INSTITUTIONS OF CHRISTIAN REligion, framed out of God's word, and the writings of the best Divines, methodically handled by Questions and Answers, fit for all such as desire to know, or practise the will of God. Written in Latin by WILLIAM BUCANUS Professor of Divinity in the University of LAUSANNA. And published in English by ROBERT HILL, Bachelor in Divinity, and Fellow of Saint john's College in Cambridge, for the benefit of our English Nation, to which is added in the end the practice of Papists against Protestant Princes. PROV. 16.16. How much better is it to get wisdom than gold? and to get understanding, is more to be desired than silver. Printed at London, by George Snowdon, and leonel Snowdon. 1606. King David's Testament to his son Solomon. ANd thou Solomon my son, know thou the God of thy father, and serve him with a perfect heart, and with a willing mind: for the Lord searcheth all hearts, and understandeth all imaginations of thoughts: If thou seek him, he will be found of thee: but if thou forsake him, he will cast thee off for ever. 1. Chron. 28.9. TO THE RIGHT HONOURABLE, AND hopeful young Lords, Robert Devoreux, Earl of Essex, son in Law to the most Honourable, Thomas, Earl of Suffolk, and to Sir William Cecil, Knight of the , Lord of Cranborne, son and heir to the most worthy Lord, Robert Earl of Salisbury: grace, and Peace. RIght Honourable: It hath pleased God to give us in this Church, very many remarkable testimonies of his mercy, whether we look to the heavens above us, the earth beneath us, our Princes who rule us, our Pastors who teach us, our laws which command us, or the singular mercies which we have received, or the fearful judgements which we have escaped. Our heaven is not brass, as it was in Achabs' time a 1 K. 17, 1, ● , our earth is not barren, as it was in Pharaohs time b Gen. 41, 55 : our Princes are not Lions, as the princes of judah c Zeph, 3.3 : our Pastors are not wolves, as were the shepherds of Israel d Math, 7, 15 : our Laws which command us, are not as the Laws of Draco: and our mercies received, are God's mercies: our judgements escaped, are men's cruelties. Yet, of all the testimonies of God's love unto us, this is, and aught, to be esteemed the greatest, that we are come out of Babylon, know God in Christ, may read the scriptures, hear God's word, be partakers of the sacraments, pray in a known tongue, worship the true God, and that of mortal and sinful men, we are made the immortal, and righteous children of God. But, because we are so blinded with the love of this world, that we see not, or perceive not this note of God's love: therefore the Apostle john setteth an Ecce upon it, and saith, behold, what love the father hath given us, that we should be called the sons of God e 1 joh. 3. ● . Behold we therefore, not the love of Samson to Delila f judg. 14.3 , for that was a wanton love, nor the love of jaakob to Rahel g Gen, 29.17 , for that was a carnal love, nor the love of David to jonathan h 1 Sam, 18.3 , for that was an human love, but the love of God to man, the Creator to his Creature, & a good father, to a multitude of prodigal and rebellious children. He loved us in our creation, for he made us men, but more in our redemption, for he mad us saints: he created us with a word of his mouth, he redeemed us by the blood of his son: he created us when we were nothing, he redeemed us when we were worse than nothing: he created us to live before him on earth, he redeemed us to live with him in heaven. He created us, and so did he others, he redeemed us, but did not redeem others. He hath not dealt so with every nation, neither have the heathen knowledge of his laws i Psal. 147 ●● . If there were in us, either Nobility of birth, or comeliness of beauty, or correspondence of virtue, or abundance of riches, our God might love & like us for these, as men do affect and follow us for these. But since, by descent we are Canaanites, k, EZ. 16.3: by deformity polluted in our own blood, l. v. 6 by sin, there is none that doth good, no not one m Rom. 3, 12 , & that our poverty is such, that we are poor, naked, and miserable creatures n revel. 3. 1● , it is not our old birth, but the new birth, not our own beauty, but God's bounty, not our virtue, but God's grace, not our goods, but God's goodness, by which we become Gods children. If I were (Right honourable) as profound as Paul, as eloquent as Apollo's, as devout as David, and as zealous as the Prophet Elias was, I could neither express the quantity of this love, it is so great, nor the quality of this love, it is of such efficacy. By this favour of God, we of servants, become sons o Gal. 4.4 , of enemy's friends p Rom. 5.10 , of divorced, espoused q Hos. 2, 20 , of profane, priests r Revel. 1.6 , of captives kings s Revel. 5.8 of Canaanites, Israelites t Acts. 11.26, , of heathens, christians, of inheritors of hell, heirs, nay fellow heirs, with jesus Christ u Rom. 8, 17. . By this favour we enjoy, the forgiveness of sins, peace of conscience, joy in the holy ghost, protection of angels, the communion of saints, audience in praying, acceptance in obeying, security in life, comfort in death, and eternal glory after we be dead. By this favour we are written in God's book, receive a new name, incorporated into Christ's body, clothed with Christ's righteousness, endued with Christ's spirit, and one day shall be partakers of his glory. But as Augustine was swallowed up, by the admiration of God's Majesty: so am I with the consideration of this mercy; I say of this mercy, which is given us by the father, purchased by the son, assured by the holy ghost, offered in the word, sealed in the sacraments, apprehended by faith, tried by tribulation, and, though not deserved by us, yet reserved for us in the highest heavens. Is God our father? behold our dignity, are we his children? learn we our duty. The consideration of this dignity, made Theodosius to thank God more, that he was a christian than a King, Moses to refuse the crown of Egypt x Heb. 11.24 , David to desire the place of god's doorekeeper y Psal. 84.10. , and Paul to make a base account of all things in this world z Philip. 3.9. . The consideration of this duty made Abel to sacrifice his sheep a Gen. 4.4 , b Gen, 26. Abraham to sacrifice his son, and the Romans to sacrifice themselves c Rom, 12.1 , joseph to fly adultery d Gen, 39.9 , the three children to fly idolatry e Dan, 3, 16 , Nehemiah to fly tyranny f Neh▪ 5, 15 , and all God's children to abandon impiety g 1 joh. 3, 4, . Now then, If we call him father, which without respect of persons judgeth according to every man's work, let us pass the time of our dwelling here in fear, knowing that we were not redeemed with corruptible things, as silver and gold, from our vain conversation, received by the tradition of the fathers, but with the precious blood of Christ, as of a Lamb undefiled, and without spot h 1 Pet. 1: 17 . And surely, God is our father though Abraham be ignorant of us, saith the Prophet i Isa. 63.16 . For, he begetteth us by the seed of the word a james, 1, 18: , giveth us a new name b revel. 2, 17 , nurseth us with the milk of the gospel c Hebr, 5, 12 , instructeth us in true religion d jer. 31, 33 , teacheth us even civil conversation e Coloss, 4, 5 , & provideth instructors to teach us more f M●t, 28, 20 yea he placeth us in our callings g Gen, 2, 15 , is an example of holiness h 1 Pet. 1, 16 , correcteth us when we sin i Prov. 3, 11 , trieth our obedience k Gen. 22.2 , exerciseth our patience l job. 1, 16 , deferreth our petitions m Math 15, 23 , and pitieth us us when we be in misery n Psal. 103.13 . He, as a good father, provideth for us in this life o 1, Pet, 5.7, , protecteth us against wrongs p 2 K. 6.16.17 , is sorry when we sin q Psal, 81.13 , glad when we do well r Prov, 10, 1, , admonisheth us of dangers s Revel. 18.4 , beareth with our wants t Psal. 103, 9, 10 , heareth our cries u joh, 15, 16 , and for our sakes is good unto others x Gen. 39.3 . To conclude this, he loveth us all, but most of all such as fear him most y Gen, 6.8 , he is not ashamed of us in our poorest estates z Hebr, 15, 19, , he blesseth us as jaakob did his children a Gen, 49, 2 , and, like good father Abraham, all that he hath belongeth unto us b Gen, 25, 5 . God is your father, you see your dignity: men think it a great dignity to be borne of the blood royal, to descend of ancient families, to be blazoned by gentry, to stand before princes, to be honoured and enriched in this world, to command many, to obey few, & to be called the sons of nobles: and so it is indeed. But say that we could draw our pedigrees, not from the conquest, but from the flood, yet we might as well descend of cursed Cham, as of blessed Sem. But if we can draw our pedigree from the line of Christ, it is better than to derive it from the line of princes. To this end Iwenall said well. Tota licet veteres exornent undique cerae, Atria, nobilitas sola est atque unica, virtus. Though all thine house about, with ancient arms be set, As sole and sure Nobility, see that thou virtue get. And better another. In relligione, vera virtus, In virtute, vera nobilitas. True virtue, is in piety, In virtue, true nobility. But Prudentius best of all, as I once writ to an honourable family * To the Honourable House of the Mon●ag●●●. . Generosa Christi secta nobilitat vir●t, Cui quisquis seruit, ille verè est nobilis. He noble is that comes of Christ his race, Who serves this Lord, he surely is not base. Wherefore as Ambrose said to Auxentius, so give me leave to say to you; saith he, Quid honorificentius quam ut imperator Ecclesiae filius dicatur? What honour can be greater, then that the Emperor should be called the son of the Church? Of the Church? nay, say I, that noble men should be called the sons of God? I have spoken of our dignity, but what is our duty? by this we must learn to admire this mercy of God the father, to adore this love in God the son, to keep this assurance in god the holy ghost: and that the more favours he hath showed to us, the more we are indebted to him. By this, we must learn, to have this adoption written in our hearts, sealed in our consciences, & to esteem it the greatest blessing in the world. By this we must learn, to love him who thus loved us: for amante non amato, nihil est miserius: and to love all such as belong unto God, for, he that loveth him which begat, loveth also him who is begotten a 1▪ john. 5. . In a word, are we Gods children, we must love his house, not sell our inheritance, desire to be with him, pray only unto him, depend upon his providence, be patiented with his corrections, content with his allowance, and as glad to see his great name honoured, as we would be sorry to see the King's name abused. And to conclude this point, as Menedemus, tutor to a king's son, said unto him, Remember that thou art the king's son; so say I, Remember that you are the King of King's sons, so that you must neither think, speak, nor do any thing but that which becomes the sons of God. I had almost forgotten the greatest duty; we live at this day among pseudocatholick professors, who love an Idol more than God, the Pope, more than the King, Italy more than England, & who use all equivocatory means to draw disciples after them: are we sons? therefore departed from amongst them, b 2 Cor, 6.17 18 saith the Apostle, & separate yourselves, & touch none unclean thing, and I will receive you, yea I will be a father unto you, and ye shall be my sons, and daughters saith the Lord God almighty. Let us therefore separate light from darkness God from an Idol, the Israelites from the Canaanites, the precious from the vile c jer. 15.15 , the believer from infidels, and Protestants from Papists. Let them return unto us, but let not us return unto them: who in superstition are heathenish, in tradition jewish, and in treason devilish. I am the bolder right honourable to write of this argument, because I do write unto the sons of nobles, that thereby I may stir up your pure minds, to use all diligence to become as great by grace, as you are by nature, & as Honourable in the Church, as you are in the common wealth, that as you are the children of mighty men on earth, so you may be the children of the Almighty God in heaven. If I did present this book to some great Counsellor of State, I would have used the art of Brachyography, sh●rt writing: ●l●ng speech but since I am bold to make choice of you (who as yet live under the counsel of others) I hope it will not be offensive to use this Polylogye Habet hoc proprium generosus animus (saith Seneca) ut excitetur ad honesta. It is proper to a noble mind to be excited to honest actions. When Luke did so, it was well liked of noble Theophilus d Acts ●1, ● , when Paul did so, it was well approved of the noble men of Berea e Act. 17.11 ● , & when Daniel did so, it was well taken of that great Nebucadnetzar, though it were to the breaking off, of his sins f Dan. 4.24. . How necessary it is for young noble men to be stirred up to true nobility, Isocrates shows by his Oration to Demonicus, Agapetus by his precepts to justinian, Tully by his Offices to his son, Plutarch by his institution of children, Pythagoras by his golden verses, Phocylides by his pithy sentences, Sir Walter Mildmay by his counselto his son, Solomon by the proverbs taught by his Parents, and our noble King james by his book to Prince Henry. Remember therefore (my Lords) that you are called Nobiles, as it were noscibiles, because others must see wherein you excel: and that then you shallbe noble indeed, if as Chrysostom saith, you do disdain to be servants to sins: &, as saith Apuleius, When to the nobility of birth, you adjoin also the nobility of life. The nobility of virtue it is your own, the nobility of birth it is your ancestors. If you be honoured for the one, thank your predecessors, if for the other, ascribe it to yourselves. If you consider your Honour, many bad persons are partakers of as great, if you look unto virtue it is appropriate only to the good▪ your Honour without virtue is a jewel of itself, your Honour with virtue will be as a jewel set in gold▪ your Honour it makes you esteemed of men, your virtue it will cause you to be respected of God. By your Honour you may glory in your parents, by your virtue your parents shall glory in you. By your honour you shall command many, by your virtue you shall command yourselves. Summa apud Deum nobilitas est (saith Jerome) clarum esse virtutibus: Before God the sovereign nobility is to be famous for virtue. To stir you up to this, I need not to commend unto you the examples of kings before Christ, Emperors in the primitive Church, & many heathen governors who excelled in virtue: look upon that king under whom you do live, upon that admirable prince before whom you do stand, and you shall see that the table of the one is a school of Divinity, the family of the other a court of piety. Besides consider, I beseech you, that most noble Earl Salisbury, who though by nature he be father but to one, yet in affection and tuition he is a father to you both: doth not he build his religion upon the sacred grounds of faith & hope, His answer to certain scandalous papers. in the precious blood of his Redeemer, without presuming upon any particular merits? doth he not promise, Nec Deo, nec patriae, nec patri patriae deesse? is he not an Hushay to our David against rebellious Absalon g 2 Sam. 15, 37, ? a Mordecai to our Ahashuerosh againg Bightana and Teresh h Hester. 6, 2 ? an Antipater to our Alexander to watch when he sleepeth i Antipater vigilat, ? a Zopyrus to our Dariuses for the subduing of Babylon k Herod. L: 3 ? and a Zabud to our Solomon, even the King's friend l 1 King. 4, 5. ? Is he not a star in our heaven, to enlighten many? a tree in our ortyard, to shadow many? and such an eysore to our evil sighted & blindfolded adversaries, that next to the extinguishing the light of our Israel, they foolishly forewarn him that they seek his life? But, the soul of that worthy Earl shall be bound in the bundle of life with the Lord his God: when the soul of his enemies, shall be cast out, as out of the middle of a sling m 1 Sam: 25: 29 . Remember him O Lord according to all the goodness which he hath done for this people n Neh, 5, 19 . As therefore Alexander was moved by the virtues of Philip, Scipio the lesser by Scipio Africanus, Octavian by Caesar, and Pyrrus by Achilles, so let the examples of Princes in times past, of governors in this present age, and especially of your noble progenitors, be glasses for you to behold yourselves in, that whatsoever they have gotten, it may be retained by you, & if any thing hath been lost, by you it may be recovered. And if it please god, that the fruit of your age be like to the sap of your youth, Si non sit viti●m in radice, non erit in fructu: si fons pur●●s etiam ri●●ls. the streams of your manhood be answerably current to the fountain of your minority, I doubt not, but the generation to come, shall as greatly rejoice at the possession of your honours, as they are much cheered in the hope of your virtues. I do observe my Lords (though what can a man of my parts, and poverty observe) that many great men in our kingdom have been for a while like unto the great tree which Nebucadnetzar saw in the Prophecy of Daniel o Dan, 4.6 , but either by undermining jesuits, or discontented followers, or Parasititall servants, or enuiing of superiors, or desire of greatness, or seeking of revenge, or excess of life, the roots of these trees have been so stubbed up, that the place of their abode is no where to be found. The Lord grant that you may take heed of these things (especially in your youth) that we who see you now as joseph and Benjamin, may see you hereafter as David & jonathan: so this twofold cable shall never be broken. Quò vosfata vocant, seu quò vos fata vocabunt, Sint semper vobis prospera fata precor. What Destinies you present have, or have you after may, That these to you be prosperous, my Lords, I humbly pray. Now albeit you have many living libraries to take counsel of, yet since books are, as one saith, muti magistri, & trusty counsellors, it is good for you to take advise from them. By them you may confer with the prophets, speak with the Apostles, & though Christ himself left nothing in writing, yet by them you may read the Sermons of Christ. By these you may call a council of holy Fathers, wise Philosophers, eloquent Orators, acute Logicians, learned Historians, & great Mathematicians, to resolve any even the greatest doubt. In the first place I commend unto you the word of god: which is not a dumb doctor, a nose of wax, a Shipman's hose, a dead letter, an Inky Gospel, as our adversaries would have it, but it is a director of our ways, a comfort in calamity, a searcher of the heart, mighty in operation, a lantern to our life, & a counsellor to the Christian statesmen of the world. Habetis oracula Dei? saith chrysostom, ne moremini aliam doctorem: nemo docebit vos quemadmodum illa. Have you the Oracles of God? care not for other teachers, none will instruct you better than they. But amongst many divines which are worthy your reading, give me leave to commend unto you this Christian Institution: The order of this author is methodical, & manifest, setting down divinity in questions & answers, which order of instruction is ancient in the Church, as may appear by the practice of Augustine, & junilius, & many worthy writers since & before them. The matter of this book is very profitable, being the sum & substance, or a body of Theology. For what point of piety may not be learned out of this book? do you desire to know the Doctrine of one God, the trinity of persons, Christ crucified, the holy Ghost? and the Scriptures of God? Here you have that doctrine set down? would you be acquainted with the creation of the world, the natures either of Angels, or mankind, or marriage, or divorce? Behold in this book you may see them all. Is it the government of the world, the doctrine of sin, the power of free-will, the law & the gospel, the agreement or disagreement of the old and new Testament, which you are willing to learn? here is a teacher fit to instruct you. Here you have a Synopsis of Faith & repentance, justification & sanctification, of a Christians works, & christian liberty, of prayer & predestination, of the Resurrection & last judgement, of eternal life & eternal death. Here you may read of the true Church, of the nature of Vows, of the Sacrametns of the old & new Testament: and the office both of Magistrates & subjects. And concerning these questions, whatsoever is material, in Luther, Melancton, Caluin, Peter Martyr, Zanchius, Hipperius, Hemingius, Vrsinus, and the rest, it is here set before you in one view. How necessary it is for young men, especially young noble men to read such books, the seasoning of their tender years with piety, & the future good which may come by this to posterity, doth easily prove. If young Alexander will be studious of philosophy, why shall not young Theodosius be studious in divinity? if he said to his master, mallem singulari disciplina quam potentia praestare, why should not you say, mallemus Christiana disciplina quam potentia praestare? But as Alexander was offended with his tutor Aristotle in making common those acroamatical books in which he alone desired to excel: so many, I fear me, will be offended with me, in making this book familiar to all, which many would have to be reserved for Divines. If any be scandalised at this labour of mine, it is an offence taken not given, I desire with Moses, that all people might prophecy: and since the jesuits by their late invented Catechisms, have made thousands skilful in errors, why should not we who are Christians, labour by institutions, to make ten thousands skilful in the truth? We commend them who bring us either commodities, or drugs, or delights, or fashions, or fruits, or trees from foreign countries: and shall we discommend them who to the building of our Church, do bring from other countries even the gold of Ophir? Now, right Honourable, having finished this book, I am bold to present it to your most Honourable patronage: and as that most Reverend father, the late Archbishop of Canterbury, commended to us students of our University, Caluins' Institutions, so do I commend unto you Bucanus Institutions. You have, both of you, been two worthy members of our two Universities, and the one The Lord of Cranborne is now in, and of that famous College of Saint john the Evangelist, where I have been fellow, now near eighteen years. If it please your Honours to pardon my boldness, to peruse diligently mine Epistle, and to be as willing to read this excellent book, as Alphonsus did Tully, Erasmus did Terence, Bishop jewel did Horace, the Lady jane did Plato, and Antoninus the Emperor did read all good books, I have all that I desire or expect. The God of Heaven so bless you, that, whether you travail abroad, or stay in this Kingdom, you may so, by your Christian Tutors, be seasoned with piety in your youth, that, learning with those young children, to sing an Hosanna a Math. 21, 9 , to Christ in your life, you may after this life ended, with the blessed Saints, sing Halleluiah b Revel. 19.10 to him in the Highest Heavens. London, Saint Martins in the fields. March. 3. 1606. Your Honours to command, Robert Hill. To the Christian Reader. CHristian Reader, as the writings of God do testify that Antichrist shall be consumed by a breath: so the writings of men do also testify, that the same Antichrist shall be weakened by rags. The breath which shall consume him, is the preaching of the Gospel: the rags which shall weaken him are printed papers. If he be burned by the one, bless God for good preachers, if decayed by the other, thank painful writers. That these two are the means which must ruinated Antichrist, we may see by the practice of our Antichristian adversaries. For though they have many who declaim against us, yet will they suffer none to preach jesus Christ: and though they have many to write against us, Read the inhibition of preaching and Printing, by Queen Mary in the book of martyrs yet few will they suffer to read their own controversies. That they want Christ preached, behold their misery: that we have him preached, see our felicity: that their people dare not read books, mark the tyranny of the pope: that we have liberty to read so many worthy books, note the goodness of God, and care of our governors. To this end authority permits many excellent books daily to be published: and though much reading be a weariness to the flesh, and many books bring confusion to students, yet as the stomach must be preserved by variety of meats, so the mind must be cherished with variety of writers. That thou mayest be moved to read old divinity in a new fashion I have published in English this excellent discourse: which, because it is the quintessence of the best writers of our age, I doubt not but it will be welcome unto thee. If thou lookest for order, few books more methodical: if for matter few more judicial, if for brevity few more compendious, if for plainness few more perspicuous, if for use few more precious. And if either emulation amongst Stationers hinder not the sale, as it doth the sale of many excellent books, or the delight of vain books do not hinder thee from reading it, as it doth many from the best things, I doubt not but thou shalt have cause to say of this worthy man, as Solomon saith of a worthy woman, many Doctors have done learnedly, but thou surmountest them all. Buy this truth but sell it not: read this book, but forget it not. Thou shall buy much for little cost, and read much to thy great gain. Thus I commend thee to the grace of God, and myself to the grace of thy prayers. Thine and the Churches in the Lord. Robert Hill. A Table of all the Common Places, and their several heads, handled in this excellent Book, in which are answered, one thousand five hundred and seventy Questions. The 1. Place. OF God, and page. 1. The blessed Trinity, page. 7. Place. 2. Of Christ. page. 13 Of his person. page. 14 Of Phrases. page. 20 Of his office. page. 24 Place. 3. Of the Holy Ghost. page. 28 Of personal properties. page. 33 Place. 4. Of the Scriptures. page. 37 Place. 5. Of the world's creation, page. 48 And the parts thereof. page. 54 Place. 6. Of Angels in General. page. 64 Of good Angels. page. 67 Place. 7. Of evil Angels or Devils. page. 77 Place. 8. Of man.. page. 88 Of the soul of man. page. 90 Place. 9 Of God's Image in man. page. 99 Place. 10. Of Original Righteousness. page. 104 Place. 11. Of man's free will before the fall page. 106 Of man's state before his fall, page. 110 Place. 12. Of Marriage ordained by God before the fall, and after confirmed again by God. page. 112 Of the degrees of consanguinity, and affinity. page. 120 Place. 13. Of Divorce. page. 129 Place. 14. Of the Government of the world or of God's providence. page. 139 Place. 15. Of sin in General, especially of Original sin. page. 154 Place. 16. Of Actual sin. page. 170 Place. 17. Of sin against the holy Ghost. page. 175 Place. 18. Of free-will after the fall. page. 181 of the causes of conversion. page. 185 Place. 19 Of the Law. page. 189 Place. 20. Of the Gospel. page. 202 Place. 21. Of the agreement & disagreement of the Law and the Gospel. page. 209 Place. 22. Of the agreement, and discrepancy of the Old and New Testament. page. 213 Place. 23. Of the Passion and death of Christ. page. 224 Place. 24. Of the Burial of Christ. page. 238 Place. 25. Of Christ's descending into Hel. page. 245 Of Limbus. page. 247 Place. 26. Of the Resurrection of Christ. page. 253 Place. 27. Of the ascension of Christ. page. 265 Of Heaven. page. 270 Place. 28. Of Christ's sitting at the right hand of his father. page. 276 Place. 29. Of Faith. page. 287 Place. 30. Of Repentance. page. 309 Of confession. page. 322 Of satisfaction. page. 323 Place. 31. Of man's justification before God page. 328 How justification and Regeneration differ. page. 344 Place. 32. Of Good works. page. 359 Of merits. page. 367 Place. 33. Of Christian liberty. page. 379 Of things indifferent page. 386 Of Traditions. page. 388 Place. 34. Of Offences. page. 392 Place. 35. Of prayers. page. 401 Of Invocation of Saints. page. 407 Place. 36. Of Predestination. page. 421 Of Election page. 430 Of Reprobation page. 439 Place. 37. Of the last Resurrection. page. 451 Place. 38. Of the last judgement. page. 466 Place. 39 Of eternal life. page. 482 Place. 40. Of eternal death. page. 494 Of Hell. page. 498 Place. 41. Of the Church. page. 501 Place. 42. Of the ministery, and Ministers of the Church. page. 530 Of their calling. page. 548 Of imposition of hands. page. 553 Place. 43. Of the power and authority of the Church. page. 570 Of Synods page. 581 Place. 44. Of the government of the church page. 586 Of Excommunication. page. 593 Of Anathematizing page. 597 Of Fasting. page. 600 Place. 45. Of Vows. page. 609 (615 Place. 46. Of the Sacraments in general. page. 615 Of circumcision page. 631 Of the Passeover. page. 640 Of the sacrifices of the old and New Testament. page. 648. and 675. Place. 47. Of Baptism. page. 695 Of john's Baptism. page. 699 Of Baptizing of Infant's page. 715 Of Exorcism. page. 729 Of imposition of names. page. 731 Place. 48. Of the Lord's Supper. page. 741 Of the Mass. page. 743 Of taking away the Cup. page. 750 Of the Sacrifice in the Supper. page. 764 Of miracles. page. 789 Of God's Omnipotency. page. 793 Of the circumscription of Christ's body. page. 798 Of our Communion with Christ. page. 908 Place. 49. Of Magistrates. page. 854 Of revenge. page. 865 Of judgements. page. 875 Of war. page. 881 Of Equity. page. 891 Of Laws. page. 892 Of Subjects. page. 893 That papists make it lawful to murder princes. page. 902 Page 611. Line, 16. for consent read constraint. Page, 860. lin. 26, men's minds for man's mind, The rest pardon: as also that, one or two short questions are omitted. WHAT IS THE MAIN AND MOST principal point in sacred Divinity? COncerning God: For this is life eternal (saith Christ, joh. 17.3.) that they acknowledge thee the only true God, and whom thou hast sent jesus Christ. How do you prove that there is a God? 1. Out of the book of Nature, or the works of God. 2. Out of the book of the Scripture, or the word of God. The book of Nature, is this universal world, which is so called because of the beauty, furniture, order and use thereof. All which do proclaim the chief-builder thereof to be most wise, most mighty, and most bountiful: but of all the rest man, being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little world, whether you respect his soul and the faculties thereof, or the frame of his body, and the manifold and worthy use of the parts of this frame, doth prove and commend the workman: as Psal. 19.1. The heavens declare the glory of God, and the firmament showeth the work of his hands. Day unto day uttereth the same, and night unto night showeth knowledge a Psal. 104.2. Rom. 1.19.20. & 2.15. Act. 14.15.16.17. & 17.23.27. . Yea every herb declares that there is a God b Mat. 6.26.26.28. Gal. 4.8. . Yet this knowledge is very imperfect, and very weak, and no ways available to salvation c 1. Cor. 1.21. : which notwithstanding makes men without excuse d Rom. 1.20. . Whereupon Tertullian said: First God sent Nature to be our schoole-dame, purposing afterward to send the word; that so having learned in the school of Nature, we might the more easily believe the word of God. So then as when I see an house, I say there hath been a Carpenter though I see him not: so when I look upon the frame of this world, I must say, it had a builder, though I behold him not. Show me the principal reasons to prove that there is a God. First, because there is motion in the world. Now nothing can be moved but by some being, which actually is. 2. Because there must be a primary cause, on which all the rest depend. 3. Because all things are directed to an end. Whence it must needs be, that there is some one supreme Spirit, which doth order all things, not only to their special ends, but also to some one sovereign end. Prou. 16.4. The Lord hath made all things for himself. 4. Because it necessarily followeth, that there must be some Summum Bonum, and first Being, which may be the cause of goodness, existence, and perfection in the rest. 5. Because no cause is worse than his effect: now there are creatures which use reason, and a wise order, therefore the cause of these creatures must needs be most wise. 6. Because man's conscience after sin committed, doth naturally stand in fear of a supreme judge. 7. Because upon grievous sins (even in this life) there are inflicted grievous punishments. Psa. 37.36.38.11.8. Because all nations, be they never so barbarous, are persuaded that there is a God. Which is the book of Scripture? That which by way of excellency is called the Bible, namely, the writings of the old and new Testament, whereof the holy Ghost is the immediate author. Of which book the Psalmist speaks in the 19 Psal. 8. 2. Sam. 22.2. 2. Pet. 1.21. The Law of the Lord is perfect, converting the soul: the testimony of jehovah is sure, and giveth wisdom to the simple. How many ways hath the Lord revealed himself in the books of the Scripture? 1. By the word, or by certain oracles. 2. By sundry testimonies added unto the word. By what oracles? Gen. 1.31. God said, God created, God saw that all which he had created was very good. By what testimonies? 1▪ By that admirable work of Creating the whole world of nothing a Gen. 1.1. . 2. By famous miracles, as namely, by delivering the children of Israel out of Egypt. Exod. 20.2. By leading them through the red sea without wetting of their feet b Exod. 14.21.22. . By feeding them without any ordinary bread, for the space of forty years in the wilderness c Exod. 16.4.13.14 15. Deut. 8.3. . By causing the Sun to stand still, josua. 10.13. And by causing the Sun to go backward at the prayers of king Hezechiah. 2. King. 20 11. By raising of the dead d 2. King. 4.33. & 11.21. Mat. 9.25. Luk. 7 15. joh. 11.43.3.44. . 1. Kin. 17.22. And by many other wonderful works and miracles. 3. By diverse visions, whereby the Lord did offer himself to be seen of men in visible forms and likenesses. In which manner he appeared unto Adam, both before and after his fall; to Noah before and after the flood, to Abraham ten times, to Isaac twice, to jacob seven times, to Moses often, and so to diverse others. 4. By foretelling of things to come, by the Prophets, and by the event of the same. 5. By promising and exhibiting of Christ the Messias, joh. 1.18. No man hath seen God at anytime, the Son who is in the bosom of the Father, he hath revealed him. And therefore Christ saith to Philip, joh. 14.9. He that seethe me seethe the Father. 6. By the inward, lively, and effectual revelation of the holy Ghost, which is only bestowed upon the Elect. What then is that is reported Psal. 14.1. The fool hath said in his heart, There is no God? This is answered Psal. 10.11. That such deny not so much the being of God, as the providence of God. Again, they that take from God his judgement, deny in truth that there is a God. And howsoever some have in word denied that there is a God, yet in deed they have witnessed that they thought the contrary, which is plain out of Suetonius in the life of Caligula. But no man hath seen God at any time. Why, we see not our soul, yet we have a soul; we see not the fountains of waters, yet there are fountains; we see not the wind, yet there is a wind; and we see not God, yet there is a God, invisible in himself, but in his works, though obscurely and unperfectly, visible to us. What things are we to know concerning God? 1. What God is. 2. What a God he is, or how he is affected towards us. What is God? For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is either derived of a verb that signifieth to run, because God runneth through all things: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 currere, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cernere, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 timor. God is jehovah Elohim. or else of a word that signifieth to behold, because he beholdeth all things, or else of a word that signifieth to fear, because men are moved for fear to worship him. And God is an Essence, spiritual, incomprehensible, almighty, immortal, infinite, love itself, mercy itself, justice itself, holiness itself, purity itself, goodness itself, wisdom itself, long suffering itself, and bountifulness itself: which is the Father who from all eternity begat the Son, coeternal with himself, and of the same substance with the Father: and the Son not made nor created, but begotten of the Father from all eternity: and the holy Ghost proceeding from them both, the Father and the Son, the Creator and conserver of all things, the Redeemer and sanctifier of the Elect a joh. 4.24. 1. Tim. 1.17 jam. 1.17. Ap. 1.8. jer. 23.24. 1 Joh 4.8.16. Exod. 34.6.7. Mat. 5.44. . Which is no definition (for he that is supersubstantial, and incomprehensible, cannot be defined) but such a description as sufficiently containeth all such things as in this life are necessary for us to know, for the service of God and our salvation. Is there one God only, or whether be there more? One only. Deut. 6.4. Hear o Israel, the Lord thy God is one God alone b 1. Sam. 2.2. Esa. 41.4. & 44.6. Mark. 12 32. . And so 1. Cor. 8.4. We know that an Idol is nothing in the world, and that there is no other God but one alone c Ephes. 4.6. 1. Timoth. 2.5. . And seeing the true God is most high, and most infinite actually, therefore there can be no more but one God: because there can be no more but one that is above all, neither any more but one infinite. And this one God is manifested to us by such testimonies as cannot deceive, to wit, by miracles, prophecies, and other things which by his omnipotent nature may be done. How is God said to be one? Neither by a genus nor species, but in essence and in number, or in regard of his nature: because there is one only essence of God, and that indivisible. Why doth the Scripture make mention of Elohim, Gods, joining that word as well with the plural as singular number? Not to the end that it should make a multitude of Gods, or divide the essence, but to distinguish the persons: because, though there be one person of the Father, another person of the Son, and another of the holy Ghost: yet the Father is not another thing, or another God distinct from the Son and the holy Ghost: the Son is not another thing, or another God distinct from the Father and the holy Ghost: neither is the holy Ghost another thing or another God distinct from the Father and the Son: because the nature of God is but one and indivisible, although the Father be one, the Son another, and the holy Ghost another. And therefore they are not of divers natures, of another and divers substance, not conjoined or knit together in one substance, (as men which have one common essence) not only of the like substance, but of one and the same substance, having the same essence, the same eternity, the same will, the same operation, the same power, and the same glory. Phil. 2.6. How many ways is the name of God taken in the Scriptures? Two ways: properly for the substance, essence, and nature: and improperly. Now it is taken properly, or for the essence, when it is taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the distinction of any one of the persons, as joh. 4.24. God is a spirit, where God is taken for the whole essence of the Deity, as is also the name jehovah. Or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, personally, when there is joined unto the name of God the name of the person: as God the Father, God the Son, God the holy Ghost. Or when the Father is opposed to the Son, who is very God, and the second Person in the Trinity, as Rom. 7.25. I thank God by jesus Christ. So Rom. 8.3 the Father is called God, the word Father being used personally, because the Person sending is opposed to the Person sen● Improperly, when it is attributed to Angels or men: and truly, either in regard of their office e Exod. 22.28. Psal. 82.6. , or else in respect of the revealing of the will of God, and of their reverence f Exod. 7.2. : falsely, either by error; or else by usurpation and custom, as 1. Cor. 8.5. or else by worshipping them. 2. Cor. 4.4. Phil. 3.19. Be there any parts or kinds of God? None at all, because he is a most simple essence, which doth admit no composition or division; and simply, and in every respect of unity one, and in act most infinite. Are there any causes of God? Not any, for he is the cause of all causes. Is there any accident in God? No, in regard of God himself; for whatsoever is in God is his essence. Seeing the essence of God is most simple, in what respect do power, goodness, justice, wisdom, mercy differ in God? Not in essence: for all these attributes in essence, are but one very thing indeed: but in our weak capacity and manner of knowing, in regard of us, and by the effects, in respect of the creatures. How many sorts are there of God's attributes? Two: the first whereof is incommunicable, so that there appeareth not the least impression thereof in any of his creatures. This kind we may call Absolute, such is his simplicity, and, which depend upon it, his immutability, eternity, and immensity. The second sort is some way communicable, which you may call fitly a relative property, in that it hath relation to the creatures, such are his power, wisdom, will, goodness, justice, and mercy. Be there any effects of God? There be infinite effects of his grace, justice, power, and mercy. How are the Gentiles said to be without God, (Ephes. 2.12.) seeing they adored so many gods? Because none of their gods was the true God. But yet they acknowledged God the Creator of heaven and earth. I answer out of Hilary in his third book of the Trinity. Not the name of God, but even God himself was altogether unknown unto them: because no man knoweth God, but such as confess the Father and the Son. But do you not by this make both jews and Turks, Atheists? There are many kinds of Atheists. First, such as acknowledge no divinity: secondly, such as worship feigned gods in stead of the true God: thirdly, such as do indeed acknowledge the true God, yet not as he is, but as they fancy him to be. Such are the present jews and Turks, who deny both the Father and the Son, as also all Antitrinitarian Heretics, who deny the Trinity of Persons in one essence: and they also, who say, the Son is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, of the same essence with the Father. And surely they who challenge to themselves the name of the Catholic Church, may be ranked in this order, who professing in name one only God, the Father, the Son, and holy Ghost, and Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God and man; yet set down such grounds, which being granted, the true God is transformed into such an Idol, as never was, is, or shall be found: and withal, the humanity of Christ must needs vanish into a ghost. What use make you of the knowledge of God? Surely this, that he alone may be rightly worshipped, to which purpose man was created: and that we being guided by this knowledge, may pray for to him, and acknowledge that from him we have every good thing. What things are repugnant to the doctrine concerning God? Atheism, Epicurism, the mad worshipping of Idols, the Gentiles making of many gods: the heresy of Maniche, making two beginnings, one good, another evil: blasphemies against God: false opinions concerning God, as that of the Anthropomorphites, who make God like unto a man, all doubting of God, etc. Of the Trinity. How many Persons be there in that one Essence of God? THree, and those both in number, and in very deed distinguished, the Father, Son, and the holy Ghost: which have their subsisting in one divine essence: whereupon it comes to pass, that there be not many Gods, but one God, and the same eternal, infinite, and omnipotent, who is named jehovah in the Scriptures: and is said to be most simple by reason of essence, and three by reason of Persons. By what testimonies of Scripture do you prove the Trinity? Genes. 1.1. God or Elohim created the heaven and the earth. In which place the verb being of the singular number doth signify the most simple essence of God: and the substantive Elohim being the plural number, doth note out the three Persons. Also in the creation of man, God as it were taking counsel with his eternal wisdom, that is, the Son and the holy Ghost, saith thus: vers. 26. Let us make man after our image. Where he saith, Let us make, because of the number of the persons, and after our image, because of the unity of the essence. Gen. 19.24. The Lord reigned from the Lord brimstone and fire upon Sodom and Gomorrha: in which place the person sending the rain, and the person from whom it was sent, (that is the Son) is distinguished from the Father. Have you any more pregnant proofs out of the new Testament? 1. In the baptism of Christ, Math. 3.16. and joh. 1.32. the voice of the Father is heard from heaven, This is my beloved Son: in the same place there stands the Son by the river jordan, the holy Ghost descends in the form of a Dove and sits on Christ. 2. Again, in the transfiguration, there is the Son, and the voice of God the Father is heard from heaven, Mat. 17.5. and Christ is shadowed with a cloud which doth signify the holy Ghost. And further Mat. 28.19. Baptize all nations in the name of the Father, of the Son, and of the holy Ghost: he saith not in names, but in the name, to show the unity of the three Persons. 1. joh. 5.7. Gal. 4.6. 2. Cor. 13.13. The grace of our Lord jesus Christ, and the love of God, and the communion of the holy Ghost be with you all. Seeing the Scripture doth not use the name of the Trinity, doth the Church well to retain the same? Yea, no doubt: for the thing itself is found in the Scriptures two manner of ways: 1. According to the letter. 