 1.27. jam. 2.20. Tit. 3.8.  
Good works are works commanded by God, which are done of a true faith, to the glory of God alone. Rom. 14.13. Heb. 11.6.  
And yet they are before God neither righteousness itself nor any part of righteousness, neither have they any whit of merit in them. Esa. 64.6. Rom 3.28. Ephes 2.8.9. Luk. 17.10.  
Every singular good work hath two sins set against it: the one as disagreeing, the other as contrary.  

Of hypocrisy.  The former of them is hypocrisy, that is to say, a feigning of godliness and honesty, or if you will, a new found godliness, the works whereof do seem to have some affinity and agreement with good works: and therefore they do oftentimes delude men with a show and dearness of goodness: but in very deed are diverse from them, either because they are not commanded by God, but are feigned and commanded by men, under the opinion of uprightness: or although they are commanded by God, yet they are done of hypocrisy either to deceive others, or for the show of godliness, after the manner of the Pharisees. Although sometime there may be more differences or disagreements then one.  
But the sin which is opposed to a good work as contrary thereto, is that which is simply contrary to it.  
And even as the sum of our faith is comprehended in the Creed of the Apostles, so the law of God is the direction and rule of good works.  
Both the adjoints and also the kinds of good works are to be considered.  

Of the adjoints of good works.  The adjoints of good works are two fold: some if we respect God, and some if we respect men.  
If we respect God they are two fold, that is, the childlike fear of God, and subjection that we own to God.  

Of the childlike fear of God.  The childlike fear of God, is a fear of the anger and judgement of God against sin, whereby we are stirred up reverently to obey God and fly sin. Or else the childlike fear of God, is that whereby we fear, as the chiefest evil of all, lest we displease God through disobedience. Psal. 5.8. Such a fear is in the elect, and it consisteth in three things.  
First, that we set before our eyes God always beholding all our works.  
Secondly, that we acknowledge and reverence him as the witness and revenger of all our thoughts, words, and works.  
Thirdly, that there be nothing which we fear more then to offend God, being so loving a father, and to stir up his anger and judgement against us.  
Against this fear of God is opposed, both a causeless fear, and the servile or slavish fear of God, & also security or carelessness: the two former as desperate or disagreeing, the other as contrary.  
A causeless fear is to fear where no fear is. Psal. 14. This is an hypocritical fear, as is that also of the Papists, who fear the wrath of God, when they break foolish traditions, as when they will not eat flesh on days forbidden by the Bishop of Rome, and do not fear the anger of God, when they do stiffly and stubbornly defend Idolatry, & do persecute godly men and innocentes with sword and fire.  
The servile fear of God, is the fear of God's wrath, and divine judgement against sin, by which the ungodly are so smitten, that they flee from God, and chafe against him. And that is in the wicked, as in Cain, Saul, & judas Iscariot, of which fear mention is made, 1. john. 4.18.  
Security, is to live without care and without the fear of God's anger, 
Of security.  and of his divine judgement against sin. Pro. 28.14. Matt. 12.44.  
Security is two fold: either in the ungodly, or in the godly.  
Security in the ungodly, or if you will call it Epicureall & giantlike contempt of God, is an amazedness or benumbedness altogether neglecting the wrath and judgement of God.  
Security in the godly, is a cold & languishing fear of God, them especially appearing in them, when they be in prosperity.   

So much concerning the fear of God: now concerning subjection unto God.  
Subjection unto God, is that by which we submit ourselves to God, as to our Lord, to perform to him the obedience of the Law.  
The obedience of the law, is a perfect conformity of all thoughts, motions, and actions, inward and outward, to the law of God.   

Hitherto concerning the adjoints of good works as they respect God.  
The adjoints of good works in respect of men are two fold: either as concerning ourselves, or our neighbour.  
In respect of ourselves there are required cheerfulness, conscience, constancy, & wisdom.  
Cheerfulness is that, by which any man of his own accord freely and willingly doth with joy obey the law of God. Psal. 40.9. & 110.3. Col. 3.23.  
To it is opposed rashness & compulsion: the former as disagreeing, the other as contrary.  
Rashness is an inconsiderate forwardness or wilfulness of doing something, under the pretext of obeying God, when as yet a man knoweth not whether that which he doth or will do, be commanded by God. And of this sort is that rage that is in Idolaters, who are ready to exercise & commit Idolatry, and to do every thing commanded by their sacrificing Priests.  
Compulsion is that, whereby a man being compelled, doth obey either for fear of punishment, or for shame before others: therefore also such an obedience is displeasing unto God.  
Conscience is that spark of right reason, which remaineth in man as yet undefaced, & is that bewrayer & judge of good & evil deeds. It is a bridle before sin, sometime to stay the rage of it, and a scourage after sin committed, to afflict the heart or mind.  
Constancy is a perpetual will and study to obey God's law, 
Of constancy.  or else it is a stable and perpetual abiding in the obedience of God's law. Eph. 4.14.15. Dan. 1.8.  
Or else, Constancy is a perpetual will to do good works.  
To this there is opposed stubbornness & inconstancy: the one as disparat or disagreeing, the other as contrary.  
Stubbornness is an abiding or persevering in evil, as in ungodly opinions, superstitions and wickedness contrary to conscience.  
Inconstancy is a rash changing of the mind or will from good to evil. 2. Chron. 24.21. jerem. 26.8.16.  
Wisdom, is that by which we observe comeliness in every action. Eph. 5.15.16.17. that is to say, by which we observe what we are to do, how, in what place, at what time, before whom, that all things may be done in a convenient place, time, and manner.  

Of wisdom.  Of wisdom there are two parts, a perceiving or foresight, & uprightness of choice.  
A perceiving or foresight, is a careful and diligent considering, what is comely in every action. It is otherwise called circumspection.  
The uprightness of choice, is that by which we do will & choose that which we perceive to be meet. Psal. 119.173.  
Therefore by wisdom, counsels and deliberations are directed in the choice of honest and profitable things, and all actions so carried, that conveniency of place, time, and persons, and of other circumstances is observed.  
So Paul willeth that our serving of God be according to reason. Rom. 12.1. So the same Paul doth command us to observe opportunity in the exercise of virtues. Rom. 13.11.  
Singular wisdom is required in the choice of evil things.  
Of two evils the less evil is to be chosen. But this rule is to be understood of the evil of the punishment which is contrary to profitable goodness, and not of the evil of the offence, contrary to honest goodness. For if God forbidden both evils, neither of them is to be done.  
Therefore in evils of offence or sin there must be no choice: that is to say▪ the evils of offence & sin itself, must at no hand be chosen, but all evils are to be shunned a like.  
In evils of punishment there may be choice, as if one being taken in war, or falling into the hands of a thief, might choose whether he will redeem himself with money, or whether he will lose his life: it is better to lose his money, than his life.  
So 2. Sam. 24 12. To David, when he had sinned by numbering the people, the Lord offereth a choice of three fold punishment, of which he should choose one which he would, namely, either seven years famine through the whole kingdom, or war in which he should flee three months before his enemies pursuing him, or three days pestilence Consider now (saith the Prophet Gad) and look what I shall answer to him that sent me. Therefore saith David to God: I am distressed above measure: but it is better to fall into the hand of the Lord (because his mercies are many) then into the hands of men.  
Of the evils whereof (even for the profession of true religion) choice is offered to one that is altogether innocent, no choice ought to be made: but we must wait what God will, & patiently bear what soever the tyrant hath decreed: lest if thou choose willingly punishment & death, thou wrap thyself in suspicion of having committed some wickedness, & dost give occasion to spread slanders of thy fame to the posterity; for otherwise thou wouldst not willingly have chosen punishment, if thou hadst not binguiltie to thyself of some fault. There is an example of such a spiritual wisdom in the french history, in the prince of Condie himself. Charles IX. sent for the Condie to come to him, & propounded to him three conditions, of which he should choose one: namely to go to Mass, or to death, or to perpetual imprisonment. The Condie answered him, that he would (God so assisting him) never so trespass as to choose the first. Of the other two he left the one or the other of them to the will & pleasure of the King, & yet doubted not, but God would govern all that action by his providence.  
To wisdom there is opposed wiliness, or deceit, and rashness: the former as disparate or disagreeing, the other as contrary.  
Wylines' is an observation of our own profit in some thing, and that with the hurt of another. For wisdom is in good things: but wiliness in evil things.  
Rashness is a wilfulness or violence to do any thing without counsel & reason. Pro. 15.22.  
Spiritual wisdom, is specially seen in beating back and overcoming the temptations of Satan.   

Hitherto we have spoken of the adjoints of good works as in respect of ourselves: now concerning the adjoints of good works, in respect of our neighbour.  
The adjoints of good works in respect of our neighbour, are zeal for the glory of God, and care to shun offences.  

Of an holy zeal.  Zeal for the glory of God, is a vehement grief of mind, and indignation against the things which are done contrary to God's law, with an endeavour to hinder those sins in time and place convenient. john. 2.14. Psal. 68.10. 1. King. 19.10. Act. 17.16. Num. 25.11. 2. Cor. 7.7. & 11. 2. Psal. 119.139.  
This zeal ought to be joined with knowledge, that is, with a sound knowledge & spiritual wisdom of God's will, and of the truth.  
To it is opposed zeal without knowledge and benumbedness.  
Zeal without knowledge is a blind wilfulness & violence, or an inconsiderate indignation against those things which are either right & good, or if they be done contrary to the law of God, they are done of ignorance or infirmity. Ro. 10.2. Phil. 3.6. Act. 21.20. & 22.3. Gal. 1.14.  
And it doth arise either of the ignorance of the truth, or of the charity and edification of our neighbour neglected.  
Benumbedness is when any as it were a block is not touched at all, although he doth manifestly see many things to be done frowardly and stubbornly against God.  
Care to avoid offences, is when whatsoever we do, we have always a respect that we be not an offence to others, but that by our example we may rather edify them.   

So much concerning the adjoints of good works: their kinds follow.  
Good works are two fold: that is either the works of God's worship, or of virtue. The former, that is, God's worship, is commanded in the first table of the ten commandments: the other in the second.  

Of the worship of God.  The worship of God is an honour to be given to God alone according to his commandment; If I be your father, where is my honour? I will not give my glory to an other: that he that honoureth the son, might honour the father also: that they may glorify your father in heaven. Pro. 3.9. Honour God with thy riches.  
Atheism, witchcraft, Idolatry, and superstition are contrary to the true and sincere worship of God.  
Atheism is when some beastly natures of men, do deny that there is any God: or at the least that there is any providence of God. Psal. 14.  
Witchcraft is a covenanting with the devils the enemies of God, that by their help things not necessary may be known and effected either for the fulfilling of evil lusts, or for ostentation▪ or to the commodity of life, or else that they might receive by them those things which are to be asked and looked for from God alone. Deut. 18.11.  
Idolatry is a sin, when the worship that is due to God alone, is translated to the creatures. Gen. 31.30.34. Exod. 12.12. jere. 43.13. Exod. 32.1.2. etc. jud. 17.3.4.  
The worshipping of bread, or of the God Maozim in the Papistical mass, and as also the worship of Images, are special kinds of Idolatry.  
Superstition, is a sin, when the effects of God's favour, or some natural force, is attributed to a thing or gesture without God's commandment, or without natural causes. Col. 2.23. Gen. 32.32. jud. 18.27. 1. Sam. 5.5. Act. 17.22.  
There are infinite kinds of this superstition amongst the Papists: among which the exorcism, or as we may call it conjuration of creatures is notorious.  
Exorcism is a superstition, through which the sacrificing priest adjureth the evil spirit by heavenly things, and doth boldly enough, and by his authority, command him, that he depart out of the infant that is to be baptised.  
The worship of God, is either only inward, or else both inward and outward. Deu. 6.5. & 10 12. Mat. 1.8.  
The only inward worship of God, is that which doth consist in the affection of the mind only. Deut. 6.5.  
And that is the true knowledge of God, love towards God, humility, confidence in God, and patience.  
The true knowledge of God, is the inward worship of God, when we know God so, as he hath manifested himself in his word.  
To it is contrary the ignorance of God, which is not to know those things concerning God, which every one ought to know. Furthermore false opinions touching God, are contrary to it.  
Love towards God, is the inward worship of God, when we do love God so earnestly, that we do all his commandments with a certain joyfulness. 1. joh. 5.3. 1. Tim. 1. Deut▪ 6. Mat. 22.  
To it is contrary the hatred of God, which is by reason of the turning away of our nature from God, and from the justice of God, and through inclination to sin, to flee from God, and to be angry with him, accusing and punishing sin. Rom. 8.7.  
To it also is contrary, an inordinate love of himself or of any of the creatures, which is to prefer a man's own lusts, will, life, or glory, before Gods will and glory, and wickedly to neglect, and offend him rather than to forego those things we love. Mat. 10.37.  

Of humility.  Humility is the inward worship of God, when we acknowledging our own misery, cast away all confidence in our own strength, and do acknowledge that all good things which are in us, and which are done by us, do not proceed of any worthiness or ability of our own, but of the free goodness of God. 1. Cor. 4.7. job. 1.21.  
Poor in spirit that is to say, humble, may he be said to be, who doth acknowledge that he hath no good thing of his own nature, or by himself, but rather that he is naked and poor, and void of all good things, and receiveth all such things freely from God.  
To it is opposed, a feigned humility and pride.  
Feigned humility belongeth to hypocrites. Col. 2.23. as of the pharisees. Mat. 6.6. Of the Anabaptists and Muncks, who will be humble without lowliness, poor without want, rich without labour, as Bernard saith.  
Pride is a sin, when any one without the knowledge of his own infirmity, doth love, extol, and magnify himself for some gifts he hath, and doth swell and trust in his own wisdom, holiness and strength, and attributeth to himself more than is in him, & despiseth others. Prou. 8.13. & 16.5. Revel. 3.17.   

Thus far concerning humility: now concerning confidence in God.  

Of confidence in God.  Confidence in God, is the inward worship of God, when all humane confidence either in ourselves, or in other creatures, being laid aside, we do rest in God alone. jer. 17.5. and so forward.  
To it is opposed tempting of God, confidence in creatures, and distrust.  
Tempting of God, is presumption, and confidence, imagining under a foolish pretext of confidence in God, that we shall effect and perform some things without the word & revealed will of God: as if any will not use means ordained by God: to such a sin the Devil tempted Christ. Mat▪ 4.6.7.  
Confidence in creatures, is a sin, when any doth put his trust in riches, or in the favour of Princes, and of other men. Eph. 5.5. Mat 6.24. Psal. 146.3. jere. 17.5. & 48.  
Distrust is a sin, when any doth not rest in God, nor stay upon his help alone, but giveth place to fearfulness, trembling and anguish, and doth seek means and helps forbidden and not granted. 1. Sam. 28.5.6.7.8.  
Confidence in God, is either a lively faith, or hope in God.  

Of a lively faith.  A lively faith, is not only a knowledge and consent, whereby a man believeth that whatsoever the word of God hath commanded to be believed, is true, but also a firm & constant confidence, by which every one doth for himself obtain and get the benefits promised by God.  
Or else, a justifying faith, is a confidence whereby every one certainly believeth for himself, that the merit of Christ is assuredly imputed and given to him.  
Faith doth receive not only spiritual but even bodily benefits also. Mat. 9.22. Christ saith to the woman that had an issue of blood; Thy faith hath saved thee.  
Therefore a lively faith is either of spiritual or bodily good things.  
The proper duties thereof are two.  
The first, that by it every one is certainly persuaded for himself, that the promises of God do also pertain to himself.  
The other, that by that alone as by the only hand▪ we receive and lay hold on the benefits offered by God.  
Therefore also by that alone we are justified before God.  
To be justified by faith only in jesus Christ, 
Of righteousness by faith.  is by faith alone as by a hand and only instrument to take hold of, and to apply to himself the righteousness of Christ, purchased by the obedience of his death.  
To a saving faith is opposed incredulity, doubting infolden or hidden faith, and temporary faith.  
Incredulity is that, which when a man hath heard and known God's word, doth not consent to the same, and specially to the promise of Grace.  
Doubting is neither fi mely to consent to the word of God, & in that word to the promise of Grace especially, neither altogether to resist the same, but to flow: now into one part, and anon faintly to incline to the other part.  
An infolden or hidden faith is to submit his sense obediently to the Church, 
Of a hid faith.  and to believe things not understood, and to embrace for truth, whatsoever the Church hath prescribed, and to post over to the Church the labour of inquiring and knowing the same, & not to be careful whether the Church prescribe true things or not.  
This devise of an infolden or hidden faith was invented by schoolmen, and after them the Ubiquitaries have diversly commended it, under which name, decking a most gross ignorance, they go about to delude the silly common people to their great destruction.  
Temporary faith, is to embrace the truth for a time, but without regeneration and confidence of the promise of the grace of God, and therefore in time of temptations and persecutions, to be overcome through hope of profit and honour, and to cast away again the profession of the truth. Mat. 13.5.20.21. Luk 8.13. Act. 8.13. Heb. 6.4.   

So much concerning faith: now concerning hope in God.  

Of hope in God  Hope in God is confidence in God, by which we undoubtedly look for the benefits of God to come, but especially eternal life to be given freely for Christ his sake, and the mitigating of the present cross, or deliverance from it, according to God's counsel. 1. Pet. 1.13.  
Faith doth receive the present benefits of God, but hope doth look for those which are to come.  
To hope is opposed the hope of Papists, doubting concerning the receiu●ng of God's benefits, and desperation.  
Papistical hope is a sin, when any for the Bulls and pardons of that damnable Roman Antichrist and his indulgences, or else for some good work of his own, especially not commanded by God, as peregrinations to the sepulchres of Saints, buildings of Monasteries, gifts to Churches, or for taking a Munckes cowl, and so for that doth falsely persuade himself that he shall obtain eternal life.  
Doubting concerning the receiving of God's benefits is a sin, when any doth doubt of eternal life, and defence, and deliverance in temptation.  
Desperation, is to esteem and judge his own sins greater than the merit of the Son of God: and to refuse the mercy of God offered in the Son of God, the mediator of God and man: and therefore not to look for the benefits promised by God to the believers, but to be vexed with the horrible feeling of God's wrath, & with fear of subsequent casting away into eternal punishment, and to abhor and hate God as cruel and a tyrant. Gen. 4.13. 1. Thess. 4.13.   

So much concerning confidence: now concerning patience.  

Of patience.  Patience is the inward worship of God, when we submit ourselves to God, quietly to bear the cross laid upon us by him. Num. 16.46. job. 1.20. & 2.10.  
To it is opposed an hypocritical tolerating or bearing, and impatiency.  
An hypocritical tolerating or bearing, is a suffering of torments, brought upon them by their own accord: as in hermits, in Munckes: in whippers, who do beat themselves with rods.  
Impatiency is a sin, when a man will not obey God in bearing the griefs which God hath laid upon him, but is angry and murmureth against God, & chief against them that hurt him, as the Isaelites. Exod. 5.21. & 14.11. &. 16.3. & 17.2.3.   

Hitherto concerning that worship of God which is only inward: now concerning that which is both inward and outward.  
The worship of God both inward & outward, is that which comprehend the obedience of the soul and body. Deut. 5.19. & 6.5. & 10.12. Rom. 12.1.  
And it hath two objects, that is, calling upon God and thanksgiving▪ and also the confession of the truth, and the observing of the Ecclesiastical rites or orders.  

Of calling upon God.  Calling upon God is the worship of God, by which we do religiously call upon God. Psal. 50.18. & 116.13.  
To it is opposed an idolatrous invocation, and the omitting of invocation, or sin.  
An idolatrous invocation is a sin, when that is called upon which is not God.  
And of this first, is the invocation or sin of the Gentiles, Turks, jews, and Papists.  
The omitting of invocation is a sin, when invocation so straightly commanded by God is omitted, as though God had no need of it.  
Calling upon God is either prayer or an oath.  

Of prayer.  Prayer is a calling upon God, by which we ask of God such good things as are necessary for the soul and body, and contrariwise do pray, that evil things may be removed Gen. 17.18. & 24.12. & 28. 2. & ●2. 11. Exod. 8.12. 1. Sam. 17.19. 1. King. 8.15.  
And that 〈◊〉 either the absolute service of the deity, or prayer proper to the mediator.  
The absolute service of the deity, is that which is properly directed to the deity: and with that also we worship Christ as he is God, and by which we attribute unto him the honour of omnipotency, knowing all things, and being every where present.  

Of worshipping the mediator Christ.  Prayer proper to the mediator, is that worship which is given to Christ, both in respect of his person and of his office, as to that mediator that is God and man.  
For as the acknowledgement of Christ consisteth in the acknowledgement of his person and office: so in invocation we must think of Christ, after either manner.  
First, he is to be called upon as God, the giver of good things, with the Father and the holy Spirit.  
Secondly, we must think of him as of a mediator, and intercessor, for whose sake we believe that we are received and heard.  
That worship of the mediator is one, not in respect or degree, but in number.  
And as our faith in the acknowledgement of Christ, doth put a difference between the natures: so also in the worshipping of him.  
Therefore he the mediator is worshipped, not for his humanity's sake, which is created, but because of his eternal and omnipotent deity. For the deity the Creator of all things, is the proper subject of religious worship: and not the humanity, because it is a creature. Cyrillus writing to Theodosius the king concerning the right faith, saith; Shall we therefore worship Emmanuell, that is God with us, as a man? Be it far from us: for this sin were a dotage, deceit and error. For in this we should not differ from those, who do worship the creature more than the creator and maker.  
And as faith doth attribute to him according to either nature, that which it ought according to the Scriptures: so it doth demand that in the work of hearing, as in the perfection of his duty and obedience, he should work according to either nature that which is his own to do.  
According to the deity, that he might behold the hearts, hear the sighs of his servants, give the holy Spirit, and other good things according to his unmeasurable wisdom and power.  
But according to the humanity, that he might of his own humane will approve the prayers and hear of his people, and in that might do that which is proper to him. So the Church prayeth. Revel. 22.20. Even come thou Lord jesus: in which prayer it doth ask, not that made manifest in his Godhead, he might come in the clouds, but manifested in his humanity: and so one and that self same Lord jesus might deliver and glorify the Church by his divine omnipotency or almighty power.   

Thus much concerning the distribution of prayer: now concerning the form of prayer.  
Of all other, the Lords prayer is the best form of prayer.  
The Lord's prayer, is that which our Lord Christ himself hath taught us. 
The expounding of the Lords prayer.  Mat. 6.9. Luke 11.20. Our Father which art in heaven, and so forth.  
Of the Lord's prayer are four parts: an entrance, petitions, a confirmation, and a conclusion.  
Of the entrance there are two parts: the first teacheth us whom we ought to call upon: namely our father.  
Our father is God.  
Now we call God father, for two causes.  

1 Because he hath begot the son to himself from eternity, to wit, jesus Christ.  
2 Because he hath adopted us to be his sons, for Christ his sake.   
But in our prayers we call him father, for three causes.  

1 That we being about to pray might find a distinction between our invocation and the prayers of Infidels, turning ourselves to this God, who hath manifested himself in his son jesus Christ.  
2 That a childlike fear and reverence of God might be stirred up in us.  
3 That we might pray with confidence, certainly assuring ourselves that we are heard of God, as of a merciful father, because he hath adopted us to be his sons, because we are members of Christ, because we call upon him by Christ.   
But we call him our Father for two causes.  

1 That so we might think, that we are to pray not only for ourselves, but for other men also, especially for those who are members with us in the body of Christ, & sons of the same father in heaven.  
2 That we may pray the more boldly, thinking this, that the whole Church, and even the mediator, as our brother, doth pray with us.    