2. According to the sense. Now sith that the sense of it and the very thing itself is found in the Scriptures, the Church hath liberty to use such words as may familiarly express the thing itself. Moreover, we call the three Persons in God, the Trinity, not because the Scripture calls them so, but because the Scripture saith nothing against it. Yet this word three, whereof this word Trinity is derived, is expressly set down, 1. joh. 5.7. There be three that bear witness, etc. Whence we argue, that as from one comes Unity, so from three comes Trinity. How doth this word Essence differ from this word Person in God? Essence is the nature which is not more belonging to one and less to another of the three Persons, but common to them all: yea one and the same, and cannot be divided, and is all in each one of them, not without them, subsisting by itself, to wit, the very Deity itself. And therefore the essential properties which be in them are one in number and of one nature. Now a Person is the subsisting in the divine nature or the nature of God, which having relation to others, is distinguished by some incommunicable propriety: for indeed the Persons are only distinguished and not severed: as three men are indeed sundered, though they be but one in kind. The reason is, because the essence of God is infinite and impartible, and therefore it is all in every Person, which are not severed each from other, but only distinguished amongst themselves. But as for the essence of Angels and men, it is finite and partible, so that it is not all in every singular person, but part in one and part in another. How manifold is the difference of Persons? Twofold: inward and outward. The inward difference is that which is caused by the internal proprieties, or the works from within: concerning which we say, Opera Trinitatis ad intra sunt divisa. The works of the Trinity from within are divided: that is, the works which God doth within himself without any creature are not common to the three Persons, but are proper to one person alone. Now the propriety of the Father is this, that from eternity he was not made nor begotten, but hath begotten his eternal Son of the same substance with himself a Psal. 2.7. Heb. 1.3.5. Pro. 88.24. . The propriety of the Son is this, that he being neither made nor created, but was from all eternity begotten of his Father without any mother b Heb. 7.3. Col. 1.15. : who is of himself as he is God; but of his Father as he is the Son. For as light cometh from the Sun, even so the Son proceedeth from the Father; one distinct from the Father, and therefore the second in order, so farrefoorth as he is begotten c Psal. 110.3. Mich. 5.2. : one and the self same with the Father as he is God. And here let us call to mind the saying of Nazianzene: The begetting of God let it be honoured with silence: it is no small matter for thee to learn that he was begotten. The propriety of the holy Ghost is this, that he was neither made nor begotten, but from all eternity proceedeth from them both inseparably d joh. 14.26. & 15.26. & 16.13.14. Ro. 8.9. . But did the Son take his Deity from the Father? When we speak simply of the Son without the Father, we avouch truly and properly that he is of himself, and call him God, because of himself he hath his being, and all that he hath; and therefore we call him one alone beginning. But when we point at that relation which he hath with his Father, we justly make the Father the beginning of the Son, and say that the Son received all from the Father, joh. 3.33. For the Essence is one thing, and the * Modus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. manner of subsisting another. Hence it is that the schoolmen say, that the Son is by himself not of himself. So the essence of the Son is without beginning, but the Father is the beginning of his Person. This made Hilary to say: The gifts of the Father do not infirm but affirm the Divinity of the Son. And Augustine, Christ in regard of himself is called God, and of the Father is called the Son. Ob. The Son and holy Ghost are not without beginning, therefore they are not eternal. Answ. This is not a beginning of time or continuance, but only of order and offspring: but the Sabellians here cavil, viz. Christ saith, He that seethe me, seethe the Father: and believest thou not that I am in the Father, and the Father in me? joh. 14.9.10. therefore the Father and the Son are one person. Ans. Indeed he that seethe the Son seethe the Father, because the Son hath the same essence with the Father, and being manifested in the flesh, hath delivered to us the whole will of God, joh. 1.18. Ob. 2. That which is one in number, cannot without contradiction be said to be th●ee in persons: but God is one in number, (Deut. 6.4.) ergo. Ans. That unity doth signify God's simple essence, not the manner by which that simple essence subsisteth. Therefore God absolutely according to his essence is one, because he is indivisible: and only in respect of inward relation, I mean the reason of subsisting, is three. Ob. 3. If there be one being of the Father, another of the Son, and another of the holy Ghost: it followeth, that in God there are three divers beings, and consequently three divers persons. Ans. The being of the Father doth not signify that essence by which he is absolutely God, but by which he is Father, that is, in that he otherwise subsisteth than doth the Son: therefore the being of the Father is one thing, and the being of the Son is another, and yet both of them have the same essence. Ob. 4. If there be three Persons truly distinguished, and one only essence, then is there a quaternity in God. Ans. Not so: for the essence differeth from Person only in reason: but the Persons differ each from other both in reason and in being. Ob. 5. The Father begot his Son either existing or not existing, to say either of these is absurd. Ans. We may well say, that the Father begat his Son already existing, because the Father was never without the Son, even as the sun was never without his light. Again, it may be as well said, that he begat him not existing, in that his generation, although it be eternal, yet in order goeth before existence, as the sun is before his light. Is this difference rational, essential, or real? It is not essential, as in the creatures, where every one hath his proper essence or being, defined and circumscribed: for the essence of the Father is not one, and the essence of the son another, and of the holy Ghost another: but one and the same, which the Father doth wholly communicate to the Son; the Father and the Son to the holy Ghost. Not only in reason, because not in notion, or mind, or only in word is he called Father, Son, and holy Ghost: neither respectively or by relation: as one man may both be, and be called a father and a son. But it is real, yet altogether incomprehensible, because each person hath his own peculiar definition, or his essential and incommunicable propriety, and differs from another not in essence, but in the manner of subsisting. What is the outward difference? It is taken from the works of God that be without, as that the Father sends the Son, the Son is sent as the Redeemer: the holy Ghost is the sanctifier. As in the Creed, the Father is distinguished from the Son by the work of creation: the Son by his incarnation, the holy Ghost from them both, by the work of sanctification and regeneration as where he appeared like a Dove, (Mat. 3.) and in cloven tongues, Act. 2. although all these things be effected by one and the self same God. As we use to say, the works of the Trinity without are indivisible: therefore here let us remember the saying of Gregory Nazianzene: I cannot imagine one, but presently I am compassed about on every side with the brightness of three: neither can I distinguish three, but forthwith I am brought again to one. Further, in the persons of the Deity there is an order, but there is none inequality: there is a distinction, but no diversity. What things be contrary to this doctrine? 1. The heresy of Sabellius, who taught, there was only one person of the Godhead, but sometimes in one respect, sometimes in another, one while called the Father, another while called the Son. 2. Of Samosatenus who taught, that the Son did no more subsist in God, than wisdom, justice, and goodness. 3. Of Arrius, who denied that the Son was begotten of the essence of the Father, that he was coeternal, coequal, and according to his person of the same substance with the Father. 4. Of servetus, who affirmed that the word Person is no otherwise to be taken, then as in Comedies the name of person is used for the habit and the distinction of the office. 5. Of the Tritheitarites, who do transform the three persons into three distinct and several essences: they deny the Son of God according to his essence, to be of the same substance with the Father, and the Son to be God of himself. 6. The blindness of the jews, who do affirm an essence altogether without distinction. Here must we insert certain objections of one Gentilis an Heretic burnt at Geneva. Ob. 1. If there be divers jehovahs', there must be divers essences, but (Gen. 19.24.) the first is true: for jehovah did rain fire from jehovah: that is, the Son from the Father, therefore the Son is a distinct essence from the Father. Ans. It is an Hebrew phrase, signifying that God did miraculously rain fire of himself from heaven. Again, the word jehovah is taken sometimes personally, it is therefore a distinction in the Persons, not in essence. Ob. 2. There is one life of the Father, and another of the Son, joh. 5.26. therefore another essence. Ans. First, that place is to be understood of a power communicated to Christ as he was Mediator. Secondly, although the Son be from the Father in respect of the origination of his person, yet is he of himself, if he be absolutely considered, and therefore hath the same life with the Father. Ob. 3. They who have distinct operations have distinct essences, but the actions of the Trinity are distinct, ergo. Ans. The proposition is true, if it be understood of natural and external actions: but if of internal and personal actions it is not true: for these do not take away the unity of essence, since that the same essence in number is wholly in every person. Ob. 4. Each Person hath not one and the same power, for the Father can beget the Son, the Son cannot beget, ergo they have not the same essence. Ans. They have all one natural power, but not personal, as there is one nature, but not one person. Ob. 5. The essence of the Father is communicated to the Son by generation, therefore there is one essence in the Father, another in the Son, because there is one essence begetting, and another begotten. Answ. We must distinguish betwixt generation and communication: for the person begets and is begotten, but the essence neither begetteth nor is begotten, but communicated. Ob. 6. If the Father and Son have one essence, it must follow, that the Father was incarnate, which is absurd, ergo. Ans. The essence of God absolutely considered was not incarnate, but the second person: and although the person of the Son include the whole essence of God, yet for the proper manner of subsisting, it is distinguished from the person of the Father. Ob. 7. If the Father and Son have one essence, the Son should be Mediator to himself. Ans. The Son is properly Mediator betwixt us and his Father, not absolutely betwixt us and the divine essence. And the office of Mediator dependeth upon the most free ordination of God. The second common Place, concerning Christ. What doth this word Christ signify? IT signifieth Anointed (being derived of a Greek word that signifieth commonly to anoint) as Esa. 45.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Lord said to king Cyrus his christ, that is, his anointed. But in way of excellency it is ascribed to the Saviour of the world: who is called in Hebrew Messias, a joh. 1.14. because he was anointed with the oil of gladness above his fellows, as we read in Psalm. 45.8. And indeed he is that King, that only Priest and Prophet which was promised unto mankind. b Psal. 2.6. & 110.4. Esa. 61.1. Doth this name Christ signify his nature or his person? His person subsisting in both his natures, and not this or that nature alone: for it is a name concrete, as the Grammarians speak, and not abstract. What do you call a word Concrete, and what an Abstract? This word Concrete in the discourse of Christ, is said to be that which signifieth the nature together with the subject, and doth comprehend in his signification both the thing, and the subject wherein the thing is, that is to say, it doth design the person of Christ, as he is the Son of God; because the Son of God doth not simply signify the nature of God, but the person of the Son of God: so the son of man when it is spoken of Christ, signifieth the Person, and not his humanity simply. But this name Abstract is a word that signifieth the nature simply: as the Divinity of Christ, the humanity of Christ. How many things are especially necessary to know Christ, and which be they? Two: his person, and his office. What is Christ? He is the only begotten Son of God, a Joh. 1.14. who of his mere love towards mankind b Tit. 3.4.5. , did create unto himself of the seed c Heb. 2.16. of the Virgin Marie d Luk. 1.31. , being sanctified by the holy Ghost e Luk. 1.35. , and by creating did assume f Heb. 2.16. , and did personally and inseparably for ever unite a true human body g Heb. 2.14. endued with a reasonable h Mat. 26.38. & 27.50. soul. And so being true God, became true man like to us in all things i Heb. 2.17. & 4.15. sin only excepted. What things are we especially to consider in the person of Christ? Four: 1. That Christ is God. 2. That the same Christ is man. 3. That he is God and man in one person. 4. The phrases and the usual speeches which are affirmed of Christ in the Scriptures. By how many, and by what kind of testimonies do you prove that Christ is God? By three. 1. By apparent and manifest sentences of scripture, wherein the Divinity of Christ is averred. 2. By his works, which were altogether divine. 3. By the worship and honour which was yielded unto Christ both of the Saints that believed, and of the Angels. Show some pregnant testimonies whereby you can prove that Christ is God. Esa. 9.6. This is the name whereby they shall call him (speaking of the Messias) to wit, the mighty God, the Father of eternity. jer. 23.6. The name whereby the branch of David shall be called, shall be the jehovah our righteousness. jud. 6.11. etc. That Angel which appeared to the holy patriarchs, calls himself jehovah. In the new Testament, Mat. 16.16. Thou art Christ the Son of the living God. john 20.28. My Lord and my God. Rom. 9.5. Christ being God, was of the Father's according to the flesh, who is God for ever. 1. john 5.20. And we are in his Son jesus Christ, who is very God and life eternal. 1. Tim. 3.16. God is manifest in the flesh. In which places Christ is absolutely called God, and the name jehovah so given to him, not by a trope, or symbolically, by reason of the presence of God, as Exod. 17.15. it is given to the altar, Psal. 24.8. it is given to the ark, jer. 33.16. it is given to jerusalem. Which be the testimonies of the second sort? The works which none can do but God alone, which are ascribed to him, to wit, to create and preserve a joh. 1.3. & 5.17. Col. 1.16. Heb. 1.2.3. , to redeem b 1. Cor. 1.30. 1. Thess. 1.10. , to blot out iniquities c Mat. 9.6. , to search the heart d Matth. 9.4. Mar. 2.8. & 14 13. , to hear our prayers e john 14.14. , to quicken f john 5.27. , to judge g john 5.22. : moreover, the miracles which he wrought by his own power, according to that prophesy Esa. 53.5.6. unto which also even Christ himself sendeth us h john 10.25. Mat. 11.4.5. , and for the working whereof he gave power to his Apostles i Math. 10.8. : moreover, those attributes which do agree only to the nature of God, and ascribed unto him: as eternal k Mic. 5.2. joh. 1.1. & 17.5. , almighty l john 3.31. Phil. 3.21. , infinite m Mat. 18.20. & 28.20. , King of Kings n Reu. 19.26. , Saviour o Math. 1.21. Act. 4.12. , and the rest, testify him to be God by nature. Which is the third kind of testimonies? The worship and honour which is performed unto Christ, namely, invocation, adoration, faith, hope. Psal. 72.11. All the kings of the earth shall worship him, and all people shall serve him, Esa. 11.10. and Rom. 15.12. All nations shall call upon him, and trust in him. Psalm. 2.12. Blessed are they that put their trust in him. Every knee shall bow unto him p Rom. 14.11. Phil. 2.10. . And john. 14.1. Ye believe in God, believe also in me. Act. 7.39. Lord jesus receive my spirit. All which do prove that he is true God. Why is it necessary that Christ the Redeemer should be God? For two causes especially, whereof the former is the greatness of the evil, wherewithal mankind was overwhelmed, which could be taken away by no creature: The latter is the greatness of the good, which could be restored by none to man again, but by God, who alone is truly good q Mat. 19.17. . What is the greatness of the evil? It standeth in four things, which be these, The greatness of man's sin, The infinite & unsupportable weight of God's anger, The power of death, The tyranny of the devil: which to take away, to abolish, to appease, to overcome, none was able but God alone. What is the greatness of the good, which could be restored by no creature? The restoring again of the image of God r Col. 3.10. : therefore Christ (1. Cor. 1.31.) is made to us wisdom, righteousness, sanctification and redemption, not only by revealing and teaching of them, but by performing and restoring of them s Luk. 1.77. 2. Cor. 5.21. Mat. 20.28. Rom. 3.24. Gal. 3.13. & 4 5. Tit. 2.14. 1. Pet. 1.18. Heb. 5.9. . Why is he called the Word? Basil saith, because he proceeded from the mind, and is the image of the Father, wholly in himself manifesting the Father, and having his being of himself, even as our speech is the pattern of all that we think: but he (as Ignatius saith) is the Word of the Father, not because he floweth from him, but that he is the essential Word of the Father. Or else as Irenaeus speaketh, because he is the Father's interpreter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and is called his speech, as it were speaking, speaking with the Fathers. Or else because it is he of whom speech is made, that is, of whom the Lord hath spoken, or whom the Lord hath promised: or else because it is he who spoke the word, and all things were made. According to which nature is he called the image of God? Col. 1.15. Not according to his human nature alone, as man is said to be made after the image of God, but especially according to his divine nature, but manifested in the flesh; or so far forth as God hath truly manifested himself in Christ a 2. Tim. 3.16. : whereupon he is called the brightness of the glory of the Father, Hebr. 1.3. and the character or engraven form of his person, because he is not some vanishing representation, but engraven and durable. Prove that Christ is very man. Gen. 3.15. The seed of the woman is promised, which shall break the Serpent's head. Gen. 22.18. God promised Abraham, that in his seed all the nations of the earth should be blessed. 2. Sam. 7.12. it is promised to David, that his son must sit upon his throne and reign for ever. Esa. 7.14. Behold a virgin shall conceive and bring forth a son. Besides all these, the history of the Gospel doth plainly prove that Christ was conceived b Luke 1.31. , borne c Luke 2.7. , circumcised d Verse 21. , had a true body and soul e Luke 22.20. Heb. 2.4. Mat. 26.38. , was hungry f Mat. 4.2. , thirsty g john. 19.29. , shed his blood h john. 19.34. , that he died, i Mat. 27.50. and that he had all the properties and affections of man's nature, yet without sin, k Math. 9.36. john 2.17. joh. 11.33.35. Mat. 26.37.38 that he ascended visibly and locally into heaven, and thence that he shall come again to judgement l Act. 1.9.11. . Why must Christ needs be true man? 1. The justice of God required it should be so, that the disobedience committed in our flesh might in the same be repaired m Rom. 5.17.18.19. Hebr. 2.14. . 2. The reason of our adoption: for it pleased the Son of God to take the nature of man upon him, and to become our brother, and by that means to become our nearest kinsman, and most near allied unto us, that we being made his members, might be made the sons of God, Gal. 3.26. and that he might have right to redeem and ransom us n jer. 32.8. Ruth. 3.12.13. . Hence is matter of comfort in every kind of temptation. Therefore the Apostle to the Hebrews, 2.17. & 4.5. saith: He took not upon him the nature of the Angels, but the seed of Abraham, and in all things became like to his brethren, that he might have compassion of his brethren. 3. For the confirmation of our resurrection: for in that Christ took on him our nature, and hath raised it up, and given unto it immortality, and hath exalted it in the heaven, by virtue of that communion (which we have with him) shall we be raised up at the last day, and this our vile body shall be made conformable to the glorious body of Christ, Phil. 3.21. & 1. Cor. 15.22. As in Adam all are dead, so in Christ shall all be made alive. Why was neither the Father nor the holy Ghost incarnate, but the Son? 1. Because it was meet that the world should be redeemed, and all things restored by him, by whom all things were created, or that man should be redeemed from death by him, by whom he was first created, and should have been brought unto life eternal if he had not sinned. 2. It would have been unconvenient, that there should be two Sons, one in the divine nature, another in the human nature. 3. It was the eternal decree of the Father, whereby he purposed to save mankind by the Son. a Heb. 2.10. Whether is Christ God and man, divided or joined together? joined and united, but not divided. By what kind of union? Not by inhabitation only, as God dwelleth in the Saints, not by consent only, b joh. 17.21. as the faithful are one in the Father and the Son: not by mixture, as when water is mingled with wine: not by combination, as two boards be joined together: lastly, not by composition, whereby of the mixture of two things there ariseth a third: but by personal union, which the Greeks' call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incorporation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because neither the whole Deity, nor any part of it is subiectively communicated to the humanity of Christ, but only the human nature was assumed of the Son of God into the same person, Leu. 2.16. What is the personal union in Christ? It is that whereby the person of the Son of God, being a person from all eternity existing, did assume the most pure nature of man, wanting all personal existing of it own, into the unity of his person, and made it his own, the proprieties of each nature being preserved. Or as Paul defines it, Colos. 2.9. Whereby in Christ doth dwell all the fullness of the godhead bodily. Whereof we have a manifest resemblance in the union of the soul and the body, but that it doth not fit in every point. For in man from the nature of the soul, and the nature of the body, there ariseth a third nature compounded of two, which is called the nature of man. But in Christ there is not made a frame of one third nature of the divine and human, but each remains pure and unconfounded. Neither doth that similitude of the iron red hot agree in every point, because the heat and the light in the iron being hot, are but qualities, not the very substance of the fire. And therefore the Apostle doth well call it a great mystery of godliness, 1. Tim. 3.16. How is this union made? Without all confusion, without all conversion of one nature into the other, indivisibly, inseparably. The difference of the natures by no means being taken away by the union: but rather the propriety of either nature being saved, and joined together or concurring into one person, and one subsisting, as the Chalcedon Synod speaketh in the history of Euagrius, lib. 2. cap. 4. And from that time that the Word did assume our human nature, he never left it, no not in his death. And to this purpose make those verses: Sum quod eram, nec eram quod sum, nunc dicor utrumque: Ignoras, nisime stirpe ab utraque tenes. I am that I was, nor I was that I am, now both am I called: Thou knowest me not, except thou know me subsisting of both natures. By what testimonies will you prove, that the divine and human nature in Christ did join together into one and the same person? Esa. 7.14. & 9.6. Luk. 1.35. That which shall be borne of thee, shall be called the Son of God, joh. 1.4. And the word was made flesh: not by sacramental union, in which respect Christ was said to be a rock: not by confusion of the natures: not by commutation, as water is turned into wine, joh. 2.14. but by assuming the flesh into the unity of the person. The voice of God speaketh thus of jesus the son of Marie: This is my well-beloved Son, Mat. 3.17. He that descendeth is even the self same that ascended above all heavens, that he might fulfil all things, Ephes. 4.10. God sent his Son borne of a woman. Gal. 4.4. But what means this, that the flesh of Christ is said by Damascene and Gregorius Nyssenus to be deified? Not because it is turned into the divine nature, but because it is joined unto it into one person: and we must understand it of the bestowing of gifts upon it, whereby the human nature of Christ doth excel all creatures, yet so as they do not abolish his nature. Why is it necessary that Christ should be both God and man in one and the same person? 1. To the end he might reconcile God and man, or that he might make God and man one. 2. That he might be a fit Mediator between God and men, by reason of his participation and affinity with them both a 1. Tim. 2.5. Heb. 8.6. . 3. That he might reconcile God unto us by his death, which if he had been God alone, he could never have suffered; if only man, he could never have overcome. 4. That the works of redemption performed in the flesh of the Son, might become a sufficient price for sin, whereby God, that infinite good, was offended. For although certain actions do properly proceed from the divine nature, and some are done by the human nature, yet all of them do equally receive their price and worthiness from the divine nature. So the flesh of Christ hath power to quicken, because it is the flesh of that person who is God: the obedience of the man Christ doth justify, because it is the obedience of that person who is God: the blood of Christ redeems the Church, because it is the blood of God, Act. 20.28. Of the Phrases. What is the communication of proprieties? IT is called of the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which cannot well be englished; and it is not the effusion of the proprieties of one nature into the other, or a mutual confusion of proprieties: but the attributing, by Synecdoche, a part for the whole, or an affirmation one of the other, whereby (because in Christ the two natures and one person is * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dial. 3. one thing and another; and not one person and another) that which is proper to one nature in Christ, is attributed not to the other nature, but to the person, taking the name of one of the natures, whether it be the divine or human. As Theodoret saith: Those things which be common to the person, are made proper to the natures by reason of the identity of the person: (as Damascene saith) and the affinity of the natures one towards another, and because there is but one person, Orthod. fid. lib. 3. cap. 3. & 4. Or else it is such a manner of predication whereby those things which be proper to the natures are indifferently attributed to the person of Christ which is but one: and that because Christ in his two natures is both, to wit, perfect God and perfect man, to whom therefore those things are truly and indeed attributed as well which are proper to God, as those which be proper to man. Therefore it is well and truly said: God, or else the Son of God was borne of the Virgin Marie, suffered, was crucified: and God purchased unto himself the Church with his own blood. 1. Cor. 2.8. Act. 20.28. Not simply, principally, and by himself, as he is God, but by accident, and in another respect, or in regard of another thing: because that which is proper to one nature, namely, to be conceived, borne, crucified, to die, is not attributed to his divinity, but to the person taking the name of one, namely, the divine nature. For this word the Son of God, or God (which is the subject of the proposition) is the Concrete and not the Abstract, and signifieth not the divine nature, but the person, who is God and man. Therefore it is well said: The Son of man or Christ man, is eternal, almighty, alpresent; saveth, raiseth the dead, giveth eternal life. And joh. 31.13. No man ascendeth into heaven, but he that cometh down from heaven: both in respect of the union, seeing that the self same person is both man and God: for as God by reason of the unity doth account those things which belong to the human nature proper to himself, saith Cyril of the incarnation of the only begotten, cap. 26: so as he is man by reason of the union, doth account those things which belong to the divine nature to be proper to itself: and also because the Son of man is a word Concrete, which signifieth the person of Christ, being but one, consisting of the divine and human nature: and therefore whole Christ is every where present, but not all that is in Christ. Totus Christus, non totum Christi est ubique. On the contrary, it is wickedly said, that the divinity of Christ was borne of the Virgin, suffered, and that the humanity of Christ is eternal, every where present, almighty: for the divinity is a word abstract, which simply signifieth the divine nature in Christ, which is most free from all manner of suffering. Now the predication of diverse natures by reason of the hypostatical union is of no force, but in those things which are signified as whole and perfect Supposita: for as we do not use to say, the body is the soul, or the man is the soul: so neither do we say, this God (Christ) is the body of Christ, or the soul of Christ, but only God is man. Is the communication of proprieties verbal only, or real? It is a true and real speech, because the person of whom, by the trope Synecdoche, as well the divine as the human either names or proprieties, or effects are indifferently and equally affirmed, containeth all those things in itself truly and indeed, which do agree to very God and very man: those things which be divine as he is God: those also which be human as the same is man, but not in respect of both natures, but according to the one and the other, as in the same place Cyrill teacheth. For than should be brought in the Eutychian heresy of the confounding of the natures or proprieties, and it should cease to be a speech by Synecdoche. But those titles which belong to the office of Redemption, are they to be attributed to the natures severally a sunder, or to the person? To the person: as Christ is a Mediator, Pastor, Priest according to both natures, although each of them in that work retaineth his own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. proper efficacy or operation. What is the effect of that personal union? The bestowing of gifts, whereby the human nature in the person of Christ is adorned, and whereby it excelleth all other creatures in wisdom, goodness, holiness, power, majesty and glory; which the Fathers call the Deifying of the flesh: the Schoolmen, Habitual grace, of the communion of proprieties (which is mutual one of another, and the reciprocation of the names) altogether distinct. How manifold is the state of Christ? Twofold: one of humiliation, whereby he willingly undergoing the burdens, reproaches and punishments of our nature, did humble himself to the death of the cross; the Divinity in the mean while (according to Irenaeus) resting or hiding itself, that he might be crucified, and die. The other, of exaltation, whereby after his death, his human nature did lay aside all the infirmities of his human nature (but not the essential properties) and was wonderfully exalted above all creatures unto most great honour, yet not in any case matched, and equalled to the divine nature of Christ a Phil. 2.7.9. . What are the doctrines contrary to this? The 1. heresy of Macedonius and Valentinus, who affirmed that Christ brought with him a celestial body from heaven: as also of Apelles, who said his body was airy, his flesh starlike, and that he passed from the virgin as water from a pipe. 2. Of the Manichees, who feigned unto him an imaginary body. 3. Of Apollinaris, who denied that Christ did assume a reasonanable soul, but that his Divinity was unto him in stead of his mind. 4. Of Eunomius, who affirmed Christ to be a mere man, and that he was called the son of God by adoption: and of Ebion, who said that Christ was borne by human generation. 5. Of Nestorius, who taught, that as there be two natures in Christ, so there are two persons; and that the Divinity is present with the humanity by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. circumstance and combination, but not by personal union. Therefore he denied that Marie was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the mother of God, or brought forth God: and affirmed that man, not God, was crucified of the jews. 6. Eutyches heresy contrary to the former: for he taught, that the human nature after the union, was endued with the proprieties of the Divinity. 7. Of the Manichees, who avouched that Christ had but one only will, not two, a divine and human will. 8. Of the Ubiquitaries, who attribute to the humanity of Christ the essential properties of the Divinity, altogether forgetting that saying, He that taketh away the proprieties, taketh away the nature: and on the contrary, He that attributeth the proprieties, attributeth the nature: and of whatsoever the Essence cannot be affirmed, no more can the essential proprieties thereof be affirmed of the same. Of the office of Christ. How manifold is the office of Christ? THreefold; Prophetical, Priestly, Kingly, as it is expressed, Heb. 2.10. What is his Prophetical office? It is that office, whereby he hath revealed to mankind the Gospel, that is, the secret counsel of the Father concerning the redemption of mankind, by the Word, by the holy Ghost, by the Sacraments, both by himself, as also by the Ministers of the word. joh. 1.18. Ephes. 4.10.11. Show some testimonies. Deut. 18.18. I will raise a Prophet like you, etc. Esa. 61.1. He hath sent me that I should preach the Gospel to the poor. Math. 17.5. This is that my well-beloved Son, in whom I am well pleased, hear him. For this cause he is called a Pastor a Esa. 40..1. John 10.11. , the publisher of peace b Zach. 9.10. Ephes. 2.17. , the most faithful witness of God c john 3.32. Reu. 1.5. ; which office he doth execute until the end of the world d Ephes. 4.11. . What is his Priestly office? It is that, whereby he is Mediator between God and man; or that, whereby he hath set himself a Mediator between God and men e 1. Tim. 25. Heb. 11.24. ; which agreeth to no man, save to Christ alone f Heb. 2.17. . How many parts be there of this office? Two: his satisfaction, whereby he fulfilled the law g Mat 5.17. Rom. 10.4. , and paid the ransom for the sins of the world h Mat. 20.28. . In respect of which part of his office, he is called a Redeemer i Mat. 20.28. Gal. 3.13. , and a Saviour k Esa. 25.8.9. & 53.4.5.6. john. 3 17▪ 1. Pet. 2.24. , and a Lamb or a sacrifice l Esa. 53.7. joh. 1.29.36. revel. 13.8. . And his intercession, whereby Christ doth instantly desire that his sacrifice may continually prevail with God his Father, for the reconciliation of his elect m Rom. 8.24. Heb 7.25. . According to which nature is Christ a Mediator and a Priest? According to neither of them asunder, but according to both, his divine and human jointly together n Gen. 3.15. & 22.18. Dan. 9.17. 2. Cor. 5.15. Heb 4.15. & 9.14. . 1. Because he is in one and the same person, the same God & man. 2. Because he was after the order of Melchisedech, without father as man, and without mother as God. 3. Because he must be partaker of them both, that he might reconcile God to man, and man to God: as Irenaeus saith, It was necessary by reason of his habitation with both, that he should reduce both into love and concord; and procure that God should receive man, and that man should be restored to God. 4. Because the works of the Mediator are of him that is both God and man, that God might accept them. 5. Because none could satisfy God's justice but God, none ought but man. Was Christ Mediator before his Incarnation? He was, because in the foreknowledge, predestination, and acceptance of God, the two natures were reputed as united: and with him things done and to be done, present and to come, are all one. Thus Heb. 13.8. jesus Christ is to day, yesterday, and the same for ever. So 1. Pet. 1.20. And as the Lamb is said to be slain from the beginning of the world, Apoc. 13. so the prayers then powered out for the Church in God's acceptation may be said to be made. How doth the Son make intercession to the Father? Surely as a person, but yet as man; but so, as that the dignity of those prayers issue from the excellency of his Divinity, which in Christ is personally united with his humanity. Have you any pregnant testimony concerning the Priesthood of Christ? Psal. 110.4. The Lord hath sworn, and it shall not repent him, Thou art a Priest for ever after the order of Melchisedech, who was a type of Christ a Heb. 7.3. , as were Aaron also and Isaac b Gen. 22.6.9. . May the Ministers of the Gospel be called Priests? They may; but only in two respects. 1. Because they, together with others, are engrafted into Christ; and so far forth as they be true Christians. 2. Because they teach the Gospel, and sacrifice men themselves, and offer them up a living sacrifice unto God by the Gospel. For this cause Paul testifieth of himself, that he had offered a sacrifice when he had sacrificed the Gentiles by the Gospel, that they might be an acceptable sacrifice unto God, being sanctified by the holy Ghost, Rom. 15.16. Yet in no place in the new Testament the name of Priest is attributed peculiarly to the Ministers of the Gospel, because Christ hath no copartners of his Priesthood. What is the Kingly office of Christ? It is that, whereby he doth according to both natures wittingly and willingly moderate, rule and govern the whole world. Show some plain testimonies concerning this office. Psal. 2.6. He hath set his King upon his holy mountain. Mat. 28.18. All power is given me in heaven and in earth. joh. 13.3. All things are given me of my Father. And for this cause he is called the eternal King c Esa. 9.7. Psal. 45.7. Luke 1.33. , the King of righteousness d Heb. 7.2. , the King of Kings e Reu. 7.2. . How manifold is the administration of this office? It is twofold in this world; General or powerful, whereby he rules all creatures by his power: Special, or of grace, whereby he doth in special manner and peculiarly rule, defend, and govern his Church, and doth enrich it here on earth, and glorify it in heaven. In which respect he is also properly called a King f Psal. 2.9. . 1. Because he hath redeemed his Church, which Satan had invaded g Psal. 20. . 2. Because he hath vanquished the prince of darkness. 3. Because he doth defend and make blessed all those that fly unto him. Who are citizens of this kingdom, and what be the laws? The citizens are Christians, so called of the King, Act. 11.26. 1. Pet. 2.3. the laws are the word of God; the enemies are sin, Satan, hell, death; and the rewards are the things of this and a better life. What be the benefits or the effects of this kingdom of grace? Righteousness, peace, and joy in the holy Ghost h Rom. 14.17 , that is peace, joy, happiness, light, the knowledge of God, begun indeed here, but made perfect in heaven or in the kingdom of glory: whereby it is manifest, that this kingdom is not earthly, but spiritual and heavenly i joh. 18.6.36. . Which be the parts of the kingly office of Christ? Two: Vocation and judgement. Vocation or calling by the word of truth, and that double; 1. whereby in general Christ inviteth all men indifferently to the embracing of his Gospel, having appointed the ministry of the word to that end and purpose k Mat. 22.14. . 2. Special, whereby by the labour of his Ministers, he doth effectually illuminate and call unto the knowledge of himself the elect, by the inward operation of his spirit in his time appointed l Rom. 8.30. . The other part of his kingly office, is judgement m joh. 5.17. , which he exerciseth after two manner of ways: 1. In this life, both toward the elect, partly in justifying them, or absolving them from their sins, which is the office of a judge: partly by defending them against all kind of enemies: as also toward the reprobate, afflicting them with temporal punishments, or else killing them with the word: and moreover by casting forth superstitions, and bridling the fury of Satan and ungodly men n Psal. 110.12 . 2. In the world to come, by summoning both of them before his Tribunal seat, and giving sentence according to his word. 3. By glorifying his elect, and adjudging the wicked to eternal punishment. Seeing the kingdom of Christ is eternal, Psal. 45.7. o Mat. 16.27. & 25.31.32. etc. Why is it said that in the last day (1. Cor. 15.24) he shall render up the kingdom to God even the Father? Not because he shall utterly deprive himself of his kingdom, but because that the manner of administration which Christ useth for the gathering and preserving of his Church in this world, shall then cease. What things are contrary to the doctrine of the office of Christ? 1. The error of Stancarus, who referred those things which belong to the whole person (as to be Mediator) to the human nature apart: and of Osiander, who ascribed the office of a Mediator to the Divinity alone. 2. The error of the Papists concerning the authority of the Pope, of the Church, of Counsels, in devising new articles of our faith, and expounding of scriptures, and bringing in men's traditions into the Church. The same men's error concerning the merits of works, satisfactions, and the sacrifice of the Mass substituted into the room of Christ, and of the priesthood and sacrifice (wherein most blasphemously they say they offer up Christ for the quick and the dead) and of invocation and intercession of Saints. 3. The error of the Pope's supremacy, of Christ his Vicarship, whereof he hath no need. 4. The error of the jews, who dream of Christ his earthly kingdom. The third common Place, concerning the holy Ghost. To what things in the Scriptures is this name Spirit attributed? SOmetime to things created, sometimes to the Creator: whence we may make a double spirit: one created, another uncreated; but yet by proportion, because the word Spirit doth principally agree to the Creator, and to the things created less principally. When it is attributed to the creatures, it is used two ways; sometimes it signifies the substance, sometimes the quality. The substance either bodily, but by a metaphor: as john. 3.8. The Spirit, that is the wind bloweth where it listeth: or else spiritually, and that either the soul, as Psal. 33.6. Into thine hands (O Lord) I commend my spirit, that is, my soul. Act. 7.59 Lord jesus receive my spirit: or else the Angels, and those either good: Heb. 1.14. the Angels are called ministering spirits: or else as Luke 11.26. The unclean spirit taketh to himself seven other spirits worse than himself. When it signifieth a quality, it is used sometime for the opinion and affection, as Math. 5.3. Blessed are the poor in spirit: or else for the breathing and motion of the mind, whether it be good, which proceedeth from the good spirit of God; or evil, which is stirred up by the evil and unclean spirit, as also from our own evil will. And hence it is that the gifts of God are called the spirit, but by a metonymy, as when Elizeus saith, Let thy spirit be double upon me, 2. King. 2.9. And when God saith unto Moses, Num. 11.17. I will take of thy spirit, and give it to the Elders. And that either in special, as Esa. 11.2. The Spirit of wisdom: for the gift of wisdom, infused by the holy Ghost, etc. Ephes. 1.17. The Spirit of meekness, for meekness, which the holy Ghost infuseth into the hearts of the faithful: so the Spirit of faith, 2. Corint. 4.17. and the Spirit of love, 2. Tim. 1.7. So on the contrary, the spirit of covetousness, the spirit of giddiness, the spirit of drunkenness, Esa. 10.14. the spirit of slumber, of fornication b Esa. 29.10. Hos. 4.12. , are used for those vices. Or else in general all the gifts of the holy Ghost: but those especially which in times passed in the beginning of the preaching of the Gospel were bestowed upon the believers for the confirmation of the heavenly doctrine c 2. Cor. 11.4. . Besides, this word Spirit signifieth a quality, when it is opposed against the flesh: and again, it signifies another quality, when it is opposed to the letter. What doth the Spirit signify then, when it is opposed to the flesh? It signifieth the grace of regeneration, that is, whatsoever in man, either the mind or the will, or in the affections is regenerate and renewed by the holy Ghost, as Gal. 5.17. The flesh lusteth against the spirit, and the spirit against the flesh. Now the flesh being opposed against the spirit, signifieth whatsoever is not as yet regenerate in us, to wit, the proneness of the affection, and carnal quality of the flesh and sin d Joh. 3.6. , which striveth against the spirit, so that one and the self same faithful man (so long as he liveth here) may be said to be both flesh and spirit: as Paul showeth by his own example e Rom. 7. . But what doth the word Spirit signify, when it is opposed to the letter? It signifieth the power and efficacy of the holy Ghost engraving in our hearts the righteousness of Christ, and by that means the law of God itself, and bowing our hearts to the obedience thereof as it is, 2. Cor. 3.6. The letter killeth, but the spirit giveth life: that is, the bare law considered without Christ, without the operation and efficacy of the holy Ghost killeth, by the corruption of our nature: but the Gospel by the Spirit of Christ, which it hath joined with it, giveth life. Sometimes also Paul calleth the external sign in the ceremonies, the letter, being severed from the end of that sign, or from the virtue and truth of it, which he calls spirit, as Rom. 2.27. But they that by the letter understand the literal sense: and by the name of the Spirit the allegorical, speak to no purpose. But when it is attributed to the Creator himself, how many ways is the word Spirit taken? Two manner of ways: one way essentially, otherwise personally. And essentially either in common, of the whole Trinity, joh. 4.24. God is a spirit, or else specially for the divine nature of Christ, or for the power and efficacy of the truth in the humanity assumed f Mat. 12.28. : Ro. 1.4. Of his Son made of the seed of David according to the flesh, declared to be the Son of God, according to the spirit of sanctification by the resurrection from the dead, 1. Pet. 3.18. Put to death according to the flesh, but quickened in the spirit, in the which also he preached unto the spirits that are in prison. So Heb. 9.14. Christ by the eternal spirit offered up himself without spot to God: and 1. Tim. 3.16. he was justified in the spirit. But when is this word Spirit used personally? When it is taken for the third person in deity, who together with the Father and the Son is the same in essence and deity, as Mat. 28.19. Go baptise all nations in the name of the Father, of the Son, and of the holy Spirit. But why is the third Person called the Spirit? Because he is that essential virtue and working, being of the same substance together with the Father and the Son, proceeding equally, and as it were breathed from them both: or else by a Metonymy of the effect: or else because he breatheth where he listeth g joh. 3.8. : or else because he stirreth up spiritual motions in the hearts of the believers, and doth purify their hearts, and quicken them, which also is showed by this epithet Holy, not sanctified, but sanctifying, or the sanctifier in way of excellency (as the Father is called the Creator, the Son the Redeemer,) of his especial operation in us, which is called Sanctification h 1. Pet. 1.2. . Prove now that the holy Ghost is God. I prove it. 1. By the Phrases of Scripture. 2. By the attributing of those properties belonging to God unto him. 3. By the works or effects which agree to God alone. 4. By that worship and honour which is performed unto him by the faithful. 5. By that punishment which is inflicted upon such as sin against the holy Ghost. Show me those sentences of Scripture whereby you can prove that the holy Ghost is God. Those words which the Prophets do affirm were spoken by the God of hosts, the Apostles do ascribe to the holy Ghost. As that we read, Esa. 6.9. jehovah said unto the Prophet: Go and say to this people, Hear and understand not, etc., the Apostle Act. 28.25. attributeth to the holy Ghost. Again, Act. 5.3. Peter saith thus to Ananias: How is it that he hath filled thine heart, that thou shouldest lie unto the holy Ghost? and presently after, Thou hast not lied unto men, but unto God. But the Spirit is in plain words called God, and the temple is assigned unto him which belongs to God alone c 1. Cor. 3.16.17 & 6.19 20 2. Cor. 6.16. , and he is called Lord and God d 1. Cor. 12.4.5. . Show some testimonies wherein the proprieties which agree to God alone are attributed to the holy Ghost? Gen. 1.2. It is said that the Spirit of God moved upon the waters presently in the beginning of the creation: therefore he is eternal a Heb. 9.14. . He is said to be present every where, and of infinite greatness, Psal. 139.7. O Lord whither shall I fly from thy spirit? Wisd. 1.7. The spirit of the Lord filleth the world. Whereupon Basill in his book entreating of the holy Ghost, against those which deny him, frameth this demonstration: Every creature hath a substance circumscribed: The holy Ghost hath not a substance circumscribed: Therefore he is not a creature, and ergo, he is a God. He is said to be omniscient knowing all things. joh. 15.13. That spirit shall lead you into all truth. 1. Cor. 2.10. The spirit searcheth all things, yea even the deep things of God. And he is called Almighty b Esa. 14.13. . Prove the divinity of the holy Ghost by his works. The works which are only proper to God alone are ascribed to him, as the work of creation, conservation, vivification, job 33.4. The Spirit of jehovah hath created me, and the Spirit of the Almighty hath quickened me. Psal. 33.6. By the word of the Lord were the heavens made, and all the power of them by the spirit of his mouth. He is said in like manner to dwell in the hearts of the faithful as in a temple c Rom. 8.9. 1. Cor. 3.6. : Regeneration, justification, sanctification d joh 3 6.8. 1. Cor. 6.11. 1. Cor. 3.16. : truth, grace, and whatsoever good thing can be imagined, 1. Cor. 12.4.5.11. One and the same Spirit divideth all things. How do you prove that he is God, by that worship and honour which is given unto him? 1. Because faith and invocation is attributed unto him, for we are baptised into the holy Ghost, as well as into the Father and into the Son e Mat. 28.19. , and as we call upon the name of the Father, and the Son, even so also on the holy Ghost. 2. We confess in the Creed, that we believe in the holy Ghost. 3. Because even the Angels themselves called Seraphims, do adore the holy Ghost f Esa. 6▪ 3: , and the Apostles call upon him g Act. 13.2.3. 2. Cor. 13.13. Reu. 1.4. . How do you prove by the punishment which is inflicted upon them that sin against the holy Ghost, that he is God? Because blasphemy against him is not remitted h Mat. 12.31. : for Christ saith, Mark. 3.29. He that shall sin, or speak blasphemy against the holy Ghost, shall never be forgiven, neither in this world, nor in the world to come. Now prove, that the Spirit of God is a person subsisting in God, really distinguished from the Father and the Son. 1. Out of the Creed: for whereas we say in the beginning, I believe in God, and presently add, 1. the Father, 2. the Son, 3. the holy Ghost: as we confess the holy Ghost to be God, so also do we acknowledge the same to be the third person in the deity, not by degree, but by order. 2. In the baptism of jesus Christ, the Father's voice is heard from heaven: Christ stands by, who was baptised of john Baptist, and the holy Ghost descended in the form of a Dove, who sitteth upon Christ i Mat. 3.16.17 . But even Christ himself joh. 14.16. distinguisheth the holy Ghost from himself and the Father, when he saith: Another comforter shall he give unto you; he saith another in person, not another thing in essence, and 15.26. I will send you the Spirit, even the comforter from the Father. And unto him is attributed a voice k Act. 13.2. : and his good pleasure l Act. 15.28. , and free will m 2. Cor. 10.11 , and a peculiar appearing in a bodily form n Cap. 2.3. : all which be the properties of a person truly subsisting. And joh. 5.7. There be three which bear witness in heaven, the Father, the Word, and the holy Ghost, and these three are one. What then is the holy Ghost? He is the third Person of the Trinity, eternal, coessential to the Father, and proceeding from them both jointly and inseparably; together with the Father and the Son the Creator and Conseruator of all things, who is sent into the hearts of the elect to sanctify them; together with the Father and the Son equally to be worshipped. As for his sending forth, it is in operation not in essence, the which being unmeasurable, in that it is true God, changeth not place, neither is in a place, but every where as God, Ga. 4.6 Prove that the holy Ghost proceedeth from the Father. joh. 15.26. He that proceedeth from the Father: and Mat. 10.20. It is not ye that speak, but the spirit of your Father that speaketh in you. Prove that the holy Ghost proceedeth from the Son? joh. 14.26. and 15.26. he is said not only to be sent and to be given of the Father, but also of the Son: and joh. 16.14. to receive all things from Christ. He shall receive of me, and declare all things unto you, Rom. 8.9. and Gal. 4.6. He is called the Spirit of the Son. Moreover Augustine saith, that Christ gave the holy Ghost, by breathing him into them, that he might show that he proceeds even from him a Joh. 20.22. . Ob. 1. Christ saith, that he proceeds from the Father, therefore not from the Son. Ans. Christ doth not say, that he proceeds only from the Father, therefore this proves nothing. Ob. 2. If the holy Ghost be one, he must have but one beginning, and so proceed from the Father alone. Ans. It followeth not, seeing that breathing of the Father and the Son, by which the holy Ghost proceedeth from the Father and the Son, is only one. What then be the proprieties whereby the Persons are really distinguished amongst themselves? Not to be begotten, or the paternity or fatherhood is the incommunicable propriety of the first Person of the Trinity, whereby it comes to pass that the Father is of no other, but of himself, not made, not begotten, but from all eternity begetting the Son. Now ●o be begotten, or generation, or the sonship is that whereby the Son doth receive, and hath in himself all and his whole essence from the Father. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. Proceeding, flowing, or coming from, being likewise taken passively, whereby the holy Ghost from all eternity doth receive that self same and whole essence from the Father and the Son, and hath it whole in himself. Therefore the holy Ghost is said to proceed from the Father and the Son, not when he is sent, or powered forth upon the house of a Zach. 12.10 David, but in respect of his essence, which from all eternity he received, communicated unto him of the Father and the Son. Is there then a difference between generation and proceeding? There is, but I (saith August.) know it not, neither am I able, nor sufficient to distinguish them: because that as generation, so proceeding is altogether unspeakable. Yet this difference may be yielded, that (as the same Augustine saith) whatsoever is begotten doth also proceed, but not of the contrary, whatsoever doth proceed, is also begotten. These proprieties by what other names are they called? They are called the works of the Trinity within, because they be effected within the very essence, without all respect to creatures after an incomprehensible manner. They are also called works divided, or distinct and incommunicable. For to be a Father agreeth only to the Father, to be a Son only to the Son, Proceeding only to the holy Ghost. What call you the works of the Divinity without? Which in respect of the creatures are done of the whole Trinity: or which the three persons jointly together effect in the works of creation and redemption. And they are said to be undivided, because they be common to the three Persons: whence comes this rule: The works of the Trinity without are undivided. Gen. 1.26. Let us make man after our own image. And joh. 5.17.19. What things the Father doth, the same things in like manner the Son doth also; but yet so, as there is kept the propriety of the Persons, the order of doing, and the difference b 1. Cor. 15.57. Rom. 11.36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . So the work of incarnation being taken actively, is a work of the whole Trinity, in regard of the * accomplishing of it, if you consider the effect, although only the Son be incarnate. What names are given to the holy Ghost in the Scriptures? He is called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comforter, that is, the Advocate c joh. 14.16. & 15.26. & 16.7. not of Redemption, nor of Mediation, or of Reconciliation between God and men (for Christ alone in this respect is Mediator) but of comfort, namely, teaching us to pray, comforting the afflicted, teaching the truth, begetting those unutterable groanings, of which Paul speaketh Rom. 8.25.26. He is called the Spirit of truth a Joh. 14.26. , because he teacheth the truth effectually. Also the spirit of adoption b Gal. 4.6. , because he sealeth up the adoption of the sons of God in our hearts. Also the Spirit of sanctification or the holy Ghost c Rom. 8.15. , not so much in regard of his essence, as for his effects d Rom. 1.4. . What be the effects of the holy Ghost? 1. In general, to quicken, to sustain, to rule, to govern: in special, to give testimony unto Christ e john 15.26. . 2. To lead the elect into all truth, to regenerate f john. 16.13. the minds of the faithful. Tit. 3.4. He hath saved us by the washing of the new birth, and by the renewing of the holy Ghost, which he worketh, whilst that he illuminateth our minds with the true knowledge of Christ, createth in us faith in Christ by the hearing of the Gospel, and by faith bringeth forth in us newness of life, & incorporateth us into Christ g Eph. 3.5.16. , and apply Christ, and the offices and treasures of Christ unto us. Also to seal up unto us the promises of God. Ephes. 1.13. He is called the Seal, the earnest of our salvation, and the earnest of our inheritance, 2. Cor. 1.22. because by his testimony he doth establish, confirm, and seal up in our hearts the assurance of our inheritance to come. What ●e the Epithets which are ascribed to the same holy Ghost in the Scriptures? 1. He is called the finger of God. Luke 11.20. If I by the finger of God cast out devils, by whom do your children cast them out? because the Lord doth manifest his power by him h Exo. 18.17. . 2. Again, he is called water: john 3.5. Unless a man be borne a new of water and the spirit, he shall not enter into the kingdom of God. And 7.18. He that believeth in me as saith the Scripture, rivers of water of eternal life shall flow out of his belly. Now this he spoke of the spirit, because it cooleth us, it quencheth our spiritual thirst i joh. 4.14: , it watereth us being empty of all the juice of life, and maketh us fruitful, it washeth away all the filthiness of our hearts, and like water is poured into the believers, as it is said, I will pour out of my Spirit. joel 2.28. and Esa. 44.3. 3. He is called fire, as Math. 3.11. He that shall come after me, he shall baptise you with the holy Ghost and with fire. From the effect, because he purgeth out all the dross, inflameth us to the fear of God, to love and kindness both of God and our neighbour, and hath other effects like unto fire. 4. He is called Seed, 1. john. 3.9. He which is borne of God hath his seed in himself: because by his power, as it were by seed, the faithful are renewed, and are made new men, that being dead to sin, they may live to God. 5. He is called the anointing b 1. joh. 2.27. Psal. 45.8. , and the Oil of gladness: the speech being borrowed from the custom of anointing, which was used in time of the law, to signify the fragrant smell and spiritual sweetness of the gifts of the spirit. What doth the holy Ghost dwell in the hearts of the believers only by his gifts, or also by his Essence? Yea even by his Essence, yet not extensively, or as it were a part of the essence of things, as the Manichees and others dreamt: but intensively, so far forth as he is every where present as he is God, and in the efficacy of his presence. Rom. 8.11. The Spirit of him that raised up jesus from the dead, dwelleth in you. And (joh. 14.23.) Christ saith, We shall come unto him, and make our abode with him. For we may not think that he bestows his gifts so upon us, that he himself should be in another place, but he is present with his gifts, both to the whole Church, and every particular elect, governing and quickening them both within and without. 1. C●●int. 6.19. Your body is the temple of the holy Ghost which is in you. And ●. Cor. 13.13. The communion of the holy Ghost be with you all. What doctrines are contrary to this? 1. The heresy of the Pneumatomachoi, who deny the holy Ghost, who do of set purpose oppose themselves and impugn the holy Ghost: of which stamp was Samosatenus, who called the holy Ghost the power of God, having no person, and the simple action of God in the hearts of men. 2. Macedonius, who affirmed the holy Ghost to be not a Lord, but a servant and a Minister: and that he was not the Creator, but a creature: and by the name of Spirit, was only signified those new motions which God stirreth up in the regenerate, abusing that place Psal. 51.12. Create a new heart in me O God, and renew a right spirit in my bowels. Where the name of Spirit is used for the created gifts of the Spirit. 3. servetus, who imagined that the holy Ghost was nothing else but the power of God infused into every creature, whereby they move and live, which Philosophers call Nature. 4. The error of the latter Grecians, who denied that the holy Ghost proceedeth from the Son. 5. The blasphemy of Campanus, and certain other Anabaptists, who cried out, that the holy Ghost took his beginning as soon as Christ was glorified: abusing that testimony, john 7.39. As yet the holy Ghost was not given, because jesus was not yet glorified. Where it is manifest, that the Evangelist speaketh not of the person, but of those admirable gifts which were powered out upon the Apostles in the day of Pentecost: as also in that saying of the Disciples of john, Act. 19.2. Yea, we have not so much as heard whether there be any holy Ghost or not. 6. The error of those who denied him to be adored with one and the same faith and invocation with the Father and the Son. The fourth common Place, of the holy Scripture. What is the holy Scripture called? THe Scripture, putting one name for another, is used for the writings of the Prophets and Apostles, which the company of the faithful doth religiously use for the instruction in godliness. And it is called holy, because being delivered of God, it containeth holy things necessary unto eternal life. And in the same sense it is called the written word of God, and the unappealable judge of all controversies in religion a Esa. 8.20. Luk. 16.29.31 . Who is the Author of it? God himself, who did commit his will unto writing by men called immediately of himself, and inspired by the holy Ghost, as * As his penmen and public notaries. his servants at hand, 2. Pet. 1.21. For the prophesy was not at any time brought by the will of man, but the holy men of God spoke as they were moved by the holy Ghost. Hereupon all the Prophets do with one accord repeat this, The mouth of the Lord hath spoken it, Esa. 58.14. These things saith the Lord, Ezec. 12.25.28. 2. Tim. 3.16. The whole scripture was given of God by inspiration. 1. Cor. 2.13. Which things we speak, not in the words which man's wisdom teacheth, but which the holy Ghost teacheth. Whereupon depend the adjuncts of the Scripture, as the authority, the excellency, the truth, and fulfilling of them, which is as necessary, as it must needs be that God is true. Whence also it comes to pass, that the Scripture alone is to be believed: for itself of itself is worthy to be believed: neither is it subject to the censure, addition, diminution, or alteration of Angels or men a Deut. 12.32 Reu. 22.18. . It alone is without all error b Mar. 16.24. , and we are bound to believe it alone upon the bare affirmation thereof; by it alone all opinions which all men shall read, c Deu. 17.9.10 Esa. 8.20. Mal 2.7. Act. 17.2. are to be confirmed and to be decided d josu. 1.8. job. 5.39. Act. 17.11. . This alone is perfect, and containeth all things necessary unto life eternal e Psal. 19.8. Luke 16.29. joh. 15.15. Act. 20.20.27. 2. Tim. 3.16 17 . Lastly, it is firm and constant f 2. Pet. 1.19. . How manifold is it? Twofold: for it is divided into the old and new Testament, or into the doctrine of the Prophets and Apostles, which is contained in the Canonical books. Which books be called Canonical? All those which being indicted by the holy Ghost, were either written or allowed by the Prophets and Apostles, that these alone might be the rule and direction of faith and good works; by which all other doctrines are to be weighed and examined, so as all men may understand that it is the doctrine of God, and true, according to the Apostles precept, to walk by the same rule or canon, Phil. 3.16. that we should walk after the same rule. How many books are there of the old Testament? The ancient Hebrews, to whom (as the Apostle plainly writeth) were committed, Rom. 3.2. the oracles of God, and also the jews do receive at this day 24. books of the old Testament as canonical and of undoubted authority, which they call Esrim veorba of the number of 24. books. How do they divide those 24. books? 1. Into four classes or ranks: the first they call Thorah, the law or doctrine, and to this rank they assign the five books of Moses, Genesis, Exodus, Leviticus, Numbers and Deuteronomie, which the Greeks' call the Pentateuch. Which is the second rank? It is called Nebijm Reschonim, that is of the former Prophets, and is contained in four books, josuah, judges, Samuel and the Kings. Which is the third? It is called Nebijm Acharonim, that is of the latter Prophets, and containeth four books, Esaias, jeremy, Ezechiel, and the book of the twelve small Prophets. Which is the fourth? It is called Sepher Ketubim, that is the book of holy writers, and containeth eleven books, Chronicles, Psalms, Proverbs of Solomon, job, Ruth, Ecclesiastes of Solomon, Lamentations of jeremy, Song of songs, Ester, Daniel, Esdras and Nehemias', which two last are reckoned for one. All these books (if they be reckoned together) make four and twenty. Now that some men reckon only two and twenty, that comes to pass thus, because they reckon the book of Ruth with the book of job, and the Lamentations of jeremy with his Prophecy as one book. Are there added to these canonical books any other books? There are added certain writings, called Apocrypha, as if you would say covered, secret or hidden, because in old time they were not produced publicly in the Church to prove any articles of faith, but only to reform manners. Have the books called Apocrypha equal authority with those called Canonical? In no case: because they were neither written by Prophets nor Apostles, neither are we to believe them for themselves; neither doth the efficacy, force and majesty of God's spirit shine in them as it doth in the Canonical: and in them there be some things which are clean contrary unto the Canonical Scriptures. Neither were they ever given to the jews (to whom notwithstanding were committed the oracles of God) because they are not extant written in the Hebrew tongue. And their authority was ever doubtful in the Church, and it is doubted of the authors of them. Into how many parts is the new Testament divided? Into four parts: The first containeth the four Gospels, namely, of Matthew, Mark, Luke and john. The second, the Acts of the Apostles, written by Luke. The third, the Epistles of the Apostles; fourteen of Paul, three of john, two of Peter, of james one, and one of Jude, james his brother. The fourth, the Revelation of john. How do the writings of the Prophets differ from the Apostles? Nothing in regard of the doctrine; for the same faith and doctrine of manners is taught in them a john 5.46. , but in regard of the time. For the writings of the Prophets contain prophecies of Christ to come; but the Apostles writings contain the history of Christ now exhibited, and show the accomplishment of those prophecies in narrations and applications. Whereupon the old Testament may be called the foundation of the new: as the new, the accomplishment of the old: and as the old Testament gives credit to the new, even so the new Testament gives credit to the old. And Christ compares the Prophet's doctrine to seed time, the Apostles to harvest: and those things which are obscurely shadowed out in the books of the Prophets, are more clearly and abundantly unfolded in the books of the Apostles b Mat. 13.16. 1. Cor. 10.11. 2. Cor. 3.13.18. Heb. 10.1. . After that the new Testament was added to the old was the word of God made more perfect? No: for when there were no more but only the five books of Moses, they were sufficient. To these the Prophets were added as interpreters. Therefore the old Testament was perfect and sufficient in regard of the sense, although not in regard of the words. And by the adding of the new, it was not made more perfect, but more plain c Gen. 3.15. Esa. 53. Luk 16 29. john. 5.39. 1. Cor. 15.3.4. . How may it appear that the writings of the Prophets and the Apostles were indicted of God? Partly by testimonies, partly by reasons. And by testimonies, partly inward, partly outward. The internal witness is one alone: namely, of the holy Ghost inwardly speaking to our heart, and persuading us that those writings are inspired of God, and sealing them up in our hearts. Eph. 1.13. and 1. joh. 2.20.27. Ye have an ointment of the Lord, and this ointment teacheth you of all things: for whosoever are led by the spirit of God, can easily discern his power speaking in the Scriptures: as it is said 1. Cor. 2.15. The spiritual man discerneth all things: and Esa. 53.1. The arm of the Lord is not revealed to all men. So Luk. 8.10. and Mat. 13.11. The mysteries of the kingdom of heaven are not revealed to all men, but to those to whom it is given of God. And this testimony properly maketh for our confirmation, and this alone doth satisfy us, being known of them alone that are converted unto Christ a joh. 14.17. , which doth evermore agree with the Scripture, without which the testimony of the Church can be of no weight with us. For as none but God alone is a fit witness to testify of himself in his word: even so the word never findeth credit in our hearts, till such time as it be sealed up unto us by the inward testimony of the spirit. The external testimony of the Scriptures that they proceed from God, is to be taken from the jews themselves, who with one consent testify, that those books of the old Testament were inspired by God, and therefore do most carefully read and preserve the same: whereupon (not without cause) Augustine calleth them the Libraries and Stationers of the Christians, who have afforded unto us the reading of the holy books, the use whereof they themselves despise. Besides, those jews do testify that jesus Christ was famous for his wisdom and unspeakable miracles, and that he was put to death of the people, and rose again the third day. josephus lib. 18. 4. of the jews Antiqu. What reasons have you to prove, that the Scripture came from God? 1. The Antiquity of them. For that which is most ancient is most true: that is counterfeit which is later. 2. The event and accomplishment of the Prophecies, as of the Messias and Saviour of mankind b Gen 3.15. : the foretelling unto Abraham that his seed should go into Egypt, their slavery in Egypt, and their deliverance which should come to pass four hundred years after c Gen. 15.13.14.15. Act. 7.6.7. . The promise made of the erecting of the Empire, and kingdom in the tribe of judah d Gen. 49.8. . The foretelling that the Gentiles should a long while after be called to the gracious covenant of God e Esa. 45.22. : of the destruction of jerusalem f Esa. 22.1. Ezec. 15.6. 2. King. 24.14 Dan. 9.26. Mat. 24.2. : of the return of the people out of the captivity of Babylon g jer. 12.15. & 25.11.12. : of the acts of Cyrus for the good of the jews, which are set down Esa. 45.1.2. The foretelling that josias king of judah should slay the Priests, and should burn men's bones upon the altar of Bethel, which was foretold 333. years before josias was borne, and 359. years before it was performed h 1. King. 13.2. & 2. King. 23.15. . Those famous Prophecies of Daniel concerning the four Monarchies, and the succession of them, of Antichrist and his doctrine, of the end of the world i Dan. 7.17. & 12.2. , and such like: of the coming and death of Christ k Dan. 9.24.25.26.27. . All which could never be foreseen by the wit of man, nor be gathered by natural causes, and yet they were all proved most true, by the certain event of them. 3. That majesty of the Spirit to be adored which every where shineth clearly in the Scriptures, under that rude and plain simplicity and humility of words l 1. Cor. 2.4. . 4. The power of the Scripture, that it hath in the minds of men, 1. in the conversion of a man, when as the Scripture sendeth forth a certain secret force, whereby a man is affected, and inwardly moved, and so transformed into a new man m Heb. 4.12. Psal. 119.111. Act. 13.12. . 2. In time of affliction when it doth enkindle in our hearts a lively and firm consolation, that at length men should prefer the holy Scripture before all they do enjoy, neither will they suffer themselves by any kind of affliction, no not by death itself to be withdrawn from the same: as we have plain example in the Martyrs, by whose blood it was sealed. 5. That deadly and irreconcilable hatred wherewith the devil and the world do persecute the doctrine of the Scripture, whereas they can brook other doctrines, though never so absurd and impious. 6. The invincible certainty thereof, that against so many stratagems of the devil, and so many outrages of the world, it abideth firm, and by a wonderful success gets the victory. To which purpose is that we read 1. Machab. 1.59. That when Antiochus had given in charge that all the holy Scriptures should be burned, yet continually after that, they peeped forth of their dens, and not long after being translated into the Greek tongue, were spread over the whole world. 7. That most sweet harmony, and wonderful consent between all the parts of doctrine taught by Moses, the Prophets, Christ, the Evangelists, and the Apostles. 8. The wonderful calling of Moses n Exo 2.7.10 & 3.2. & Act. 7.20. , of the Prophets o Amos 7.14. , of the Apostles, of whom the most were unlearned and simple men, which had not been brought up in the schools of men, and learned that there which they taught to others, who did so skilfully dispute of heavenly mysteries upon the sudden c Act. 2 11. & 4.13. . The wonderful conversion of Paul (being before a professed cruel and bloody enemy) to a new man d Act. 9.3. etc. : and that all these had no regard of their own honour and profit, but only the glory of God, and of Christ, and of the salvation of men. 9 The perpetual consent of the whole Church, and of all the godly the space of so many ages over the face of the whole world far and near in embracing and keeping the Scripture. 10. So many and so famous miracles, as well of the old Testament (which Satan was never able to imitate, no not in any resemblance, as the raising up of the dead e 1. Kin. 17.22. & 2. King. 14.33 & 13.21. , the dividing of the sea and of the rivers f Exod. 14.21. Ios. 3.15.16. , the staying and going back of the Sun g Ios. 10.13. 2. King. 20.11. ,) as of the new Testament, which the jews themselves cannot deny, as josephus beareth witness li. 18. cap. 4. although the jews at this day affirm, that the miracles of Christ were done by I know not what superstition of the word Schem hamphoras, lest they should be constrained to confess the truth, and to acknowledge jesus the son of Marie to be the Christ. 11. The matter of the Scriptures, which containeth doctrine every where heavenly and favouring of no earthly thing. In it alone is propounded the pure and perfect law of God h Deu. 4.6 7.8 Psal. 19.9. : & that alone shows that means of salvation which doth not resist the glory, and most perfect justice of God, and satisfieth the consciences of men. 12. The form: because there doth appear manifestly the dispensation of the wisdom of God ordered and disposed. 13. The most lamentable ruin of the persecutors and haters thereof. What is the true unfallible note, whereby all men of sound judgement do acknowledge that doctrine to be the doctrine of the true God? Because that doctrine which doth teach us to seek the glory of one God, and of him alone in whole and every where, and to cleave unto him, out of all doubt that doctrine is the doctrine of the true God i Prou. 16.14 1. Cor. 10.31. Jerem. 9.31. 1. Timot. 1.17. joh. 7.18. & 8.49.50. & 5.43 44. & 12.43. Gal. 1.10. Phil. 1.9.11. . But only the regenerate do rest in it, as that that bringeth salvation and the doctrine of God with full assurance of their heart. But how shall we answer them, who ask how we know that Moses, the Prophets, and the Apostles were the authors of those writings which are published under their names: and whether there was ever any such Moses or no? That such a question is not to be vouchsafed an answer, but rather to be punished: for it is as much as if any man should ask whether there were ever any Plato, Tully, Aristotle, whose writings are daily conversant in the hands of all men. Seeing that before Moses his time we read not that there was any word of God written, how did God all that time reveal his will unto men? Either by oracles pronounced by the mouth and voice of God himself to his servants a Num. 12.8 , or else by urim and Thummim, that is, light and perfection, which God gave to Moses to put it into the breastplate of the high priest b Exod. 28.20. : but what they were, and of what fashion no man knoweth. Or else by visions and resemblances, which the Lord offered to the eyes or mind of them that were waking c jer. 1.10.11. : or else in dreams, sent of God to them that were asleep d Num. 12.6. : at the last God stirred up Moses, that he should be the first penman of holy Scripture. Yea, and God himself writing the ten Commandments with his own finger, did as it were consecrate the Scripture e Exod. 31.28. , and gave Moses in charge to write the books of the Law f Exod. 24 4. . Afterwards he delivered his word by the Prophets g Luk. 1.70. , by Christ God and man h Heb. 1.1. . Last of all by the Apostles of Christ, both by word and writing i Mat. 28.19. Act. 1.18. Rom. 16.25. Reu. 1.11. : but there was nothing delivered by word of mouth, but that which is now extant in writing. For although there were more things spoken and done then are written: yet nothing contrary: and these things which are written are sufficient k Joh. 20.31. . But wherefore was the word of God committed to writing? 1. By reason of the forgetfulness of man's mind. 2. Because men are so prone to fall into all kind of impiety whereby the works of God are corrupted. 3. Because of man's boldness to coin new kinds of religions. 4. Because of the subtlety of Satan, who transformeth himself into an Angel of light, and deceiveth the minds of men with counterfeit revelations. In what tongue was either of the Testaments written? The old Testament was written by Moses and the Prophets in the Hebrew tongue, because that was the language of the people of God, to whom especially it did belong. But the new Testament was written by the Evangelists and Apostles in the Greek tongue, because that language by reason of the Greek Empire which went before the Roman, was almost in use among all nations, and was more fit for the spreading of the kingdom of Christ through the whole world. And therefore the Hebrew text in the old Testament and not the Greek, and the Greek text in the new is authentical, and not the Latin or any other. Ought the Scripture to be propounded to all Christians in their own native tongues? Questionless: because Christ himself taught in their native tongue a Luk. 4.17. , and the Apostles taught the Grecians and other nations not in the Hebrew but the Greek tongue, and they taught every nation in their own native language b Act. 2.11. . Is the Scripture manifest, or is it obscure? It is manifest, if you regard the foundation of the doctrine of salvation; as the Articles of faith, the precepts of the Decalogue: hence it is called a Lantern c Psa. 119.105 & 2. Pet. 1.19. to those whose mind God doth open d Luk. 24.45. : but it is obscure to those which be blind, and to all that perish, whose minds the god of this world hath blinded e Cor. 4.3.4. . But it is not always obscure to the elect f joh. 16.13. , and only in part, 1. that they should not too much rely upon their own wit, but should seek the understanding of it at the hands of God by prayer. 2. That they might be stirred up to a more careful study of the same. 3. That they might make more account of the ministery of the word whereby they are taught, and therefore stand in need to have it expounded g Prou. 29.18. , by the example of Christ h Luk. 4.17. , and of Philip i Act. 8.31.35. What is the Interpretation of holy Scripture? It is the unfolding of the true and natural sense of the Scripture, & the application of it unto the manifest use of the Church k 1. Cor. 14.4. & 5.31. , which Paul calleth prophecy l Rom. 12.6. , Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the resolution of it m 2. Pet. 1.20 . For the word of God fond understood, is not the word of God, saith Theodoret. Whence must we fetch the interpretation of Scriptures? Not out of every private man's brain and forestalled opinions n 2. Pet. 1.20. , but it is to be taught out of the Text itself, that is, by observing those things that go before and follow after, and comparing that place with other places of Scripture. What must be the rule of interpreting? Only one, namely, the Analogy of faith o Rom. 12.6. , which is nothing else but the constant and perpetual sense of Scripture expounded in the manifest places of Scripture, and agreeable to the Apostles Creed, ten Commandments, the Lords prayer, and general sentences and axioms of every main point of Divinity. What is the use of holy Scripture? 2. Tim. 3.16. The whole Scripture is given of God by inspiration, and is profitable for doctrine, for reprehension, for correction, for instruction in righteousness, and for exhortation p Rom. 15.4. , o● consolation q 1. Cor. 14.3. : that is, for doctrine or confirmation of true opinions, for reprehension of errors, for correction of manners, instruction of life in righteousness, for comfort in affliction, that the man of God may be perfect, and furnished for every good work. What shall we answer to that saying of Augustine: I would not believe the Gospel, unless the authority of the Church moved me? That Augustine speaketh of himself, as yet not converted unto the faith. Neither is it any marvel that those which are not as yet converted, are moved with the consent of the Church, and the authority of men. Therefore his meaning is, that the Church is as it were an * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. introduction, whereby we are prepared to give credit to the Scripture. What things are contrary to the Scripture? 1. The error of the Sadduces, which only received the five books of Moses, which caused Christ to confute their denial of the resurrection, out of Moses, Mat. 22.31. 2. Of certain Anabaptists who rejected the book of job as a feigned tragical Comedy; yea the Song of songs, and Ecclesiastes, as if the one taught Epicurism, the other were a wanton love Ballad. Yet for job we have his country and condition set down in the beginning and end of his book, which argueth no fiction: and beside, he is mentioned by Ezechiel, cap. 14.14. and jam. cap. 5.11. and Paul. 1. Cor. 3.19. And for Ecclesiastes, it rather deterreth from pleasure, in that it argues all pleasures of vanity, and judgeth them fools who rest upon them: as on the contrary, it maketh felicity to consist in the fear of God, and keeping his commandments, cap. 1.2. & 7.3.8.12.11.9. and the whole twelfth Chapter. As for that of the soul's immortality cap. 3.19. it is meant, not that Solomon so thought, but that corrupt reason so judgeth. As for the Song of songs, if it were meant of Pharaohs daughter, or some Sunamite damosel, the comparisons, cited cap. 4.1.7.2. were monstrous. And albeit the name of God is not mentioned in that book, yet find we equivalent, and more fit names for that purpose: as Brother, Friend, Spouse, Beloved, that it might appear that the mystical Spouse of Solomon was here described, I mean the Church of Christ. 3. The heresy of Manicheus, Valentinus, Martion and others, denying the holy Scriptures to be indicted by the holy Ghost, and of others rejecting certain writings of holy Scripture. 4 The error of the Papists which is manifold: for they hold that the authority and certainty of Scripture dependeth upon the determination of the Church; that the Scripture is not authentical but by the authority of the Church; and that it is not manifest that the Scriptures proceed from God, but by the testimony of the Church: which error is most absurd. For if truth be subject to the pleasure and judgement of men, the consciences are made doubtful of their salvation; and the same error is confuted by the testimony of the Apostle, Ephes. 2.20. where the Apostle affirmeth, that the Church leaneth upon the foundation of the Apostles and Prophets: which foundation he calls not the very persons of the Apostles, but their doctrine. For although the Church should by her judgement approve the scripture, yet doth she not make of that, which is uncertain and doubtful, certain and authentical, but doth by her judgement subscribe to the truth of God, and doth embrace it as proceeding from God. Moreover, they account the Apocrypha books for Canonical: They prattle that the Scripture is imperfect and obscure, that the reading of the Scriptures is hurtful to the Church, that it is the matter of contention, that matters of controversy cannot be decided by Scripture alone, that it hath a nose of wax. They affirm that power to interpret and give the sense of Scriptures, belongs to the Bishop of Rome. They match the writings of Fathers, Bishops and Counsels with the Scripture. They take away from the common people the writings of their father's last will and testament, and post them over to dumb idols, as to laymens books, clean contrary to the commandment of Christ, joh. 5.39. Search the Scriptures. Lastly, they account the old Latin translation as authentical. The fifth common Place, of Creation. What is the signification of this word, to Create, in the Scriptures? IT is peculiar, because the reason of man knoweth not how any thing should be created of nothing. For David Kimchi affirmeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that this word to create, most properly is affirmed for every thing which is brought from no being to a being, as Gen. 1.1. But secondarily, and yet properly it signifieth to bring a form created of nothing to a matter preexisting without alteration a Gen. 1.21.27 . Whereupon Damascene saith (lib. 2. cap. 5.) that God made all things of nothing: some things indeed immedidiatly, but other some by means, which is a part of divine omnipotence. Therefore the word to create, is attributed to God alone in the Scriptures, either in the works of creation, or else by a borrowed speech in things that be of no less virtue and power then the very work of creation b Esa. 41.20. jer. 31.22. Psal. 51.12. . For this cause these words differ, to beget, to create, to make, For to beget, is to bring forth something of his own substance like unto itself, according to the essence: but to create, is to make something of nothing, diverse from the substance of the Creator. And this word to make, is applied to those things which be made of some matter; but yet it is restrained by the circumstance of the text to the property of creation c Gen. 1.25.31 Rom. 1.20. . What is Creation? It is an external and indivisible work of jehovah Elohim alone, that is, of the Father, Son, and holy Ghost, whereby by his word, power and commandment alone, he hath created all things out of himself, that is▪ the substance of all things being severed from his own Essence, to the end that his infinite wisdom, goodness and power might be made manifest d Act. 17.24. Rom. 1.20. . Prove it by some testimonies. 1 The very history of the creation as it is set down by Moses, Gen. 1. is a most ample witness of it. 2. Psal. 33.6. By the word of the Lord were the heavens created, and by the spirit of his mouth all the power and host of them. And in the same Psalm vers. 9 He spoke and they were made, he commanded, and they were all created. Again, Psal. 19.1. The heavens declare the glory of God, and the firmament soundeth forth or celebrateth the work of his hands. Mal. 2.10. Hath not one God created us? job. 9.8. Who alone doth stretch out the heavens. 1. Cor. 8.6. We have but one God the Father, of whom are all things. Why is the creation ascribed in the Creed to the Father alone? Not that the Son and the holy Ghost should be excluded from the effect and praise of that work, who in that same work manifestly, not as instruments, but as efficients equally and inseparably wrought together a job 1: 3. Col. 1.16. Gen. 1.1.2. : but by way of excellency, that the decree of this work and first beginning of it might be given to the Father: because the Father is the fountain and beginning, not temporal, but original of the whole Deity, by whom all things were made. Further, that there might appear in the Church some external difference, whereby the Father might be distinguished from the Son and the holy Ghost: for as Basill saith in his book entreating of the holy Ghost, cap. 16. The Father is the first principal cause of those things that be made, the Son the instrumental cause, the holy Ghost the perfecting cause. What was the moving or impellent cause of the creation of all things? The infinite goodness of God, joined with infinite wisdom, which it pleased him to communicate; and by communicating to reveal it, because a good thing is apt to communicate itself. And when did God begin to create? In the very beginning of all things, and in the vety beginning of time, that is, then when the things which now be, began to be. For though all things in the world were made in the Son b Col. 1.16. , yet in this place this word beginning signifieth not the Son, but some certain beginning of time, as also joh. 1.1. But whereof and whence were all things made and produced? Of Nothing: this word being understood negatively, that is, of no other matter that was before. For this word Of, in this place signifieth not the material cause whereof any thing is made, but the order. As if a man should say: When as there was nothing before, after that there was any thing, it was made: or else it signifieth the habitude or disposition of the material cause, which is simply denied. How prove you that? 1. Because there was nothing from eternity, excepting and besides God himself: and whatsoever there is, it is either the Creator, or else the creature: but things were not created out of the substance of God: for than they should be God, or gods, wh●ch is very absurd: therefore they were made of nothing. 2. God is almighty: and therefore doth not stand in need of some matter going before. For this cause, Psal. 33.9. & 158.5. He spoke and they were made, he commanded and they were created: that is, God but spoke the word, or commanded, and the things which were not before, now have their being. And that God created all things, the Apostle showeth Heb. 11.3. of things which did not appear: that is, of no matter that appeared before. Also this particle of nothing is thus described, 1. Machab. 7.28. Behold the heaven and the earth, and understand that God made them of nothing: where the Greek Interpreter reads it thus, that he made them of things which had no being. And so Paul speaketh Rom. 4.17. He calleth those things which are not, as though they were: and Prou. 8.24. When the deeps were nothing, I was begotten, saith Wisdom. 3. When as it was Moses his purpose to describe the first original of all things: And the beginning of things, is the bringing of them from no being, to a being, it followeth, that all things were created of nothing, or of those things which were not. What; can the creation of the world be proved certainly by human reasons? The eternity of the world may clearly be confuted, because that if the world should want both beginning and ending, the world should be even God himself, than there should be many things infinite in act, all the parts of the world should be eternal and immutable. For as Damascene saith: Whatsoever is created, is mutable, and that only which is uncreated is immutable. A man may also know even by the testimony of nature itself, that the world had a beginning. But yet by faith alone we do certainly know, that the world was made of nothing, Heb. 11.3. or that it was so made in six days as it was, as also by the same we know, that one day it shall have an end. Therefore Moses doth not use philosophical demonstrations, but simply reporteth the matter, as he had received it by the faithful tradition of the Fathers, but especially by the instinction of the holy Ghost. Now what was created? 1. The heaven and the earth: in which two, as in a general proposition Moses doth comprehend all things both visible and invisible a Col. 1.16. : because b Gen. 1.1. these two be the first and most principal parts of the whole world. For first under the name of heaven, he understandeth all that space which is between the earth, and the circle of the Moon, which natural Philosophers call the region of the elements. As Gen. 7.17. The windows of heaven were opened, that is, of the air: and hereupon we read, the fowls of heaven c Gen. 1.30. & 6.7, . 2. All those celestial spheres, together with their stars both fixed and wandering, which make that firmament which the Philosophers call the sky or celestial region, being the distance from the Moon to the sky, or the new sphere invented by Astrologers. 3. The place of the Blessed, or Paradise, or that heaven into which Christ ascended, and by a Metonymy also the Angels themselves. All these three heavens the Apostle comprehendeth, 2. Cor. 12.2. when he saith, that he was taken up into the third heaven: that is, into the place of the Blessed, which place is above all those heavens which we see. In which God is said to have prepared his throne for himself; and in way of excellency to have his dwelling: and which is called the seat of God, Psal. 103.9. And is called of Divines * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Olympus, as it were altogether shining, and * Empyreum. fiery, in regard of the quality, because it is altogether light and shining. Which heaven itself God did also create of nothing, as the Apostle teacheth, Heb. 11.10. of which city the maker and framer is God. Now under the name of the earth, he understandeth the Earth, the waters, and all those things which are contained in them. Whereupon Aristotle thus defineth the world by the parts of it, lib. de mundo. The world is a frame consisting of heaven and of earth, and of the natures which are comprehended in them. And then by causes: The world is called this order of the whole, & the frame preserved of God & by God. How was the creation of the world brought to pass? 1. By bringing forth of the matter: or of the seminary of the whole world made of nothing the first day, which is properly called Creation. 2. By giving a form unto the same, and all this was done by the very commandment of God in a moment of time. For he did but say a Gen. 1.3.6.9. Be there, or Let there be this or that, and as soon as he had spoken, this or that was made. What kind of matter was that which God brought forth of nothing in the beginning? 1. It was in regard of substance, partly earthy, partly watery, and partly slimy, which is expressed by the name of Earth, and Slime, and Waters. 2. In regard of the quantity, it was exceeding great, and as it were a Chaos without a bottom. For it was a rude, unformed, and indigested heap, in respect of the forms after following: or as Moses calleth it, Tohu, and Bohu, that is, empty and void, raw, and impolished, which the seventy Greek Interpreters of the old Testament call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Philosophers called Chaos. 