This is the first part of the entrance: the second followeth.  
The second part is this: which art in Heaven.  
That God is in heaven, it meaneth, that he only is omnipotent, and alone can give us those things which we ask of him.  
God truly is every where. jere. 23.23.24. Esa. 66.1. But heaven is as it were the ordinary Palace of God, in which is his throne, and the chiefest glory of God doth appear: because God doth most magnifically manifest himself in heaven to the Angels & blessed souls. Psal. 115.16. Psal. 19  
But these words, which art in heaven, are added for five causes.  

1 That we might not imagine any earthly and carnal matter of the heavenly majesty of God.  
2 That we being about to pray, might lift up our minds from the earth to heaven, Psal. 25. & 121.  
3 That we might expect from the omnipotency and almighty power of God, what things soever are necessary for soul & body.  
4 That we might be mindful of this, that our God hath all government of heaven and earth, that he is present every where, and that he heareth and helpeth those that call on him.  
5 That we should not direct or tie the worship of God to any place or thing besides his commandment.    

So much concerning the entrance of the Lords prayer: the petitions follow.  
The petitions of the lords prayer are two fold: the three former pertain to the glory of God, and the three later to our own necessity.  
The first petition is this: 
I. Petition.  Hallowed be thy name.  
In it we ask the hallowing of God's name.  
The hallowing of God's name is the glorifying of God.  
And that is done both by true faith, and also by good works.  
Therefore the sense and meaning of the first petition is this; Grant that we may glorify thee by true faith and good works.  
We sanctify God's name by true faith, when we rightly acknowledge God and his works.  
We sanctify God's name by good works, both when we worship God aright, and also when we desire and labour for virtue and well doing, and that to this end, that the most holy name of God might not be slandered through our means, but rather that other seeing our good works, might glorify our heavenly Father.  
The second petition is this: 
II. Petition.  Let thy kingdom come,  
In it we ask the coming of the kingdom of God.  
The coming of the kingdom of God, is the governing of the Church.  
And this coming of God's kingdom is two fold: either to the whole Church, or to the several members of it.  
The coming of gods kingdom to the whole Church, is when God defendeth the Church.  
And that two ways: both in preserving & increasing his own church, & in destroying the church of the devil, or satans synagogue.  
The coming of God's kingdom to every member of the church, is when God doth so by his word and spirit govern every one, that he doth subject them more and more to himself and the obedience of his will.  
The sense therefore of the second petition is this; Govern thy Church, and the several members of the Church by thy spirit and word.  
The third petition is this: 
III. Petition.  Thy will be done, as in heaven, so in earth also.  
In it we ask that all of us might obey God's will, and that all wicked lusts being tamed, we might wholly and altogether serve God, and that so readily and willingly as the holy Angels in heaven do.  
Will doth here signify that which is acceptable to God, and that also which he therefore requireth of us.   

The three former petitions have been thus expounded: the three later follow.  
The three later petitions pertain to our necessity, and that both as in respect of the body, as the fourth petition: and also as in respect of the soul, as the fift and sixth.  
The fourth petition is this: 
FOUR Petition  Give us this day our daily bread.  
In it we ask the sustentation and nourishment of this temporal life.  
Daily bread, is whatsoever is necessary for the upholding and preservation of this present life.  
God indeed hath commanded us to get it with the labour of our hands, but yet we ask it of God, because neither our labour, neither those thing which are gotten by our labour, do or can profit us without God's blessing, which itself also is part of daily bread.  
But if thou art rich and abounding, yet as if thou were needy, pray daily for the blessed use of thy riches, think that full sellers, and full storehouses, or chests, may be suddenly emptied, except they be kept by the Lord's hand: yea except the Lord shall season with his blessing the meat and drink that we take in, they that eat shall starve for hunger, & they that drink shall wax dry with thirst. Eze. 4.14. Ye shall eat and not be satisfied. Levit. 26.26.  
Now we name it our bread indeed, and yet we ask that God would give it us, because that by the gift of God it is become ours: neither can any thing be ours, or become ours except God give it.  
We name it our bread, that so being content with that, we might not desire another man's.  
And we call it our bread and not mine, that so every one might know, that he ought to ask bread necessary not for himself alone, but for his neighbour also.  
Lastly, we ask daily bread, and pray that the same may be daily given us, for four causes.  

1 That a distrustful carefulness for to morrow might be taken out of our minds.  
2 That we might remember, that for daily bread we have need of daily prayers.  
3 That we might be daily admonished of the shortness of this our bodily life, as though we should live to day only.  
4 That we might not immoderately & greedily desire or covet any thing besides that which God hath prescribed.   
The fift petition is this: 
V petition.  And forgive us our trespasses, as we forgive those that trespass against us.  
In it we ask the forgiveness of sins, or justification.  
And when God in his eternal covenant had willingly & freely promised us forgiveness of sins, he hath also bound us to himself by the answering again of a good conscience to forgive our brethren.  
So that he is not bound to keep his promise with us, except we also continue in the obligation, covenant, or condition to be performed on our part.  
Our forgiving therefore is not a cause of God's forgiving: for God first hath freely promised us forgiveness, when as yet we were his enemies: and beside he hath bound us to himself to pardon our brethren also.  
The cause can not be after his proper effect.  
But our forgiving of them is after God's forgiving of us.  
Therefore our forgiving is not the cause of God's forgiving.  
The assumption is certain, for they only can pardon their brethren, to whom God hath forgiven their sins: and by this testimony we feel in our hearts that our sins are pardoned us, if we be fully purposed with ourselves from our hearts to pardon all those who have offended us.  
The sixth petition is this: 
VI Petition.  And lead us not into temptation, but deliver us from evil.  
In it we ask both that we ourselves may be governed by the holy spirit and word, lest we should fall into sin. And this governing is part of our regeneration or sanctification, and also deliverance from evils, that is to say, from the snares of Satan, from the deceits of the world, and from the enticements of the flesh, as causes of sin.   

Thus hath the second part of the lords prayer been handled: the third followeth.  
The third part of the Lords prayer is a confirmation, which containeth three arguments, by which our faith is confirmed, that God doth certainly hear our prayers. Two arguments are drawn from the adjoints of God, the third from the end of hearing.  
The first adjoint of God is this: because he is king having rule over all things.  
The second, because he is able, who can give us all things which we ask.  
The argument from the end is, that he might be praised and glorified for ever, because he is God, and a most bountiful and merciful father.   

Hitherto we have handled the third part of the Lords prayer: the conclusion remaineth.  
The conclusion of the Lords prayer consisteth in one word. Amen, which is both a wish that those things may be ratified, which we ask, and also a note of confidence, whereby we show that we are persuaded, that God hath certainly heard our prayers.  
Blessing is a peculiar kind of prayer, 
Blessing.  and that is, whereby we ask good things for other men at the hands of God.  
And that is due to all, whether friends or enemies.  
To it is opposed execration or cursing.  
Against prayer to God is opposed, wicked prayer, idolatrous prayer, the omitting of prayers, a vain babbling, and tediousness in praying.  
A wicked prayer, is an ask of those things at God's hand which are contrary to Gods will and law.  
An idolatrous prayer, is that which is directed and made either to the feigned gods of the Gentiles, or to dead Saints: and of this sort are the prayers of Ethnics and Papists.  
The omitting of prayers, is a sin when any doth omit prayers, as though he did not want the help and blessing of God.  
A vain babbling is the reciting of long or many prayers, with the vain noise of the lips without the true motion of the heart, & without faith: hither pertain the bellowing of the Monks in the Churches.  
Tediousness in prayer is a sin when any one having a desire of other things, maketh prayer with a wandering mind, and a heart that desireth the prayers were ended.   

Hitherto concerning prayer: now concerning an oath.  

Of an oath.  An oath is a calling upon God, by which we call him (as the only searcher of the heart and reins) for a witness of our speech, that so he may give testimony to the truth, and avenge and punish the deceit, if we wittingly deceive others thereby. Deut. 6.13. and 10.20. Rom. 1.9. 2. Cor. 1.23. & 11.31. Phil. 1.8.  
The parts of an oath are two: that is, taking God to witness, and cursing.  
Taking God to witness, is that by which the swearer doth cite God as a witness of his asseveration. Rom. 1.9. Deut. 6.13. & 10.29. Ios. 23.7. Esa. 65.16. jer. 5.7. & 12.16.  
Cursing is that by which the swearer doth vow and tie himself to the punishment of perjury, that he may be accursed before God, and God may punish him, if he wittingly deceive. 1. King. 2.23.  
An oath is two fold: to wit, offered, or a voluntary oath of a man's own accord.  
An offered oath, is that which is offered by the Magistrate or judge, or the adverse party: in Greek it is called swearing. Heb. 6.16.  
A voluntary oath, or oath of a man's own accord, but yet taken, a man's calling forcing him thereunto, is that which is done that we might defend either our own or other men's good name & life: as Paul by calling God to witness, affirmeth that he spoke the truth. Rom. 9.1.  
The refusing of a lawful oath, and a wicked oath, are contrary to the religion of an oath.  
The refusing of a lawful oath is a sin, when any doth refuse to take an oath which either the Magistrate doth justly require, or otherwise necessity demandeth, under this condition, that faith may be confirmed, and the truth established: that so both the glory of God may be set forth, and other men's safety provided for.  
A wicked oath is a sin, when a man doth swear against the law of God.  
And it is either a rash oath, or an Idolatrous oath, or else perjury, or of an unlawful thing.  
A rash oath is when any sweareth rashly, & without cause, of a certain lightness, and profane custom: as if any being angry, sweareth that he will slay another.  
An Idolatrous oath, is when a man sweareth by Saints, or other creatures.  
Perjury is a sin, when any wittingly and willingly deceiveth by an oath, whether it be in giving testimony, or in professing some thing of himself, or in the promise of his own will. Exod. 20.7. Levit. 19.12. Matth. 5.33. jam. 5.12.  
An oath of an unlawful thing is when any sweareth that he will do that which is contrary to God's word. Such was that of jephte and of Herod.   

So much concerning calling upon God: now concerning thanksgiving.  

Of thanksgiving.  Thanksgiving is the worship of God, when we render due praise to God for good things given or promised Psal. 50.15.  
The parts of it are two: the approbation of God's works and praising of God.  
The approbation of God's works, is a part of thanksgiving, when we allow all things whatsoever God doth because they are good, and therefore we do suffer them to please and like us. So it becometh us also to allow of the judgements of God, his providence and governing of tempests, of calmness, of rain, of wars, of our health, of our household affairs and all other things. Mar. 7.37. Psal. 119.71.  
The praising of God is a part of thanksgiving, when we praise God in all his works.  
To it is adjoined the admiration of God's works, and the right estimation of them.  
The admiration of God's works, is a part of the praising God, when we marvel at his works, with the true motion of our heart. Psal. 8.2. Mar. 7.37. Matth. 9.33.  
The right estimation of God's works, is a part of the praising God, when we magnify and extol his works. Psal. 8.2. and so forward, and 104 throughout.  
To thanksgiving is opposed an hypocritical thankfulness, as is that of the Pharisie. Luk. 18.11. and ingratitude towards God, which is a sin when we do not acknowledge that we have received of God whatsoever good thing we have. Also when one useth Gods graces and gifts without thanksgiving. Also when any findeth fault with the works and judgements of God: or when any doth little esteem the works of God, and his judgements: or when any is not content with that which God giveth him, and prescribeth God, what and how he ought to do.   

And thus far concerning thanksgiving: now concerning the confession of the truth.  