3. In regard of the quality, it was dark and obscure, that is, void of all light, virtue and efficacy: over which hovered not any wind or air, which as yet were not made, but the spirit of the Lord (of the which the Angel speaketh to Marie, Luk. 1.35.) even like unto an hen when she sitteth upon her eggs, and sustained all that whole mass, and cherished it, and prepared it to receive all forms, out of which the visible heavens, and all the elements were produced and framed by the power of the word of God. (But those things which are not seen, were made immediately of nothing,) out of which also the light was brought the first day: as the Apostle speaketh: God, who commanded the light to shine out of darkness, 2. Cor. 4.6. But what was the information or framing of the world? That whereby God fitted a fit and convenient form for that matter which was made of nothing: by means of which, the world did truly and indeed begin to be, and to be called the world. By what means did God give that matter a form? By distinguishing and adorning of it. By distinguishing, when as God separated the light from the darkness, whereupon came the making and course of the day (by the presence of that light) and of the night, (by the absence of that light.) And the first natural day was the space of four and twenty hours, or a night and a day consisting of a day artificial and a night, and took his beginning from the evening, or the night going before. Whereas the artificial day beginneth at Sun rising unto Sun setting. Now that light seemeth to have been in some body, like unto a little cloud made of the waters, which by his circular motion made the day and the night: whereupon the Sun came forth, and was framed with a most perfect light. 2. When as he stretched forth like a curtain a Ps. 104.2.3. that part of the waters wherewith the earth was overflowed, being rarefied and made thin, by which means that spreading abroad is called Rachiang, which word the Greeks' interpret, but not so fitly, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Firmament, especially to signify the stability and solidity of the heavenly Circles, not for the hardness, but only in respect of the firmness thereof. For Moses by that word which he useth, meaneth not only the Firmament and the celestial Circles, but also the region of the fire, and of the air, which were made in the second day b Gen. 1.6.7.8 . But where it is said, that the firmament or spreading abroad doth separate the waters above, from them beneath, it is to be understood of the air: which divided the waters above, that is, the clouds which are the cause of rains, snows, dew, hail, and such other Meteors, from c Psal. 104.3. the waters of the rivers and fountains which are beneath. 3 When as the greatest part of the waters, wherewith the earth was before overflowed and covered as it were with a garment d Psa. 124.6.7 , was gathered into the channels of the earth, whereby the earth appeared above the waters; and the waters being gathered into one place were called the Sea e Psal 33.7. jer. 5.22. Job 28.9. & 10.11. . And although there be but one sea, which for the swiftness of it is called the Ocean, which doth continually ebb and flow, and that either naturally from the North (where it is deeper by reason of the cold, whereby the waters are not so much dried up, but rather increased, because much air is turned into water) unto the South, where because of the great heat, the waters are diminished, or else by some external cause, to wit, by the changeable light, and effectual motion of the Moon, which by the great providence of God doth rule waters, and all moist things else by her ascending and descending in the day time, doth speedily ebb and flow, that so the waters in the sea might be kept pure, and might not putrify: yet in regard of divers places whereby it passeth, it is called by divers names, and from this there flow other seas along in the midst of the earth, which also are called the Mediterranean seas, and creeks: beside, certain lakes and gulfs are called Seas in the Scriptures a Mat. 4.18. joh. 6.1. , of which Eccles. 1.7. All rivers (either mediately or immediately) flow from the sea, and run again into the sea: namely, by certain secret passages of the earth, which also men call veins, whereby it cometh to pass, that by daily addition of so many rivers, the seas never increase nor pass their bounds. And though the waters, by reason of the divers qualities of the veins of the earth through which they run are affected, and some are of the nature of brimstone, other sweet, some salt b Exod. 35.23 , some be hot and some cold, some wholesome, some noisome, some coloured, some without colour, for the great and manifold use of men; yet the waters in the sea are salt, and for that cause they are called Mare, Mare ab amaritudine. the sea, because either by creation they be so, or by the force of the Sun, always working upon it, the more thin and sweeter part of them is taken up out of them: but in fountains and rivers they be sweet, because as they pass through the pores of the earth they are purged of the saltness, neither do they lie open to the continual beams of the Sun. Now that part of the earth which is above the waters, although it be beneath the sea, is called dry land, because it is dried from the waters wherewith before it was overspread and covered, to the end that it may be seen, planted, trodden upon, and inhabited: for which cause the Greeks' call it by a word that signifieth Habitable; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the Latins by a word which signifieth that it is worn of men's feet and other living creatures. Terra a terendo. And that is also called Habitable or Continent, which containeth the islands of the sea, which distinction was made the third day d Gen. 1 9 10. Psal. 105.7.8.9.10. . Into how many parts is the earth divided? Into two: for the Ocean sea (as it were a most large girdle or band) divideth it from the North to the South into the upper part, in which we live: and the neither part, wherein live the Antipodes (or those which go with their feet against ours) and which doth answer directly to ours: so as when the Sun sets with us, it riseth with them, and so on the contrary. For if in our time there be some found who have traveled thither, than some also might do so before them at other times, and to propagate mankind there. Yea this must needs be so, seeing there are found there so many millions of men, although Moses maketh no mention of them. What is the use, and what is the nature of the earth? It is the common mother of all things a Eccles. 40.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gigno. : and therefore she is called by a name that signifieth to bring forth, because she is most fruitful. For she begetteth within, as in a womb, metals, stones, gums, living creatures that live under the earth, and winds; she bringeth forth all kind of fruits, she 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. nourisheth and cherisheth all, and preserveth all: whatsoever good thing she hath, she imparteth it unto us, she is content to suffer all wrongs, neither doth she cease to do good and to profit all men. Whatsoever seed is cast into her, she doth restore the same faithfully and liberally again unto us, to some an hundred fold, to some sixty fold, & to some thirty fold b Mat. 17.8. Gen. 26.12. : therefore she is well called the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. tribute payer. Besides, she doth entertain our dead bodies into her bosom, that one day she may render them again alive, and incorruptible: yet she doth all this not of herself, or by herself, but by the commaundemet of God, and by his power. Thus much of the distinction. What was the adorning of the world? It is that whereby the earth is adorned with the bringing forth of herbs and plants: the firmament is adorned by the creation of the two greater lights, the Sun and the Moon, and the fixed stars c Gen. 15.5. , as also of five wandering stars, being made of the matter of their orbs, which are as it were goodly shining pearls in their rings: the sea with the framing of creatures living in the waters, the air with fowls, the earth with beasts, and men inhabiting of it. What are the plants? They are sprouts brought out of the earth, being tilled by no man (but having received from God power to grow to the end of the world) and without any seed received into her, neither helped of the Sun nor rain, but only by virtue of the word of God, both in the beginning with flowers, fruits and seeds, as now it comes to pass in time of Autumn, which now by using the second causes (ploughing, sowing, the Sun, Moon, rain, all which notwithstanding be in the hand of God d Mat. 6.30. 1. Cor. 3.7. ) are brought forth successively according to their kind, which are and live only both for meat as also for medicine, and delight, and the manifold use of the living creatures e Gen. 1.29. & 2.9. . And three are both herbs and trees, created the third day, wherein also these waters below which covered the earth were gathered together into one certain place f Gen. 1.11.12 13. . To what end were the Sun, Moon, and the Stars in heaven created? 1. To this purpose, that they might be receptacles, and as it were vessels or wagons to carry abroad that light which was created in the first day, to put a difference between light and darkness, day and night. 2. For signs, days & times, that is, that they might signify unto us many things to come, rains, winds, heat, cold, drought, and sundry seasons g job 38.31.32 Amos 5.8. : and that they might be significations of the anger or mercy of God h Ios. 10.13. 2. King. 20.11. Luke 21.25. ; and that by their motion they might both make and distinguish artificial days, months, years, seasons, and courses of times, as the Spring, summer, Autumn and Winter, for the great good of living creatures, and the service of men i Deut. 4 9 Psal. 104.20.22.23. Mat. 5.45. . 3. That by a certain virtue given unto them of God, they might affect the bodies of the elements, by making them warm, moist, dry, cold: namely, by the approaching of the Sun unto certain stars, by which means are caused rain, droughts, heat, cold, and humours are increased for the conferring of life, for generation, and for the perfecting of all things which pertain unto this present life k Job. 38.33. . Whereupon it is said in Hos. 2.21. The heaven shall hear the earth, and the earth shall hear the corn. And this adorning of the heaven was made the fourth day l Gen. 1.14.15 16.17.18.19. . Whether can things to come be foreknown and foretold by the stars? Indeed such things may which come to pass by the motion of the stars, by their situation, and position, by the necessary course of nature, or naturally and ordinarily: as the eclipses of the Moon or the Sun, fair weather or tempests, droughts, rain, winds, snow, heat, cold, and such like. And probably those things which for the most part are wont to follow the motion of the stars; as kinds of diseases, barrennesie of the earth, dearth of victuals, and such like: but only in general and not in particular m Mat. 16.2. : neither yet as of their own proper causes, but only as of signs. Also physical passions, which follow the diverse temperatures of the humours of the body, because every one followeth the disposition of his nature. But not any of those things which depend upon the free will of man; nor such as proceed from the mere goodwill and pleasure of God; as those which belong either to salvation or damnation: as also those things which we use to place in the number of things contingent, as good success or bad success, which the Lord distributeth as it pleaseth him. The reason is, because neither are all the stars known of us, neither are the influences of those which we know understood of us, neither can we perfectly observe the moments of times wherein any man is conceived or borne: and we see that the nature and disposition of twins is most contrary. And lastly, because God doth moderate the stars, and those things which he portendeth by them, even at his own will and pleasure a Prou. 27.1. : and james. 4.14 We know not what shall be to morrow. But if any do foretell, and it so falleth out, it either cometh to pass contingently, or else by the revelation of the devil. Therefore that judicial part of Astrology as they call it, or prognosticating, which searcheth out what shall befall a man this or that year, or day, what shall come to pass to a man well or ill, is vain and ungodly, and by no means to be tolerated in the Church of God b Deut. 18.19. jer. 10.2. Act 1.17. joh. 21.22. . The first Council at Toledo, Canon 21. If any man think we are bound to believe his Astrology, or Mathematics, let him be accursed. Is it a sound opinion, to think that the stars have souls, or that they be living creatures? Yea rather it is impious, because it tends to the upholding of their error, which worshipped the stars, & offered sacrifice unto them c 2. Kin. 23.5. jer. 7.17 & 44 19 ; and because none of the faculties or operations of the soul, as vegetative, sensitive, intellective, can agree to a celestial body. Why did God place the creation of the stars between the creation of plants, and beasts? To the end he might show, that though ordinarily there doth concur the Sun, with his motion and light, as also other stars, to the generation of plants and beasts, yet the generation of things doth not simply proceed from the Sun and the stars, but from God: sith that even before the stars were created, he commanded all plants with their fruits to be brought out of the earth. And before the creation of beasts, he would in great wisdom first create the Sun and the stars, which might give light to the earth, because that beasts above all things stand in need of light. What are living Creatures? Things created of God, which have their being, live, and have sense, or else they be substances endued with an instrumental body which have (besides the soul whereby they live) sense and power to move themselves from place to place. Whence were living creatures brought forth? Some out of the waters as fishes, which are also called creeping creatures, because they have no feet, which also have no lungs, and therefore breath only by their gills: and birds which are feathered, winged, twofooted, (although they seem to be created of the earth) d Deut. 2.10. and have respiration and a voice, which were made the fift day e Gen. 1.20.22.23. . Some of the earth which live upon the earth, whereof Moses maketh three kinds of beasts, which be helpful unto man some way, as are cattle which live by grass, not by flesh, horses, oxen, sheep: and which may be tamed, & live about the house, as Elephants, Camels, Hearts. Creeping things which have no feet, or very short ones, wherewith they be a little carried above the earth. And beasts which be wild, and live by flesh, as Lions, Bears, etc. To all which he gave power to beget their like in kind, by the conjunction of the male and female of the same kind, which were created the sixth day f Gen. 1.24.24. . And the same day was man created distinctly from them all, of whom we will speak in a special place. How manifold is the procreation of living creatures? Twofold: Extraordinary, and divine with perfect body and soul, without male or female, without eggs or seed: whereof God speaketh: Let the waters bring forth, Let the earth bring forth. The other is natural and ordinary which hath God for the principal cause: for Christ saith of himself and his Father my Father worketh hitherto, and I work, joh. 5.17. and the second cause, not so much the water or the earth, as the living creatures going before, by their seeds through the conjunction of the male and female, for the knitting together of greater love between the living creatures, either by the eggs, as those which lay eggs, or else by the fruit, as those which bring forth young that be alive, by the blessing of God, whereof Moses speaketh, vers. 22. And he blessed them, saying, Increase and multiply. What is the end and use of fishes and birds? For meat, medicine, and delight: and many other uses which no man can utter: as also for the example of virtues which we should follow, and of vices which we should shun, being set before our eyes in their natures. As namely, of humnnitie and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. love to man in the Dolphin: of flattery in the fish Polypus: of the resurrection in the Phoenix: of piety and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. remuneration in the Storks: of simplicity and matrimonial fidelity in the Turtles: of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. unnatural affection in the Ravens, and of crying unto God. And therefore it is well said: Ask the beast and he shall tell thee; and the bird of the air, and she will declare unto thee b jer. 8 7. Mat. 10.16. job 39.3. Psal. 147.9. Luk. 12.24. , job 12.7.8. And what is the use of those living creatures, which live upon the earth? They are profitable to cloth, nourish, and to carry men, and for sundry other uses; yea to till the ground: moreover also they may serve for to direct the life of men in manners. Psal. 32.9. Be ye not like the horse and mule in whom there is no understanding. Prou. 6.6. Go unto the Pismire o sluggard, Mat. 10.16. Be ye wise as serpents, joh. 10.3.4. The sheep hear the voice of the shepherd and follow it. For which respect it is very behoveful to know the natures of beasts. For what cause were those beasts that live upon the earth created the sixth day? Because they differ in kind from the former, and were to dwell with man, and were more like to man as well in body as in wit, than either fishes, or birds: and because many of them should be an help for man: and that there might be an order kept, beginning with those which are more imperfect, and after with them which be more perfect. Seeing that it is written, God saw all that he had made, and they were exceeding good, how cometh it to pass that there be hurtful things, as Scorpions, venomous Serpents, death, sickness, and such like? 1. We must put a difference between the evil of the fault, and the evil of the punishment: for the devil is the author of the former, but God of the latter c Esa. 45.7. . 2. Some things after the fall (and therefore by accident, by reason of man's sin) began to be hurtful, Gen. 3.17. Cursed is the earth in thy labour, thorns and thistles shall it bring forth unto thee. And Rom. 8.20. Every creature is now subject unto vanity. But as for death and sicknesses, although they were not created of God at the beginning; yet they are ordained of God, as of a righteous judge, as things that must go before death a Wis. 1.13. & 2.24. 1. Cor. 15.21. Ro. 5..12. jam. 1.15. . 3. All things are good and profitable for the whole, and the conservation of the world, and the adorning thereof: and that which is hurtful for one, it is b Gen. 2.17. Amos 3.6. Eccles. 11.14. profitable for another; and one poison is cured by another. What is the difference between the producing of the soul of brute beasts, and of man? Because that although both be and are termed spirits, yet the souls of beasts are brought forth by God, partly of the waters, and partly of the earth: but now in the ordinary procreation, of the substance of their Sires, as Moses teacheth when he saith, that God created every living soul, (speaking of the whole living creature) which the waters brought forth, and therefore are mortal. But touching the souls of men, he showeth that they were breathed into us by God immediately: and therefore are incorruptible and immortal: and for that cause they return to God again who gave them. Eccles. 12.7. and are called a breath, not of life as beasts have, but of * Nephesh Hachaijm lives in the plural number, Gen. 2.7. Have brute beasts the faculty of understanding and reason? We do easily grant, that they have indeed sense, not so much the external, as sight, hearing, smelling, tasting, touching: as also the inward, namely, fantasy, imagination, memory, a certain natural wittiness, and prudence in some more, in some less. Moreover some birds do well perceive of whom they are brought up and nourished, yea they can learn certain words of men, and can tell how to imitate them, as the Parrot and the Thrush. And Bees do declare a singular skill in making of honey. But we deny that they have the true faculty of understanding and reason. For David saith, Psal. 32.9. that there is no understanding in the horse and the mule, both which are seen to go far in imitation. c Gen. 2.23. Why is God said to rest the seventh day from all his works? To wit, of Creation, because in the seventh day he ceased to create new creatures: For he made not any thing afterward, which in some manner did not go before in his former works: for after his works finished he rested in himself, because he satisfieth himself, and fulfilleth his own desire. Again, he worketh still by conserving, sustaining, and upholding the things made without any labour, by his mere providence alone a joh. 5.17. . But whence come those things which have their beginning of putrefaction, or which be altogether unprofitable, or are only hurtful, as Flies, Wasps, and such like? They proceed of putrefaction by virtue of the Sun, or heat, but yet after the fall of man, as testimonies of God's anger: but yet ever by virtue of that word of God, which still continueth, (Let the waters bring forth, Let the earth bring forth.) Neither are they thought to belong unto the works of Creation within the compass of the six days, whereof we speak here. What things are we principally to observe in general in the creation of all things? Five things: the great variety of things, the power and faculty which God gave to every thing, the order, the perpetual continuance of the kinds, lastly, the end of the creation of things. Lay open these distinctly. The variety of things so excellently distinguished in their kinds, doth commend unto us the power and wisdom of the workman. The natural power and property of the creatures put into them, doth set forth the goodness of God, who hath appointed every thing for so necessary and profitable uses. The twofold order, that is, of creation, (because that before God did create Adam, he furnished the world with plenty of all good things) doth commend his fatherly providence and care towards us: who before we were borne took care to provide all things needful for us. The disposing of them, whereby it comes to pass, that the inferior creatures serve for the superior, may admonish man, that he should serve God. The perpetuity, which is perceived in the preservation of every kind, whereas he maintaineth some by secret means, to others he giveth power to propagate, doth prove unto us his wisdom and power. For which cause this world is called, the clear looking glass, and most beautiful Theatre of the virtues of God. And what is the end of the creation of all things? It is twofold: The nearest end is man himself: for God created this world, to the end that man might both dwell in it, and be a fit Lord of it a Gen. 2.15.19 20. Psal. 8.27 . But the chief end is the glory of God, as Solomon teacheth, Prou. 16.4. jehovah made all things for himself: to wit, that his goodness, wisdom, power and eternity might clearly be seen b Rom. 1.20. . His goodness, in that it pleased him to communicate some part of his happiness to them which had no being c Reu. 4.11. . His manifold wisdom, in that he made so many kinds of things in so excellent an order, and for so good an use d Ephes. 3.10. . His power, in that he made all things of nothing, and doth perpetually preserve them. His eternity, because he was before all things, because he brought them forth to this end, that they might acknowledge, praise and glorify him: and that men might thereby take occasion to place their confidence in God, to call upon him, to love him, to praise and for ever to celebrate him. But why did not God create the world sooner? Because he would not: for God is a most free and voluntary Agent. But what did he before he made the world? It is a curious question; and therefore Augustine in the 11. book of his Confess. cap. 12. writeth, that a certain old man made a witty answer to one that moved such a question, namely, that he was making of hell for such curious fellows. We answer that God was sufficient, and blessed in himself, and stood in need of nothing, and that he did delight himself, in that his eternity together with his wisdom, that is, the Son and the Spirit being consubstantial with himself, For the Word was with God, joh. 1.1. And Christ saith of the holy Ghost, All things which he heareth he shall speak unto you. joh. 16.3. What things make against the doctrine of Creation? The heresy of Basilides, who affirmed that God made the world by the help of Angels. 2 Of Manichaeus, who set down two beginnings, and ascribed the beginning of good things to God, and of evil things to the devil. Is this opinion to be admitted? God forbidden, seeing it is blasphemy against God, for it attributeth divinity to the devils. Besides, it is contrary to the express testimony of Moses, Gen. 1.31: who saith, All things which God made at the beginning were good. Therefore evil came in by accident and by the corruption of nature, or else was brought in by the malice and envy of the devil. Which are the errors of the Philosophers? 1 Aristoteles error, who affirmed that the world was without beginning, eternal. That the kinds of all living creatures were eternal, laying this foundation, Nothing is made of nothing. Which principal is true in that order of things which is now appointed: but in Divinity, concerning things not yet made, it is false: or else if you will, it is true in natural and physical generation, but not in divine creation: for of this it is said, Do not inquire for the matter, because there was none. 2 The error of Democritus, Leucippus and Epicurus, who dreamt that the world was made of the moats concurring together by fortune: which opinion is confuted by the order of things created, by the orderly motion of the heavenly circles: and lastly by the certain en●●, for which all things were made. For it cannot be that this order, those orderly motions, and so great profits should proceed from a thing ruled by mere fortune. 3 The error of the same Democritus, who affirmed that there were many, yea infinite worlds: whereas the word of God maketh mention but of one Creator and governor of the world, Act. 17.24. not of many worlds: and saith that the Son was sent into the world, joh. 3.17. not into the worlds. 4 The Stoics error, who feigned two eternal beginnings, to wit, the mind and the matter, which cannot possibly stand together. The same is the error of Anaxagoras, who sets down an eternal Chaos, to which came an eternal mind, which severed all kinds of creatures from that commixture. 5 The madness of Pliny, who thought that this world was God eternal, infinite, without beginning, and also shall never have end, all in all, yea the very whole itself. 6 Of averroes, who falsely avouched that the heaven was without matter. Add to these Galens opinion, who having read the first chapter of Genesis, said that Moses spoke many things, but proved few things. The sixth common Place, of Angels. What is signified by this word Angel? THe word Angel being a name of office, is a Greek word, derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to declare, and signifieth a messenger, an ambassador, or one sent of a message. First, in way of excellency it is attributed to the Son of God, who was sent into the world by his Father, to the end that being made man, and a sacrifice, he might redeem mankind. He is so called, Gen. 48.16. The Angel who hath delivered me from all evils: and the eternal Angel, who was the leader of the Israelites, who is sometimes called the Angel of Iehou●●, and sometimes jehovah himself a Exod. 14.19 & 33.20. & 1. Cor. 10. : and he is called the Angel of the Covenant b Mal. 3.1. . 2 It is given to john Baptist, Mal. 3.1. Behold, I send mine Angel or messenger. 3 Chap. 2.7. it is given to the Church: The Priest's lips shall preserve knowledge, and they shall seek the law at his mouth, because he is the Angel or messenger of the Lord of hosts. 4 To those ministering spirits, whereof mention is made, Psal. 104.4. Who makest thine Angel's spirits, and thy ministers a flaming fire. And in this fourth signification, we use the word Angel here: purposing to speak first of God's Angels, and then in order of the wicked Angels. Whence had Angels their beginning? From God, who created them of nothing, and that through Christ, Coloss. 1.16. By whom all things were made, whether in heaven or earth, things visible and invisible, whether they be thrones or dominations, principalities or powers, I say all things were made by him, and for his sake. Are Angels without all matter or not? They are not altogether and indeed without matter, as neither is the soul of man; for God alone is without matter. For there is nothing created which is not also compounded, either by natural composition, as consisting of matter and form: or else metaphysical, namely, of the essence, or of the act and the power. Yet because they do not consist of any corporal matter, which is palpable, and subject to the sight, but rather spiritual altogether, and (as they say in the schools) only of the power and the act, they are said to be without matter. But God alone is a power or pure Act: as Aristotle said very well in the 11. book of his Metaphysiks, chap. 7. But when were the Angels created? Not before the world. For only the Son of God was before the world. Whence it followeth, that they were created in the beginning of all things: but in what day they were created, it cannot sensibly be defined, but only it may probably be gathered by the history of Moses, that they were created the first day, when the heavens wherein they dwell were created: whereupon they be called the Angels of heaven a Math 24.36. Gal. 18. . The cause why Moses concealed the creation of Angels when he recited the creation of all other things created is this, that he purposed to apply and fit his narration to the capacity of the common people, and of the ruder sort, and therefore only to set down briefly the creation of things visible. Christ saith Math. 18.10. that the Angels do always behold the face of his Father, therefore they have been always. The adverb always doth not signify eternity, or a thing without beginning; but the continuance of their appearing before his Father for the service of the godly, which began even from the beginning of the world, which the Greek text doth more fully express: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to wit (which is understood) at all times. What is an Angel? It is (as Damascene saith lib. 2. cap. 5.) a spiritual or intellectual substance, always movable, of its own power, without a body ministering unto God, according unto grace, and in nature immortal. But the Apostle comprehending the nature and office of good Angels, defineth them thus, Hebr. 1.14. They are ministering spirits, sent forth for the service of those who shall be heirs of salvation. Are the Angel's substances really and truly subsisting? They are substances: because those things are attributed to them in Scripture, which can agree to nothing else but to a substance really subsisting: as, to stand in the presence of God, and to praise him: some of them are said to have fallen, and other some of them to have continued in the truth. Further, to have appeared after diverse manners, yea taking unto them bodies, and to have manifested themselves by sundry effects. Now actions are properly of substances, that is, of those things only which have their true subsisting. And therefore look how many Angels there be, there be so many sundry Angelical essences, subsisting severally, even as there be divers men. How were the Angels created? All of them good, because Gen. 1.31. Whatsoever God had made was exceeding good: although some of them fell a Isa. 14.12. , and continued not in the truth. And they also were good, and created in the truth b John 8.44. . And Jude in the sixth verse saith, that they kept not their first estate, but left their own habitation. Are the Angels mutable or immutable? In regard of their substance they be incorruptible c Mat. 22.30. , because they are without all matter: but in respect of the power of God, as they were made of nothing, so they may be brought unto nothing again if God should take away his hand, Psalm 104.20. But in regard of that estate wherein they now are, they cannot be changed, by means of the grace, will and decree of God, although of their own nature they be mutable as well to that which is good, as to that which is evil. For whatsoever is created, the same is mutable, saith Damascene. And God himself speaketh thus of himself, I am your God, and change not, Mal. 3.6. What is the reason that some of the Angels falling from the truth, others continued in grace and truth? The nearest and immediate cause is the goodness of the will of the Angels themselves, wherein God had created them at the beginning. The mediate or superior cause was the free favour of God, whereby their will was helped, that they were enabled to will, and could will to persist in the truth, and so indeed did continue, whilst that others (to whom this grace was not communicated) not willing to persist and continue, fell from the truth by their own default. Phil. 3.8. God worketh in you both to will and to do. But the supreme and highest cause of all, is the eternal, firm, and immutable decree of God and his good pleasure proceeding from his wisdom, whereby he elected and predestinated some to be made partakers of his grace and to persevere: and rejected the other of his own just pleasure for his own glory. 1. Timoth. 5.21. I charge thee (saith the Apostle) in the sight of God, and the Lord jesus Christ, and of the elect Angels. If they be elect, than some of them be elect, not all of them. Can those then which continued in the truth fall from the same and so fall into sin? No: because they are truly happy, seeing they do ever behold the face of their heavenly Father, Mat. 18.10. yet not by nature, but by grace, and the blessing of God for Christ's sake. But seeing they can no more sin, nor become miserable, do they not cease to have freedom of will? No: for whatsoever they will, they will it freely. Moreover they are more free now then before; then they had power to sin and not to sin: now they are so free from sin, that they cannot sin; and so free from misery, that they cannot now become miserable any more; for they are made most holy, and also most happy. What names are given to the Angels? Of their nature they are called spirits, because of their spiritual essence. For Angel is a name of office, Spirit of nature, Augustine. They are called also shining stars, or morning stars a job. 3.8.7. : because they are of a most pure, clear, and shining nature. The sons of God, not by essence or nature, as that only begotten Son: but by adoption and grace, or discretively, to the end they might be distinguished from the sons of men. Of their office they are called Angels. For their dignity and power they are called gods, and Satan is called the god of this world b 2. Cor. 4.4. : so also they are called principalities and powers in heavenly places c Eph. 3.10. . By the effect they are called Seraphim, whom Dionysius calleth * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fiery, because they burn with the love of God, and in love towards godly men. They are called a flame of fire, Hebr. 1.7. not as though they were of a fiery nature and substance, but because they be the avengers' of God's anger, which do like fire consume the wicked, as often as need requires. From the manner of appearing they be called Cherubin, of this word Cherub, which signifieth any figure that hath wings, whether it be of a man or of a beast d Heb. 12.19. : also men e Gen. 3.24. Exod. 25.18. : and the men of God f Psal. 18.11. Zac. 1.5.6. : From their ministery they be called Watchmen, and the keepers of the world a Dan. 4.14. . How many ways have Angels appeared unto men? 1. In sleep, or in dreams, as Mat. 1.20. it is said that the Angel appeared to joseph the husband of Marie in a dream b Mat. 2.13. . 2. In vision, as namely, to the Prophets: and that either without a true body, but yet not without some bodily form: or else taking unto them manifestly true bodies c Gen. 18.2. Tertul. de carne Christi. , and these either created by God of nothing, or else then first form, not borne of some matter that was before: for they came not to die, therefore not to be borne: or else in some other natural bodies which had been before; either of men, as in Zacharie the Prophet, the Angel spoke, Zac. 2.3. As Augustine understands it, Enchir. to Laurent. chap. 59 or else of other living creatures, as when the Angel spoke in Balaams' ass, as Zanchius understands it: no otherwise then the evil Angel in the Serpent spoke in old time to Eva d Gen. 3.1. . And devils have entered into certain men, and by Christ were cast out again, yea also into hogs e Mat. 8.28. . They took not bodies from the stars or the heavens, as Apelles thought, nor had they proper bodies making an angelical substance, but their bodies were earthly, as appeareth by the feeding, feeling, and washing of them, as Tertul. proveth. Whether might Angels when they assume unto them true human bodies be called men? No, because they did not join the human nature hypostatically united unto them, but they took unto them, and put from them those bodies, (as Augustine saith) even as it were a garment. What became of those bodies after their ascension to heaven? They being made of nothing returned to nothing; or made of earth, returned to earth, or into nothing: for it is all one with God to create of nothing, and to bring into nothing. Do Angels move out of their places, and dispatch their business within the space of time? Yes indeed, because they be finite spirits, though not circumscribed, because they are not measured by their place, but limited, because they are so in one place, as they cannot be in another. And Luk. 1.26. The Angel Gabriel was sent of God into a city of Galilee: and Heb. 2.14. they are called ministering spirits sent for the service of the elect. They are said to descend from heaven, and to ascend into heaven, as in jacobs' ladder, Gen. 28.12. and whatsoever is done is measured with time. But they be so nimble and so swift, that they are moved in an unconceaveable time, and dispatch their business speedily. And for that cause they are said to fly, and to have wings b Esa. 6.2. Reu. 14.6. . How many Angels be there? Dan. 7.10. Daniel is said to have seen million millions of Angels, and ten thousand hundred thousands. Heb. 12.22. You have come to the innumerable company of Angels, innumerable indeed to men, but easily numbered of God c Mat. 26.53. Jude 15. . All which notwithstanding, were created of God, so many in number at the beginning, and not multiplied by procreation one of another. Are there orders and degrees of Angels? No man that is conversant in the Scriptures can deny, but that there is some order among the Angels, because order and distinction in all things is an excellent and divine thing: for some are called Cherubins, other Seraphims; some Angels, other Archangels. But this order is not from the dignity and excellency of the nature of the Angels, as though some were more excellent than others by nature: but rather from their diverse kinds of offices. Hereupon Paul Colos. 1.16. calleth them thrones, seats, dominations, principalities, which is an Hebrew kind of putting the Abstract for the Concrete, the substantive for the adjective, because God useth their ministery in the administration of Empires, kingdoms and commonweals. But that there be Hierarchies, and degrees of Hierarchies among the Angels, as the Papists imagine, it cannot be proved by any testimony of Scripture. For he is called the Archangel, not who is more excellent in nature, or superior by affectation of government, because there, as Basill saith, all ambition ceaseth: but he who is designed of God for the execution of some special, hard, and difficult service, or else he that is set apart of God for a time, with many other Angels for the executing of God's commandment. So those names thrones, dominations, powers, principalities, are borrowed by a similitude from men's affairs, to signify the excellency of the Angels and their offices, and how many and divers, and great works God doth bring to pass by them d Psal. 18.11. . Hath each of them his proper name? Those names are not proper, but appellatives or common names, which are imposed upon them for a time, according to the offices which are given them in charge: or else according to those diverse means in respect of us, whereby they do execute the will of God, mightily perform it, and appear unto men. As Dan. 8.16. & 9.21. Luk. 1.19. mention is made of Gabriel, which name doth signify the Might of God, because by him the Lord did show forth his power. Again, Dan. 10.13. mention is made of Michael, which is, Who is like unto the strong God? Tob. 3.19. is mention made of Raphael, which name is taken from Curing or healing: for he came to heal Sara and Toby, as also of Vriel, 4. Esdr. 4.1. Derived of the light, because he came to illuminate and to instruct Esdras. Have the Angels any knowledge of things? They have: 1. natural, which God put into them in the creation: for they be understanding spirits. Whereupon Christ saith, joh. 8.44. that some of them did continue in the truth, or in the knowledge of the truth, but others did not. Besides, they have revealed knowledge, or by the revelation of God; as Dan. 8.16. and 9.22. the mystery of the 70. weeks was revealed to the Angel Gabriel, to the end he might reveal it to Daniel, and Daniel to the Church. 2. They have experimental knowledge, which is obtained by experience, and by observation of those things which we do here, and Ephes. 3.10. That manifold wisdom of God, which shineth forth in the calling of the Gentiles, is made known to the Angels by the ministery and preaching of the Gospel which is in the Church. So Luk. 15.10. the Angels are said to be glad, and to rejoice with great joy for the conversion of one sinner, whereof they are observers. a Mat. 18.10 3. I add to these, supernatural knowledge, whereby they do so perfectly see God and know him, that they do not desire to fall from him, or cannot will it: and in that stands their happiness. Whether do the Angels know the actions of every particular man, or what they do, say, or suffer? No, for Heb. 4.14. All things are said to be known to God alone, and they are manifest in his sight: but yet notwithstanding they know the things of those men, who are committed to their charge by God. For Act. 10.4. the Angel telleth Cornelius: Thy prayers and thine alms have come up before the Lord. Therefore they do observe and mark us, and all that we say, or do: so as we may justly be ashamed to say or do any thing, which we would be ashamed to commit in the sight of honest men. By which argument Paul doth teach, 1. Corin. 11.10. that women should for comeliness sake have their heads covered in the Church because of the Angels, that is either spiritual Angels, or else Ministers who are called Angels. But what, have they also the knowledge of their thoughts and affections? No (for God alone is the searcher of the heart) unless men do bewray their affections by actions and signs, or unless God do make them known unto them: for it is said, 1. Corin. 2.11. None (to wit, either men or Angels) knoweth what is in man, but God himself, and the spirit of a man that is in him. But in what sense are affections (as joy and sorrow) ascribed unto Angels in the scriptures, seeing they are blessed? Not after human or carnal manner, but after that manner which doth agree unto the nature of Angels, and so, as it is beseeming an heavenly and blessed life, which manner is unknown to us. What are we to think of the force and power of Angels? 1. They are able to do by the course of nature to bodily things whatsoever may befall bodies by nature: (but yet in no case can they work miracles, but only so far forth as the Lord useth their ministery in effecting of miracles:) either immediately by themselves, a joh. 5.4. as to kill, and to move from place to place: as when one Angel slew in a manner the whole army of Senacherib, and made the rest to fly away b 2. Kin. 19.35 : and that he brought forth Peter, and the rest of the Apostles out of prison c Act. 5.19. & 12.7.8. : and transported Philip from place to place d Act. 8.30. . Or else mediately, by such things as work by the common course of nature, being applied of them to such things, yet not after that manner as Christ did give many their sight by his own power without any means e Mat. 9.9: . Yet in very deed, they can do no more with all their power then God doth prescribe them, and as they shall see to be according to the will of God f Psal. 103.20 . 2. They can affect both the outward senses, as when they smote the Sodomites with blindness, so as they could not see the door of Lot's house g Gen. 19.1. : and of the Syrians h 2. Kin. 6.18. , and caused a great noise in their camp i Chap. 7.6. : as also their inward senses, as when they revealed many things unto the Fathers in dreams, and bring divers things into the memory and mind of the godly. 3. The Angels are able, not indeed to illuminate the mind, or or effectually to bow the will, which is the proper work of the holy Ghost k Prou. 21.1. : but as the instruments of the holy Ghost, to stir up our thoughts to the word we have heard, to propound the truth to a man's mind, and to admonish us of it, that we might assent unto it: and after a spiritual manner to move our will to some good thing, like unto Counsellors only by persuading us, and (as it were) by speaking and dealing inwardly with us l Heb. 1.14. Math. 2.13. . Moreover, the good Angels have far greater power than the devils m Apoc. 12.7.8 Tob. 8.3. . What manner of speech do the Angels use, either toward God, or amongst themselves, or unto men? Not a bodily or carnal (unless when they assume unto themselves bodies) but a spiritual and heavenly, whereby without any audible voice, or vocal speech and sound, they do spiritually and altogether angelically insinuate, instill, and communicate every one his mind as he will, either into the mind of another Angel or of man: or else doth show and as it were unfold such things as he will in his own understanding as it were in a clear glass to be seen of another. And therefore that which Paul saith, 1. Corin. 13.5. If I should speak with the tongues of men and Angels: is not to be understood properly, but by a figure called hyperbole, or an excessive speech, and by way of supposition, and by a concession or granting that they have tongues: as also that Gal. 1.8. If an Angel from heaven should preach unto you another Gospel besides that which I have preached unto you. So bread is ascribed unto the Angels a Psal. 78.25. , that is most dainty food. What be the offices of Angels? They are divers and manifold: for they are the Ministers, chief servants, and the Sergeants of God, which do attend upon the commandment of their King (which they execute willingly and readily) b Psal. 89.7 & 103.21. Heb. 1.14. for the glory of God, and the salvation of men, as we may gather out of the Psal. 104.4. Who maketh his Angel's spirits, and his Ministers a flame of fire: and who do mutually extol their maker with hymns, as Theodoret saith, The Angel's ministering, is Psalms singing c Psal. 148.2. Isa 6.3. Reu. 4.8.9. & 5.13. . Again, they be the servants of Christ, even as he is both man and Messias. So in that temptation which he endured against Satan in the wilderness, we read that the Angels ministered unto him. Mat. 4.11. Especially they be the servants of the elect: Heb. 1.14. Are they not all ministering spirits, sent for the service of those who lay hold on the inheritance of salvation? Now they be the ministers of the elect in many respects: and first in their life time, and that either by directing, defending, and keeping the elect, according to that Psal. 91.11.12. He hath given his Angels charge of thee that they keep thee in all thy ways, lest thy foot should dash against a stone a Gen. 14.7. Exod. 33.2. Psal. 34.8. , and by defending their life from their enemies, and from all dangers b 2. King. 6.17. Act. 12.8.11. : or else by executing Gods judgements against the enemies of the Church in the behalf of the elect, as we may gather out of Gen. 19.10. 2. Kin. 19.35. Act. 12.23. Also by suggesting into the minds of the godly holy cogitations, and by moving of them and furthering of them to every good thing c Act. 10.4.5. : for the good Angels never put into our minds any thing contrary to the law of God d Gal. 1.8. & 3.9. Act. 7.53. Luk. 1.19.20. Act. 1.11. 2. Kin. 1.3. . Also by helping them, and comforting of them e Gen. 16.7. 2. Kin. 1.13. Act. 27.23.24. . Again in the time of death, whilst that they do attend upon the faithful in the very pangs of death, and so carry their souls into the joys of heaven, as is clear in the example of Lazarus f Luke 16.22. . Lastly, in the end of the world, when they shall gather together the bodies of all the faithful, that being united again to their souls, they may rise again to life g Mat. 24.31. Mat. 13.41. . And they shall separate the wicked from among the just, and shall cast them into a furnace of fire, and shall lead these into the kingdom of heaven. Have particular men, or countries and Cities some one good and certain Angel appointed to defend them, and an evil Angel to tempt them? It may be gathered from the words of Christ, that ordinarily every elect child of God hath some one certain good Angel appointed of God to keep them. Math. 18.10. where it is said: Their Angels do continually behold the face of my Father. In like manner out of the 12. of the Acts, 15. where the faithful which were assembled in the house of Mark, said of Peter knocking at the door, It is his Angel: for the believers spoke there according to the common opinion received among the people of God. And that this is the opinion of the Fathers, it may appear out of Augustine's 1. book of Meditations, chap. 12. This also (saith he) I judge a singular blessing, that from the very moment of my birth God hath given me an Angel of peace, to keep me even to my very end. But extraordinarily it is clear by the Scriptures, that as oft as need requireth, many Angels have been sent to several believers to defend them. Psal. 34. So the Angels are said to pitch their tents about those that fear God. The same is to be thought of every country. For Dan. 10.13.20.21. and 11.1. and 12.1. it is said, that the Angel of God did fight against the King of the Persians, and that each of their Angels did defend that kingdom which was committed to his charge. Concerning evil spirits we learn thus much, that sometime one man is vexed by one and the self same evil spirit, as may be gathered out of the history of job, 1.12. And sometime that many have been molested by one and the self same evil spirit, as in 2. Chron. 18.21. one evil spirit deceived many Prophets. Also we read that sometime many evil spirits did molest one and the self same man, as Luke 8.30. a legion of devils did possess one man. But that God hath appointed to every man one evil Angel, cannot be gathered out of any place of the Scripture. Whether can there arise dissensions and discords by our means amongst the good Angels, as Dan. 10.13. it is said that the Prince of the Persians fought against the Prince of the Grecians? A learned interpreter answereth, that by the names of Princes are not signified the Angels which had the defence of the kingdoms of the Persians and the Grecians: but those men which at that time were Princes of Persia and Greece. That this should be the meaning of the words, that the Angel fought against Cambyses at that time king of the Persians, for the space of one & thirty days, that is to say, that he did hinder his cruel Edicts and plots made to keep the people of God still in captivity, and more grievously to oppress them, lest they should be put in execution, but that there should come after him the Prince of the Grecians, to wit, Alexander the great, who should assuage the fury of the kings of Persis that was kindled against the people of God, which also came to pass, as histories do testify. But the Schoolmen answer, that there is the greatest consent amongst the Angels, in regard of will, because they are blessed; and amongst those which be blessed, there is the greatest peace: but yet there may be amongst them some diversity of judgement, to wit, being ignorant of the decree of God, which is not always made manifest to the Angels, some think they should do thus, and some think they should do otherwise. But it is not the diversity of opinions, but the contrariety of wills that overturneth friendship. Have those Angels which never sinned need of Christ the Mediator? The Angels had need of a Mediator, indeed not of redemption from sin (for in that sense Christ is the Mediator between God and men a 1. Tim. 2.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ) but of conservation in goodness and grace, and of * combining them again under one head, to wit, that they might be again united with the elect under one and the same head Christ, that so they might cleave unto God inseparably, and without all danger of falling in time to come. And so by this means that their righteousness and integrity which is imperfect in the sight of God b job. 4 18. might be covered before God with that most perfect and infinite righteousness of Christ: for which cause it is said, Ephes. 1.10. that God did purpose with himself to gather together again as it were under one head all things which be in heaven and earth: that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring them again under one common head, to gather them again together, and as it were to recall them back again to their head and to their beginning. Are we to pray unto the Angels, or to worship them with any religious worship? The Angel answereth Manoah, judg. 13.16. If thou wilt offer a offering, thou shalt offer it to jehovah: and Christ saith, Mat. 4.10. Thou shalt worship the Lord thy God, and him only shalt thou serve. And Paul condemns all serving and worshipping of images, Col. 2.18. The Angel (revel. 19.20.) forbids himself to be worshipped: as also chap. 22.9. because the office of a Mediator agreeth to Christ alone. And the Angels themselves are but creatures, and do acknowledge themselves to be fellow-servants of God with us. Neither, as Augustine saith, do the holy men themselves, nor the Angels desire that to be given to them which they know to be due to God alone. On the contrary, those Angels which be enemies to the truth, and devils, do do their endeavour to challenge unto themselves the name of God and the worship of God. Yet we do not deny, but that we are to honour the good Angels, by thinking well of them, with love, reverence, obedience and imitation. Ob. 1. jacob called upon an Angel, Gen. 48, when he said, The Angel that delivered me out of all trouble bless these children. Answ. jacob did not mean any created, but that uncreated Angel, the Son of God, who of his office is called that Angel. This is plain from the text, for the same action is attributed to this Angel and to jehovah, to wit, that he would bless Ephraim and Manasses. Ob. 2. job 19.21. Have pity upon me, have pity upon me, O my friends, for the hand of God toucheth me. By friends in this place, Bellarmine saith that Augustine understandeth Angels, Bellarm. cap. 1. de Sanctorum beatitude. ergo. Answ. It is plain he meant his friends who came to visit him, but yet vexed him with bitter and contumelious words. Ob. 3. john wished Grace to the Churches, from the seven Spirits. Answ. By seven spirits, we must understand only the holy Ghost, who though one in person, yet by communication of gifts so worketh, as if he were many spirits. Why would God use the ministery of Angels? Not for any necessity, for he stands in need of nothing, but of his good will, to the end he might declare his goodness towards us in that he hath given the Angels to be our servants for his own glory and for our comfort, because we see such excellent creatures to be created even for our sakes, and appointed for our service. Again, both to beget and to preserve friendship between us and the Angels, until such time as we shall enjoy their most joyful company in the heavens. What is the reason that whereas the Angels were wont in old time to appear often to the Fathers in the form of men, and to converse and talk with them familiarly, now they do it no more? Because now Christ being come in the flesh, and sitting now at the right hand of the Father in heaven, and having given his holy Spirit plentifully, it is his will that our conversation should be in heaven, and not with the Angels upon the earth visibly. Further, because the Church of God had need at the beginning of such confirmations from heaven, but now the word of God is sufficiently confirmed. Heb. 1.1. What use hath the Church of the doctrine concerning Angels? 1. That we might acknowledge the endless love of God, and his fatherly care over us, who hath created such keepers for us, and given them charge over us; whereby we should learn to worship and to love him. Again, to the intent that we should walk comely and holily before the Angels, who are witnesses and observers of our speeches and actions. Lastly, that we might be upholden by faith in all adversities and dangers, knowing that that saying of Eliseus is most true, 2. Kin. 6.16. that those which be with us are more than those which be against us. What things be contrary to this doctrine? 1. The error of the Sadduces, who affirmed that the Angels were nothing else but good motions or good thoughts, which God putteth into our hearts, and that they were not spiritual substances, subsisting of themselves. 2. Their error, of whom we read Col. 2.18. who devised the worshipping of Angels. 3. Of the Papists, who affirmed without the warrant of the word of God, that every man hath appointed unto him two Angels, one good, another evil; the one to vex him, the other to keep him to whom he is given: and that each of them is an inseparable companion of every man. The which errors are confuted by those things which have been spoken before. The seventh common Place, of evil Angels, or of Devils. Are there also evil Angels? THere be: which is not only proved by testimonies of Scripture a Genes. 3.1. joh. 8.44. 1. Pet. 5.8. Jude 6. Reu. 12.9. , but also by very experience, and by the horrible and heavy effects of wicked Angels. By what names are they called? 1. Of their nature or spiritual essence they are called Spirits b 1. Kin. 22.21 Mat. 8.16. Luke 10.20. . 2. Of their office, unto which they were all created at the beginning, they are simply called Angels c 1. Cor. 6.3. 2. Pet. 2.4. & Jude 6. : of their knowledge given to them in the creation, they are called * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. devils, because they have great knowledge, as may appear in the history of Adam's fall, and are very subtle d Deut. 22.17. Levit. 17.7. 1. Cor. 10.20. , whence is the doctrine of devils e 1. Tim. 4.1.6. . 3. From accident qualities, that is, such as they have gotten to themselves by their own free will, they are called wicked f Luke 8.2. , impure and unclean spirits g Mat. 10.1. Zach. 13.2. , and a lying spirit, or the spirit of lies h 1. Kin. 22.22 joh. 8.44. , of fornication i Hos. 4.12. , of maliciousness or giddiness k Esa. 19.14. , Belial l 2. Cor. 6.15. , without all order, without yoke and government, or wicked, which is good for nothing, and as the chief, that evil one, and malicious, as who should say, he doth wholly give himself to malice, and doth exercise himself in it m Math. 6.13. & 13.19. . 4. Of the effects, they be called devils, or in the singular number a devil n joh. 8.44. , which name imports a backbiter, because he doth continually accuse God unto men, and men unto God, yea man to man, and man to himself, that so he might turn God from men, and men from God, and men from men o Gen. 3.1.4.5 Job 1.9.11. & 2.3. : he is also called Satan p Math. 4.10. , which signifieth an adversary q 1. King. 5.4. 1. Pet. 5.8. : and that Tempter r Mark 1.13 Act. 5.3. , a spirit of divination s Acts 16.16. , the enemy of God, of Christ, and our enemy t Luke 10.19. , and apolluon or destroying u revel. 9.11. . For the Scripture doth use often to speak of the unclean spirits in the singular number to note out that chiefedome of impiety, which is opposite and contrary to Christ and his kingdom. 5. They have names from the divers forms wherein they appeared, hereupon he is called that great Dragon (as also of his poisoned craft) that old Serpent x Reu. 12.8.9. . 6. Of his power and pride, which he exerciseth especially toward the reprobate: hence he is called Beelzebub, that is, the king of flies y 2. Kings 1.2. Math. 12.24. : the strong man armed z Mat. 12.29. , a roaring lion, the prince of the world a john 12.31. , the God of this world b 2. Corin. 4.4, . Lastly, the prince, and the princes and powers of the air, the governors of this world, because they rule the wicked at their pleasure; and the Princes of darkness, because they are the authors of all ignorance of God, of blindness, mischiefs, unhappiness, malice, of all disorder, treachery, cruelty c Ephes. 2.2. Ephes. 6.12. Col. 2.15. . As for the name Lucifer, it came from a false and frivolous exposition of that place Isaiah 14.12. which (as may well appear) was in derision, ironically given to the King of Babylon. Whence do evil Angels take their beginning? In respect of their nature and substance they are of God, who did create them good of nothing, and who doth still uphold them. But in regard of the qualities brought upon them, they are of themselves, as Christ witnesseth, joh. 8.44. The devil when he speaketh a lie, speaketh of his own, that is, of himself: and continued not in the truth (wherein he was created at the beginning) but fell by his own free will, and was a murderer from the beginning, not in respect of Satan himself, but of man that was made, that is to say, then when he first set upon man: whereupon we may gather, that the Angels sinned before that Adam and Eve sinned. What was the first sin of the Angels? Some think that it was pride, according to that Eccles. 10.15. Pride is the beginning of all sin. Others think it was envy, whereby Satan envied that man was made after the image of God, according to that Wisdom. 2.24. By the devils envy, death entered into the world. But Christ shows (joh. 8.44.) it was lying, or the hatred of the truth, that is, of the everlasting Gospel touching Christ, who should take our flesh upon him, and of his grace which is needful for all men to life eternal, and of the nature of man which should be exalted above all Angels. And therefore indeed it was the hatred they bore of Christ's glory and man's felicity. Also it was their apostasy and rebellion, whereby Satan fell from God his maker, and that very sin which Christ calleth, The sin against the holy Ghost a Math. 12.31. 1. john 5.16. : because he fell wittingly and willingly, and of purpose from the truth, and that also with hatred of that everlasting truth: whereof Christ speaketh, I am the truth, joh. 14.6. And to Pilate, I am come into this world that I might bear witness to the truth. joh. 18.31. The same is proved by the continual practice of Satan, even from the beginning of the world to the end, sowing lies and heresies, either against the Deity of Christ, or against his humanity, or against his office. And raising up most cruel persecution against that truth of Christ. Is there a great number of those Angels which fell from the truth? Yes sure a great number and almost innumerable, yet uncertain to us, and not know howne many. For 2. Pet. 2.4. and Jude 6. we read that very many Angels fell at one time from the truth, and therefore are cast into hell or the bottomless pit. And Luk. 8.30. mention is made of a legion of devils which possessed one man. And Mat. 12.45. the unclean spirit returning, taketh with him seven other spirits, that is, many other spirits worse than himself, and more unclean. And Reu. 12.7. we read, that the dragon with his Angels fought against the woman: and therefore there is no cause why we should sleep secure and careless. What punishment is inflicted upon evil Angels? Manifold: 1. In that they are cast out of the heavens, wherein the blessed be, and wherein they were created, into hell, that is, not only into that place under the earth, ordained for the everlasting torments of the reprobate: (which Luk. 16.23. calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. hell, and chap. 8.31. the bottomless pit, that is, a gulf of a wonderful depth,) but also into this air which compasseth the earth, and into the region under the Moon, as testifieth the Apostle Eph. 2.2. & 6.12. to exercise the patience of the godly, and also to punish and to vex the wicked for their impiety: where also they being tied with the chains of darkness, are kept to the general judgement. a 2. Pet. 2.4. Jud. 6. 2. In that their whole nature how great soever, is wholly corrupted and defiled, so as there is in it nothing at all sound and pure. 3. Their will is so obstinate in sin, as they are not able no not to desire to repent of evil, nor to be saved. Which is by the just judgement of God, who hath decreed that they which sin against the holy Ghost, that is, they which wittingly and willingly, and of set purpose sin and renounce the known truth, should never repent b Heb. 6 4. & 10.26. & 1. joh. 3.8. . 1. joh. 3.8. The devil sinneth even from the beginning, namely, continually and obstinately. 4. Their mind was darkened, to wit, being deprived both of the knowledge of all that truth, as well of themselves, as of God and of Christ, which might stand them in any stead to life eternal. As also of that created knowledge of those things wherein at the beginning they were created, for which cause they are termed the princes of darkness c Eph. 6.12. . And yet not wholly, because they excel yet in great knowledge of things concerning both God and men: namely, such as was natural unto them, or they have by nature: partly, by that natural light which is left in them: partly, by observation: partly, by the effects of God's power which come to pass in time. By which means they knew Christ both to be the Son of God, and also should be the judge of the world a Mat. 8.21. Act. 16.17. & 19 : but yet without any affection towards him, without any love or affiance in him: and to their greater terror and condemnation b Jam. 2.19. . For which cause they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Skilful, but more truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they do always abuse that their knowledge to evil, and never to good. Can evil Angels foresee things to come, and certainly foretell them? To foresee and to foretell things to come, so far forth as they are things to come, and to know them before hand of themselves, and by themselves, and of their own proper spirit, they cannot: for it is the peculiar work of God alone: for so it is said Esa. 41.23. Tell us what things shall come to pass, and then we shall know that ye are gods. But by the instinct of another, or by revelation from another, and by the present causes, by the experience and observation of things, and by probable conjectures to foresee things to come, it is granted unto creatures. So then by these means the wicked spirits may foretell things to come: as namely, such things as they have learned to have been foretold in some place by some holy Prophet: or such things whose natural causes they see to be present before their eyes: or such things which they see now are disposed and like to come to pass: or such things as themselves are purposed to effect, if God permit them: or have decreed to suggest them to be done of others: or as they guess by signs, or rashly suppose; but sometimes certainly, sometimes probably, and for the most part lyingly and doubtfully; but howsoever, always to seduce men, and therefore never to be listened unto, because though they speak the truth sometimes, the Lord permitting them, to the end to try us whether we fear him, Deut. 13.2.3. yet they ever speak it with a purpose to deceive, that they might seduce men from God: and destroy them c Mark. 1.34. Act. 16.18. . What are we to think of Sibyl's prophecies, and the special oracles of Balaam and Caiphas concerning Christ, and the mysteries of man's salvation, Numb. 24.17. and joh. 11.54? It is likely that the verses which we have of Sybillaes' Prophecies were written since Christ, because they set down as it were the history of Christ plainly: else we should think that God revealed his Sons coming more plainly to a doting woman, than ever he did to his servants the Prophets, which is absurd. As for Balaam and Caiphas Prophecies that they come from God, & were put into their minds either not understanding of them, or else intending some other thing a Numb. 23.5. & 24 2. , to the end that both the Gentiles and unbelieving jews might be convinced and made inexcusable by the testimony of those men who were of their own stamp. And therefore ●hat those Oracles are to be regarded, because they be agreeable to the Oracles of the Prophets. Can the wicked spirits know the thoughts of our hearts? Not certainly, and of themselves, but they can tell many by our speeches, and gestures, and by external signs, expressed by the inward passion and affection, namely, hatred, anger, concupiscence, and that only by conjecture and probability. Which things being diligently observed and known, they stir men forward to commit these or these evils. Therefore Peter saith well: Be ye sober and watch, because your adversary the devil goeth about seeking whom he may devour, 1. Pet. 5.8. But what think you of the power of the devils? That it is great: (for it is compared to the Whale b Psal. 27.1. : to an armed man c Mat. 12.29. : to a roaring Lion d 1. Pet. 5.8. : and to him is ascribed power, and rule in the air e Eph. 6.12. :) but yet not absolute, yea indeed finite and limited with certain bounds, and so they have a restrained power: so as they can do nothing till God permit them and give them leave, and no further neither then it makes for the good of his, and the advancing of his glory f Exod. 8.18.19. & 1. King. 22.20.21. job. 1.12. & 2.6. Mat. 8.31. Luk. 8.31. Eph. 2.2. 2. Tim. 2.26. Reu. 20.7 . Now the power of Satan shows itself so often as the Lord thinks good: both upon outward things, as the bodies under the Moon which he can move, trouble, and affect diversly g Job 1.12.19 . To this place belongs that Reu. 7.2.3. of the Angels, who had power given them to hurt the earth, the sea, and the trees. Also upon the bodies of men, whilst that he moves them from place to place as he will: for sometimes he lifteth up the bodies of men from the earth in height into the air, and casteth them down again from on high to the ground, as the histories do report of Simon Magus. Sometimes he doth transport them from one place to another in a very short time, and troubles them at his pleasure. Further, he can alter them, as when he doth affect them with sundry qualities, and makes them sick bodies of sound, as in the history of job 2.7. may be seen: on the other side he makes some sound that are sick, for the greater blinding of the wicked, and their spiritual destruction. Besides these, he doth blear the sight of men, that things should seem to be changed, which are not, or that spirits should be seen in stead of true living creatures; as those counterfeit frogs of the Sorcerers of Egypt, and such like delusions, (as that ghost of the devil which was showed to Saul in the likeness of Samuel by help of the Witch a 1. Sam. 28.12 .) And such delusions whereby men are said to be turned into Wolves, or other beasts in appearance, (as they say) not in very deed and truth. Or else he doth most nimbly place some other bodies in the room of others, of which sort some think those frogs of Egypt were: for God alone can by himself change bodies if you speak of their substance from one kind into another kind. Moreover he doth pierce and penetrate into the bodies of men, either by the virtue of action, as he is said to enter into judas b Luk. 22.3. : or else even by his substance, as in those which were possessed, or now in these days are possessed of devils: so as he doth inwardly move their bodies diversly, that they should hurt themselves or others, as in those which are possessed, and desirous to hurt others may be seen c Mat. 8.16.32. & 12.28. & 17.15.18. . He hath also power upon the outward senses which he moveth with diverse objects: either he hurteth the instruments of the senses, as namely, the eyes, and doth ill affect them with internal corrupt humours, so as they cannot well see and discern: or else puts some other impediment between the eyes or the ears and the objects. As also upon the minds, when he stirreth up evil thoughts in them, by troubling the fantasies in the imagination, and stirring of diverse humours, whereby he doth trouble and weaken the powers of the soul and body, as it befalleth those which are diseased with melancholy, or the frenzy, or madness: and then by means of the objects which he sets before the senses, he stirreth up lust: as also he is wont to move the mind of men, by troubling them with evil affections: as he moved judas with the affection of covetousness to betray Christ: and he filled the heart of Ananias to lie against the holy Ghost. Act. 5.3. Last of all, he can object many things unto the senses of the godly, whereby they are provoked to sundry sins, as it fell out with David a 2. Sam. 11.2. . Also he can hinder them by outward impediments from the performance of good actions, as the Apostle testifieth of himself, that he was hindered by Satan, that he could not come to see the Thessalonians b 1. Thess. 2.8. : and by setting of fears before their eyes, so to shake them, that they shall fall from the faith. Therefore Christ saith to Peter, Behold Satan hath desired you that he might sift you. Luk. 22.31. He is able also to annoy their bodies, as Paul said that he was buffeted by the messenger of Satan. 2. Cor. 12.7. Is the power, which wicked Angels have, alike both toward the elect and the reprobate? No, but God permitteth them to exercise the elect for a time, but never to overcome them, because that promise (The seed of the woman shall break the Serpent's head, Gen. 3.15) belongeth to Christ and to all his members. But they have greater power against the reprobate, therefore the Apostle saith Ephes. 2.2. that the devil doth finish his work in the children of disobedience. In what sense is Satan said (2. Cor. 11.14.) to transform himself into an Angel of light? Not in regard of his substance, but in regard of his counterfeiting, whereby with strange delusions, appearances and superstitions, he doth feign himself to be an Angel of light, sent of God from heaven, that so his counsels might be listened unto. Can they work true miracles, that is, such as do agree with the very things themselves, or only counterfeit? Christ saith, Mat. 24.24. There shall arise false Christ's, and shall show great signs and wonders. And therefore sometimes they show true signs, that is, such in truth as they seem to be c Exod. 7.12. & 8.7. , not by their own power, but using certain hidden causes of nature, and yet but lies, because they are used to deceive and to confirm a lie d Deut. 13.12. & 2. Thess. 2.9. , and indeed not worthy the name of miracles; & yet the most of them be mere illusions and deceits, and legerdemaines, like to those of Simon Magus, Act. 8.9.10.11. For it is God alone that doth great wonders e Psal. 72.18. & 136.4. , to wit, such as be done in truth, and be wonders indeed, whose cause is known to no mortal man, and such as are done without deceit, beyond the course of nature, and without means, and such as can by no means be effected by the course of nature: and which are appointed especially to set forth the glory of God, and to further man's salvation. Wherefore doth God permit them? 1. 2. Thes. 2.10. That they who will not embrace the love of the truth might believe lies. 2. That the faith and patience of the elect might be proved, Deut. 13.3. What be the effects and endeavours of wicked Angels? What man is able to reckon them all? He is the enemy of God, of Christ and of men: and therefore doth take unto himself the glory of God, whether it be by himself a Math. 4.9. , or whether it be by his instruments, to wit, Antichrist, and such men as challenge to themselves the honour of God b 2. Thes. 2 4. . He is the author of sin: for it sprang from him, and he doth daily stir us up to sin, that he might plunge us with himself into the gulf of eternal death c joh. 8.44. Heb. 2.14. : he worketh effectually in the wicked d Eph. 2.2. 2. Thes. 2.9. : he doth corrupt the word of God e Mat. 4.6. : he soweth tars in the Lord's field f Mat. 13.25. : he raiseth up heresies: he provoketh men to sundry kinds of idolatry: he raiseth persecutions against the godly. In commonweals, he troubleth all with tumults and wars. In the family and privately he laboureth to trouble, annoy, and destroy particular men by sundry means, he urgeth men to commit mischiefs and heinous sins. He studieth as much as he can to hurt men's bodies: he doth infect the elements, and troubleth them for man's ruin: and especially in this age, wherein he knoweth the general judgement to approach, he doth show his rage more cruelly than ever before, by lies and murders, and confoundeth heaven and earth together. Do they take unto them true bodies sometimes? Sometimes they take unto them counterfeit bodies, as it is gathered out of the story of the Witch, who raised up a spirit in stead of true Samuel g 1. Sam. 28.12. . And sometimes true bodies, as may be gathered out of the former Treatise touching good Angels. For if good Angels have taken unto them true bodies, there is no doubt but evil Angels are able also (by God's permission) to take unto them true bodies, and appear in them, and speak to men, and perform actions like unto men's actions. Whether are evil spirits, besides that inward torment of mind wherewith they are tormented for ever, punished also with that bodily fire of hell? Christ saith plainly, Mat. 25.41. that he will say to the wicked: Depart ye cursed into everlasting fire, which is prepared for the devil and his Angels. Out of which place it is concluded, that evil Angels besides that torment of mind wherewith they are vexed, are also tormented with that infernal fire, as though they were bound unto it, no otherwise then the soul being bound to the body suffers of the body: but we must judge that to be done after a wonderful, but yet after a true manner, as Augustine saith. For what purpose did almighty God ordain them? 1. To the end that by means of their temptations the godly might be exercised in humility and patience, and so their salvation might be furthered a 2. Cor. 12.7 . 2. That by them as it were certain torments, he might punish the wicked, as well with spiritual as bodily punishments. In one word, that God might use their boldness to the enlarging of his own glory. Whether do some men truly collect out of the Col. 1.20. where it is said, that God doth reconcile all things to himself through Christ, both which are in earth, as also which are in heaven: that therefore the devils and the damned shall one day be saved? Rather most falsely: For by this word all, we must understand the whole body of the Church, which is as it were divided into two parts, namely, those which are in heaven, by whom are simply understood the faithful that died before the coming of Christ: and into those which are in earth, by whom are understood those whom Christ found living at his first coming, or those which followed and lived since his coming, as also Eph. 1.10. What is the use of the doctrine concerning devils? 1. That we might be confirmed in the faith touching good Angels, the kingdom of heaven, and the blessed spirits; because seeing the effects of contraries is contrary, if there be devils and evil Angels, then certainly there be good Angels: and if there be an hell, then certainly there is a kingdom of heaven. 2. That we should be so much the more afraid to offend God, because as Peter saith, 2.2.4. If God spared not the Angels when they sinned, but cast them bound in chains into hell, assuredly he knoweth how to reserve the unrighteous against the day of judgement to be punished. 3. That we might be so much the more watchful, and stand upon our guard: and therefore should fight even as it were for life and death with our spiritual weapons, but especially with continual prayers unto Christ, against so many enemies and spiritual wickednesses, and that we should put on the whole armour of God, that is, that complete spiritual armour which the Apostle prescribeth, Eph. 6.11.13. and 1. Pet. 5.9. What comfort have we in that battle? That we have Christ not only a conqueror and triumpher over the powers of hell a Col. 2.15: , and our captain, but also our defender: under whose standard if we fight courageously we shall get the victory, according to that promise Gene. 3.15. concerning Christ, that he should break the Serpent's head. And Rom. 16.20. The God of peace shall shortly tread down Satan under your feet: and joh. 16.11. The Prince of this world is judged already: and that comfort joh. 16.33. Be of good comfort, I have overcome the world: as also that we have the good Angels our keepers and defenders against the wicked, being of greater power than they. What things be against this doctrine? 1. The error of the Sadduces, which affirmed, that the wicked spirits were not indeed substances, but evil affections, and wicked thoughts which our own flesh doth suggest unto us. 2. The heresy of the Manichees and Priscillianists, who affirmed, that the devils were created such as they are now. 3. origen's error, who thought that the devils should one day return to the Lord and be saved: clean contrary to the sentence of Christ who saith, that the devils shall go into everlasting fire, Mat. 25.41. all which are confuted by those things which have been spoken before. The eighth common Place, of man.. What mean you by this word Man? NOt the body alone, or the soul alone, but that which is compounded of both soul and body, being knit together by a most friendly and straight bond in one person. Why did God make man the last of all his works? 1. To the end, that because he would make him such an one as should consist of body and soul, before he was made he might have all things prepared which do belong to the happiness of either, both of body as also of the soul. 2. That he might use the things created to the glory of the Creator. 3. That the Epitome of the whole world might be described in man, as it were in a little map: and so he might be Gods Little world, and as it were a Compendium of the things that were before created. 4. Because God would communicate himself unto him, and take pleasure in him. Who is the Creator of man? Gen. 1.26.27. jehovah Elohim, the Lord God, that is to say, the Father, Son, and holy Ghost, who did create man after his own image immediately, that is, without any means; or without the help of the Angels. How manifold did God create Man? Twofold: Male and female created he them, to propagate such as sho●●d be like themselves in the world a Gen. 1.27. . Did God create them both after one manner? No: for first he created the man and then the woman: again, he framed man of the dust, and woman of the rib of man b Gen. 2.7. ●2. . Wherefore did not God create the man and the woman at once, as he did the Angels? To the end that as God is one beginning of the creation of all things, even so one man might be the beginning of the generation of all men: so as whilst all men know themselves to spring from one man, they might love one another even as one man, and might be knit together by one common bond of blood a Act. 17.26. . Why was the woman framed out of the side of man, and not of some other part of the body? Because she was provided to be neither a mistress not a maid for man, but his mate: neither was she to be taken out of his head, nor his feet, but out of his side, that he might understand she was to be placed near unto himself, whom he had learned to be taken out of his side. In a word, because as the woman was framed out of the side of man when he was asleep, even so the Church was redeemed by the blood and water which flowed out of the side of Christ sleeping on the cross b joh. 19.34. Eph. 5, 25.26. . Of how many parts doth man consist? Of two: the body and the soul c 1. Thess. 5.23. . Whence was the body taken? Out of the clay or the slime of the earth, whereupon he was called Adam of Adamah, signifying red earth; and Homo ab humo or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pariter, quia homo est animal politicon. man, of a word that signifies the earth: therefore Paul saith, 1. Corin. 15.47. that he is of the earth, earthly; which Tertullian in his first book of the Resurrection, keeping the Greek word, interpreteth slime. He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Grecians, from his form, because he hath his face upward, or of looking upward, agreeable to that excellent speech, If then ye be risen together with Christ, seek those things which are above, where Christ sitteth at the right hand of God: Mind those things which are above, and not the things which are upon earth, Coloss. 3.1.2. Which etymology Ovid hath expressed elegantly in the first book of his Metamorphosis: Whilst other creatures down do look upon the earthly mould, To man he gave a face upright, the sky for to behold. Was not the body of Adam framed of the four elements? The four humours, whereof his body doth consist, do prove that. Why then doth Moses make mention only of the earth? Because the denomination or name is given of the predominant or greatest part. What doth this teach us that his body was framed of the clay? It doth put us in mind of our original, to wit, that we as well as other living creatures are of the earth, and therefore that we should not be proud, seeing we must return thither again a Gen. 3.19. . What is the essential form of man? It is the Soul. Whereof is this word Soul derived? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of a Greek word that signifies wind, or breathing, the Grecians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of cooling or refreshing. What then, is the Soul a certain wind or blast? No: but it is not bodily or material, and therefore indeed a Spirit, or a spiritual essence, which being severed from the body hath his being. How do you prove that the Soul is a spiritual substance? Genes. 2.7. It is said that God breathed into man's nostrils the breath of Rather of lives, which must be noted for the soul's immortality. life. Eccles. 12.7. Solomon speaking of death, saith that then the spirit returneth again to God that gave it. And Christ in his passion, Luke 23.46. saith, Lord I commend my spirit unto thee. And Steven, Act. 7.59. Lord jesus receive my spirit. And Math. 10.28. Do not fear them who kill the body, but cannot kill the soul. Besides, Luke 23.43. Christ said to the thief, This day shalt thou be with me in Paradise: Now he was not with him in body, ergo in soul. Moreover also the soul is a subject capable of all virtues, vices, arts and sciences: and if the soul be once taken away, the living body perisheth. Therefore to conclude, it is not an accident, but a substance, not depending of the being of the body. After what manner was the Soul created? Gen. 2.7. jehovah Elohim, the Father, Son and holy Ghost, breathed or inspired (which is spoken after the manner of men) into his nostrils the breath of lives: as Col. 1.16. God is said to have created all things by the Son, as well visible as invisible. What manner of breathing was that? Some there be, who by the name of breathing, understand nothing else but the commandment of God, as though Moses should have said, by the very commandment of God the soul was put into the body. The most ancient Fathers, justinus, Irenaeus and Tertullian, are of opinion that the Son 〈◊〉 God ●uen at that very time taking unto himself the shape of a man's body for the present (wherein afterward he appeared to the Fathers to be a beginning of that which afterward he performed truly and indeed) took clay in his hands, and thereof framed the body of Adam to the likeness of that bodily form which he took upon him, and by breathing into Adam's nostrils, put into him the soul: afterwards he took one of the ribs of Adam, and builded Eve of that. Which opinion of the Fathers, seemeth to have nothing contrary to the analogy of faith. For Christ in the Gospel by such like actions (as when he made clay with his spittle, wherewith he anointed the blind man, john. 9.6. and by breathing upon the Apostles, gave them the holy Ghost) did signify that it was even he himself that had framed Adam of the clay, and had breathed into him the living soul. And therefore that breathing (whereof Moses speaketh) was created, and no part of the Deity itself; and it was a visible sign of an invisible thing, to wit, of the soul, which the Son of God created, and put into the body of Adam: as that breathing of Christ, wherewith he breathed upon his Disciples was not the spirit of God himself, but a visible sign of the holy Ghost. Whereof then was the Soul created? Not of the Essence of God, as the Manichees thought (for whatsoever is of him, is the same with himself, neither is that any other than the Son and holy Ghost) but it was by God, not of the heavenly bodies, not of the elements, fire or air, not of the temperature and composition of the humours of the hody, not at all adventure made of the motes (for in these as Tully saith in his book of Tuscul. quaest. there is nothing that hath in it the force of memory, understanding, thought, that is able to remember things past, foresee things to come, and can comprehend things present, all which are things only divine) but altogether created of nothing, even as it is also created of nothing in every particular man a Zach. 12.1. . For which cause God is called the Father of spirits, Heb. 12.9. And indeed Paul saith well out of Aratus, that we are the generation of God, Act. 17.28. but in regard of the quality, not the substance, to wit, so far forth as we be adorned with heavenly gifts: in like sense as the pharisees are called a generation of vipers, Mat. 3.7. Are you not then of opinion that the soul inspired by God is a particle of God's essence? I am not, for than should God's essence be divisible; yea in some part thereof mutable, and subject to sin, yea to hell torments, which once to think were both absurd and blasphemous. As for that of Aratus, We are his generation: it is spoken in regard of the efficient cause, and the excellent gifts of the soul. Why did he breath the breath of life rather into the face of man then into any other part? Because this part of all the rest is furnished with the instruments of the senses, to perform the duties of the soul, and more fit to behold things that are above. And why did he rather breath into his nose then into his ears, or into his mouth, or into his eyes? 1. That God might show, that he alone was the author both of our creation and respiration or breathing. 2. That he might declare the weakness of man's life, which is in his nostrils, according to that Esa. 22.2. Cease to fear man, whose breath is in his nostrils. 3. That by this means he might make it clear, that the soul was not created of the substance of the body, but came from without: as Aristotle concludeth well, de generatione Animal lib. 2. cap. 3. The mind came from without, and is only a divine thing: not that it is created out of the body b Zach. 21.1. , but because it proceedeth not of the substance of the body. What did he breath into him? The whole soul, consisting of his essential faculties, vegetative, sensitive and intellective; or the faculties of living, sense and understanding: seeing Moses saith not, the breath of life, but the breath of lives c Gen. 2.7. . For that which is spoken 1. Thess. 5.23. that in the body is the spirit and the soul, is either spoken in way of exposition, as Augustine thinketh; or else the Apostle in that speech doth distinguish the essential faculties of the soul into the superior and inferior, understanding by the name of Spirit the mind, and by the name Soul, the faculty of sense and living. Be there only one or more souls in one and the same man? 1. Only one, because many and divers faculties do not make many and divers substantial forms. 2. Because there can be but one essential form of one man, or one perfection of him. 3. Because God breathed into Adam one only breathing a Gen. 2.7. . 4. Because in Scripture there are never more souls than one attributed to one man, but ever one alone, b Act. 7.59. Act. 20.10. Math. 26.38. although in one man there be more faculties of one soul which are in it at one time, as there be three unities in the number of three, which is yet but one number. And all these faculties do manifest themselves in time, some sooner, some later, even as the instruments of this or that faculty in the body are fitted strong and lively: or else are first framed and do come first. What is the soul of man? It is a spiritual substance in the body of man, created by God of nothing, and united unto it to make one person, not only to give life to the body, and to make the instruments fit for certain functions and actions, but also that it might have the sovereignty in ordering the life of the whole man, and might stir up man to the knowledge and worshipping of God the Creator; and being sundered from the body, it doth not perish, but abideth immortal. When is the soul infused and cometh to the body? When the body in the womb of the mother is firmly rooted, fitted with instruments, & disposed to receive such a soul: as in the creation of the first soul appeareth, which is a pattern of all other c Gen. 2.7. Eccles. 12.7. . Which is the proper seat of the soul of man in the body? Especially the heart, because the heart amongst all the entrails and members in man, is the first that liveth and the last that dieth. And every where in the Scriptures the special actions of the soul are ascribed to the heart d Mat. 15.18.19. Rom. 2.15. & 10.10. 1. Pet. 3.4. . Is the whole soul in the whole body, and in every part of the body the whole soul? Of this mind is Augustine, and some other after him, as light is in the air, which is primarily & by itself in the whole, & secondarily in the parts. And that it is not only the form, act and perfection of the whole body, but also of every particular part. And lastly, that it hath no body, and is not circumscribed in any place, and is indivisible. But others think, that like a certain king she sitteth in some one part of the body alone, and in one place, as it were in her princely palace, doth diffuse her virtue through the whole body, and that it doth exercise diverse actions in the diverse parts of the body, according to the diverse placing of the instruments in those parts, (which are necessary for the doing of such actions.) So it reasoneth in the head, it willeth in the heart, it concocteth in the stomach, seethe in the eyes a 1. Cor. 12.17 : to which opinion we subscribe: touching which notwithstanding modest wits may forbear till they be confirmed. But how many parts or faculties of the soul be there? Three essential, according to Plato, the understanding faculty, the faculty of anger, and of lusting: or after Aristotle's the faculty of reasoning and discoursing, of sense, of living or nourishing. For the same Aristotle saith, the soul is that principium, to wit, inward and formal, whereby we first live, have sense, and understand. But that distinction better befitteth the doctrine of Christians, whereby the soul is distinguished into the understanding, which is also called the Mind, and the Will: or, as the Scripture sometimes speaketh, the spirit, and the soul, being taken in a more strict signification b 1. Thes. 5.23 Heb. 4.12. . What is the understanding? It is that faculty whereby we do discern objects either to be liked or disliked: and the understanding is double: 1. Practising whereby we discern good from evil, right from wrong: 2. Speculative, whereby we distinguish truth from falsehood, by the notions of goodness and truth, which God hath put into our minds c Rom. 1.32. & 2.14. . And what is the will? A faculty of the soul, whereby we either choose or refuse the objects, so farrefoorth as the understanding judgeth them to be good or evil. Which if it follow the rule of reason, it is called election or consultation in a special manner: but if otherwise it be moved by a false shadow, and appearance of good, than it is called both a passion and perturbation of the mind, or an affection, as also concupiscence. Were all the souls of men created of God at once, as the Angels were? Origen and other Fathers have been of that mind, and that they were as it were laid up in God's storehouse: but the contrary is proved by the Scriptures. For Gen. 2.17. Moses spoke but of one soul. Again, David showeth, that souls are created successively in every man's body, Psal. 33.15. who frameth their hearts, that is, their souls, one by one: and Zach. 12.1. Who frameth the spirit of man in the midst of him. Rom. 9.11. the Apostle writeth of jacob and Esay, that before they were borne, they had done neither good nor evil. If they had done neither good nor evil, than it followeth, that their souls were not created from the beginning: for it is against reason that all this while they should do nothing at all. Whether was the soul of evah made of adam's or not? and whether are the souls derived one of another by propagation, or else new ones evermore created of God? Some of the Fathers were of opinion, that as one candle is lighted by another, even so the whole man is derived of the whole man, the soul of the soul, the body of the body. For say they, first, as one Lion begets another, so by the power and efficacy of God's blessing, one man begets another, who consists not only of a body but of a soul. 2. Because we read not that God created and inspired a new soul. 3. Because the soul is the primary seat of sin, in which David saith his mother conceived him, Psal. 51.7. 