Of the confession of the truth.  The confession of the truth is the worship of God, when we do openly without fear profess the heavenly truth, as it is made known unto us out of the holy scripture. Matth. 10.32. 1. Pet. 3.15.  
And that is done either with the mouth, or by martyrdom.  
With the mouth, when we do without doubtfulness and darkness profess that which we think with our heart. Rom. 10.10.  
By martyrdom, when we give testimony to the truth, by the cross: yea when God shall see it so good, by death itself. 1. Pet. 2.20. & 3.14. & 4.12. Phil. 1.29.  
To the confession of the truth, is opposed heresy, the corrupting of doctrine, blasphemy, and omitting of doctrine, the shunning of doctrine, the tediousness of doctrine, an unseasonable confession, the dissembling of truth, and denying of truth.  
Heresy is a sin, when any erreth in the foundation of salvation, 
Of heresy.  and stiffly or stubbornly perseverteh in his error.  
Therefore that wicked stubbornness of frantic men in the punishments which they suffer, either for sedition, as for example, of the Anabaptists, or for errors which are openly blasphemous, as of servetus, who was burnt at Geneva in the year 1552. is not the confession of truth.  
For these are not the martyrs of Christ, because the cause maketh a martyr not the martyrdom, as Cyprian saith, and Apollinaris; Where the truth of Christ is not, there is not the truth of martyrdom.  
The corrupting of doctrine, is when men spread abroad any false thing of God or of his will.  
Blasphemy is to speak of God, thing contrary to his nature and will. Leu. 24.  
The omitting of doctrine, is a neglect of occasions & ability to teach others, & to bring them to the knowledge of the truth, especially our children or others, who are committed to our faithfulness and care.  
The shunning of doctrine, is a sin, when any doth shun conferences and speeches concerning God and heavenly things.  
Tediousness of doctrine is a sin, when any is cloyed, as we say, with the fullness of the word of God.  
An unseasonable confession, is that which is made without the necessity of a man's calling, or of doing some duty: and therefore neither the glory of God is set forth by such a confession, neither the salvation of any is promoted, but rather either the scorning or obloquy of the truth, or the fierceness of the enemies is stirred thereby, specially against the godly.  
The dissembling of the truth, is a sin, when any dissembleth the truth, where the glory of God, and safety of his neighbour requireth a true and full confession.  
The denying of the truth is a sin, when any doth deny the truth after he hath certainly known it.  
The denying of the truth is two fold: either proceeding of infirmity, or willing.  
The former is when any being upon the sudden, and with present and unlooked for fear, overcome and compelled, doth with his mouth indeed deny the truth, and that to shun some danger, but nevertheless keepeth it in his heart, neither falleth from it. Such a denying was that of Peter the Apostle who denied Christ. Mat. 26.69. etc.  
A willing denying of the truth is a sin, when any denieth the truth certainly known, being overcome and compelled with no sudden & unlooked for fear, but willingly & of purpose, either to keep dignity, or life, or for hope to obtain substance and riches.  
And that is properly called Apostasy, that is to say, a wicked falling away from the truth, 
Apostasy.  as was that of julian the Apostata, and Francis Spira.   

Hitherto concerning the confession of the truth: now concerning the observing of the Ecclesiastical rites or ceremonies.  

Of Ecclesiastical rites.  An Ecclesiastical rite or ceremony is the worship of God, in which we worship God by outward means.  
And it is either common to the old and new Testament, or proper to either of them.  
A rite common to the old and new Testament, is both the sanctifying of an holy day, and also a godly fast and vow.  

Of the sanctifying of an holy day.  The sanctifying or celebrating of an holy day, is an ecclesiastical rite, when we resting from humane and bodily labours, do come together into the public assembly of the Church, for the exercise of God's worship.  
And that doth comprehend both the meditation of God's word, and solemn prayers: and also the administration of the Sacraments, and the exercise of the works of mercy.  
The exercise of the works of mercy hath three parts, both the giving of alms, and also the visiting of those that need comfort, and also the helping of those that need our help.  
The giving of alms is to be done for the helping and relieving of the poor, of the sick, of the prisoners, of the captives, of those that suffer burnings, or shipwrecks, and others that need.  
The visiting of those that need comfort, is that of the orphans & widows, in their affliction. jam. 1.27.  
The helping of those that need our help and aid, is that of the sick, of those that are besieged, of captives, or those that are in other dangers of life. Matt. 12.   

Hitherto concerning the sanctification of an holy day: now concerning a godly fast.  

Of a godly or religious fast.  A godly fast, is the outward worship of God, when we for a time refrain from all meat and drink, the more fervently to exercise godliness.  
The ends thereof are:  

1 That our unruly flesh may be (as it were) tamed with hunger. 1. Cor. 9.25.26.27.  
2 That we might prepare ourselves to conceive and make prayers with the earnest affection of the heart. Luk. 2.37. Act. 13. and 14.23. 1. Cor. 7.5.  
3 That we might wholly cast down and humble ourselves before God with true grief of mind.  
4 That even by outward testimonies, we might whet on both ourselves and others to repentance. joel. 2.14.15. 1. Samu. 7.5.6.   
A private fast, is that which any hath privately set to himself, for private causes and necessities. 2. Sam. 3.35. & 12.16. Nehem. 1.4. Est. 14.2. Dan. 9.3.  
A public fast, is that which is generally appointed by the authority of the Elders and a godly Magistrate, as often as any occasion of times, and imminent calamity due for our sins do so require. jud. 20.26. joel. 2.12. jon. 3.5.7. 1. Sam. 7.6. 2. Sam. 1.11.12. Est. 14.3. Act. 13.2.3. & 14.23.   

So much concerning a fast: now concerning a vow.  

Of a vow.  A vow, is asolemne promise made to God, concerning some lawful & holy thing, which is in our power, and acceptable to God, to be performed in respect of the thankfulness that is due to him.  
And it is either conditional or absolute.  
A conditional vow, is a vow to which the condition of time, or place, or some other circumstance is adjoined, that so, that which is vowed may be performed or not performed, according to the respect of the condition.  
An absolute vow, is that which is without all condition. Psal. 102.  
And both these vows are either temporary, or perpetual.  
A temporary vow, is that by which any bindeth himself to some thing, at the least for a certain season.  
A perpetual vow, is that whereby any bindeth himself to some thing all his life long, as Psal. 102.   

Hitherto concerning a rite common to the old and new Testament: now concerning that that is proper to either of them.  
A rite proper to either of them, is either of the old or new Testament.  
A rite proper to the old Testament, is either public or private.  
A public rite was that which was done in the solemn assembly.  
And it was either the jewish sacrifice, or the observing of holy times.  
The jewish sacrifice was a rite instituted by God, 
Of sacrifices.  that it might be a putting of them in mind of the benefits to be bestowed upon them by the Messiah.  
And it was either expiatory, or of thanksgiving.  
An expiatory sacrifice was a type of the oblation that was to come, which was to be slain for the sins of mankind. In Greek it is called a cleansing: otherwise it is called a satisfaction for sin.  
And it was either propitiatory, or sacrifices of redemption.  
A propitiatory sacrifice was that in which the whole oblation was burned, to pacify & appease God: it is also called a whole  offering.  
Sacrifices of redemption were such, as by which sins were redeemed.  
And they were either a sacrifice for sin, or a sacrifice for offence.  
A sacrifice for sin, was a sacrifice redeeming sins committed of error or ignorance.  
A Sacrifice for an offence, was a sacrifice redeeming offences wanton committed, or as we say, more slight transgression.  
Thanksgiving offerings, were those which on the behalf of thanks were offered to God for benefits bestowed. Gen. 8.20.  
Thanks offerings were meat offerings, peace offerings, and the sacrifice of praise.  
A meat offering, was a thanks offering, in which meat was offered.  
The Priest did take part of these, the rest was burned with incense.  
Peace offerings was a sacrifice, in which only the fat of the oblations was burned, and they did receive the rest, whose oblations they were.  
The sacrifice of praise, was a sacrifice in which cattle were slain, and drink offerings were to be offered to celebrate and set out praises due to the Lord.   

Hitherto concerning-sacrifices: now concerning the observation of holy times.  

Of the holy times in the old Testament.  Holy times in the old testament were either of some set days, or else of years.  
1 Of some set days, which were either daily, in which a continual sacrifice was offered: and a continual sacrifice, was a sacrifice which was offered to God daily, at Morning and Evening. Exod. 29.38.39.  
2 Or, of every seventh day, in which the Sabaoth was observed.  
The Sabaoth was a holy day, 
The Sabaoth.  which was celebrated on every seventh day. Exod. 20.8.  
3 Or of Calends, in which the new Moons were celebrated.  
A new Moon, was a holy day, which was religiously observed the first day of every month. Num. 28.11.   

Hitherto concerning the holy times of a day: now concerning the holy times of a year.  

Of the holiness in the old Testament.  The holy times of a year, are those wherein were celebrated either yearly solemnities, or those which returned after many years.  
Yearly solemnities were those which came every where.  
And they were instituted either by God, or by the jews.  
Those that were instituted by God, were either great or lesser.  
Great, as the Passeover, Pentecost, and the feast of the Tabernacles.  
The Passeover was a great holy day, which was celebrated the fourteenth day of the month Abib, for the continual remembrance of bringing the people of Israel out of Egypt. Exod. 12.1.  
Pentecost was a great holy day, observed in the fiftieth day after the holy days of the Passeover, in which every family did offer two loves of the first of the corn, for remembrance of the publishing of the Law. Exod. 23.16. Levit. 23.15.  
The feasts of Tabernacles were holy days, which were celebrated the fifteenth day of the seventh month, in remembrance of preserving of the people abiding in tents whilst they were in the wilderness, and to put them in mind of thanksgiving for the promised land delivered to them, and for the yearly gathering of their corn. Deut. 16.  
The lesser solemnities were those, which were celebrated with less preparation.  
And they were either the feast of trumpets or of expiation.  
The feast of trumpets was celebrated in the first day of the seventh month: of expiation in the tenth of the same month. Levit. 23. ver. 24.27.   

Hitherto have the solemnities instituted by God himself been handled.  
The solemnities instituted by the jews, were either the feast of Lots, or of restoration or dedication of the Temple.  
The feast of lots were set holy days of the jews, and commanded and instituted by Queen Hester and Mordecay, & they were celebrated in the fourteenth & fifteenth days of the month Adar, in remembrance of the most cruel counsel of Aman, for slaying the jews every where, which was hindered even by God himself. Est. 9.17.  
The feasts of restoration, or dedication of the Temple, were set holy days of the jews, instituted by judas Maccabaeus, & they were celebrated in the fift day of the ninth month in remembrance of the religion and the temple restored, which before was profaned by the Gentiles. 1. Macch. 4.59.   

Hitherto concerning the yearly solemnities.  
The solemnities which returned after many years were two: either the sabbaoth of the land, or the year of jubilee.  
The sabbaoth of the land, was a solemnity coming every seventh year, in which they were to cease from tilling their fields & vineyards. Levit. 25.  
The year of jubilee was a solemnity coming every fiftieth year, in which all their possessions returned to their own masters, & the Hebrew servants were set free. Leu. 25.   

Hitherto concerning the public rites of the old Testament: now concerning the private.  
A private rite was that, which every one did privately observe.  
And it consisted both in manifold purifications, and also in the observing of the differences of meats.   

Hitherto we have handled the rites proper to the old Testament: the rites proper to the new Testament remain to be treated of.  
A rite proper to the new Testament, is an observing of the holy days of the new Testament.  
A holy day of the new Testament, is either weekly or yearly.  
Weekly is the Lords day.  
The Lord's day is the first day of the week, 
Of the Lord's day.  wherein Christians do make solemn meetings to exercise the public worship of God. Act. 20.7. 1. Cor. 16.2. Revel. 1.10.  
But the Lord's day is celebrated in stead of the sabbaoth for 3. causes, 1. that it might continually call to remembrance the benefit of the Lords resurrection. 2. That the believers might understand, that they are freed from the yoke of the Law. 3. That it might be a difference between us that are Christians, and the jews, who as yet (but without cause) are addicted to the observation of the time.  
The yearly holy day of the new Testament, is either the feast of Christ, or else of the coming of the holy Spirit.  
The holy day or feast of Christ, is that which Christians by the repeating and holy remembrance of special benefits which Christ hath bestowed on the Church is celebrated and kept for the honour of our Saviour Christ himself.  
And it is either the holy day of Christ his birth, or of Christ's circumcision, or of his passion, or of his resurrection, or of his ascension into heaven.   

Hitherto concerning the holy days of Christ.  
The holy day of the holy Spirit, is the holy day of Pentecost, or Whitsuntide as we call it, in which the memory of sending the holy Spirit is remembered and set before us.   

And thus far concerning the worship of God: now concerning virtue.  

Of Virtue.  Virtue is a serious purpose of the will to live honestly, continually and constantly manifesting itself by outward ctaions. Or virtue is an inclining of the will to honest actions. Psal. 1.2. & 39.2.10. & 102.2.3. and so forward. & 119.2.5.8.16.30.35.40.44.47.57.59.60.69.70.77.93.106.111.112.115.117.121.128.141.143.153.157.166.167.168.173.174 Dan. 1.8. Prou. 16.1. job. 39.37.38. in which places the will or purpose of the will, is always distinguished from the actions themselves, proceeding from the purpose of the will. Tit. 3.8. 1. Thess. 4.12. Rom. 12.17.  
For even as true faith is not idle, but working and powerful by love: so true Virtue is not a bare affection of the mind, or a naked purpose of the will, but declareth itself by outward honest actions, and doth shine in them: from whence it is that all the praise of virtue doth consist in action.  
Therefore Virtue is the worker of honest actions: and therefore also the honest actions, by a metonymy of the effect are every where almost called Virtues.  
To Virtue is opposed a counterfeit Virtue and vice: the former as disparat or disagreeing, the other as contrary.  
A counterfeit Virtue, is a false or feigned show, a pretext or appearance of Virtue.  
Vice is a purpose of the will to live dishonestly. 
Vice.   
Virtue is referred to ourselves▪ or others.  
When it is referred to us ourselves, it is either the desire of wisdom, or a zeal of goodness: & also fortitude, and temperance,  

Of Chastity.  Chastity is an abstaining from straggling lusts and all impurity and uncleanness, whether it be in marriage or out of marriage.  
To it is contrary, the counterfeiting of chastity and filthiness of life.  
Of filthiness there are many kinds, as these, fornication, adultery, whoredom, incest, rapt, daintiness, sodomitry, beastliness.  
Fornication is committing of filthiness with a single person, that hath been defiled, or with a harlot.  
Adultery is filthiness with a married person.  
Whoredom is filthiness with a virgin.  
Incest is filthiness with one of the blood, or that is of kin.  
rapt is filthiness with a maid violently stolen, or taken out of her father's house.  
Daintiness is filthiness, when any is willingly polluted by himself.  
Sodomitry is filthiness of man with man, or of woman with woman.  
Beastliness is the filthiness of man with a beast.  

Of shamefastness.  Shamefastness is an abstaining not only from delights following lust, as unchaste and immodest embracings, kisses, songs, & conferences, or speeches, but also from thoughts, gestures, and signs of lust, as from immodest moving of the eyes, etc.  
To it is contrary, the counterfeiting of shamefastness, & immodesty or shamelessness.   

Hitherto concerning continency: now concerning thriftiness.  

Of thriftiness.  thriftiness is a moderating of costs and expenses, that so they may become only honest and necessary.  
To it is contrary niggardliness & prodigality.  
Nigardlines, is to use riches so sparingly, that neither due honour is given to that kind of life wherein a man liveth, neither can he almost spare any thing out of his substance and riches, but trouble and hard labour.  
Prodigality is a vice, when any doth by little & little waist, & at the length consume his riches, in unnecessary & immoderate costs & expenses   

Thus far concerning Temperance: now concerning the care or desire of true glory.  
The care of true glory, is a virtue through which we by honest means, that is to say, by true godliness and virtue, do endeavour to get ourselves a good name among others. Gal. 6.4. The Grecians express it by one word, which signifieth an honest care of glory.  
The hunting after vain glory, whether it be by hypocrisy, or wickedness, or vice, or sin, doth differ from it. Mat. 6.2. Gal. 5, 26. & 6.3. & so doth the contempt of true glory, as that in the Epicures, who pass away their life as beasts, which nature hath made prone and obedient to the belly. And these men are ashamed of a good name of godliness & virtue   

Hitherto we have spoken of virtue which is referred to ourselves: now concerning virtue towards others.  
Virtue towards others, is that which by outward actions doth spread itself abroad to the use of others, or of our neighbour, as we say  
Our neighbour is every man, whether he be our friend or enemy, rich or poor▪ either domestical or a stranger: and especially those which stand in need of our help. Lu. 10.36.37.  
Virtue towards other, is either humanity, civility, & bridling of the inordinate motions of the mind: or else christian love and justice.  
Humanity is a virtue, 
Humanity.  when any signifieth his good will towards men by gestures and convenient words.  
To it is contrary, lightness & inhumanity.  
Civility, 
Civility.  is a moderating of outward manners & gestures, that so they may agree with nature. By an other name it is called a special comeliness.  
Civility pertaineth to Virtue towards other, for it cannot be exercised but amongst others.  
To it is joined graciousness.  
graciousness is a virtue, when any doth so strive unto the elegancy and nature of manners, and gentleness of speech, that he may be gracious to others thereby.  
To civility is contrary toyishnesse and clownishness.  
Civility standeth either in modesty and gravity, or else in elegancy of manners, and cleanliness of attire.  
Modesty is that, 
Modesty.  by which we in the motion of the whole body, do shun those things which do not become us.  
To it is contrary impudence.  
Gravity is that, 
Gravity.  by which any showeth a comeliness and a convenient dignity in the course of his life.  
And that is either in speech, apparel, or gesture.  
Gravity in speech is either the right use of the tongue, or taciturnity & stillness of speech.  

The right use of the tongue.  The right use or moderating of the tongue, is a gravity when we so use the tongue, as when need is▪ we speak fitly and in place such things only as belong to the glory of God, & edification of our neighbour.  
And it is either in serious, or merry speech.  
Serious speech is when necessary things are spoken, and that so far forth as pertaineth to the good of others.  
Merry speech consisteth in pleasantness.  
Pleasantness is a modest dexterity, or quickness in pleasant speeches, and comely jesting: the Greeks call it pleasant table talk.  
Scurrility is diverse from it: and lumpishness is contrary to it.  
To the right use of the tongue is contrary the abuse of the tongue, when any doth with his tongue speak perverse things. Prou. 10.31. that is to say, when any abuseth his tongue to execrations, cursings, blasphemies, or to lie, to spread abroad false opinions, to scurrility and filthy speeches; to slander, to seduce, to give evil counsel, & so forth. To speak perverse things, is to subvert the truth, justice, good manners, to deceive, blaspheme, backbite.  
Taciturnity or silence, is a gravity, when we conceal things which might incur the reprehension of such as are able to judge justly.  
And it is either honest or necessary.  
Honest taciturnity is a silence, when we abstain & hold our peace from speaking, then especially, when it doth not become us to speak.  
Necessary taciturnity is a silence, whereby without the hurt of our conscience, we conceal secrets, lest they might be spread to hurt any.  
Gravity in apparel or attire, is that by which we observe in our apparel or clothing a convenient adorning of nature.  
To it is contrary, lightness in apparel.  
Gravity of gesture is that, by which we do so govern the outward gestures of the whole body & several members thereof, that it may appear thereby that the mind is well ordered. Gentleness in speech is that, 
Gentleness in speech.  by which we show ourselves easy, affable, & tractable: otherwise it is called popularity, affability, facility, etc.  
That in our meetings & conversation, bringeth forth pleasantness in our words & works.  
To gentleness in speech is contrary, overmuch care to please others, and morosity or way wardness.  
Elegancy of manners is that, by which we endeavour for excellent manners. 
Elegancy of manners.   
Excellent manners are those, which agree with the customs of the men with whom we live  
Those customs are either of our own country, or of strangers, in the use whereof we must observe a comeliness, namely, that they be there used where they are of force. For they which bring strange customs into their own country with them, and by them set out themselves, they are worthily ridiculous, and indeed to be laughed at.  

Cleanliness of attire.  cleanliness of attire, is that, when we carry ourselves cleanly in attire and raiment.   

Hitherto concerning civility: now concerning bridling the inordinate motions of the mind.  
Bridling of the inordinate motions of the mind, is either of pride, or of anger, or of covetousness.  
The bridling of pride consisteth in modesty, and submission, and also in docility.  
Modesty is a bridling of pride, 
Modesty.  by which we judge conveniently of ourselves, and do not despise others. Rom. 12.3.  
To it is contrary, the couterfeiting of comeliness and immodesty.  
The counterfeiting of comeliness, is a feigning of modesty, when any hunteth after the praise of modesty, with the denial of those things which yet he in his mind doth either truly or falsely attribute to himself, and with the refusing of those things which he desireth, and doth privily endeavour to obtain.  
Submission is a bridling of pride, 
Submission.  by which we carry ourselves inferior to others, who are adorned with more excellent gifts. Mat. 18.3.  
To it is contrary arrogancy.  
Docility, 
Docility.  is a bridling of pride, by which we do so govern our mind, that we do not through the admiration of our own wisdom contemn the judgements of other, but that we hear others quietly, and yield being convicted with true arguments.  
To it is contrary, stubbornness in errors, & the abounding in a man's own opinion, & rash presumption of knowledge, when any one doth think, that he knoweth that which he is yet ignorant of. It may also be called the opinion of knowledge.  
Concerning which, there are many notable sentences, as, glory offereth violence to the truth. And again, glory is the hindrance of promotion. The rash presumption of knowing doth forestall the way of learning. For will any man suffer himself to be taught, that thinketh himself to be learned? Many might come to the highest degree of learning, but that they do falsely persuade themselves, that they have already attained to it.   

So much concerning the bridling of pride: now concerning the bridling of anger.  
The bridling of anger, is either a desire of concord & mildness, or long sufferance & quietness.  
The desire of concord is a bridling of anger, by which we endeavour as much as in us lieth, to embrace & have peace with all men. To the same virtue it belongeth to turn away and remove the causes & occasions of offences, discords and hatreds, amongst us or others.  
Also to part from a man's own right.  
Also to restore or set concord between those that are at variance. Matt. 18.15.  
Also not to revenge an injury offered or done. Matth. 18.15.  
To the desire of concord is contrary an unjust rejoicing or troublesomeness, giving or taking occasions of troubles and contentions with others.  
Mildness, is a bridling of anger, 
Mildness.  by which we deal gently, and without disordered affections with others.  
To it is contrary cockering and wrath.  

Long sufferance.  Long sufferance, is a bridling of anger, by which we bridle the preposterous desire of revenge. And to this is contrary, slowness & desire of revenge.  
Quietness, is a bridling of anger, 
Quietness.  by which we are made easy to pardon injuries and mutual offences. Matth. 18.21.  
To it is contrary lightness and implacability, or a mind that can not be pacified.   

Hitherto concerning the bridling of anger: now concerning the bridling of the desire, or covetousness.  
The bridling of the desire, or covetousness, is either of riches or honour.  
The bridling of the desire for riches, is called contentedness.  
Contentedness, is that by which we are contented with present good things, rightly gotten, so that also we quietly bear poverty.  
To it is opposed covetousness, a counterfeit contempt of riches, an accusing of fortune, and the loathing of our present estate, or things present.  
The bridling of the desire of honours, is when we are so content with our present state, that we do not affect honours that are not due to us.  
To it is contrary an inconsiderate & rash affecting of honours, of a kingdom, of lordship and principality, etc.   