4. Because in the first conception, the soul is potentially in the body, which according to the generative power given to man's seed, is brought into act. But the creation of the first soul (as a plain pattern) showeth what is the beginning of all other souls. Again, Adam said of evah, Genes. 2.23. This is now bone of my bone, and flesh of my flesh: but he saith not, soul of my soul, which he should have said: if so be that the soul of evah had been taken out of his soul. Moreover, the testimony of Zaccharie 12.1. is clear, who frameth or formeth the spirit of man in the midst of him. And Eccles. 12.7. The spirit returneth to God that gave it. Peter also commandeth that we should commend our souls to the faithful Creator. 1. Pet. 4.19. Besides, that opposition doth seem to require the same Heb. 12 9 where the fathers of our flesh are opposed to the Father of spirits, because he doth not use the help of men in creating of living creatures: to which we must refer that of Esa. 57.16. where in express words God is said to make souls, to wit, immediately and not by propagation of man. Yea the very nature of the soul doth testify the same, which is most simple, and therefore indivisible. So then seeing to the propagation of it there is required a decision, it is apparent that it hath not his beginning by propagation from the soul of the parents. Neither indeed can spiritual substances be changed one into another: and therefore as one Angel cannot beget another Angel: even so, no more can one soul being of the same kind and nature, produce another soul. Wherefore it remaineth, that it is created in the infusion of it, and infused in the creating of it, as August. saith. But hereupon it will follow, that God rested not from all his works, Gen. 2.2. I answer out of Augustine, that God rested from the works of some new kind, but not from the works of the same kind a joh. 5.17. . By what means then is original sin, conveyed to the children? Neither by means of the soul, nor by means of the body, but by means of propagation from Adam alone. For that all mankind is corrupted by Adam, doth not so much proceed from generation, (unless it be in regard of the manner, that is, so farrefoorth as one sinful man begets another sinful man) as from the just judgement of God: who as he had adorned all men in one as the root and head of all mankind with original justice: so after that Adam sinned, in him did justly spoil all of his gifts. Caluin Instit. lib. 2. cap. 1. Sect. 7. This contagion hath his cause neither in the substance of flesh, nor of the soul: but because it was so ordained of God, that those gifts which he had bestowed upon the first man, he should both have them, and also lose them, as well for himself as for others that come after him. Further, the souls are infected in the bodies being corrupted with sin, not by physical and natural touching, (as wine put into a sour vessel) but by the most just appointment of God. For so soon as the soul being pure in itself is united to the body which is conceived in sin, that disobedience of our first father is imputed unto man as if it were his own. Whereupon the Apostle saith, that all of us sinned in Adam as in the stock, the meaning is, that all of us were guilty of sin, to wit, being in his loins, Rom. 5.12. After which manner also Levy is said to pay tithes to Abraham before he was borne, Heb. 7.9.10. Now this disobedience of Adam imputed, by the just appointment of God, there follows presently in the soul also contagion, or corruption, and an inclination to evil, as a punishment of that first sin, which punishment itself is also sin: even as the obedience of Christ imputed to us is properly our righteousness whereby we are justified: and regeneration is the consequent of this righteousness. But as it is better to quench a fire, then ask how it begun, so is it better to quench original sin, then ask how it came. How do you prove the immortality of the soul? 1. By sundry testimonies of Scripture a Psal. 49.21. Eccles. 12.7. Mat. 10.28. & 22.32. Phil. 1.23. 1. Pet 3.19. Reu. 6.9. & 7.9. . Again, by arguments taken: first, from the form of creation: for the soul of man was created by divine inspiration, and therefore both divine and immortal. 2. From that very knowledge which God hath put into the soul, because such a vigour as doth soon vanish away is never able to aspire to immortality and the fountain of life: for all things corporal fear to transcend, and so consequently to search by admirable sharpness things celestial, divine, and eternal. 3. By the testimony of conscience, which by the guiltiness of sins doth conceive horrible terrors: now if the soul were not immortal, what need such terrors of future fear? 4. By the effects or the excellent gifts of the soul, wherewith it doth excel, as that it vieweth the heavens, and showeth her force in devising sundry and very admirable things. 5. From the nature thereof, not only that it is simple in it own essence, and void of contrariety and all bodily accidents: but because it is the image of God, Gen. 1.26.27. but no mortal thing can be the image of the immortal God. Yea the meat of man's soul is immortal b joh. 6.51. 1. Pet. 1.23. . And unless the soul be immortal, our faith and all our religion is in vain, 1. Cor. 15.14. the godly are miserable, the ungodly happy and blessed: the beasts be more happy than men: God is not affected with any regard of the just or unjust. To all these add in the last place the common consent of all nations. How do souls differ from Angels? Not in regard of the essence, but because Angels have not any bodily conjunction, but the souls of men are capable of that conjunction: or else because they are not the form of any body: but these are. For what end was man made? For the knowledge of God: again, for his worship as well spiritual and internal, as corporal and external in the earth. Last of all, for his glory. Whereupon should follow the felicity and blessedness of the whole man in heaven: hence Christ saith: This is life eternal, that they know thee the only true God, and whom thou hast sent jesus Christ, joh. 17.3. What use make you of this common place concerning man? That we may first acknowledge with thanks God's power and bounty manifested in our creation and birth. 2. To comfort us in all troubles, Psal. 22.18. What special use make you of the soul's immortality? I am taught first to give all possible thanks to God my Creator for such a benefit. 2. That I do not like the brute beasts, set mine hart upon these transitory things: but that I often meditate of those things which concern the eternal felicity of my soul. What is contrary to the doctrine of the creation of man? 1. The Rabbins error, who thought, that in the creation of man the Angels were coworkers with God. 2. Aristotle's error, who thought, that as the world had no beginning, so also man had none, to which add the fables of Poets and profane Writers. 3. The false opinions of the Epicures and Sadduces, who make a mock of the immortality of the soul, Isa. 22.14. 1. Corinth. 15.32. 4. Of the Manichees, Priscillianists, Platonists, who affirmed the soul to be of the substance of God. 5. Of the Pythagoreans, who thought they went from one body to another body: and the Egyptians, who thought the number of souls was a set number, and that when one was dead, his former soul went into another body. 6. Of Themistius, and also of averroes, who dreamt that there was but one soul of all men. 7. The madness of many, who so inwrap their selves in the things of this life, that they neglect the eternal felicity and salvation of the soul, Mat. 16.26. The ninth common Place, Of the image of God in man. What is an Image? IT is the portraiture or representation of some thing: and that both in the soul of man, to wit, in the mind or faculty of knowledge, and it is called of the Philosophers an Idea, namely, a form of something conceived in the mind: & also out of the mind, and it is a similitude and fashion either real of the substance and qualities together, as when Adam is said to beget men after his own image, Gen. 5.3. or else of certain adjuncts alone, as Luk. 20.24. A penny hath Caesar's image: or else it is some vain shadow and figure. What difference is there between an image and a similitude? A similitude hath a larger signification than an image: for where there is an image, there is also a similitude, but not of the contrary. For one egg is said to be like another egg, and yet one egg is not the image of another egg. But in this disputation of the image of God in man, this word of similitude or likeness is added to the word image in way of exposition, as Philip. 2.7. Was man made after the image of God? He was: for Gen. 1.17. God created man after his own image: and Paul saith, 1. Cor. 11.7. The man ought not to cover his head because he is the image of God, and Col. 3.10. ●s man only the image of God, or made after his image? 1. Christ is the natural, true, and most perfect image of God the Father a 2. Cor. 4.4. Col. 1.15. , both as he is the eternal Son. For he is begotten of the substance of the Father, not made: and therefore is called the Character of his person, Heb. 1.3. As also, as he is manifested in the flesh, because the whole disposition, perfection, and as it were the face of the Father is beheld in the Son, being made visible by the flesh b 1. Tim. 3.16. . Moreover, lest we should be overwhelmed with the clear beholding of God, the Son being clothed with flesh is in stead of a glass to us, wherein the Father doth set before us that his infinite Majesty, goodness, wisdom, truth, justice, to be seen and beheld of us. Therefore he that seethe me (said Christ) seethe my Father a joh. 12.45. & 14.9. . 2. The Angels also are made after the image of God, because they also are called the sons of God b Job 1.6. & 2.1. , and they were created spiritual, immortal, and just. And Christ teacheth plainly, that we shall be truly blessed, and therefore like to God, when we shall in heaven be made even as the Angels of God, Mat. 22.30. 3. Man is called the image of God, 1. Cor. 11.7. and he is said to be made after the image of God, not only Adam but also Eva, Gen. 1.26. c Col. 3.10. . But each of these latter images of God in Angels and men is of God's free mercy. Why is man called the image of God? Because of the true likeness which he hath with God. Why after his image? Because of the imperfection of this likeness, in that he did not perfectly represent God, as Christ doth perfectly represent the Father. Was whole Adam as well in soul as in body made after the image of God? He was, to wit, wholly, not considered according to the parts, for in Moses, God speaks of the whole man, when he saith, Gen. 1.26. Let us make man, (not the soul or body of man) after our image. Which appeareth by the contrary to the image of God which is sin: for it hath not only being in the soul, but also in the body d Rom. 6. . And therefore the image of God was not in the soul alone, or the body alone, but in the whole man e Rom. 12.1. 1. Thes. 5.23. . Nay this appears by the renewing of this image by sanctification, which is in soul and body. Moreover, God forbidding man to kill, (Gen. 9.6.) bringeth this reason, because he is the image of God: and therefore the image of God is to be understood of the whole man, which image of God notwithstanding did first of all chief and especially shine in the soul, yet so as the sparks of that image should appear in the body. What was the image of God in man, and how many parts of it? The image of God is considered in man: first, in regard of the substance of man, and especially of his soul. 2. In respect of the gifts and qualities, but yet so as they be distinguished from the essence thereof. 3. In respect of the attributes or dignity, superiority, Lordship and excellency above the other creatures. Why is man called the image of God in respect of the substance of his soul? Because the soul which God puts into man is a nature spiritual, and intelligible; not bodily, but an immortal and invisible essence, which in some small measure doth represent the nature of God a Wis. 2.13. Eccles. 17. ●. . 2. There being but one only soul in man, endued with many faculties, as memory, imagination, will, is such a mystical sign (as Augustine thinketh) which showeth the unity of the divine essence and the plurality of persons. Why in respect of the gifts? Because God in the beginning did kindle in the mind of man a spark of heavenly wisdom b Col. 3.10. , whereby he did truly know God, and his will revealed unto him; and so all the works of God, and the natures of all things with their properties: as it may be gathered from that, that when as Adam was awaked out of sleep he did know Eva whence she was taken, saying, This is bone of my bone, and flesh of my flesh, Gen. 2.23. and he gave names to all living creatures according to their natures, vers. 19 Further, because in his will God had adorned man with perfect justice and holiness, whereby he did lively represent as it were in a glass, and imitate the justice and holiness of God: he had furnished him also with strength fit for the performance of every good duty. Lastly, with a body most beautifully framed to obey the soul which moved it most readily and without all weariness c Gen. 1.31: Eccles. 7.30. . Whereupon Paul saith, Eph. 4.28. Put on the new man which after God is created in true righteousness and true holiness, and Colos. 3.9. Which is renewed in knowledge according to the image of him that created him. Why is man said to be made after the image of God, in respect of his dignity and lordship? Because that by his rule and authority which he hath over all living creatures, and over all the creatures of this earth, he did represent God himself, the sovereign Lord of all things upon earth. For he saith: Bear ye rule (to wit, the man and the woman) over the fishes of the sea, and the fowls of the air, over the beasts, and over the whole earth, Gen. 1.26. And Psal. 8.7. Thou hast appointed him Lord over the works of thy hands. To which belongeth that, that Adam by his authority & pre-eminence given by God, did in the beginning summon all living creatures before him, to which calling of his, they did obey, Genes. 2.19.20. And this image belongeth to the external appointment of God: whence also 1. Corinth. 11.7. by reason of his authority over his wife and over his whole family, Man is called the image of God. For in that pre-eminence whereby the man doth excel the woman, the glory and image of God is seen in some sort, as in all other superiority a Psal. 82.6. . And the woman was not made after this image, but it is peculiar to the man, which is gathered both from the very order and end of the creation: for the woman was made of the man, and for the man's sake, but not of the contrary. 1. Cor. 11.8.9. Did Adam lose by his sin all those part or degrees of the image of God? The two extreme and last parts, in respect of some small shadows & remnants remained in man b 1. Cor. 11.7. : and wild beasts do suffer themselves to be ruled and to be tamed, that they may obey man, or at least may not hurt him. The middle also in respect of the understanding, and some part of the will remaineth; otherwise we should be no longer men, but altogether brute beasts: but in regard of the true knowledge of God, righteousness and holiness, it is utterly razed by the means of sin, yet in the regenerate it is renewed daily through Christ c 2. Cor. 3 18. , and shall be perfected in the life to come. How doth the image of God shine in man's body? 1. Not in respect simply that it is a body, and endued with such a form, but so far forth as the body is joined with a reasonable soul, carrieth with it some part of the image of God, and doth in some sort comprehend it in the whole world: whereupon also man is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little world, wherein shineth the builder and master workman of the whole world. 2. Because the divers members of the body, eyes, ears, mouth, tongue, hands, do represent the spiritual parts of God, that is to say, his spiritual perfections, wisdom, power, and the rest of God's attributes, no otherwise than Heb. 8.5.9, 24. & 10.1. the tabernacle and the ark of the covenant, the table, vessels and sacrifices were representations of heavenly and spiritual things. 3. Because the gifts of the mind do make the body shine, even as the light of the candle doth make the skin of the lantern to shine, and the very righteousness and holiness of the soul did redound to the very body, and to the members of the body, and so by that means man did exercise by the body that sovereignty and excellency upon all inferior creatures; and carried in his countenance a certain sovereign majesty, by means whereof the beasts also did acknowledge him for their Lord. Gen. 2.20. Why and to what end did God create man after his own image? 1. That God who is in himself and in his own nature invisible, might make his essence and nature in some sort visible in man, as it were in a glass: and so by this means might offer himself to be known of man: for the proper end and use of a picture, is, that he whose picture it is might thereby be known. 2. To the end that God being so acknowledged of man, he might love, worship, and glorify him: for every like loveth his like. 3. That God himself might of the other side unite man unto himself, as being like unto him, unto eternal happiness. 4. To the end that men being made after the same likeness of God, might not only love and reverence God, but one another, both in this life, and that which is to come. 5. That the reprobates being made after the image of God, might be without all excuse. What things are against this doctrine? 1. The heresy of the Manichees, and of the Anthropomorphites, who feigned God to have a body, who should frame the body of Adam after the image and likeness of his own body. 2. The dotage of Osiander, who taught that the body of man was framed after the shape or idea of that body which Christ should afterwards assume. 3. Also of Flaccus Illyricus, who affirmed that the image of God, that is, his holiness and righteousness was of the essence of his soul. 4. Of the Schoolmen, who affirmed that the image of God was nothing else but a certain accessory and outward decency. The tenth common Place, of original Righteousness. What doctrine hath affinity with the former touching the image of God? THe doctrine of original righteousness, or of the first integrity of our nature. Was the first man created of God in original righteousness? He was: which is proved by the doctrine going before. For Gen. 1.27. Moses saith: He made man after his own image, male and female made he them. Now we said, that the most special part of that image was that portraiture of the righteousness and holiness of God, which was made in man, whereof this was a sign that they walked naked, and were not ashamed, Gen. 2.24. Moreover, Gen. 2.31. immediately after the creation of Man, Moses addeth presently: And they were very good. To this purpose maketh that Eph. 4.24. Put ye on the new man, which after God is created in true righteousness and holiness. Whether (if man had stood in that his original righteousness) should he have had need of Christ the Mediator? Not that he might be reconciled to God, and be healed of his sin, (which he had not yet committed) but by whom so long as he would, he might be kept in the favour of God, and be preserved from sin: for that sentence of Christ is always true, without me ye can do nothing, joh. 15.5. That same original righteousness wherein Adam was created, was it a substance or an accident? It was not a substance, but it was an uprightness and integrity in nature, and therefore a quality, which may be present or absent, according to the definition of an accident, without the destruction of the subject, that is, the soul. For these differ, a nature right, and the rightness of nature: as much as a right line, and the rightness of the line do differ, because the line is the subject of the rightness. Therefore the soul of Adam was the subject of that original righteousness and integrity, but his soul was not that righteousness itself. Again, it is proper to God to be essentially just and good, because God is very goodness itself, integrity itself, and justice itself. And therefore if that original righteousness of the first man had been a substance, than man should have been called justice itself, which without blasphemy to God cannot be spoken. Besides the contrary to that original righteousness, to wit, original sin is an accident, because it entered into the nature of man. Now then seeing contraries have both one genus or general, it follows that original righteousness was not a substance but an accident. Lastly, seeing the restoration of that image is nothing else but the repairing of new qualities, which is wrought by regeneration, It followeth that original righteousness was also a quality (whereby the whole man was just and right) yet indeed such a one as might be lost, as afterwards was proved by the fall of man. What then was that original righteousness? 1. The light in the mind of man, whereby he knew God and his will. 2. The engraving of the law of God in his heart, whereby he was moved to obey him, and the integrity of the whole man, whereby the spirit was subject to, and obeyed God, the soul was subject to and obeyed the spirit, the body was subject to the soul and obeyed it. 3. The acceptation of the whole man, whereby he was acceptable and well pleasing to God, but yet so as man might lose it, as the very event showed. Why is it called original? Because it was natural, & the first man was created in it, & unto it: not as a private person, but as the stock and root of all mankind. a Gen. 1.17. Ephes. 4.24. Now say that Adam had stood in that original righteousness, should it have been derived to all his posterity? It should: 1. because it was the righteousness of man's nature, and not the righteousness of a private person. 2. Because the contrary to it, namely original sin, was derived by Adam's means to all his posterity (Christ only excepted.) 3. Because every like begets his like in nature and kind: which notwithstanding should not have been by force of propagation, but by the appointment of God, as it is said afore of original sin. Whether should the grace of Christ have ensued that original righteousness? Yes certainly: for if God in the law doth promise his grace to the children of the godly a Exod 20.6. : how much more would he have pursued Adam & his posterity with that grace, if they had stood in godliness? What then? should they have been so confirmed in grace, as that they could sin no more? Surely the condition of the children and of the posterity should not have been more perfect and better, than the condition of our first parents, who were created by the hand of God himself, but mutably good: and this is reserved for the life to come, that a man should be without all danger of sinning. What is the use of this doctrine? That we should bewail the loss of our excellent estate in Adam: and that we should so much the more eagerly and earnestly by faith embrace Christ the restorer of the image of God, which in time to come shall be immutable. What makes against this doctrine of original justice? 1. The dottage of Flaccus Illyricus, who taught, that original justice and original sin was a substance in Adam, & not an accident. 2. The error of the Papists, who maintain, that original justice (wherewith as they say the first man was made,) was not his natural condition, but a supernatural gift, and that man lost neither freewill, nor other gifts of nature, but only supernatural. The eleventh common Place, of man's free will before his fall. Is the word found in the Scriptures? NO, as neither that Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is of it own power: yet nevertheless the thing expressed by those words, is found in the holy Scriptures, wherein in stead of these words they use the word will. What are we to understand by this word ? There be some which understand it to be a free faculty to do any thing as well good as evil, because in good authors it signifieth a power: as in that of Ovid, You have power both of our life and death. Te penes arbitrium nostrae vitaeque necisque. The School doctors understand by will, the judgement of the mind; by free, the will itself; as though freewill should signify judgement, which being made of the mind, the will either chooseth or refuseth. But the word free is an adjective, and not a substantive, and it is an epithet or attribute added to the word will. Therefore to speak properly, free-will doth not signify a faculty of doing good or evil, or else the liberty of the judgement, but rather faculty of willing or nilling any thing, or else the free pleasure of the will, which followeth the deliberation of the reason or of the mind and the consultation: or a free-will, whereby the will doth either will or not will, choose or refuse those things which be objected of the mind or understanding: and it is not only of the ends but also of the means. So Latin authors use the word will, as Cicero in the oration for Sextus Roscius, All things are done by the beck and will of God: that is, Omnia nutu, arbitrioque Dei aguntur. they be ruled by the will of God. Aristotle called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, free election of the mind. The Greek fathers more boldly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having power of itself, for it signifieth a thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. masterless, which is subject to the power of no other, can be let or hindered by none, which agreeth to no creature. To what things is freewill attributed in the Scriptures? It is attributed to God the Creator, and to the reasonable creature, that is, to spirits and man. What and of what kind is freewill which is attributed to God, spirits and man? To God and to the blessed spirits (after their confirmation) is attributed freewill only to good, which is true liberty, as Paul also saith, 2. Cor. 3.17. Where the spirit of the Lord is, there is liberty. Now God himself is the spirit, and the spirit doth especially reign in the blessed celestial spirits. 2. To men not regenerate, as also to evil spirits is attributed free-will only to evil, and not unto good too: for they are not able to do, no not to think any good of themselves a Gen. 8.21. 2. Corinth 3.5. Ephes. ●. 1. . Which freewill ought rather to be called slavish will, because Christ saith, joh. 8.34. He that committeth sin is the servant of sin b Rom. 6.17. 2. Pet. 2.19. : yet it is called free-will unto evil, because every sin is voluntary c job. 15.16. . And the will unless it work freely, were no will but nilling. 3. To man regenerate is attributed free-will to good d Phil. 2.13. Heb. 13.21. , but only in part, because it consisteth as yet partly of the spirit, partly of sinful flesh, and it hath not as yet full, perfect, and free will to good, which it have one day in the glory to come e Rom. 7.15. etc. Gal. 5.17 . 4. To Adam before the fall is attributed free-will, which was flexible or mutable, as well to good as to evil, which difference is especially to be observed. How do you prove this latter? Because there was nothing in man inwardly or outwardly, whereby he should be compelled to will & to do either evil or good: therefore Ecclesiastes cap. 7.30. God created man right: but they (to wit, Adam and Eve) followed many devices. And Syracides or jesus the son of Syrach: God created man from the beginning, and left him to the choice of his own counsel: cap. 15.10.14. Now let us speak of the powers of free-will. How far forth did the powers of free-will extend themselves in Adam before the fall? To perform all those things which did agree unto his nature. For he was able to perform the works of nature, as to eat, to drink, to rest, to sleep, to walk: and political works, as to maintain peace, to govern a family: and religious works or works of piety, either inward, as to love God, to believe in God, to call upon God; or outward, as the exercises of religion in teaching & offering sacrifice, etc. Did Adam besides these sound faculties stand in need of God's grace? He did, whereby namely he might be preserved in that his integrity of nature, and might be furthered to those actions. (Even a● a true and living vine, endued with her natural virtues for the bringing forth of wine, hath yet need of the outward help of the rain & also of the sun, preserving and moving her natural powers, and furdering her for the effecting of the work of nature.) For the proposition of Christ is everlasting, joh. 15.5. Without me ye can do nothing. And Col. 1.17. Christ is before all things, and all things are preserved by him. In him we live, we move, and have our being, saith Paul, Act. 17.28. But what kind of grace was that? Such a one, whereby if he would he was able to live holily, yet not whereby he would perpetually and constantly cleave to God: for if he had received this grace, without doubt he had persevered. So saith Austin in his book de corrept. & gratia, cap. 11. He had received power if he would, but he had not will to do that he could: that is, Adam had received grace whereby he was able if he would not to sin, but he had not received grace whereby he would not, nor could not sin. Why did God make Adam mutable, and not rather such a one who neither could nor would ever sin? Who art thou that disputest with God? Rom. 9.20. But yet there be reasons wherefore he made him such a one. 1. Because to be immutable, is proper to God alone a Num. 23.19. Mal. 3.6. . 2. That man could not sin, is reserved in the heavens. 3. As Augustine answereth, he would first show what man's free will was able to do, and then what the benefits of his grace could do, and the judgement of justice. For if he had created man such a one as could not sin, then certainly no man should have sinned, and no man should have needed the grace of Christ whereby he might be delivered, neither should man have been punished for sin which he should not have committed. And so by this means there should have been place neither for grace nor justice: but it was by no means fit that we should be ignorant both how great the grace of God is in Christ, and also how just a judge God is in the world. Ought the first man therefore to be excused from sin, & God to be accused? God forbidden, because he sinned freely, when he had power not to have sinned, and so did willingly bring destruction upon himself. But in that God did not give grace not to sin, it was for the greater good of man, and the more clear glory of God. The first will was to be able not to sin: The last shall be not to be able to sin, saith Augustine. What is the use of this doctrine? That hence we may learn that God was no way the author of sin; but in that Adam sinned, this came from his own free will (because he had power not to sin if he would, and no man did either compel him or enforce him by any necessity that he should will evil) and therefore that he was without all excuse. Again, that we might understand that our estate in heaven shall be much more surer and excellenter than was adam's in Paradise, and therefore we have recoveuered far more in Christ then we lost in Adam. For by that free will which the first man had, he brought destruction upon himself and his posterity: but by this which man shall fully obtain by Christ, he shall live for ever, and shall subject and conform himself to the will of God alone. An addition touching the state of man before the fall. Did God give Adam a mortal or an immortal body? Partly a mortal, because he might die, as the event showed a Rom. 5.12. 1. Cor. 15.21. ; partly immortal, because he might not have died, namely, if he had obeyed God. This is collected out of Gods threatening, What day soever thou eatest, thou shalt die the death, Gen. 2.17. to wit, by the loss of grace, by the separation of the soul, by deprivation of glory. But the children of the resurrection cannot sin any more, nor die. Luk. 20.36. How came it to pass that it was mortal, and how that it was immortal? That it could die it had it from the condition of nature, for it was taken out of the watery earth, and therefore of the four elements and of the four humours having an inward possibility to corruption, according to that Thou art dust, Gen. 3.19. and therefore by nature mortal. But in that it was immortal, or had power not to die, it was not from the constitution of nature, but by the benefit of grace, because God had granted this grace to man that he had power not to die, if he would have obeyed his commandments. For if God gave this virtue to the clothes and shoes of the Israelites, that in the space of forty years they were not worn b Deut. 29.5. : It is no marvel if he should have given man power, obeying him, that he should have enjoyed a certain estate wherein he should have lived till he was old without failing. Whether could he either be oppressed by external force, or die for famine or thirst, or be extinguished by diseases, or at length wear away with old age? He could not, because that the providence of God and the custody of Angels did watch against all hurtful things c Psal. 91.1. & 121.3.5.6.7.8 . Against the want of meats he had given him sundry fruits of trees d Gen. 1.29. & 2.16. & 3.2 . Against diseases arising of the distemperature of the humours, and the torments of the mind, there was given unto him original righteousness, which did withstand all disorder, and made the body subject to the soul, and cherished joy in the heart. Against old age was given the tree of life, and the translation of man unto the state of glory. Did then the tree of life avail any thing to the retaining of that immortality? It did avail: for therefore it was called the tree of life, by a metonymy of the effect, Gen. 2.9. or else by a sacramental signification of Christ, in whom was life a joh. 1.4. , and who is our life. b Col. 3.4. But how did it avail? Some there be who think that it did of itself, or by it own force which God had put into it, or by the inspiration of a secret healthsomnesse profit man against all weaknesses, diseases, and old age, and preserve him so as he should never die, if he used it at certain times, as the words of the Lord seem to imply this, Gen. 3.22. Now also lest peradventure he reach forth his hand and take also of the tree of life and live for ever. Others hold that it was only a sacrament of grace, whereby man might have lived for ever if he had persevered in the commandments of God: and in that respect to be available to immortality, so far forth as the sacraments do avail to the enjoying of that whereof they be sacraments, which opinion we also subscribe to. Whether beside the fruit of that tree of life, had Adam need of meats for the preservation of his life? He had, for to this purpose God planted trees in Paradise: and Gen. 2.16. it is said, that he gave man every herb for meat, and the fruit of the tree, that by the eating of these he might preserve the gift of immortality. Besides also man was made a living soul, as other living creatures, but without necessity of dying. What then should have become of man in the conclusion if he had not sinned, should he have ever lived upon earth? No: but he should in the end have removed into heaven, indeed without death (which is the dissolution of the soul from the body) but yet not without some change, such as the Apostle speaketh of, 1. Cor. 15.51. shall be in the bodies of the elect, who shall be then living in the coming of the Lord, they shall remove hence into heaven. What things be contrary to this doctrine? The error of the Pelagians, who affirmed that man should have died although he had never sinned against those speeches, Gen. 2.17. and 3.3. Rom. 5.12. and 1. Cor. 15.21. The twelfth common Place, of Marriage. What think you of Marriage, is it a divine, human, or politic constitution? IT is divine: 1. because it was instituted by God in Paradise a Gen. 1.27. & 2.15. , betwixt Adam and Eve in their innocency, they then bearing the true image of God. 2. Because it was a type of that truly divine and spiritual marriage, which was to be betwixt Christ and his Church b Ephes. 5.23. . 3. Because it was ordained for the propagation of the Church, and for the further helping forwards the salvation of man. It is also human or politic, or (as I may say) of human constitution: 1. because it was instituted for the propagation of mankind, and civil society upon earth, for in heaven they marry not, but are like the Angels of God. Mat. 22.30. 2. Because for the most part it dependeth upon the honest constitutions made by man for that purpose. How prove you that marriage was instituted by God? Gen. 2.18. God said (that is, in his most wise counsel decreed and ordained) it is not good for man to be alone, let us make an helper or companion of his life like unto him: and when he could find none for Adam before him, God brought upon him a dead sleep, and whilst he was asleep (and so being brought as it were into an ecstasy, void of grief, and was naturally ignorant what was done) took one of his ribs and thereof made woman, whom he brought unto Adam, who being led by the spirit of God, did prophesy, saying, This is bone of my bone, and flesh of my flesh, she shall be called Ischa, that is, Vira, Mannesse, because she was taken out of man, being as it were alter-ipse, a second self: For this cause shall man leave his father and mother and cleave unto his wife, and they shall be one flesh. And after the deluge, God confirmed marriage, and blessed it, saying, Increase and multiply b Gen 9.1. . At length the Son of God himself restored it, being somewhat decayed c Math. 19.4.5.6. , honouring the same both with his presence and miraculous gift d joh. 2.11. etc. . To conclude, God not only instituted marriage, but also stirreth up mutual love between the bride and the bridegroom, and furthereth marriage e Genes 24.14 50▪ 51. . Whence it followeth, first that marriages are not by chance, or depending on man's arbitrement only, but are fatal, and governed by God's providence. Secondly, that marriage is a good and a holy thing. Thirdly, that it is to be undertaken in the fear of God, and invocation for his direction. But are not Moses and Paul contrary one to another: where it is said, Gen. 2.18. It is not good for man to be alone: and 1. Cor. 7.1, g Gen. 2.18. It is good for man not to touch a woman? h 1. Cor. 7.1 No, for that Paul speaketh first of good which is profitable, and not of honesty: and he doth not oppose good unto vice or sin, but unto inconvenient. Secondly, because that in Genesis is understood of the species or greatest part of mankind, which would decay if it were not continued and increased by marriage, neither can a man live chastened without marriage: but Paul speaketh of certain individua, or persons, having the gift so as they can live chastened without marriage: for of others he saith, It is better to marry then to burn i 1. Cor. 7.9. . But tell me whether Paul speaking of a virgin, 1. Cor. 7.38. k 1. Cor. 7.38. and saying, He that bestoweth her not in marriage doth better: do mean that virginity deserveth more the favour of God than marriage? He speaketh only of some outward commodities of the single life for the present necessity, that is, imminent persecutions l verse 26. : and for that the unmarried is more expedite and fit to teach, to serve the Church, to undergo the dangers of his profession, and the duties of piety with a better and freer mind m verse 32.34. : and insinuateth more difficulty to be in marriage then in the single life, as he speaketh concerning the married, Such shall have trouble in the flesh n verse 28 , and more distraction of thoughts and care for the things of this world o vers. 33.34. , and therefore that the single life is more profitable unto him that hath the gift of continency, and less subject to distractions and troubles, and in this respect more blessed than marriage p verse. 40. . Notwithstanding the godly married may also care for those things which belong unto the Lord, as Abraham, Isaac, jacob, Zacharias john Baptists father, and the like. What is contrary to this doctrine, concerning the efficient cause of Matrimony? The heresy of Montanus, the Tatians, Saturnians, Manichees, Marcionites, Priscillianists, Encratites, who condemned marriage as the doctrine and work of the devil. Pope Syricius differed not much from this heresy, who called matrimony, uncleanness of the flesh, in which no man might please God. Unto all whom, that saying of S. Paul is to be opposed, 1. Tim. 4. 1. Tim. 4.1.2.3.4. Of the matter of Marriage. Of how many, and of what manner of persons ought Marriage to consist? Of two only, one man and one woman: for so saith the Lord, Two shallbe one flesh a Gen. 1.27. & 2.24. Mat. 19.5. : and so many suffice for procreation of offspring. But whenas the married couples give themselves mutually one to another, they are both the second causes efficient, and they also the matter of marriage. What is contrary to this? Polygamy, not of having many wives successively, when one succeed another, but of enjoying more than one at one and the same time; Gen. 4.19. which corruption of lawful marriage begun in Lamech of cain's race, and was afterwards permitted unto the Fathers (not for wantonness, but for increase of an holy seed) both for that politic customs were at that time, as also that God might thereby manifest his promise of an innumerable seed to spring of a few. But Christ condemned it afterwards, Mat. 19.8. & 5.32. saying, It was not so from the beginning: and declaring, that who so putteth away his wife and taketh another, committeth adultery. For that God being about to give Adam a wife, took not two, or more, but one rib out of him, and made not many, but one only wife; nor brought divers, but one wife unto him. Also whoredom, adulteries, detestable sodomy and buggery with beasts, do repugn this doctrine. Levit. 18.20. Rom. 1. Leu. 18.20.22.23. & 20.10.11.12.13. Rom. 1.26.27. Heb 13.4. 1. Cor. 7.2. What kind of men may marry? Marriage is honourable amongst all men, and the bed undefiled: wherefore all sorts of men may marry, yea it is necessary, and enjoined them which cannot live continently, Let every man have his own wife: where the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let him have, is commanding, not leaving it free. Whether is it lawful for the Ministers of the Church to marry? Yea, because God hath made them also fit for marriage and procreation of children, Gen. 1.27. & 2.18.24. Heb. 13.4. and the law of nature alloweth of conjunction between male & female. Secondly, because it is holy, good and honourable amongst all men, and the bed undefiled. For Christ calleth marriage, a divine conjunction, and therefore holy, when he saith, Those whom God hath joined together. And Paul saith, Marriage, Mat. 19.6. 1. Tim. 4.4.5. 1. Cor. 7.14. 1. Tim. 2.15. Tit. 1.15. 1. Tim. 3.2. Tit. 3.6. meat and such like are sanctified by the word and prayer. Also the unbelieving man is sanctified by the believing wife. Also the woman is saved by bringing forth children in faith. To conclude, To the clean all things are clean. And Paphnutius said in the Nicene Synod, that it was chastity for a man to lie with his own wife. Sozom. lib. 1. cap. 23. Thirdly, because a Bishop (saith the Apostle of the Gentiles) must be unreprovable, the husband of one wife, not of one Church, as the Romanists say, for the Apostle speaks not in that place of the Bishop's office, but of the quality of his person; nor forbids him to marry any other if his first wife die, for he that marrieth a second wife after the death of the first, is the husband of one wife, if he be content with his own wife: but he will have an honest man to content himself with one wife, & not to have two or more wives at one time, after the manner of the jews & Gentiles. 4. Because the Ministers of the Gospel represent not the levitical priests, who yet did not perpetually abstain from their wives, but only whilst they served about the holy things in the Temple: for they were types and figures of Christ our Mediator, whose more then angelic purity, they ought every way to represent beyond the custom of men. Also when they were to enter into the tabernacle, they abstained from wine a Leu. 10.9. , from the burial of the dead b & 21.1. , and from shaving c & vers. 5. , wherein notwithstanding the Romish priests do not imitate them: but yet they that are godly, know how to moderate the use of marriage for a time: as also how to possess their vessels in holiness d 1. Thess. 4.4. . And that they must sometimes refrain, that they may give themselves to prayer e 1. Cor. 7.5. : which yet Paul will not have to be perpetual. Fiftly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or inversion, because the priests, prophets, prophetesses, Apostles (as Peter, Philip, and others mentioned 1. Cor. 9.5.) apostolic men (for Polycrates, son to Gregory Nazianzene, Bishop of Ephesus, saith he was the eight Bishop, and sprung from Bishops his ancestors) were married f Euseb lib. 5. Eccl. hist. . Sixtly, because Daniel giveth Antichrist this note, to rule in the Church, not regarding women, but defiling the Church with filthy and incestuous lusts g Dan. 11.37. And Paul plainly calleth the Law of being unmarried in general, a doctrine of devils h 1. Tim. 4.1. . Seventhly, because Christ saith: They worship me in vain, teaching for doctrines men's precepts i Mat. 15.9. & 19.12. : willing all men to use marriage, except those whom either nature hath made unfit, or some casualty made unable, or some special grace hath made continent, so as that they can live purely without marriage. To all others Christ saith: All are not capable hereof, save only they to whom it is given: and again: 1. Cor. 7.2. Every one hath his proper gift, one thus, another thus. And 1. Cor. 12.4. There are diversity of gifts, which one and the same spirit worketh, dividing to every one privately their proper gift, as he will. Eightly, because the single life of the Romanists aboundeth with prodigious and infamous lusts, yea even amongst those Fathers, that would be thought to live like Curius, but yet are Epicures. Ninthly, out of the Decrees of the third Council of Carthage holden in the year of our Lord, 421. in which the heresy of Pelagius was condemned, at which Council Augustine was also present, it is plain that Bishops were married. For the twelfth Canon is in effect this: We decree that the sons or daughters of Bishops, or any Clergy man, shall not marry with heathen people, or Heretics and schismatics. Whether doth the Apostle (1. Timoth. 5.11.) condemn those widows, whose marrying have made void their first faith given to God to keep themselves continent? This maketh nothing for the Nun's vows, wherein at least is to be observed that, which the Apostle requireth the younger widows, for danger of incontinency, saying, ver. 14. I would have the younger to marry. But he teacheth that the younger widows were not to be admitted unto the number of the Deacons: for that they are unfit for that office, who are tied with the bond of matrimony. But youth did often solicit the younger widows to marriage, which they could not contract without some offence and sign of lightness. What think you then of vows? Some are holy and free, touching things lawful and possible, and out of God's word and will: but others wicked, compelled, rash, beside, and often against God's word, and undertaken besides the gifts given by God. The first I think are to be observed: but these to be broken l Deut. 23.21 : according to the old saying. In an ill promise break thy faith: in a wicked vow change thy decree. What things repugn this Doctrine? The opinion of Pope Syricius and of the Romanists, who blasphemously pronounce contrary to the Apostle m Heb. 13.4. : that marriage is an uncleanness & pollution of the flesh. They forbidden the married holy orders, urging the vow of perpetual single life, and forswearing marriage, against the express word of God to those that are to be ordained. They call the solemn vow of continency, an impediment hindering contract in matrimony, and breaking the contract made: nor that it is lawful after the solemn vow, such as the Monks and Nuns make. They say that the single life is an Angelical kind of life deserving remission of sins. Whether may a man mary another wife, his first wife being dead? He may. First, because that saying of God: (It is not good for man to be alone n Gen. 2.18. ) is general and perpetually true. Secondly, the Apostle saith: If the man be dead, the woman is free from the law of her husband o Rom. 7.2.3. , so as she is no adulteress, if she be married to another: and 1. Tim. 5.14. Let younger widows mary: and 1. Cor. 7.37. The woman is bound by the law unto her husband being alive, but if her (not first, second, or third, but indefinitely) husband be dead, she is at liberty to marry another. So may a man also by the same law. Thirdly, Abraham the father of all believers married Cethura after Sarahs' death p Gen. 25.1. . Fourthly, because it is better to marry then to burn q 1. Cor. 7.9. & 15. , and vers. 8. & 9 he commandeth the unmarried and widows to marry, if they cannot live continently: also, If the unbeliever will departed, let him departed: A brother or sister is not subject in such like things. vers. 15. What is contrary to this doctrine? The error of Tertullian, Hierome, and others, who, to the end they might condemn second marriages, do affirm, that marriage is not dissolved, no not by death. What things are required in the right and lawful contract of Matrimony? Two things: fitness, which is not so much ro be gathered by the number of years, as by the ableness of the body: and lawful consent, What is consent? It is a will proceeding from a sound and perfect judgement: whereby, error of the person, craft, drunkenness, foolishness, parents threats, just fear, external compulsion, and such like are excluded from contracting matrimony: all which must be away, to the end that the will may be sound, free, and proceeding from a right judgement. So when the parents and brother of Rebecca sat in commission with Abraham's servant about her marriage, they said: Call the maid, that we may know her willing consent Gen. 24.57. . Which is a lawful consent? That which agreeth both with the law of God and nature, and with the honest constitutions of men. What doth the law of God and mercy require? Honour and obedience toward our parents: and shame and reverence towards our kindred. What is the honour due unto the parents? That the children contract not matrimony without their parent's counsel and will. First, for that the first man Adam took not a wife without God's will and consent a Gen. 2.22. : where God is said not only to have created her, but also to have brought her unto Adam. Secondly, because children are not at their own●●isposing, but in their parent's power. Thirdly, for that the Fathers, Abraham, Isaac b Gen 24.3 4. , jacob c & 28.1.12. , yea and Ishmael d & 21.21. , though fierce otherwise, and Sichem a Gentile e & 34.4. , showed that marriage is not to be contracted without the parents consent. Fourthly, Paul saith: Children obey your parents in all things f Eph. 6.1. Col. 3.20. , and therefore in that matter of marriage. Fiftly, God did not ratify a vow made by children without the parents knowledge or consent g Num. 30.6. : much less matrimony made by contract without parent's consent. Esay married wives, both which grieved and vexed his parents h Gen. 26.34. . And the Scripture prescribeth precepts unto the parents about giving their children in marriage i Deut. 7.3. jer. 29.6. 1. Cor. 7.37. : further Christ saith: that the law of honouring parents is violated, when the children take the parents' goods without their knowledge, and offer it unto God in the temple k Mat. 15.5. . How much more is that law violated, when children withdraw themselves out of their parent's power? Which they do, when they contract matrimony without their parent's knowledge or consent. But yet the godly Magistrate is to consider, whether the parents have reasonable or else unreasonable cause to withstand and hinder it. What cotrarieth this doctrine? The opinion of the Papists, who do ratify secret marriages contracted without either the parents knowledge or consent: and that their consent is of honesty only and not of necessity: and with such marriages approve of rape, when as a maid is taken violently out of her father's house, that after she is deflowered, she may be taken to wife. What doth modesty or reverence towards kindred require? That matrimony be not contracted between those of consanguinity & affinity, within those degrees which are forbidden, both by God's law l Levit. 18.6. , and the honest constitution of Princes. For such marriages are called unlawful and incestuous, because they are not approved by public laws and ceremonies: for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the marriage girdle, which declared those marriages which were lawful and publicly approved: others which are made against the constitutions of Princes, are called unlawful. What rules are to be observed in contracting matrimony? God hath propounded three in his law. First, marriage is forbidden in infinitum, in the right line, so well ascending as descending, because the g●●●ter or superior in the right line hath always the place of the father, in respect of the younger. And the Scripture saith: A man shall leave father and mother, and shall cleave unto his wife: So john cannot marry his mother, grandmother, great grandmother, etc. nor his daughter, niece, cousin, etc. So Martha may neither be married to her father, grandfather, great grandfather, nor to his son, nephew, nor cousin of the son or daughter n Levit. 18.7.10. . 2. In the collateral and equal line, that is between brothers and sisters only, either of one parent, or both. ver. 9.11. For whereas the first brothers married their sisters, it is to be understood of necessity and by divine dispensation, seeing there were no other women in the world, & there was a precept of multiplying mankind o Gen. 1.28. . 3. In the collateral and unequal line: as thou mayst not marry thy aunt by father or mother's side, and so ascending, for they are to thee instead of parents: and so Martha may not marry her uncle by the father or mother's side. So though for the uncle to marry his brother or sister's daughter be not expressly forbidden, yet because à simili, from the like, the like precepts are deduced, thou mayst not marry thy brother's daughter, nor his daughter's daughter, because thou art to them in their parent's stead. In the 18. of Leuit. see this at large. Now for affinity, the law forbiddeth the son to marry his stepmother, the father his sons wife, or his daughter in law, or her daughter: and these are in the right line. In the collateral line, the brother cannot marry his brother's wife, his wives sister, his wife living, nor his father's brother's wife: nor the children of his son, or daughter in law. See Leuit. 18.15.16.17.18. Is this levitical law concerning degrees, a law ceremonial, or judicial, or natural and moral? It is natural and conformable unto the law of nature, and therefore not to be remitted by any, but by God only, because even the Gentiles were obliged and bound unto it, and the Scripture calleth (more or less) all couple contrary unto them, in every prohibition, filthiness and abomination before God. And certainly, that general proposition in the sixth verse: Let no man go unto her that is near of kindred a Levit. 18.6. , agreeth with the law of nature. And Christians are bound by the judgement of Paul unto the observation of the levitical law touching degrees. 2. Cor. 5.1. How then is that to be understood, Deuteronom. 25.5. where the wife of the brother dying without issue, is to be married unto the other brother: and that example of judah, who gave his first sons wife after his death, unto his second son: and after he was dead, promised her to his third son also. Gen. 38.8. whereas the Lord in Leuit. expressly forbiddeth the brother to marry his brother's wife b Levit. 18.9.16.18. ? I answer, that the law (Levit. 18.9.) is simply common unto all nations, as the law is, of not stealing. But that law (Deuteronom. 25.5.) is either not to be understood of a natural brother, but of the next of consanguinity in another degree, (for they are all called brethren amongst the Hebrews:) or else that it was a peculiar privilege, granted after a sort unto the Israelites, that the family should be conserved in the name of the first born, and that the first birth of Christ which should never die, should be signified, Aug. quaest. 61. in Leuit. What then shall we think of Abraham, who married his brother Arans daughter c Gen. 11.29. : of jacob who married two sisters both alive together d & 29.16. : and of Moses, who was borne of a marriage between the nephew and the aunt e Exod. 2.1. & 6.20. , as the Hebrew word is taken, Numb. 26.59? Either that those marriages were made, both while there were but a few of the holy seed, and also in the public confusion, God dispensing with and tolerating it: or that those Patriarches sinned, and are not to be excused in all things: and we are not to judge by examples, but by laws. But may a faithful man marry an unbelieving woman? No, except the unbelieving person promise consent to the true religion. And thus Moses married a wife of Aethiopia, and jacob Laban's daughter. For God forbade his people to join in matrimony with the other nations f Deut. 7.3.4. . And although that precept be judicial, yet it appertaineth unto all, if the reason be considered: for he giveth a plain moral reason, which is at this day in force: For she will seduce thy son, that he shall not follow me, but rather serve strange Gods: & the same is repeated in the Kings g 1. Reg. 11.1 2.4. , & also confirmed by Salom. example. And beside, the unequal matches of the sons of God with Cain's posterity k Gen. 6.2. , brought a pernicious corruption into all the world. But the commandment of Paul is express: Be not unequally yoked with infidels l 2 Cor. 6.14. : and again, Let them marry in the Lord m Cor. 7.39. , that is, religiously, and in the fear of God. What are the constitutions of Princes concerning this? That a guardian shall not marry his ward, an adopting father his adopted daughter, or an adopting mother her adopted son. As also that brethren and sisters children shall not marry. Yet must the Magistrate abolish that law, which teacheth, that witnesses at the font may not marry, nor that he may marry her for whom he witnesseth at baptism. Do these laws bind Christians? They do, so far forth as they agree with God's word. For each one must obey his governor, when he can do it without breach of piety, and the liberty of conscience, that is, if it be not a sin to conscience, if it be done otherwise: so as marriages contracted against these constitutions be not disannulled. How is the coupling in marriage called in the Scriptures? 1. Coniugium, wedlock, of that common yoke wherewith the man and wife are joined into one flesh, and as it were into one man. 2. Matrimonium, marriage, of the end: for a woman is married unto a man to this end, that she may be a mother of children, and marriage is as it were Matriage of a mother. 3. Connubium, covering, and in the plural number nuptiae à nubendo, that is, of covering: for as the heaven is sometimes covered over with clouds: so were virgins in old time covered n 1. Co. 11.5.10 with a veil, when they were brought unto their husbands: and that both to testify their bashfulness and modesty, and also their subjection and obedience, or another's power over them. As the example of Rebecca testifieth, who when she saw her husband Isaac, she covered herself with a veil o Gen. 24.64: . Like unto which, is that spreading abroad of the garment in Ruth 3.9. and Isa. 4.1. What is against this? 1. Marriages every where granted by that impure Antichrist, between Uncles and sisters daughters, against all law both of God and man. 2. The imagination of the Papists, who say, that indeed by the law of nature it is forbidden the father to marry the daughter, or the mother the son: but the forbidding of all other persons in Leuit. is a mere positive law, & concerneth the Israelites only. That Christians are not tied to those laws, & therefore the Pope may dispense. 3 The jews error, that those persons whosoever are not expressed in Leviticus, are also not forbidden to marry: for than it would follow, that the nephew might marry the grandmother, because it is not forbidden by name, whereas nature showeth it to be wicked. What is Marriage? An inseparable conjunction (excepting the causes expressed in the written word of God) of one man, and one woman a Mat, 19.9 Rom. 7.2 1. Cor. 7.27 , being fit of years, lawfully consenting into one flesh, instituted by God for mutual help, as well in divine as human things: & for procreation (if God will give them) of children, and bringing them up in the fear of God, for God, his Church, and common wealth. How manifold is marriage? Twofold: begun or promised: & consummated, ratified & perfected What is betrothing or contracting? It is mention and promise of a future marriage, called Sponsalia, sponsals, a spondendo of promising: for that they were wont in old time to assure their daughters unto them, to whom they had promised to marry them, & to covenant that they in like sort should marry them: and hence proceeded the names of Sponsus & Sponsa, the man-spouse, and the woman-spouse. How many kinds of Sponsals or contracts are there? Two: one conceived by words de futuro, for to come, as they speak in schools, either plainly, as I will take the to be my wife; as if I should say, I promise that I will sell thee my house: for there is difference between promising and doing, Or else upon condition: as, If my parent's consent, if I may have her dowry. Likewise if the contracters be under age, or one of them: in sense of the Law, such contracts are de futuro. The other is by words de praesenti, for the present: as, I do betrothe thee to be my wife: which present and actual promise, is called simple & absolute consent, although the marriage be not yet celebrated. Thus she is accounted betrothed, & named a wife. Who so defileth another's man's betrothed wife, or spouse, let him be stoned to death, for he hath humbled his neighbour's wife b Deut. 22.23 . And jacob speaking of Rachel who was only betrothed unto him, Give me my wife c Gen. 29.21. . The Angel saith unto joseph: Fear not to take Mary thy wife d Mat. 1.20. , when she was but betrothed unto him: but she that was betrothed was now by determination accounted a wife, unless some thing fell out which might frustrate the contract. Is the bond alike in both contracts? No, for in the contracts de futuro, indeed touching the promise, and to free the faith plighted, they may be admonished, but they can not be compelled, especially if they bring probable reasons why they will change. But the contracts de praesenti, induce an effectual obligation which ought not to be dissolved by mutual consent: for it is a truly ratified marriage e Math. 19.6 , although not wholly consummated without adding the duties of marriage. Also contracts de futuro, if they be confirmed with copulation following, aught to be ratified. Why are contracts instituted, and why is there a certain time observed between it and the celebration of marriage? There are divers causes: first, that the bridegroom and bride may first consent in mind before they conjoin in body: or as Austin saith, lest the husband easily obtaining, make light account of that which he longed for, being deferred. Secondly, that in the mean time the contracts may be published in the Church, to the end that if any just cause lie hid, for which the marriage begun may not be consummated, it may be manifested in due time. Thirdly, natural honesty, that men might not presently after the contract be carried violently like beasts with the sway of their sensual desires. Which three causes appear in the contract of joseph and Marie a Mat. 1.18, & Deut. 21.12. . Which is the other degree of marriage? The consummation, which is done by consecrating or blessing, and by celebration of the marriage. What is consecration of marriage? It is a holy action, wherein the bride groom & bride being brought into the church before the congregation, are taught by the minister touching the institution, & ends of marriage, & there expressly witness their consent, either by signs if they be dumb or deaf, or by words if they can speak. For the Canons say that marriage is of no force except consent be declared by words: & so i● their marriage publicly confirmed, and they themselves consecrated unto God by prayer. From whence is this custom taken? From the example of God himself, who as soon as he had given Adam a wise, blessed them like a Minister, in these words, Increase and multiplyb. Also from a general rule, which commandeth, That all things be done in the Church decently and in good order c 1. Cor. 14 40. . Further, it maketh for the dignity of marriage, and freeth the new married of all ill suspicion, lest they should be thought to live together like harlots. Lastly, it cannot but be approved by God, who will both be called upon, and is always at hand to them that call upon his name. What is the celebration of marriage? All the other whole politic action, by which the covenants of marriage are confirmed, and the bride is honestly and modestly brought into the bridegrooms house. Ought a Christian to observe this festivity and celebration? Yea, and that according to the custom of the country where he dwelleth, and that rule which Paul commandeth, Whatsoever things are true, honest, just, holy, of good report, etc. do them d Philip. 4.8.9 . Think you the marriage feast lawful? Yea, it is used almost amongst all nations, and also confirmed by many examples of Scripture: as we read that Laban made a great feast at the marriage of jacob and Rachel e Gen. 29.22. : and Christ both with his presence and present of 6. galons of excellent good wine, confirmed this custom f joh. 2.1.2.7.8 . But yet in such banquets we must remember that which is recorded concerning Tobias his marriage, that they feasted in the fear of the Lord g Tob. 7.17 & 8.20. . As also that at King Ashuerus his great and solemn feast, such modesty and honest●e was observed, as that no man was compelled to drink more than himself pleased h Hest. 1.8. . Wherefore marriages celebrated with riot, pride, gluttony, drunkenness, unchaste plays, & all kind of wantonness, are solemnised to the devil and not unto God: & these are not the least cause of evils which make marriage troublesome & unpleasant unto many, & withal rob many parents of their children. What is the form of marriage? A just conjunction of one man and of one woman into one flesh: for they which were two before marriage, are after marrying made one flesh, that is one man, by the conjunction and union both of soul and body. What positions do you gather out of this formal cause of marriage? First that the bond of marriage is most strait, far exceeding that which is between the parents and the children, as God saith, a man shall leave his father and his mother and shall cleave unto his wife i Gen. 2.24. . 2. That it is not only most straight, but indissoluble, because that two are made one flesh: therefore Christ saith, Whom God hath joined together, let no man separate a Math. 19.6. . Thirdly, that it is mutual and reciprocal in one over another's body, for the Apostle gathereth hereout, in that they are one flesh, that neither of both hath power over their own body b 1. Corin. 4.7. . Fourthly, an argument of mutual love between them, The husband must love his wife as his own flesh, and as Christ loveth h●s Church c Ephes. 5.28. . Fiftly, that there ought to be a communion of all things, both spiritual and corporal between married couples. What and how many are the ends of marriage? Three, if thou respect the persons themselves: first that they mutually help one another both in heavenly and human things. This God expressed, Let us make Adam a helper like unto himself d Genes. 2.20. : that human society may be familiar and friendly: yet so, as that the husband may appear to be the wives head. e 1. Corin. 11.3. The second is procreation of children, which may succeed their parents both in name and goods, which end the Lord hath likewise expressed, Increase and multiply f Gen. 1.28. . Thirdly, that it may be a remedy against all wandering lusts, as Paul noteth, For avoiding fornication let every one have his own wife, and every woman her own husband g 1. Cor. 7.2.3. . But if you respect either the church or common wealth, than the end of marriage is that there may be a Seminary for both Church and common wealth: to which end the Apostle warneth parents to bring up their children in the discipline and fear of the Lord h Eph. 6.4. , that so they may become profitable unto the Church and common wealth. But if you respect God immediately as the author of marriage, than the end thereof is the glory of God, that so they may learn to acknowledge, fear and reverence him who hath joined them together: and that they may remember that their marriage is the most sweet image of that secret conjunction which is between Christ and his Church i Ephes. 5.32. , being begun in this life by faith, love and obedience, but shall be fully perfected in heaven. What cotrarieth this doctrine touching the ends of Marriage? The Papists error, who say that God instituted marriage also to this end, to be one of their seven sacraments, leaning unto the vulgar interpretation, which calleth that a sacrament which the Apostle nameth a secret mystery k Ephes. 5.31. & 3.3.6. : but yet the same interpreter hath translated the same word also a Sacrament, Eph. 3. and Colos. 1.27. But note that Apoc. 17.5. the mystery is retained. See the Rhemish transl. so calling the vocation of the Gentiles unto the communion of Christ. Let therefore the calling of the Gentiles be the eight Sacrament. And yet herein they are against themselves, while they interdict their Priests from this their sacrament, calling marriage an uncleanness of the flesh, wherein none can please God. Surely a notable Sacrament, which is defined to be the sign of a holy thing. But the Apostle teacheth, that the mystery or sacrament whereof he speaketh, is in the conjunction of Christ and his church. Neither is our reconcilement with God confirmed by marriage, which is the chiefest end of sacraments, although it may in the image of nature be unproperly called a Sacrament: by which reason also, many corporal things may by reason of some similitude be called Sacraments of spiritual and heavenly things: for there is almost no corporal thing, but may in this sort be called a Sacrament, as a vine, a way, a gate, salt l loh. 15.1. & 14.6. & 10.7.9. & Mat. 5.13. , etc. What are the duties of married couples? They are twofold, some common to them both: othersome proper to either a part. Which are common to both parties? That they live godlily towards God, and honestly and chastened one with another, be as one under God, perform one to another mutual love, faith, and due benevolence: use mutual sufferance, equity and consolation in enduring of common calamities: and lastly to endeavour mutually, not only to bring forth, and nurse up, which even beasts do, but to bring up and instruct their children in faith and true religion m Ephe. 6.4. 1. Cor. 7.3. . By what arguments ought married couples to be stirred up to the performance of these duties? By such as are drawn from the institution and will of God, and from the fruits of marriage itself. For seeing they are one body and one flesh, they ought not to be pulled asunder by any filthiness one from another. Secondly, because God is the author of their conjunction n Mat. 19.6. Heb. 13.1. , therefore they ought not to be separated. Thirdly, because marriage is honourable and holy o 1. The. 4.3.4 , and the bed undefiled: therefore it ought not to be contaminated with any filthiness or intemperancy. Fourthly, because the Apostle saith: This is the will of God, your sanctification, that every one keep his vessel in holiness and honour a 1. Thess. 4.3.4. . Fiftly, because children are the fruit of marriage, which ought worthily to procure mutual love in marriage b Psal. 128.3. : therefore children are called filii & filiae, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for that love which they should cause between married couples c Genes. 30.20 : and hereof children are called the dear pledges of love. Which are the duties of either to other? They are likewise twofold, some concern the husband, and othersome the wife. Which are the husband's duties? To instruct his wife in the true worship and fear of God d Deut. 11.19. 1. Cor. 7.14. , to be his wife's head, to defend and cherish her as his own flesh e Eph. 5.23.8 lovingly, with an honest respect, not tyrannically: for Paul forbiddeth a man to be bitter to his wife f Coloss. 3.19. , nor use her as his maid, but as the fellow of his life and bed, and mistress of the house with him; seeing that evah was taken out of his side, and not out of his feet g Gen. 2.10.12. Gal. 4.28. Ephe. 5.25. . Secondly, that he provide things necessary for his wife and family h 1. Tim. 5.8. , comfort his wife, deriving part of the yoke and burden on himself, regarding his wife as the weaker vessel i 1. Pet. 3.7. , and therefore behave himself decently and honourably towards her, I mean with honest care and carefulness, and not with contempt, but prudently, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to knowledge, as to one that is heir of grace, to wit, of eternal life. Which are the duties of the wife towards her husband? To honour him with due reverence k Coloss. 3.8. , calling him Lord, as Sara did Abraham l 1. Pet. 3.6. , obeying her husband in all things in the Lord m Ephes. 5.22.24. , submitting herself unto him, not as a servant, but as the members to the head, and not froward or imperious, or like Xantippe the wife of Socrates, never quiet. What repugn this doctrine? That monstrous hatred which Satan useth to stir up between married couples, when they deal hardly with, or forsake one another, or else turn their love into adultery. Secondly, in general the filthiness of the Nicolaites, Gnostics, and Anabaptists, who make their wives common under pretext of religion. Thirdly, adulteries, wandering lusts, incests, and whoredoms of the Papists and their single life, without the gift of chastity and necessity. 4 Contempt and dispraising of marriage, and words, or deeds leading to filthiness. What ought to comfort the godly in marriage? First, that God is the author of marriage n Gen. 2.18 24.14. . 2 That being called upon, he is assistant unto those that are godly married, mitigating their troubles, as he was to that of Cana in Galilee o joh. 2.2.2 . 3 That obedience, patience, the cross, the troubles in marriage, are things pleasing God, in them that believe, as S. Paul witnesseth p Tim. 2.15. . 4 That marriage is the most sweet Image of that mystical union betwixt Christ and his Church q Ephe. 5.32 . Lastly, the hope of the resurrection r job. 19.25. 1. Pet. 3.17. and of the glory to come, is a most present and effectual remedy against all troubles in marriage. The thirteenth common place, of Divorce. What is the reason of the name of Repudium, refusal, & Divortium, Divorce? IT is called Repudium, of refusal, for a shameful thing. Divortium of diverting, and going into divers parts, or as some think, of the diversity of mind, because he that is the cause of Divorce, is of another mind now, than when he married; the Hebrews call it Cheritot or cutting off; the Greeks' dissolution, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 departing, cutting off; as Mat. 19.8. for it was not lawful for the wife to departed from her husband, or give him a bill of Divorce, but for an husband separating himself from his wife, it was lawful to give such a Bill s Mat. 5.31. & 19.8. Deut. 24.1.2 Mal. 2.16. . Is there any difference between Repudium and Divortium? None at all in the Scriptures. Yet Modestinus saith, that Repudium is between the bridegroom and bride: but divorce between the husband and wife, after that marriage is consummated. Which distinction we will observe, and first, of the first. Whether is marriage to be broken off by mutual consent, as it is by consent contracted. No, because it is not done by human consent only, as other contracts of human society, but by the divine authority, and what God hath conjoined, let no man separate t Mat. 1●. 6. . In what cases is Repudium used, or spousals dissolved? There are seven such cases recorded. 1 If either of them fall into infamy, after the betroathing, for some crime. 2 If either of both fall into any grievous infirmity of body or mind, such as should cause the use of marriage to be loathsome or contagious; as leprosy, epilepsy, palsy, frenzy etc. And indeed, it were very expedient to forbid such to marry by the Laws, seeing that they do seem to have single life imposed upon them from Heaven, and are deprived of power to use marriage: for who can marry with a good conscience, that by marriage must needs undo himself and others, and beget children to perpetual misery, and the general hurt of the weal public. 3 If the bridegroom commit filthiness with any of his bride's kindred, that marriage shall be dissolved, though the party innocent be unwilling, and the incestuous person punished. 4 Malicious and daily absence: but yet he that is absent against his will, whilst the three publishing are performed in the Church, is no forsaker. 5 Apostasy from the true religion and worship of God. 6 So great offence of the minds of the bride & bridegroom, as that they cannot by any means be reconciled, and they have not lain together: lest some heinous thing might follow of such constrained marriages: yet so as that they be punished for their breaking of covenant. 7 If such a maim happen in the mean time, as whereby the person is become loathsome: provided that they have not lain together. Hereunto add adultery, which dissolveth the bond both of contract & of matrimony. Also contracts between those that are under age, or done without parents or friends authority: or error of person or quality, as Lea for Rachel, or a servant for a freeborn: or by force or fear, or else under condition only: all which may be dissolved, so that there have been no voluntary coupling or consent. How many ways is consummated marriage broken? Two: 1 When that which of itself and by right is none, is counted for none, or else is, ipso iure, declared to be none. 2 When that which was confirmed, is for lawful causes broken. For whas causes is marriage declared, ipso iure, to be none? 1 When the fault is in the contract of marriage. 2 When it is in the persons contracting. When is the fault in the consent or contract of marriage? When the contract is either filthy or unlawful, or unjust. When is the consent filthy? 1 When it is contrary to the law of God and nature, and is contracted under the degrees of God forbidden. 2 Unlawful when it repugneth the edicts of Godly Magistrates. But yet this difference is to be noted, that wicked contracts within the degrees forbidden by God's law, neither can, nor aught to be confirmed either by human dispensation, or Ecclesiastical benediction, or carnal copulation. But contracts within degrees forbidden by the Magistrate, may be permitted by some dispensation, where necessity and reason requireth it. What contract is unjust? That which is done by children that are under the government of their Parents, against their consent and authority judging well and rightly, which if the Parents will by no means ratify, Mat. 19.6 it ought to be none: for as Christ saith; That which God hath joined together, let no man set asunder so that which man conjoineth against or besides God's word, God will have separated. What fault is that between the persons, which maketh marriage, ipso iure to be none? Whereas she that was married for a maid, is found by certain testimonies to have been defiled: for such a one, aught by the law of god to be stoned to death as an adulteress b Deut. 22.29. Caus. 29. quest. 1. Can 1. . Whereas the Canonists say notwithstanding, that fornication following marriage only hurteth. 2 If either of them having some natural impotency be unfit for marriage, or if either of them have concealed some defect or incurable disease, which was not known before marriage, as to be an Eunuch, either by nature or other casualty: Mat. 19.12. such a defect forbiddeth marriage, when one erreth, the other deceiveth: according to that rule; Errantis voluntas nulla, an erring will is no will: and that contract of good faith, where craft hath been cause, is ipso iure none. And forasmuch as God reproveth deceit, fraud, and error, he is not to be called the author of such marriages. How many ways is marriage made, said to be dissolved? By two. 1 By death, as the Apostle reasoneth a 1. Cor. 7.39 Rom. 7.2.3. Mat. 22.30. , against Tertullian, Montanus, and Hierom. And Christ teacheth that in heaven they neither marry, nor give in marriage. 2 Marriage is dissolved by Divorcement. Doth it agree with God's Law, for a man to put away his wife? Not simply: for it is neither simply commanded nor forbidden, but permitted by giving of a bill of Divorce: for hereof Moses hath a politic, but not a moral law b Deut. 24.1 . But the reason of this Law seemeth not so much to be necessary, as of rash levity and hardness of heart. There was indeed some reason of necessity in respect of the wives: for it was fit for them to be once dimitted, than to be always in ill handling, or else in danger of life. Therefore the Lord appointed, for such as would not be persuaded to keep their wives, not Divorcement, but a manner of Divorcing: to wit, to give a bill of Divorce, for the wives safety, against her husband's cruelty, and that not without his own infamy. But the rashness of husbands exceeded, which for every occasion sought to be divorced, and this rashness was to be bridled. Whereupon Christ saith: Moses suffered you to put away your wives, for the hardness of your hearts: but it was not so from the beginning c Mat. 19.8. Heb. 9.10. . And thus we see that Moses Law is worn out with a large measure of the Spirit of Grace granted unto us by the Gospel. Although some, even amongst us also, who bear the name of Christians, Mat. 9.8.9 are as hard hearted as the jews were to their good wives. May lawful marriage then be broken? It may, both by the Law of Divorcement in Deut. 24.1. and by the words of Christ, Math. 19.8.9. who maketh two sorts, the one lawful, the other unlawful. What are the causes why it may be broken? 〈…〉 pell. Although some, even amongst us also, Mat, 9, 8, 9 who bear the name of Christians, are as hard hearted as the jews were to their good wives. May lawful marriage then be separated? It may from bed & board, both by the Law of Divorcement in Deut. 24.1. and by the words of Christ, Math. 19.8.9. who maketh two sorts, the one lawful, the other unlawful. What are the causes why it may be separated? Christ nameth only one, Math. 5.23. & 19.9. to wit, Adultery. What is Adultery? Mat. 5.32. & 19, 9 When either of the married couple hath wittingly and willingly to do with a third, married, or unmarried. For adultery is not (as some jurists say) only violating the married bed of another, but any dishonest coupling whatsoever. Therefore Christ in the afore mentioned places, useth not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which word all unlawful coupling whatsoever is signified. Yet some are of mind, that by a metonymy, they are all sins, equal to, or greater than adultery which are included, as Sodomy, etc. as for lesser sins they are excluded. Is separation or Divorcement to be used in all cases of adultery? In some cases it seemeth, that it is not to be granted. 1 If he that seeketh divorce, be guilty himself of the same sin: For in that wherein thou condemnest another, thou judgest thyself f Rom, 2, 1 . 2 If the husband prostitute his wife, he may not exclude her for an adulteress, being himself author of the crime. 3 If he have companied with her after he understood of her adultery: for that is counted for a reconcilement: Or else, if he have forgiven her and received her again to favour: for herein the innocent party seemeth to have renounced his right. 4 If it have been committed of ignorance, mistaking a stranger for her own husband. Is the innocent party bound to produce the offender? Yea, if the fault be public: to the end that the innocent may avoid infamy, and to be accounted his wives bawd. For chrysostom saith; He patroniseth filthiness, who concealeth his wives sin: and lest injury be offered unto the lawfully begotten children. May the innocent receive, the offending party repenting, unto favour again? Yea: but yet a man must be left unto his own conscience, and not compelled to receive her against his will. Whereas Christ names adultery to be the only cause of divorce a Mat. 5. 3● & 19.9. , how shall we reconcile Paul, who doth allow divorce for desertion b 1. Cor. 7.15 ? Christ speaketh of making divorce, or of him that putteth away unjustly, touching whom he was asked the question only: but Paul speaketh of the patiented, or him that is forsaken unjustly; who being asked if the unbeliever should forsake the believer, whether that the believer were so bound unto the other, that he might not maty again? he answereth: If the unbeliever departed, the party forsaken is free from that bond, having first used all means to rec●ll the unbeliever unto her former duty. Again thus, Christ speaketh of Divorce making, Paul of Divorce suffering for desertion. Christ speaketh (as Augustine witnesseth) of marriage between equals, c Lib. 1. c. 2. de adult. coniugiis. but Paul of married persons dissenting in religion. For whereas he saith: Be not unequally yoked with Infidels d 2▪ Cor. 6, 14 , he forbiddeth it not, as if being contracted, it were to be made void, but he doth dissuaded it as joined with scandal, and dangerous. What kind of Desertion meaneth Paul? Such, as wherein unbelievers depart from their faithful yoakfellowes, through hatred of true religion: but yet he maketh not the departers unbelief the cause of divorce, as it was under the law e Ezra. 9▪ 1 & 10.17. , before the covenant of the gospel. But the Apostle willeth that if the unbeliever will dwell with the believer, it should be endured, but he maketh only the unbelievers unjust departure, the cause of divorce. Hereof some great divines do understand by infidelity, any malicious, unjust, or obstinate departure, according to that of the Apostle f 1. Tim. 5, 8. 1. Cor. 7.15. . And he seemeth to understand equal sins also where he saith: A brother or sister is not made subject in such things. But how is the desertion understood to be made malicious and stubborn? If either of them do simply departed from mutual fellowship; & living together, the party offending is to be compelled by Ecclesiastical censures, and by civil punishment, if need require, to live together. But if the party fly out of the country, and being recalled by the godly Magistrate, return not at the time prefixed, that is a malicious desertion: and thus to reject the authority of the Church, and also against all conscience to break off matrimony, he is an infidel and a forsaker of religion, as well as of his yoakfellow; and then is the party thus forsaken, to be pronounced free from the bond of matrimony. What if it ●●e not known in what place the party, thus departing, is? Hear, the causes of that departure are to be inquired into, that if so be the party complaining, her or himself to be forsaken, and so seeketh to be divorced, have been, and given occasion of this evil, he or she must not be heard: for this were against equity. If they say they cannot contain, let them accuse themselves, bewail their sin, & seek him or her out, whom they have deprived themselves of, by ill dealing. 2. It is requisite, by oath before the Magistrate, if need be, to testify that all diligence hath been used for the finding of the party thus departed. Lastly, there must no such leave be granted to the wife specially, to marry again, who is bound to follow her husband, till she have expected his return a year at the least. If the party departed, do return after this, than he shall be worthy of civil punishment in most sharp manner. What is to be done when the one is absent, either through war, travail, captivity, or other such like cause? His return is to be expected the whole time appointed by the Magistrate, whether four or seven years: for he is thought probably to be dead, who is absent so long: or else it must appear either by witnesses, or by necessary conjectures that the party absent, is dead What if he happen to return again, which was thought dead? The later marriage, contracted by mere ignorance shall be dissolved, & the fault being thus found to have been either's, shall not be imputed unto either of them. Doth barrenness break off Matrimony? No: for that defect is commonly hidden & unknown, & God hath often helped it, when as it hath been counted desperate a. 2. Seeing that God giveth children, who shutteth & openeth the womb according to his own good pleasure, he seemeth, after a sorr, to lay violent hands upon God, who rejecteth the wife given him by God, because she beareth him no children. Is divorcement to be permitted for offences, or for civil death, as to be condemned to the Galleys, or mines, or banishment, or else perpetual imprisonment, or else by reason of some disease fallen into after the consummation of marriage, or for any other the like causes? Herein the judgements of Doctors do differ: for some deny Divorcement for any such cause, because god hath said: Whom god hath conjoined, let no man separate b Mat. 6. : but man separateth, when he doth it without God's word. But God hath not granted Divorcement in his word for such causes. But this question were superfluous, if the magistrate did his duty: for he should cut off such offenders, and so should the innocent party be provided for. Now as concerning civil death, the Canons teach, that the wife is to follow the husband, either in banishment or imprisonment. As touching diseases caught after lawful marriage, the rule is to be observed, Ill accidents are patiently to be borne in marriage, where there is no fault committed. But yet Leprosy is wont to be reckoned amongst the causes of Divorce: for seeing there is a law concerning the Leprous, that they dwell apart by themselves, that it is incurable, that the clean person ought not to be infected with that disease: yea, & the law hath also a caution for the children, that contagious children be not procreated of infected parents, to the certain destruction of the whole common weal, it is very convenient, that the sound person be not compelled to company with the infected yoke-fellow. Hitherto belongeth madness, which breaketh out into manifest and incurable rage, which is to be restrained with bonds, lest they hurt their own children, or wise, or else whomsoever they can come by. Concerning cruelty & ill usage of one toward the other, Theodosius his law, the Canon law, & also the judgement of the best Divines, do permit in such cases (after reconciliation hath been often tried in vain, and domestical separation for a time) divorcement to be made, lest the innocent party being too much broken with grief, attempt some unlawful thing: For patience being too much hurt, turneth into fury. But let the innocent party, c 1 Cor. 10.13. Mat. 19.8 in the mean time, make account, that he is called to single life, &, in faith, crave victory of him who suffereth not his to be tempted above their strength. Therefore as Christ accused not, but excused Moses, for granting Divorcement, for the hardness of their hearts: so many at this day think, that the Christian Magistrate is to be excused in helping by divorcement those who are miserably, unjustly, tyrannously, and cruelly oppressed: for they think it better for them to live apart angelically, than together divelishly: but yet, if both of them do one rage against another, with words or stripes, they think separation ought so to be made, so as that all hope of new marriage again be taken from them: that yet by this means, whatsoever before this be admitted, they may be reconciled. Cod. l. 8. de repud. But our consistory laws do very well appoint to try all means whatsoever, before this be admitted. Wherein they agree with justinian, who saith; Even as we forbidden the dissolution of marriage without just cause, so we desire to have those that are oppressed with adverse necessity to be freed with a necessary, though an unhappy help. What is to be done, think you, if either of them, being become an ungodly Apostate, or obstinate heretic, endeavour to draw and compel the other into the same Apostasy and impiety, or into any other crime. Hear the Magistrate is to make divorcement with the sword according to God's commandment, That whosoever teacheth Apostasy or turning away from the Lord God, he should be slain, and so evil might be taken from the midst of the people a Deut. 13, 6 . What if the Magistrate neglect his duty? Let the Apostles precept be of force: Avoid an Heretic after once or twice admonition. b Tit. 3.16 Luke: 14.26 And so, also the Atheist, Apostate, and Blasphemer. Also that of our Saviour: If any come unto me, and hateth not his father, mother, wife▪ etc. is not worthy of me. And again, If thine eye offend thee, pluck it out c Math. 5.29 . And again, whosoever forsaketh house field, or wife etc. shall receive an hundred fold, d &, 19.29. . Hath the wife the like right against her husband, that he hath against her, in suing for divorcement? If you respect the right which the one hath in the others body, the bond is equal. Wherefore, e Cor, 7, 4 in an equal Obligation it is meet that the same right be granted unto the one as to the other: provided that modesty be observed, which becometh the woman towards her husband, being agent. By whom ought the divorcement to be made? By no private person, or by the innocent party, or of their own private authority: for no man may be judge in his own cause: but by lawful judges, as well Ecclesiastical as civil, if they may be had (because marriage consisteth of the Divine & f Mat. 18.15 16 17. human law mixed) not rashly, but after reconcilement hath been sought, and the cause lawfully known and judged, by alleging and proving on both sides. For Abrahaam did not put away Hugar upon his own private judgement, but by the manifest commandment of God g Gen. 21.12. . What cotrarieth this Doctrine? The error of the Romanists, who affirm that there may be a lawful separation of marriages, for the attaining of evangelical perfection, as they call it; expounding that place of Matthew amiss e Mat 19.12. . For they are said to castrate themselves for the Kingdom of Heaven, which abstain from marriage, and by the gift of God, live continently, that they may serve God more freely, as if they wanted their virile parts, such as is the cutting off the foot & hand, and the pulling out of the eye. Secondly, that it may be broken for the profession of a monastical life, yea though one of the married couple be against it, and that only by the Pope's authority. 