Hitherto concerning the bridling of the inordinate motions of the mind: now concerning Christian love.  
Christian love, is a virtue by which we declare our love towards other. 
Christian love.  Rom. 12.10.  
And it standeth both in liberality and friendship: and also in a fellowlike feeling, and procuring of other men's good.  
Liberality, 
Liberality.  is love towards our neighbour, by which we study & endeavour to profit him. Or else, liberality, is that by which we secure an other man's necessity.  
And it consisteth both in communicating either of counsels or riches, and also in performing of duties.  
Liberality, which consisteth in communicating of counsels, is when we do readily and willingly bestow our gifts and learning for other men's profit.  
Liberality, which consisteth in communicating of riches, is either alms, or bountifulness.  
Alms is a liberality towards the needy, 
Alms.  by which we through compassion ministering unto them things necessary for their sustentation, do relieve their wants and lacks. Esa. 58.7.8.9.10. Psal. 41.2.  
Bountifulness, 
Bountifulness.  is liberality in bestowing gifts or benefits.  
And it is either mean or sumptuous.  
A mean bountifulness, is that by which we bestow some thing on one of poorer estate.  
And that may be in every one according to the measure of his substance.  
A sumptuous bountifulness, is called magnificence.  
Magnificence, is the sumptuous bountifulness only of great men.  
diverse from it is riotousness.  
Magnificence is either public or private.  
Public, when costs are bestowed on public uses. And they again are bestowed either on holy things, as are the gifts, or things bequeathed to maintain the ministers of the Church, the poor and stipendary Scholars, and so forth: to uphold buildings, or restore them being decayed, for the erecting of Temples, Schools, Colleges, Hospitals for strangers, etc.  
Or else they are given for civil uses: or to preserve, increase, and adorn the common wealth: as the building of a Court, of storehouses, of armouries, of market places, of mills, of walls, of fortresses, also gifts to nourish by yearly costs & expenses, the poor, or soldiers, or others which profit the commonwealth.  
Or for the honest recreating and refreshing of the people, as public banquets, such as David made. 2. Sam. 6.19.  
Such magnificence is commendable, if it be referred to the glory of God: otherwise it shall be a monstrous and execrable pride, as that of King Ahashuerosh. Est. 1.  
Private magnificence, is that which is exercised privately towards some persons.   

So much concerning liberality in communicating of riches.  
Liberality in performing of duties, may be called dutifulness.  
dutifulness, 
dutifulness.  or a dutiful will, is that which doth shine in the giving and performing of duties.  
The kinds of dutifulness are gratification and hospitality.  
Gratification, or desire to gratify, is dutifulness, by which we help other that need our labour, 
Gratification.  or desire our help, as when we do help any to obtain health. Mar. 7.32. Mat. 9.2. or other necessary things whatsoever.  
Hospitality, 
Hospitality.  is dutifulness, by which we embrace with all duties of hospitality, pilgrims and strangers, and especially those that are banished for the profession of the truth.   

Thus far concerning liberality: now concerning friendship.  
Friendship, is to perform that true kindness towards others, which we would have them perform towards us.  
Friendship is either public or private.  
Public friendship is peace.  
Private friendship, is a mutual and true kindness amongst good men, stirred up by the mutual knowledge of virtue, or by honest duties, performing all such duties as are honest and possible. And such was that between jonathan and David.  
That is also called Christian brotherhood: to which pertaineth the unity of the spirit, or to think the same thing, to will and nill the same thing.  
To this is contrary flattery, and heart burning or enmity.   

Hitherto concerning friendship: now concerning a fellowlike feeling.  
A fellowlike or mutual feeling, is love by which we are duly touched with the state of other men.  
And it is both towards the living and the dead.  
A fellowlike feeling towards the living is two fold: pitifulness, or congratulation.  
pitifulness, is that by which we are moved to lament with others for their adversity or unhappy estate, otherwise it is called compassion, as Luk. 19 Christ with weeping did pity the miserable destruction of the jews. So Paul sayeth, Weep with those that weep.  
To this virtue also it belongeth to visit the fatherless children and widows in their calamities, and to comfort them.  
To it is opposed, a rejoicing in evil, and want of feeling or affection.  
Congratulation, is that by which we rejoice with others for their prosperity or felicity: of which Paul saith; Rejoice with them that rejoice.   

Thus far concerning a fellowlike feeling towards the living: now towards the dead.  
A fellowlike feeling towards the dead, is both mourning, and also a care to bury them. 1. Sam. 28.3.  
Mourning, is that by which we bewail the death of those, who in their life were dear to us. 1. Thess. 4.13. Act. 8.2. 2. Sam. 3.31.32.33.  
Care to bury them, is that by which we honourably commit the dead to their burial. 1. Thess. 4.14.   

So much concerning a fellowlike feeling: now of the procuring of other men's good.  
The procuring of other men's good, is love towards our neighbour, by which as much as we are able we further and promote his good. Prou. 3.29. Phil. 2.4. Or else it is when we help and increase his commodities and profits as much as we can.  
And that doth respect both the good name of our neighbour, and also other commodity of this life. Exod. 23.1.   

Hitherto concerning love: now concerning justice.  

Of justice.  justice, is a virtue giving to every one that which by duty or desert, is his own.  
And it is either universal or particular.  
Universal justice, is that which we generally own to all.  
And it is exercised and occupied either in admonishing of others, or in prayers for them.  
Particular justice, is that which we ought to perform to them to whom we are specially and peculiarly bound.  
And that is either private or public.  
Private, which every one ought to perform privately.  
And that either in his own proper calling, or in fellowship with others.  
In his own proper calling it is both the lawful obtaining of an office, and the care of that his own office: and also diligence & fidelity or faithfulness therein.  
The lawful obtaining of an office, is when a man obtaineth some office by lawful ways and means: he doth not buy it with money as the Popes buy the Popedom.  
The care of his own office, is when any dealeth with the matters of his own calling, and doth not thrust himself into an other man's vocation.  
Diligence, is that by which we execute, as well as we can the labours of our office and duty. 2. Thess. 3.10. Rom. 12.11. Prou. 12.4.5.  
Or else when we do our works diligently and faithfully, that we may be the better able to help the need of others also.  
Fidelity, is that by which we in our office do sincerely perform that which we have received or undertaken to do.   

Hitherto concerning private justice in a man's own vocation.  
justice, which ought to be performed in fellowship, is either distributive (as we call it) or commutative and interchangeable, as we may say.  

Of a distributive justice.  Distributive justice, is that by which we perform to every one, things agreeable to the condition, state, and dignity of every one. Rom. 13.7. Honour to whom honour, tribute to whom tribute. Rom. 12.10.  
And that is either appertaining to house and family, or else it is political and civil.  
justice appertaining to the house, is that which ought to be exercised and performed either in domestical fellowship, or in the accomplishment of domestical or household duties.  
This standeth in the holiness of wedlock, and right guiding of household affairs.  

Of wedlock.  Wedlock, is a lawful joining together of one man and woman, for the bringing forth of issue.  
The holiness of wedlock doth consist both in a lawful betrothing of man and wife, and also in the duties of wedlock or marriage.  

Of betrothings.  Betrothing, is a firm & certain promise of wedlock between two, before fit witnesses appointed thereto: by another name it is called sponsals or spousals.  
Fit witnesses, are those who can testify the things which are required in betrothings.  
And those things are either consent of the parties themselves, or else that the persons be fit for betrothing.  

Of consent in wedlock.  Consent is both of the bridegroom and of the bride: & also of the parents, or those who are in steed of their parents, and supply their places.  
The consent of the bridegroom and of the bride, must be expressed and plain, because wedlocks are joined by mutual consent.  
Consent is made and given, either with condition, or without condition.  
If the consent be made with condition, they are termed betrothings of the time to come, or delivered in the future tense, as we say.  
In which, if the condition made in the beginning of the contract was honest and pertaining to wedlock, & were not yet fulfilled, the contract is broken or become void.  
Such as are these conditions: to wit, if the parents shall 'gree: if a convenient dowry shall be given thereto.  
But when there followeth companying, or lying together, they not expecting or waiting for the performing of the condition, that conjunction is judged to be wedlock▪ because the persons agreeing together, have departed from the condition.  
But if the condition be strange, that is to say nothing at all pertaining to wedlock: or if it be filthy, or impossible, them it is to be rejected by the judge, as though it had not been added: neither is the contract to be dissolved for it, although the condition be not fulfilled: as that so, crafty dealing & wantonness may be forbidden in deceiving the poor & weak sex.  
If the consent be made or given without condition, they are called betrothings, in the present time or tense, in which the wedlock by a verb of the present tense, or simply, is promised, and there is even then the true beginning of present wedlock.  
Now both error and compulsion must be far removed from the consent of the bridegroom and bride.  

Error in wedlock.  Error is either of the person, or of the condition.  
Error of the person, is when there is deceit as in respect of the parties. As Leah was delivered to jacob for Rahel.  
For this error of the person both the betrothings and wedlock may be dissolved or broken.  
Therefore jacob might have refused or cast off Leah, but he used not the strictness of his right.  
The error of the condition, is when one person knoweth not the state of another.  
The error of condition is two fold, for either it pertaineth to the condition of household affairs, or respecteth the state of the chastity of one of the persons.  
The error of condition, pertaining to the state of household affairs, is, if a woman think the bridegroom to be rich, or noble, or to have no children.  
For such an error of condition, the betrothings or wedlock, are not to be broken or dissolved, because such an error doth not at all pertain to the essential things of wedlock.  
The error of condition, pertaining to the state of the chastity of one of the persons, is, if any being ignorant, doth marry her that is deflowered, or with child by another.  
In such an error the judgement of Moses is one, and the judgement of the common law is an other.  
The judgement of Moses is put down, Deut. 22. chap. which commandeth her to be stoned with stones that was defiled by another, which afterward (as though she had been a virgin) was married to another, if she were accused, & the man asked a divorcement.  
The proceeding of the common law, is two fold: one before their lying together, another after their lying together.  
Before the lying together be committed, this proceeding is to be kept.  
First reconciliation between them is to be assayed, that he who of error married her that was defiled by another, may keep her, especially if she be modest, & will afterward live chastened. And this course also would be observed, because oftentimes great calamities follow divorcements, of which both the judge and the actor, must have special regard.  
But if the reconciliation doth not proceed, the divorcement must be made.  
For it is better to follow the example of Moses law, than other reasons. For although the judicial laws of Moses do not pertain to our states and places, yet we see in them what God alloweth. Furthermore the example of Moses law doth more strengthen the consciences, than other arguments: because by the testimony of God's law, the judges are sure that they do not contrary to the will of God.  
But after the lying together, it is to be determined, that the bridegroom or husband may retain her, which before was defiled by himself or some other, whether he married her wittingly or ignorantly.  
And that is established even in our new constitutions and orders, for three special causes.  
The first, that their lightness might not be strengthened who willingly upon every and any pretext do forsake their wives, by what means soever their mind be altered.  
The second is, least through suspicions or some small offences, the innocent parties should come into danger.  
The third is this, that secret faults may not be laid open, which is more honest and profitable to be covered: according to the saying, Love covereth all faults.   

And thus we have spoken concerning error, which ought to be far from the consent of the bridegroom and the bride: now concerning compulsion.  
Compulsion also aught to be far removed, for there is no consent or wedlock, when the person is by force compelled to promise wedlock, and in this behalf or respect many hurtful errors and offences fall out.   

The consent of the bridegroom & bride hath been handled: now concerning the consent of others that have interest and right therein.  
The consent of others that have right therein, is either of parents, or of those who are in steed of parents.  

Of the consent of parents.  The consent of parents is of necessity required: and the betrothings are to be judged void, if the parents gainsay the same before the commixtion, copulation, or lying together: because the authority of parents is not to be violated or broken.  
But it doth belong to the office of the judge to consider, when the parents have a probable cause of gain saying, and when there is no probable cause.  
But after the copulation or lying together the wedlock cannot be cut off or broken by the authority of the parents: because the question is not now of the wedlock to come: and there should injury be offered to the woman forsaken or cast off.  
The consent of those that are in steed of parents, as for example, of tutors, is not required of necessity, but for honesty sake only.   

So much concerning the consent which is required to wedlock: now followeth what persons be fit.  
That the persons may be fit there are required two things: first, that they be fit both in regad of age and also of gifts, necessary for house keeping or government. 1. Cor. 7.36.40. Prou. 31.10.11.  
A full age is required, as which cannot only give consent to the match, but is also fit for governing of household affairs and matters.  

The betrothing of boys and wenches.  Therefore, the betrothing of men-chidren under fourteen years old, and wenches under twelve, yea though it be made by parents or tutors, is not the beginning of true wedlock, & it may be dissolved when afterwards the will of the young folks doth not like, or cometh not thereto. Neither is that party which is unwilling to be compelled, which hath not bound him or herself afterward when their age was fit for wedlock, & they might be able by their own judgement to determine the matter.  
The second thing is, that they may be joined together, having either power to bring forth issue, or by the law of nature.  
By reason of having power to bring forth issue, such may be joined together as are not unmeet for the companying of wedlock: namely those that are not gelded men, or in whom nature is not hurt, by bewitching or poisoning.  

Gelded men.  Gelded men are those, who are altogether unfit for accompanying of wedlock, whether they be such by nature, or whether they be made unfit by art, as being gelded.  
Such persons are not to be joined in wedlock, therefore also the marriages being celebrated, when after the space of three years, the coldness of a gelded man is tried, or in three whole year, the healing of the nature being maimed, is attempted in vain, the judge may pronounce that those persons are free. Neither yet then is divorcement made because it was not wedlock: and to the person which hath the sound force of nature there may be granted another lawful copulation, and the same more fruitful.   

So much concerning those who may be joined together, as having power to bring forth issue.  
By the law of nature, they which are not of kindred in the flesh, may contract matrimony, Leuit. 8.5. and so forward.  
For these are always forbidden to be joined together, unless when they are compelled by mere necessity, to wit, when there want persons which are not of kindred in the flesh, as in the first and second beginning of people, the former under Adam after creation, the other under Noah after the flood.  

Kinsfolks in the flesh.  Kinsfolks in the flesh, are those who touch us in the flesh. Levit. 18.6. & 25.49.  
Propinquity or alliance therefore is touching in flesh, or nearness in blood.  
Kinsfolks in the flesh, are those who are near unto us, either by nature or by marriage: from whence there is a double alliance in the flesh that is either by nature, or by marriage.  

Kinsfolks by nature.  Kinsfolks by nature, are kinsfolks of either of our parents, father or mother. Levit. 18 12. or else kinsfolks by nature, are those who descend and come of the same stock.  
Whereupon also they are called cousins in blood, 
Consanguins.  because they are joined more near unto un by the society of blood, and of nature.  

Alliance or consanguinity.  Alliance by nature therefore, or consanguinity and cozenage by blood, is the kindred of persons, which because they do arise of one stock, they are joined nearer unto us by the society of blood and nature.  

A stock.  A stock is a person from which others are derived.  
And allies by nature or blood, are discerned by line and degree.  

The line of Alyes.  The line, is a descent of allies by nature derived from one stock.  
And that is either right or collateral.  
The right line, is either of kinsfolks ascending or descending.  
Kinsfolks ascending, are first the father and mother: secondly, the father's father, and mother's father: thirdly the great grandfather, and great grandmother: four the great grandfathers father, and great grandmother's mother: and all other ancestors beside.  
Kinsfolks descending, are first the son and the daughter: secondly the nephew and the niece: thirdly the nephews son, and the nieces daughter: four, a son in the fourth degree, a daughter in the fourth degree: fifthly a son in the fift degree, a daughter in the fift degree: & what other children sooner.  
A collateral or cross line is two fold: equal or unequal.  
Equal, is that by which allies by nature do equally differ from the common stock.  
Unequal, is that by which allies by nature unequally differ from the common stock.  
Allies by nature, in an unequal line, are either superiors or inferiors.  
And both either from the father's stock, or from the mothers.  
Superiors, are first the uncle and the aunt by the father's side, the uncle and the aunt by the mother's side: secondly, the great uncle & great aunt by the father's side, the great uncle, and great aunt by the mother's side: thirdly, my father's uncle and aunt, my mother's uncle and aunt: four, my father's great uncle and great aunt, my mother's great uncle and great aunt.  
Inferiors, are the sons of those referred to the superiors.   

So much concerning the line: now concerning the degree.  
A degree is a difference or distance of persons from the stock, or of one person from another.  
And that either from the stock or among themselves under the stock.  
But in every person we must number from the stock.  

A genealogy.  Which numbering is called a genealogy. For a genealogy is a descent of the generation, counted in order: and the same is so numbered, that so the stock being set down, from which the accounting of the degrees is to be begun, above that stock his ancestors must be placed, and beneath the same the sons & nephews are set, and on the sides are added, the brothers and sisters. For example.  

Aram.  
There. 

Abraham. 

Isaac. 

jacob. 

joseph.          
Nachor.   
The knowledge of a genealogy, is necessary for the understanding first of the account of degrees, and secondly the forbidding of wedlock.  

Of the reckoning of degrees  The reckoning of degrees is required, that we may know by how many degrees persons differ, concerning whose consanguinity there is question made.  
And seeing the line is two fold, right or collateral, therefore the account of degrees, according to the difference of the lines is two fold also, the one in the right line, the other in the collateral line.  
In the right line, look how many persons there are, so many degrees there are, excepting the stock from whence the account must be begun: as joseph doth differ in the third degree from Abraham, jacob in the second, Isaac in the first.  
Therefore the son maketh the first degree, the nephew the second, the nephew's son the third, the nephews sons son the fourth, and so forth.  
In the collateral line, seeing it is two fold, that is, equal or unequal, the manner of the reckoning is two fold also: the one in the equal line, the other in the unequal.  
In the equal line, by how many degrees the one person differeth from the common stock, by so many degrees the persons themselves differ one from another.  
Therefore two brethren, or a brother and a sister, are by consanguinity joined to themselves, in the first degree, as jacob is joined to Esau in the first degree. So the same man is joined in the second degree to Rahel & Leah.  

BATHVEL.  
Rebecca  
jacob.  
Laban  
Rahel & Leah.   

JEPPHNNE.  
Caleb.  
Axa.  
Cenas.  
Othniell.   
Othniel therefore is joined in the second degree to Axa.  
In the unequal line look by how many degrees he that is removed differeth from the stock, by so many degrees they differ one from another.  

THERE.  
Abraham  
Aram  
Sarah.   
Sarah differeth two degrees from the stock: therefore she differeth so many degrees from Abraham, and is joined to him in the second degree.  

THERE.  
Abraham  
Isaac  
Nachor  
Bathuel  
Rebecca.   
Rebecca differeth in the third degree from the stock: therefore also she differeth from Isaac in the third degree, in which she was also joined to him.   

The account of the degrees hath been handled, now followeth the forbidding of wedlock in respect of the degrees.  

Of the forbidding of ●●●l●●k  The forbidding of wedlock according to the double difference of the line, is also two fold: one in the right line, the other in the collateral.  
In the right line all kinsfolks, both ascending and descending are forbidden from mutual marriages, and that as for the order of nature, so for the reverence of blood. Leuit. 18.7.  
Wherefore if Adam were at this day alive, he could not marry a wife.  
In the collateral line, forbidding also is two fold▪ the one in the equal line, the other in the unequal line.  
In the equal line, although by God's law wedlock was granted in the second degree: and therefore it was lawful for the sons or daughters of brethren to contract matrimony between themselves: yet now by man's law they are forbidden within the fourth degree: that so Gods forbidding might be observed with greater reverence.  
jacob married Rachel his cousin german by the mother's side, to whom he was joined in the second degree.  
Othmell married Axa, to whom he was also joined in the second degree.  
And the dispensations which do grant a commixion in the degrees forbidden in the Text. Leuit. chap. 18. are not of force. For the laws in Leviticus, which forbidden the commixion of certain persons, are the laws of nature and bind all nations. For God or incestuous lusts punished even the Gentiles, who were without the policy & government of Moses, and which also were before Moses. As the text in Leu expressly saith, that the Egyptians and Canaanites were punished for incestuous lusts: so Paul punished the Corinthian who had touched his stepmother, or had carnally known her.  
In the unequal line, wedlocks are forbidden by God's law, in the second degree, because generally God would have more reverence to be given to the superior degree then to the equal▪ because these in the unequal line occupy the place of parents, & children. 1. Tim. 5.4.  
Therefore the brother ought not to marry his sister, nor the nephew his aunt by his father's side, nor his aunt by his mother's side, neither the niece ought to marry her uncle by her father's side, or her uncle by her mother's side.   

Hitherto we have spoken of allies by nature or by blood: now of allies by marriage.  

Of allies by marriage and affinity.  Allies by marriage, are kinsefolks, of one of the married parties, by reason of the marriage contracted betwixt him and the party near to him in blood. As David is nothing a kin unto jonathan, but because he married the sister of jonathan to wife, now he is become the kinsman of jonathan.  
Affinity therefore is a nearinesse of persons, which marriage maketh between one married party, and those that are near in blood to the other party married also.  
By how many degrees is my kinsman by blood, by so many degrees his wife is my kinswoman by marriage: as two brethren are joined in the first degree of consanguinity: therefore the wife of my brother is joined to me in the first degree of affinity.  
The forbidding of wedlock in the first degree of affinity belongeth to the law of nature. Therefore Herod when he married Herodias his brother Philip's wife, committed incest, because Herodias was joined to Herod in the first degree of affinity.  

HEROD.  
Herod.  
Philip whose wife was Herodias.   
So Reuben also sinned, because he defiled the bed of his father jacob.  
jacob.  
Reuben. his stepmother Bala.  
Therefore Reuben touched or knew his stepmother in the first degree of affinity.  

Of the bound of affinity.  Affininity is not extended very far, for my kinsmen in blood are not kin to my wife's cousins in blood. I ought to abstain from my wife's kinswoman by blood, and my kinsfolks by blood ought to abstain from my wife, but yet not from my wife's kinsfolks by blood. Wherefore two brethren may marry with two sisters, for they are not hindered by affinity. The father & the son may marry the mother and the daughter.   

Thus far concerning the betroathing which ought to go before wedlock: now concerning the duties of wedlock or marriage.  
The duties of wedlock consist in the justice of marriage, and in the education of children.  
The common bond of these duties is a natural affection.  

A natural affection.  A natural affection, is a natural love of the dearness of blood.  
justice of marriage, is either common to both the married parties, or proper to the one.  

The duty common to both married parties.  The common justice of both the married parties is, 1. that both keep their marriage love perfect and undefiled.  
2 That they may dwell together with familiar fellowship, and lovingly live together, that their life be not passed away with sadness, or they be compelled to seek comfort abroad, whereupon they may easily incur infamy or slander.  
3 That they mutually love one another without jealousy, lest otherwise they get themselves continual anguish of heart and do mutually give provocation and allurement to break their faith.  
jealousy, 
jealousy.  is the suspecting of adultery in the parties that are married.  
If it fall out otherwise, the married parties learn and feel by experience many discommodities: so that it is either a troublesome or sorrowful matrimony, or divorcement followeth.  

Of divorcement.  Divorcement is a lawful breaking off of wedlock.  
The causes of divorcement are only two: one adultery. Mat. 5.32 & 19.3.  
The other is a forsaking, that is to say, a malicious departing of one of the married parties, & that without any just causes, but either of lightness, or unjust impatience, & suffering of the bridle of marriage, or for some other unnecessary causes. 1. Cor. 7.15.  
But in divorcement there ought to be observed both the manner of proceeding, & also the time after which a second wedlock or marriage may be granted to the innocent person.  

The proceeding in divorcement for adultery.  The manner of proceeding comprehendeth both the lawful knowledge that the judges have, and also the trying of reconciliation, or the pronouncing of the sentence  
The manner therefore of proceeding in the case of adultery, ought so to be framed, that the parties being heard, the accusation may sufficiently be confirmed and proved, so that the guilty person may be convicted.  
If the person which hath offended be found guilty, and the innocent person doth require that a divorcement be made, the judge ought first to try them both, and to exhort them, that they would return into savour & love one of them with another.  
If the reconciliation doth not proceed, the innocent person may not be compelled to receive the guilty.  
But if the person accusing, hath lived honestly, and doth require the sentence to be pronounced, it ought to be pronounced thus: Sith the person which hath offended, hath by his wickedness dissolved wedlock, the judge by the authority of the Gospel doth pronounce the innocent person to be free, and doth expressie grant him, that according to his conscience he may safely and godlily marry another.  
But the condemned person ought to be punished by the civil magistrate, to whom it belongeth to punish adultery, either by exile that the guilty person might be driven out of those places, where the innocent person liveth, to whom the other, to wit, the condemned person, is to be esteemed as dead: or else by some other punishment, which the magistrate shall judge convenient.   

And thus the manner of proceeding in the case of adultery ought to be framed and ordered: the manner of proceeding in the case of forsaking, now followeth to be handled.  

The proceeding in divorcement, for forsaking  The proceeding in the case of forsaking, ought so to be framed and ordered, that the petition of the accuser being heard first, there should be lawful trial made. That trial or knowledge consisteth in this, that it may be tried, whether the person be rightly forsaken or no: whether the colour of forsaking be not used to cover lightness or unfaithfulness.  
For he is not a forsaker, who is absent either because of some duty, as an ambassador, or soldier, chosen by lawful authority to go a warfaring: or else by the will of his wife, as if he be absent some where for merchandise, or about some other honest business: or be held in captivity: or be carried away, if namely the case into which the husband falleth be such, as it doth not change the affection of the wife, that is to say, if there be no such wickedness committed, whereby otherwise wedlock may be dissolved. Furthermore after it is known that the person is indeed forsaken, the person forsaking is to be called into judgement by lawful citing, done and affixed in the public place, that so he may appear within a certain time, set and appointed therefore.  
If the person forsaking doth not appear within the set time, the testimonies concerning the integrity of the innocent person are to be heard, & that party is to be pronounced free.   

Hitherto we have spoken concerning the manner of proceeding in divorcement: now we must speak of the time after which another wedlock may be granted to the innocent person. 
Of the time of granting wedlock, the divorcement being made.   
There is a two fold consideration of the time, after which another wedlock is granted to the innocent person, one in the case of adultery, another in the case of forsaking.  
In the case of adultery the time is not prescribed to the innocent person, after the thing is once judged.  
In the case of forsaking, wedlock is to be granted, if it do certainly appear, that the person forsaking either is dead, or hath in some place by committing adultery, violated marriage, or would not appear though he had knowledge of the citation.  
Otherwise the person forsaken aught to expect: for it falleth out that even after nine years, the husband sometime returneth, especially if any be taken in war in Turkey, or other where he beholden by the enemies in captivity.   

Hitherto concerning common justice of both the married parties: now of that that is proper to one of them.  
justice proper to one of the married parties, doth peculiarly appertain either to the office and duty of the husband or of the wife.  
The office of the husband, is first to defend his wife, Col. 3.19.  

The duty of the husband.  2 Decently to use his wife in ornaments & other necessaries. For she is not to be used or entreated as a handmaid or servant, but as a fellow, because she was form not out of the feet, but out of the side of man.  
3 Gently, if need be to correct and admonish her, not angrily and sharply, lest she be provoked.  

The duty of the wife.  The duty of the wife, is first to be subject to her husband. Ephes. 5.22. Coloss. 3.18. 1. Pet. 3.1.  
2 To be chaste and shamefast, modest and silent, godly and discreet.  
3 To keep herself at home, for the good government of her family, not to stray abroad.   

Hitherto concerning the justice of marriage: now concerning the education of children.  
The education or bringing up of children, comprehendeth both the duties of parents and children.  

The duty of parents.  The duty of parents, is first to sustain their children with food and raiment. 1. Tim. 5.8.  
2 To bring up their children in learning, & discipline or instruction of the Lord. Eph. 6.4. Colos. 3.21.  
3 Moderately to use their fatherly power. that they do not grieve their children, & provoke them to anger. Eph 6.4.  

The duty of children.  The duty of children, is both to honour their parents. Eph. 6.1. Col. 3.20. and also to agree among themselves. Psal. 133.1. and mutually to love and help one another.  
Honour towards parents, comprehendeth reverence, obedience, and beneficence or liberality towards their parents. Levit. 19.3. Matth. 15.1. Mar. 7.11.12. Christ showeth out of the fifth commandment, how children should do well to their parents.  
joseph is a singular example of beneficence towards his parents and kinsfolks, who brought into Egypt, and liberally nourished, not only his father, but also his brethren (by whom he was sharply and ungently entreated and sold) and their whole family being vexed with very sore famine.   

Hitherto concerning the holiness of wedlock: now touching the disposing of household affairs or matters.  
The disposing of household affairs, consisteth in the duty both of masters, and also of servants.  

The duty of Masters.  The duty of masters is, first, moderately to use their authority over their servants Eph. 6.9  
And that is done two ways: first, if the masters do not grieve their servants with oovermuch labour, and do always remember that they are not asses but men: secondly, if they do quietly govern them, and also quietly chide them, when they have neglected their duty, lest they be provoked with over hard words, and that they remember, that they also have a Lord in heaven, with whom there is no respect of persons. Eph. 6.9.  
2 Bountifully to reward the labour of their servants, least being compelled by necessity they should steal.  

The duty of servants.  The duty of servants is, first from their hearts to perform the labours that their masters command them. Ephes. 6.5.6.  
2 To be faithful in things committed to them by their masters, that so they may keep their goods.  
3 To observe the uprightness of manners, that the wife, the sons and daughters, or other fellow servants, be not corrupted by their bad counsels.   

A justice as pertaining to a household or family hath been thus set forth: civil justice doth now follow.  
A civil distributive justice, is that which ought to be performed in a politic society.  
And that is due either to every one, or to some few.  
To every one is due, truth, sincerity faithfulness, gentleness, 
Truth.  and dutifulness.  
Truth is that by which we do constantly love & embrace true opinions, we speak true things, and both in our speech and gestures avoid deceitful concealings and cloakings of matters.  
To it is contrary lying, and a deceitful concealing of the truth.  
Sincerity, 
Sincerity.  is when the tongue and gesture agree with the heart.  
To it is contrary counterfeiting and feigning.  
Faithfulness, 
Faithfulness.  is that by which we keep our promises and covenants.  
To it is contrary deceit, and breaking of faithfulness or fidelity.  
Gentleness, 
Gentleness.  is that by which we judging justly of others, do attribute those due praises to them, which they deserve.  
To the same virtue it belongeth to take all things in good part, not to backbite our neighbour, and not to give ear to backbiters.  
To gentleness is contrary, quarreling, or backbiting, a foolish credulity or belief, suspicion and distrustfulness.  
quarreling, 
quarreling.  is a malicious taking of some thing in evil part.  
dutifulness, 
dutifulness.  is that by which we with outward due honour, embrace and reverence those that are our superiors, by age, state or gifts. Rom. 12.  
And that either in granting to them the pre-eminence of speech, seat, and every action: or in gestures meet and fit according to the circumstances.   

Hitherto concerning civil distributive justice, which ought to be exercised towards every one: now followeth that which is to be exercised towards some few.  
A civil distributive justice, which ought to be exercised toward some few is two fold: thankfulness and submission.  
Thankfulness, 
Thankfulness.  is a virtue by which we declare that we are thankful towards our benefactors.  
And that again is either of the mind, or of the deed.  
The thankfulness of the mind is that by which we thank our benefactor for benefits bestowed on us. 
Thankfulness.   
And that is declared both in giving thanks for benefits received, we holding fast the memory of them, & commending them amongst others, and by godly wishes praying hearty for the good success of those that deserve well of us: and also in bearing a very ready mind to recompense the favours received.  
Thankfulness of the deed, is when we in deed, that is to say, in gifts and duties, requite the benefits that have been bestowed upon us.  
To thankfulness is contrary unthankfulness, and an unjust and unlawful gratifying for benefits received.   

Thus far concerning thankfulness: now concerning submission.  
Submission is a distributive justice, which is due to the politic magistrate by the subjects that are under him.  
And that consisteth in obedience towards laws and in the bearing of public burdens. Rom. 13.1. Mat. 17.27. & 22.21. 1. Pet. 2.13.  
To it is contrary sedition, stubbornness, a feigning of submission, & a wicked bondage, especially in idolatrous and unjust matters.   

Hitherto concerning distributive justice: now concerning commutative justice.  

A commutative justice.  A commutative justice, is that by which we according to our covenant, keep an equity in our bargains and contracts: or else, it is that by which we so deal with our neighbour in contracts, as we would desire to be dealt with ourselves.   

Hitherto concerning private justice: now concerning public justice.  

Public justice  Public justice, is that which the public Magistrate ought to exercise to preserve in safety the common state of the subjects. 1. Ti. 2.2.  

A magistrate.  A Magistrate is a public person, lawfully bearing rule over subjects. Rom. 13.1. Or he to whom it is granted to command by authority.  
Public justice is either in peace or war.  

justice in peace.  justice in peace, is that by which the commodities of the subjects are rightly ordered and governed in the time of peace.  
And it is seen in the publishing and execution of laws.  

The publishing of laws.  The publishing of laws ought to respect the prosperity & good estate of the subjects.  
That prosperity and good estate doth not only consist in businesses pertaining to this life: but also or especially in this, that in the first place the true worship of God should be of force, from which alone all true felicity doth proceed. Deut. 17.18. 2. Sam. 6.1. King. 2.27. & 11.11. Psal. 75.11.  

The execution of laws.  The execution of laws, is a bringing of them to effect, for the preservation of the public discipline. Rom. 13.3.  
And it is two fold: the defence of subjects, and bridling of evil men.  
Of the defence of subjects there are two parts, the procuring and conservation of the good estate of the subjects, and the aiding of them, who have just cause against the iniquity of others.  
The bridling of evil men, is another part of the execution of laws, by which punishments are inflicted on the guilty.  
In the punishment is used either strictness or clemency.  
Strictness, 
Strictness.  is that by which according to the strict law, or rigorous severity of laws, & that without mitigation, the punishment for the sin pronounced after a lawful manner, is inflicted on the sinful offender. Psal. 102.1.5.8.  
To strictneste is contrary impunity, and tyranny or outrageousness, or cruelty and over much rigour.  
Clemency, 
Clemency.  is that by which for just & sufficient causes, the punishment is remitted or mitigated to the guilty. In Greek it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, equity. Psal. 102.1.  
To clemency is contrary tenderness and softlinesse, which doth not only mitigate, but even dissolve the bonds of laws: & cruelty.  

Without accepting of persons.  In the execution of laws there must be no partiality or respect of person, which is, an uncorrupt execution of laws without accepting of persons. Psal. 82.1.2. Chro. 19 Deut. 1.16. & 16.18. Prou. 24.23.  

Accepting of persons.  To it is contrary, the accepting or respect of persons, which is to attribute just things to unjust men, or rewards to them that deserve not the same.   

Thus far concerning the justice of the magistrate in peace: now concerning justice in war.  

justice in war  justice in war, is the administering of war with equity. Luc. 3.14.  
War, 
War.  is a necessary defence against public violence, or a just punishment for heinous injuries, which is undertaken with force of arms by an ordinary power. jud. 8.19. & 20. throughout the whole chapter.  
Of justice in war there are two parts: the undertaking of war only for a just cause, & the preserving of martial discipline.   

The end of the second book of the Definitions and partitions of Divinity.  
To God alone be glory.    

TO THE GENTLE reader health in Christ.  
GEntle Reader, if any thing in these definitions and partitions of divinity do not satisfy thee, know thou, that I have performed therein, as much as God of his grace hath given me at this time, & have ministered unto thee matter also that thou with me mightest think upon and labour to find out. In the mean while use these things as I do, to the sanctifying of God's holy name. And so farewell.