3. Lastly, this is against the perverse opinion of such, which think that, that law of Moses concerning Divorce, which is, Deu. 24.2. aught now to be of force in the Church of Christ. The fourteenth common place, of the government of the world, or God's providence. Hath God so left thus his workmanship whereby he hath made all things, as a builder leaveth his house, when he hath builded it? NO, but being continually present with it, he ordereth, governeth and ruleth the things which he hath made. john. 5.17. My father worketh hitherto, and I work. And in the book of Wisdom. 1.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the spirit which comprehendeth all things, neither could the world stand the space of the twinkling of an eye, if God should withdraw his government from it. By what name is the government of the world called? It is commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Providence,) of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to provide or take care of, so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a providence, a taking care of, a careful tegard, not a bare and idle foreknowing, or knowledge of things, but a working and effectual disposing of all things. Wisdom. 6.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God taketh care alike for all. This also is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Decree and purpose of God, a Act. 4.28 and altogether differeth in nature from Prudence, which is proper to men, for it both deceiveth and is deceived. How many parts be there of God's providence? Two. One is an eternal and unchangeable disposing of things, whereby he hath decreed from all eternity, to govern all things since their creation, and to direct and bring them to their appointed ends. The other is an actual and temporal government of the whole world, whereby God doth govern, rule, and order all things by himself created, wisely, freely, powerfully, and well: and draweth them unto their proper ends. Why is God said to govern all things wisely, freely, powerfully and well? He governeth wisely, because all things are known and open to his eyes, and he directeth them b Heb. 4.13 unto their proper ends, and in the end to his own glory, by his certain counsel and c Gen. 18.21 psal. 33.13 15. & 34.16 17. & 94.8 9.10. & 159 7.8. lin. 12.6.7. determination, although this be sometimes unknown to us. Freely, because God is a most free worker, who is compelled by no man to this governing of all things. d Psal. 115.3 Powerfully, because he suffereth no trouble or pains, in executing his will, but effecteth whatsoever he willeth, and as he willeth it without trouble or weariness: neither can his working be hindered by any strength, or restrained by any law e Psal. 115.3 jona. 1.14. john. 4.8 job. 9.5.6.6 7 Wisd. 8.1. She extendeth herself through all things from one end to another mightily, and comely doth she order all things. Well, f Gen. 50, 20 Because he worketh well always, yea even then when the instruments offend and sin in the work. How many sorts are there of God's providence? Three sorts in respect of the creatures. Universal, Special, and Particular, or singular, Suidas citeth out of the ancient Divines, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the providence of God is in three manners, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in administration, maintaining and upholding of things. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in his approving and allowing, in good actions, 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in his permission, in evil actions. What is the Universal providence? It is that whereby God directeth all creatures according to that secret instinct which he hath put into them at their creation, and so preserveth the order of nature, which himself hath appointed. Whence prove you this Universal providence of God? From divers testimonies of Scripture. The whole Psalm, 104. containeth a notable declaration and praise of it. Likewise Christ speaketh of it john 5.17. My father worketh hitherto, and I work. And Act. 17.28. In him we live and move, and have our being. And Heb. 1.3. All things are sustained by the word of God i by the appointment or power of Christ's word. What is God's special providence? It is that whereby God governeth and ruleth all parts of the world, yea even those which seem most base, and all their actions and events whether in heaven or in earth, as likewise amongst men. In heaven, so as not the least cloud is bred, moveth, changeth or vanisheth, but by the appointment of God. In earth, not so much as a little herb or weed, groweth, flourisheth or fadeth without his hand, no not the least creature is bred or preserved but by God. And amongst men none are conceived, borne, neither do live, are preserved, or move, neither do any thing, or die, but by the commandment and will of God. Show me some testimonies of this particular Providence, concerning all creatures? Psal. 147.8. Which covereth the heaven with clouds, and giveth rain to the earth in season, and maketh the grass grow upon the mountains. Which giveth snow as wool, and scattereth the door frost like ashes. v. 16. Which giveth to beasts their food, and to the young ravens which call upon him. v. 9 Christ speaketh thus. Mat. 5.45. Your heavenly father maketh his Sun to arise, and he raineth upon the just and unjust. And Chap. 6.30. God clotheth the lilies and grass of the field. Chap. 10.29.30. Are not two sparrows sold for a farthing, and one of them falleth not to the ground without your father. Yea even the hairs of your head are numbered. So God sent a wind upon the Sea, and prepared a fish to swallow jonah, jona. 1.4.17. He prepared a plant called Ricinus (which is a shrub coming nigh the highness of a tree, having leaves like the Plane tree, It is commonly called Palma Christi) which went over his head, and he also prepared a worm to destroy this plant and make it whither. Chap. 4, 6.7. 1. Sam. 2.21. God visited Anna, and she conceived and bore three sons and two daughters. Deut. 30.20. He is thy life and the length of thy days. Isai. 38.5. The Lord added to King Ezechias his life fifteen years. jerom. 10.23. The way of man is not his own, that he can walk, and himself direct his steps. Prov. 21.1. The heart of the King is in the hand of the Lord, and he turneth it which way he will. 1. Cor. 12.6. Who worketh all in all. And all these things are spoken of the particular providence of God. Paul hath this speech. 1. Cor. 9.9. Doth God take care of Oxen? Doth he in these words exclude them from the providence of God? No, for he feedeth them as all other creatures. Psal. 147.9. He giveth meat to all flesh, and to beasts their food. Also Psal. 36.6. Thou Lord preservest both man and beast, But in that place, Paul teacheth, that the Law was not chiefly writ for Oxen, which is, Deu. 25.4. Thou shalt not muzzle the mouth of the Ox which treadeth out the corn. But that it was made for men, that they may learn to perform such offices as justice requireth: and by an argument, à comparatis, may know, that stipends are due to Ministers, who faithfully labour in their places. Seeing all things are ruled by the providence and appointment of God, whence cometh such confusion and disorder in the world, that for the most part it goeth well with the wicked, and ill with the good? I deny that is Disorder. But it is the most wise ordinance of God, whereby he suffereth the wicked to flourish, thereby to make them inexcusable: but the godly to be scourged, that their salvation may so much the better be furthered thereby. a Pro. 3i 12. Heb. 12.10. And so the Doctrine of the judgement which is to come, is more confirmed. Also this life is short: neither are the punishments in this life, of great continuance, nor the pleasures of this life: but eternal good and evil things are no vading shadows. Moreover, heinous sins, for the most part, are punished with grievous plagues in this life, either in the body of the sinner himself, or in his posterity. There is no doubt, but all the actions of the godly are directed by God, but doth God also work in the hearts of the wicked (as Augustine speaketh in the book of Grace and free-will) and doth he decree and govern their works? He that receiveth and alloweth the holy Scripture, can in no sort deny it: namely, that nothing can be done, but which he decreeth. For Exod. 4.21. & 7.3.9.12. & 10.1. God speaketh thus. I will harden the heart of Pharaoh, that he shall not let my people go. Deut. 2.30. The Lord hardened the spirit of Sehon King of Hesbon, and made his heart obstinate. And Paul saith thus, Rom. 9.18. God hardeneth whom he will. An example hereof is in Semei. 2. Sam. 16.10. To whom God spoke that he should revile David, In the book of grace and free will. chap. 20. not by commanding that he should obey (saith Augustine) but in his just judgement inclining and disposing his will in itself wicked, and his evil mind, by such punishment to exercise David. So the Medes and Persians are termed to be sanctified of God, and instruments of God's wrath. The King of the Assyrians is said to be in the hand of God as a rod, a staff, a hatchet, and a saw. Isa. 13.3. & 5.3.5. & 10.5.15. Yet doth he also set limits to their malice: that they extend not their cruelty further than him pleaseth, yea he turneth even the wicked things which the ungodly do, to very good ends, serving for his glory and the salvation of the elect. But do we not make God the Author of evil, by this means. far be it from us: for the wicked are so set on work by God, that they also play their own parts: to wit, by their depraved counsel, purpose and will, for the evil which they will, they will it voluntarily, freely and without compulsion or violent constraint: as also do the evil Angels. Again, God doth not infuse malice into the wills of the wicked, as he infuseth goodness into the hearts of the godly, neither doth he compel, or allure their wills to sin: but he only moveth evil, or sinning wills, such as he findeth them become by the corruption which hath ensued the falling away of devils and men from God: such I say, he moveth, inclineth, turneth, and directeth wisely, justly mightily, where, when, how, and as far as he pleaseth, either mediately or immediately to follow or avoid objects, that they (who purpose no such thing) may fulfil that which the hand and Counsel of God hath decreed a Act. 4.28. . Moreover, good writers have used thus to speak, that God indeed worketh in the Godly and by the godly; but (say they) he worketh by the wicked, but not simply in the wicked. But are not they which commit evil deeds excused hereby? No. 1. First, because they are reproved by their own conscience. And the actions of God and of wicked men differ in that which is willed, that is, in that end which he and they properly aim at, neither do, they that they do to obey God, but to satisfy their own lusts a Isa. 10.5.6.7. : and they are the instruments of God not merely passive, as the hatchet in the hand of the artificer, but active: neither unreasonable, as a horse and a dog, but reasonable that is, endoved with reason, and such as have in themselves the inward, voluntary and elective beginning of their actions. So that the whole evil remaineth in themselves alone, and in God there is no more to be found, but the lawful use of their malice, who executeth justly by the evil wills of the wicked those things which he willeth well: as it is to be seen in the selling of joseph b Gen. 5.20 . Likewise in the revolting of the ten tribes from the family and house of David c 1. King. 11.31.35. etc. 12.15.16. and in the betraying of the Son of God d Act. 4.27. & 13.27. . 2 In one and the same work of the wicked, the good and just action, which is the proper action of God is to be discerned, from the defective and faulty action of the wicked. For in tha the wicked sin, it is in themselves, but their doing of this or that in sinning, is from the power of God, who divideth darkness as he thinketh good, as Augustine hath well written. And so (saith the same author in the same work) God is found to be just, but man guilty, because that in one and the same thing done by both, the cause wherefore either of them did it, is not the same. Which thing the Learned declare by these similitudes. 1 Of an Executioner who putteth to death the offender, though by the just commandment of the Magistrate, yet in his own wicked desire of doing it he sinneth. 2 Also by that of one who rideth upon a lame horse, who neither himself halteth with the horse, nor is cause of the horses halting. Likewise by example of the soul which moveth the body in a diseased and lame body. 4. Of the thief who killeth a man whom God in his just judgement will have slain. Where note this rule. When there are many causes of the same effect, and some of them good, some bad, that effect in respect of the good causes is good, in respect of the evil, evil. Were it not better to refer these things to Prescience, whereby God foreknoweth all things indeed, before they come to pass, but doth not decree them? No, because when the Scripture saith that God blindeth, a Isa. 6, 9.10 joh, 12 40, hardeneth, b Deut, 8, 2, & 13, 3 tempteth, c Rom. 1, 28, giveth over unto a reprobate sense, it noteth somewhat more than a foreknowledge, or a bare and idle permission, to wit, an effectual operation, which God performeth not by working that obstinacy, as a most just judge, two ways c Rom. 1, 28, . 1 Whereas they are already corrupt, by forsaking them more & more, by depriving them of his grace, or deniing them his spirit, or also by taking it from men, and leaving them to their own malice. 2 By delivering the wicked to Satan the minister of his wrath, and in justly giving them over to the lusts of their own hearts. Is it true therefore that God willeth not iniquity. Psal. 5.5. If you understand it simply that God in no sort willeth it, d Isa, 19, 14, Rom 1, 24, 26. the Scripture gainsaieth. For we read of Herode and Pilate. Acts. 4.28 That they did which the hand and counsel of God had decreed to be done. Also it overthroweth the Omnipotency of God, as though it were done quite against his will. Therefore this case is to be cleared by this explication. That God willeth not sin by his approving will or his revealed will, or voluntate signi, the will which he hath signified to us: for by this he condemneth, forbiddeth, and punisheth it: But he willeth it by his Secret will, voluntate arcani sive beneplaciti, which will though hidden, yet is most just. Further, sin ought to be distinguished into the action and malice of the action. From the first God can not be excluded, for in him we live, move, and have our being. Act. 17.28. But it cannot be denied that he is a willing sufferer, and a most wise ordainer, except the wisdom and power of God, be likewise denied. For sin serveth both for the glory of God, and the e Rom. 3.5. manifestation of his Divine justice and mercy, and also for the salvation of the elect, To whom all things work together for their good, Rom. 8.28. Yea even sins, saith Augustine. Although not of themselves or from themselves, but this cometh to pass by accident, and from the goodness of GOD, and that in them only to whom their sins are forgiven, and their sins so far forth as they are sins, were ordained to this purpose, that the Son of God by his blood might make satisfaction for them. Moreover also he punisheth sin by sin f Rom. 1, 21 : therefore he willeth sin not as sin, but as it is a punishment or an act of justice. For every punishment of sin is just, and therefore God. So God will not have incest to be committed as it is a pollution, and violating of the order of Matrimony, and a transgressing of the law: and yet God willingly performeth the office of a judge, in as much as he useth both that incestuous copulation and other sins of Absalon's to exercise his revenge d 2. Sam. 11 12. &. 16, 21, 22. . Are there granted two contrary wills in God, when by his secret will, he is said to govern and rule those things, which notwithstanding he forbiddeth openly in his law? No, but whereas there is one simple will of God, it appeareth more divers unto us, because through the weakness of our mind we cannot conceive how God not by one and the same means and end, but by divers means, should will and not will the same thing to be done. For his wisdom is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, manifold and divers. Ephes. 3.10. And dwelleth in light that may not be approached unto. 1. Tim. 6.16. Therefore Augustine saith. Enchiridium ad Laurentium, cap. 101. Great are the works of God, and his will towards all men, exquisite, so that in a wonderful and unspeakable manner, that is, not done against his will, which yet is done against his will. Do all things come to pass by the providence of God, as all contingency and Fortune is taken away? 1 If we respect the nature of second causes, the contingency and mutability of effects may well be maintained. For that is Contingent, which when it is done, hath such cause, which could in it own nature have done otherwise: But in respect of the first cause, even Contingent things are necessary, namely, so as that all things depend upon the appointment and will of God. So the bones of Christ in their own nature might have been broken, which by the decree of God, could not be broken. joh. 19.36. 2 There is one Necessity of Infallibility, and another of Compulsion: such a necessity was in Balaam when he blessed the people of Israel, resisting his own action with his whole will, Numb. 23.12. so those things which men or Angels do, they do necessarily (because God hath in his providence decreed this shall be done) yet not by cempulsion or against their wills, for God turneth their wills to that part which he hath decreed shall be done, that whilst they do, they themselves also will that they do. Even as men (that they may live in this world) eat and drink necessarily indeed, but yet willingly, God inclining their wills to that part. 3 There is one Absolute Necessity, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or simply called Necessity, namely of those things, the opposites whereof are simply impossible, by reason of the nature of the cause or subject, of which it is said, as God loveth, is wise, just, good. And there is another necessity of Consequence or by Supposition, which is of the effects of those things, which when they are granted it is necessary the effect should follow: notwithstanding the causes might either not have been, or have been changed. So those things which God hath decreed should be, are necessary, because of the unchangeablness of the divine decree: notwithstanding that which God hath done most freely, that is, from eternity, he could either have not decreed them at all or otherwise decreed them. Likewise those things which are indeed wrought by second causes, which causes are so made by God that of their own nature they cannot otherwise work than they do, but yet by him they they may be taken away, hindered or changed. So the sun necessarily moveth, and yet it standeth still at josuahs' sight a Ios. 10.12 13. . The fire burneth the bodies put unto it, and yet burneth not the three young men in the furnace at Babylon b Dan. 3.92 94. . So those sayings of Christ. Matthew. 18.7. It is necessary that offences come: And of Paul. 1. Cor. 11.19. It is meet that heresies should come, are to be understood of the Necessity of Consequence, whose next causes are to be sought in the very wills of men and devils. But that which is Luke. 24.46. It behoved Christ to suffer, is spoken by a supposition of the end, or Necessity of the Decree. Note therefore an usual saying in the Schools, Future things when they are compared to the first cause and prescience of God, they are necessary: but compared to next causes, and considered in their own nature, they may be Contingent, and it is no contradiction, that the same thing in divers respects should be necessary and contingent. What doth this necessity differ from the Stoics Fate? Much, because they say necessity consisteth in the continued and perpetual order and inevitable conjunction of second causes, but we, in the will and decree of God. Again, they subject God to Necessity, we Necessity to God. Doth nothing come to pass by chance or fortune? Nothing indeed at all, if we consider the providence, power, and knowledge of all things which is in God: but in respect of ourselves who are ignorant of the true causes, and look only upon the inexpected events, a thing may be said to come to pass by fortune. So Numb. 35.29. There is a law of murders by chance, which that they come not by chance to pass, it may be gathered out of Exod. 21.13. Where GOD is said to give him into the hands of the slayer, who is slain in this manner. Yet are they said to be by fortune in the judgement of men, because they are not done of us by premeditate advise. Where notwithstanding we must remember the saying of Basil, that Chance and Fortune are words of Heathens, and as of Augustine, It repent me that I have used the word Fortune Is not taken away by this unchangeable providence of God, and administration of all things? No in no sort: because God ruleth and governeth man's will according to the nature thereof: But it is the nature of men's will, that whatsoevet it willeth, either good or evil, it willeth it freely and of it own accord, not against the will, and by constraint, otherwise it should be no will but a Nilling; For example, Matth. 27.1. Herode, Pilate, and the jews condemned Christ of their own freewill and of set purpose, yet the Apostles say, they did nothing, but that which the hand and counsel of God had decreed to be done. Acts. 4.27.28. Do not these places of Scripture seem to make against God's providence, where it is said; It repent God, Gen. 6.6. 1. Sam. 15.11. and those abrogations of his decrees which are recorded. joan. 3.4.10. Isai. 38.1.5. No, because in those places the Scripture descendeth, and applieth itself to our capacity, and describeth God, not such as he is in himself, but such as we understand him, even as when the same Scripture saith of God that he is angry. But those denunciations of judgement, do contain a condition not expressed. Gen. 20.3.7. Is it not unseemly for the highest Majesty of God to abase itself, even to take care of these lowest things? No, for as it was no disgrace to create them, no more it is to take care of them being created. What is the peculiar providence of God? That whereby God by his grace, or holy Spirit, liveth and reigneth in his Church, governeth and cherisheth the godly, worketh in them both the will and the deed, he maketh them to walk in his precepts. a Ezech. 36 27 defendeth them, terrifieth, restraineth and vanquisheth their enemies. Show me some testimonies of this? Psal. 1.7. God knoweth the way of the righteous. Psal. 34.16. The eyes of the Lord are upon the righteous. And the whole. Psalm. 91. He that dwelleth in the secret of the most high, etc. To this purpose serveth that place. Math. 10.30. Even all your hairs are numbered. Math. 16.18. The gates of hell shall not prevail against the Church. 1. Tim. 4.10. God is the Saviour of all men, especially of the faithfall. And innumerable others like to these. Doth God govern all things by himself alone without means, or by means and second causes? Neither, simply, but partly by himself without means, yea often against or beside ordinary means he bringeth things to pass. As without means he sustained Moses forty days in the mount, b Exod 34.28 and the Prophet Elias c 1 Reg- 19.8 . But against means and natural causes he divided the red Sea d Exod 14.16 , as likewise by his power the waters of jordan stood e joshua 3.19. , and the waters were divided into two parts f 2 King. 2, 8 . He made the Sun to go back g 2 King 20.11. : He restrained the force of the fire in the Babylonian furnace, that it could not burn the young men h Dan. 3.21.91 . He turned the rock into pools of waters, and the crag into fountains of waters: i Psa. 114.8 He made the Iron to swim in the water k 2 King. 6.6 . Partly also he ruleth and administereth by himself and with means or second causes, yet so as God is always present with them, and in them showeth his special power, according to that, Deut. 8.3. Man liveth not by bread only, but by all that which proceedeth out of the mouth of God. So with five loaves he feedeth a great multitude l john. 6.9.11.12. . From second causes he produceth another effect then their nature and disposition affordeth, and when the second causes are in action actually, he hindereth their effect, changeth, mitigateth, or maketh it more grievous. As in Elias his time, it reigned not for the whole space of three years. m 1 Kings 17 1.7 Isay. 5.6. I will command the clouds that they shall not rain. Why doth God ordinarily use middle or second causes, seeing he can do all things by himself without means? 1 He doth it for our cause, that we may more easily perceive God helpeth us in them or by them: for seeing we are carnal, we need visible things that our faith may be the better confirmed and rest assured in God's promises. And also that he may declare his goodness to us, whilst he maketh us as it were fellow-workers with himself in ruling ourselves or others. 2 That he may show himself Lord of all things, which useth creatures and means as he pleaseth, to his glory and our salvation. 3 That we should not abuse means, as being ordained of God. 4 Lest in the pretence of God's providence we should neglect means or second causes odained by God, for who so neglecteth them, despiseth the ordinance of God. For God hath not only decreed the ends of actions, but their means also, which means are therefore subject, and subordinate to providence: as the drinking of a potion belongeth to the sick man, and bread to him that is hungry. So God promised victory to David, but thus, if he fought and laid ambush a 2. Sam. 5.19.24 , he hath promised to nourish man, but with condition, if he labour b Psa. 128: 2 . If therefore the determination of God be unchangeable, and all things come to pass infallibly by the counsel and will of God, is there any place left for our deliberations, counsels, commands, prayers, teaching, cautions, and endeavours? It is certain that to events certain and decred by God, it is in vain to use and apply those means, without which God hath decreed, or hath said that he will effect such things: but those means which both himself hath decreed to use, and which he hath showed both in his word, and the course of nature, them he will use, and also hath commanded us to use them: it can not be said of these (without a wicked contempt of God's word, and the order by him appointed) that they are used in vain. For where the first cause is granted, we ought not remove or take away the second, nor contrarily. And as God hath made the ends, so likewise hath he created and prescribed unto us the means, whereby it pleaseth him to bring us unto them, which means to neglect, is to tempt God c Mat. 4.4. . Therefore neither doth God's providence take away man's deliberation, neither his prudence, & seeking out of necessary means: for the same providence of God hath decreed all these things, that by them we might attain the ends decreed by God. But why doth he use no means at some times? To show he is not tied to second causes, and that he can work as well without means as with means. And further, that when means fail, we should not doubt of his providence. What is the use of this Doctrine? 1 That by the administration of all things we may acknowledge God such as he is, namely wise, good, and mighty above all. Lord of all things, at whose command all creatures are, and do addict themselves to obey him. 2 That we repose all our trust in him as in our father who taketh care for us all, applying to our use that saying Gen. 22.8. The Lord will provide. And that we securely rest in his protection, to whose pleasure and disposition is subject, whatsoever ●arme may happen wheresoever it come, and by whose government Satan with all his rage is kept in subjection. 3 That in adversities we lift up our eyes not to second causes, but unto God the first cause of all things, as jobs example teacheth a job. 1.21. &. 2.10. that we confess our sins and amend them, that we be patiented, knowing that God sendeth adversities for our good, not our destruction. b Gen. 45.5. &. 50.20 Amos. 3.6. Rom. 8.27 Again, that in prosperity we should celebrate and magnify God as the author thereof, seeing it is evident that God inclineth the wills, and actions of men that they should both wish well and do well unto us, c Gen. 31.24. & 32.6. &. 33 4. Exod 3 21 as also he giveth such virtue to things void of life, whereby they become profitable unto us d Luc. 12 15 . 4 That we fear and reverence God, in whose hand are all creatures, and who can arm them all against us. 5 That our hearts be possessed with a love of God, who taketh special care of us. e Psal. 55.23 1. Pet 5.7. . 6 That we maintain charity and mutual love, seeing we are all in the same family of our father, and so linked together, as we need one another's help. 7 That we neglect not such means as God hath ordained, if we have them in readiness, neither that we employ them to other uses or put our trust in them. f 2 Chron. 16 12. And when means fail, that nevertheless we should put our trust in God, who can do all things by his word g Mat 8.8. . 8 That by God's example who never departeth from the administration of the world, we learn to use all diligence in our place and calling. What things are opposite to the providence of God? 1 That abuse of God's providence by them, who being preposterously secure neglect all maenes, saying, wherefore should I vex myself with care and trouble? God will provide and dispose of such things as are necessary for me. Which men neglect the means appointed by God, or wickedly make the providence of God a colour for their sins. 2 That opinion of the Stoics concerning Fate or fatal necessity, which dependeth (say they) upon the continual knitting together, and that straight conjunction and inevitable order of causes, which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which they thus declare. In causes essentially ordered, when the second worketh, the first also of necessity worketh, and that neither the first can work without the second causes, neither otherwise than according to the nature and disposition of the second causes. Yea, that neither God, nor second causes are otherwise carried, or do otherwise work of their own nature, than they do work and are carried to work. Also, that of the Manichees impugneth God's providence, who said, that wicked men become wicked by fate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That of Martion, that sins are committed not by man's will, but by necessity. 3. Their error, who imagined that God did only make the world, and that other things were since made by the world, as he ordained and commanded. Also that of certain Philosophers, who thought that only incorruptible things are subject to God's providence, not corruptible things, but only in respect of their kinds (species) which they affirm to be incorruptible and eternal. Likewise that folly of theirs, who said; The Gods care only for great things, but neglect the small. And that of the Astrologers who said that the heavens are governed by God, but that all things under the moon are ruled by the power of the stars, their influences and constellations. 4. The blasphemy of the Libertines, who slanderously affirm that the sins of devils and men, so far forth as they are sins, are attributed to God, and yet that he doth not sin, because he is freed from the law, who notwithstanding is a Law to himself. 5 That feigned imagination of barefore-knowledge, and only general providence. The error of Epicures, & almost of all the Ethnics, who supposed that fortune and chance ruled the world, and governed men, and that all things without order and providence were tumbled up and down, and that all effects were produced by a casual and accidental application of the agent, or working cause to the subject receiving the action, even like unto motes in the Sun, which by chance, light one upon another, 7. The wicked error of them, who dream of an idle and delicate God who careth neither for his own nor other matters: and as for a blessed life after this painful life, they esteem it a fable. The fifteenth common place, Of Sin in general, and especially of Original Sinne. What is the reason of the word Sin, and of the Latin word Peccatum. PECCATUM a peccando. The Latin word Peccare, signifieth to sin, and it is (as Cicero in the third Paradox defineth it) to pass and overgo those lines or limits within the compass whereof you ought to keep yourself. Of the Latins Vitium, & Malitia, are used of the evil qualities of the mind. Error & delictum, of other outward and smaller offences. Flagitium, facinus, scelus, of outward, outrageous and notorious faults. Crimen and Culpa are names of the guilt of the sin. Of the Hebrews it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chata. This word signifieth, to miss the mark you propounded to yourself, or to wander & decline from the right, to wit, the rule of God's Law. In Greek it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Suidas termeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. an offence, a falling, an error, namely, when we fall beyond the right line of justice, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to touch a thing rashly with the hand oft missing it. It is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, debt. Mat. 6.12. and forgive us our debts, because of the likeness, for by sin a man becometh debtor unto God to undergo punishment, and also oweth recompense to be made to his neighbour. For as debts do civilly bind to satisfy the punishment, unless they be remitted: so sin doth civilly bind to satisfaction of punishment, except it be forgiven. Likewise it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a defect. As 1. Cor. 6.7. Now therefore, there is a weakness (or defect) amongst you. Which word cometh of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to be overcome, to faint or yield. Also it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wickedness, naughtiness, lewdness sin, scelus a 1 Cor. 5.8. . Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, transgression a Rom 4.15 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, breaking of the law. b Heb, 1.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrighteousness, c 2 Tim. 2.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ungodliness, which is referred to the first table, against God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrigteousnesse, to the second against men d Rom. 1.18. . What is sin? 1. john. 3.4. It is there defined (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) by taking away of the contrary to it. That is a transgression of the Law, or a privation of the Law, to wit, of the conformity of our actions both of soul and body with God's law; for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 containeth the value of two words, because it consisteth of the privative particle ae, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: or (as Ambrose briefly expressed it) Peccatum est legis divine praevaricatio. Sin is a Prevarication, or going beyond the Law of God. Augustine saith thus, Peccatum est dictum, vel factum, vel concupitum contra Legem dei. Sin is, whatsoever is said, done, or coveted against God's Law. We define it thus. Sin is a rovolting, a declining or wandering from the Law or will of God, binding the sinner to suffer eternal death. But sometime: it is used Metonymically, for the whole man, being corrupted, as also for all his actions which oppose the law of God, also for a sin offering and sacrifice for sin. Exod. 29.36. And thou shalt offer a calf for sin (i. a sin offering) every day, for atonement, & thou shalt sprinkle the Altar with the sin, that is, with the blood of the sacrifice for sin. Leu. 8.15. & 2. Cor. 5.21. For he made him, who knew no sin, to become sin for us; that is, a sacrifice for sin or a sinner, not in himself, but by the guilt of all our sins imputed unto him, as the opposition added in that place, requireth this interpretation, That we might be made the righteousness of God, that is, righteous with God, and that by no inherent righteousness, or properly our own, but that which being in Christ, is imputed to us. What be the causes of sin? They are of two sorts: Outward and Inward. The outward are diverse 1. Satan by his poisoned suggestions e Gen. 3.1.4. . 2. Men, by their evil examples, words, and flattering f Gen. 3.6 . Especially the fall of our first parents, as it is described in that place. 3. But by accident, the objects wherewith our senses meet, enticing us to the abuse of them, and so to sin g Gen. 3 6 1 john. 2.16 2 Sam 11.1 . 4. By accident also, the Law of God itself, which is holy & just, becometh cause of sin, by forbidding those things which please the flesh, & commanding those which displease, according to the verse, The thing forbidden we most covet, And that's denied we most love it a Rom 3.20 &. 4.15. & 5.20 & 7.7.8. . All which are confirmed by the example of Adam's first fall. Gen. 3. 5 The cherishers of Sin, Idleness and Delicacy b Ezech. 16.49 . But seeing nothing cometh to pass in the world, or can come to pass, without the most wise and just providence of God, may not he be called thc Author, and cause of sin? God forbidden: for he hateth, forbiddeth and punisheth it, as a thing most disagreeing with his greatest goodness. According as john saith in his first Epistle 2.16. Concupiscence (by which name he understandeth all sins) is not of the father, but of the world. And james. 1.14.15. Every man is tempted whilst he is drawn away and enticed by his own concupiscence. Then concupiscence after it hath conceived, bringeth forth sin. And Ecclesiastes. 7.30. This I know that God made man righteous, but they have sought to themselves many inventions. Although he suffereth sin in his certain counsel, as we have said in the Place of God's providence. What is the inward cause of sin? This likewise is of divers kinds. 1. The corruption of our nature, which also is called usually by the Apostles, concupiscence. Ephes. 2.3. We have had our conversation in the lusts of our flesh, in doing the will of our flesh, and our own thoughts. 2. The consent of the will. Mat. 5.28. He that looketh on a woman to lust after her, hath already committed adultery with her in his heart. 3. Ignorance, by which the will is oft deceived, of which also the Apostle speaketh. 1. Tim. 1.13. I thank Christ, who hath set me in the Ministry, who before was a persecuter and a blasphemer and an oppressor, but be had mercy on me, for I did it ignorantly through unbelief. 4. Weakness of mind and feebleness of faith, whereby it cometh to pass, that we cannot always resist the temptations of Satan and the flesh, but though we see that which is better and approve it, yet in the mean while, being overcome, we follow the worse, as it came to pass in Peter a Mat. v 6.69. &. the verses following. , when he denied Christ, and to David, when he committed adultery b 2. Sam. 11.2.4..5. . 5. The wilful and set malice of man, of which jeremy speaketh, The heart of man is evil and unsearchable, who can know it? jerem. 17.9. Such was the sin of the devil. 1. john. 3.8. He that committeth sin is of the Devil, for the Devil sinneth from the beginning. In which place, to commit sin, signifieth not simply to sin, but of purposed malice to endeavour to sin, and to be led with a desire of sinning. As judas the traitor, who heareth that said to him; That thou dost, do quickly. In such manner the faithful commit not sin. 1. john. 3.9. Whosoever is borne of God sinneth not, or committeth not sin, that is, doth not favour sin, otherwise, If we say we have no sin, we deceive ourselves, and the truth is not in us. 1. john. 1.8. 6. A habit or custom of sinning, is not the least cause of sin; as, Ephes. 2.2. Ye walked in your sins, according to the course of this world. 7. Sin itself is the cause of sin, according to that. john. 8.34. He that committeth sin, is the servant of sin. How many ways cometh it to pass, that one sin is cause of another sin? Five ways. 1. When as one sin being committed, the grace of the holy Ghost is lost, which being lost, man cannot choose but fall into other sins. 2. When God punishing sin with sin, delivereth him that hath sinned, into the hand of Satan, who worketh further in him effectually c Rom 1.26 Ephes. 2.2 2 Thess. 2.11.22. . 3. In as much as it is easy falling from one sin into the like: for by the acts of things, are caused and wrought dispositions, and habits inciting a man to the like actions. So prodigality is cause of theft, drunkenness of lust, and one sin draweth on another. 4. Because one sin cannot be committed without many other sins. In which sense the Apostle saith. 1. Tim. 6.10. That covetousness is the root of all evil. And james, 2 10. He that offendeth in one is guilty of all. Ephes. 5.18. Be not drunken with wine, wherein is riot. 5. In regard of the end. Because often one sin is committed because of another, as judas, for the love of money betrayed Christ a john. 12 6 Mat. 26.14 15.15. . Is sin any Positive and Privative thing? Sin is not a thing positive, that is, which hath a being, and is created of God, neither is it simply nothing and a mere privation, as death is the privation of life, and darkness of light: but it is a defect and destroying of a thing positive, namely, of the divine work and order, in a subject, who suffereth the punishment of his depravation and revolting from God. And Paul calleth it, a defect or privation, when he saith; All are deprived of the glory of God. Rom. 3.23. Although in sin there be, indeed, inward and outward motions, which are things positive, but such as have in them error and confusion: as in cain's murder of his brother, the motion or lifting up of his hands is a positive thing b Gen. 4.8. . But sin itself is a revolting from the Law of God, a wandering and straying from the will of god, a disorder and confusion of god's order. In this sense Thomas saith, that sin is not a mere privation, that is, only an absence of a good thing, but a certain corrupt habit, or an act void of all due order, that is a renting asunder, and a troubling of that order, whereby all our strength and inclinations ought to have been ruled. What is the subject of sin? The reasonable creature, because it is only incident to such, (because this creature only understandeth the Law, & will of God, and his actions are by election and choice of the thing to be done) but to bruit beasts this cannot befall. How many parts of sin are there? Two, the material, and the formal part of Sin, or the evil of the fault, and the evil of the guilt. The first, which is malum culpae, and is the material part of sin, is, a disorder, or transgressing of Law, a defect, a corruption, an inclination or action opposing the Law of God, which disease cleaveth unto us of itself: but the guilt or formal part of sin, is a binding unto temporary and eternal punishment, according to the order of God's will and justice c Rom. 5.12. Ephe. 2.4 . A remedy of this, is the obedience or righteousness of Christ imputed unto us by faith. The other is remedied, both by the heavenly power and virtue, which springeth from Christ's resurrection, which we call Regeneration, commonly Inherent righteousness; and also that most perfect sanctification of man's nature in Christ. What is the fruit of sin? Death, and that of three sorts. 1. The first, a spiritual death of the soul, by which it cometh to pass, that the wicked being deprived of the presence of the holy Ghost (which is the soul of the soul) can do none of those things, which are of God, and so being dead unto God, do live unto Satan. 2. The second of the body, by which death also, are signified the miseries which bring us to this death. 3. Everlasting death of body and soul, unless in this life we turn unto Christ. These things are confirmed by testimonies. Gen. 2.17. Thou shalt die the death. Rom. 1.18. The wrath of God is revealed from heaven upon all ungodliness. Rom. 6.23. The wage of sin is death. james, 1.5. Sin when it is accomplished, bringeth forth death. Whence are we to value and esteem the grievousness of sin? 1. By the greatness of the disloyalty against God's Majesty. 2. By the punishment which followed Adam's fall, the calamities and sorrows which ensued, as sickness, war, famine, pestilence, and other private or public evils, wherewith we are at this day cumbered, and enwrapped. 3. By the value of that price wherewith we were redeemed from sin, namely, by the death of the son of God, whom it behoved to become a sacrifice, to make atonement & satisfy the justice of God. 4. By the horrors of conscience, whereby men's hearts are tormented with the feeling of God's anger. 5. By temporal death. 6. By the threatenings of eternal punishment, which God seriously threateneth to those that be not converted. How many kinds than are there of sin? Two kinds, to wit: The first fall of certain Angels & our first parents. 2. That corruption and depravation of men's nature, before it being good, and which followed upon man's fall. What a fall was Adam's fall, which kindled the horrible vengeance of God against all mankind? It was a voluntary transgression of the a Gen. 2.17 first commandment or law, and of the order appointed by God, proceeding from the suggestion and instigation of the Devil b Gen. 3.4. . Whence came it to pass, that man wittingly and willingly, suffered himself to be driven to such a horrible fall? Not by intemperance in appetite, seeing he abounded on all sides, with whatsoever delicates could be desired; but by Infidelity, whereby, first calling into question the truth of God, then contemning it, he turned to embrace a lie. From whence issued, Ingratitude, Ambition, Pride; to which was annexed contumely and stubborness against God; seeing that Adam being not content with his own estate did unworthily despise so great liberality of God, and sought to become equal to God, whereby, also he subscribed & consented to those calumniations of Satan, by which he accused God of lying, envy, and malice, and he gave more credit to Satan, who in lying, promised him great benefits by sin, then to God himself, who threatened him destruction. And to conclude, he broke the commandment of God his Creator, his King and Lord, and shook off his government, lewdly, wilfully, and obstinately. By which means it came to pass, that he, revolting from God, by a cursed Apostasy, fled into the camp of the Devil, the most cursed enemy of God, and became the devils bondslave. What is that corruption or depraving of man's nature (which before was good, and to which Adam was created) ensuing that Transgression? It is a deprivation of the heavenly image (to which Adam was created) that is, of wisdom, virtue, holiness, truth, righteousness, wherewith he was before in his creation adorned, and a succeeding of Satan's image in the place hereof, namely of blindness, impotency, uncleanness, vanity, and unrighteousness, so that since that came to pass, man can do nothing but sin b Rom. 6.16 17. &. 7.23. . How many sorts are there of this corruption? Two▪ Original and Actual. The first is the parent, the last the miserable issue of the first: The first a loathsome puddle and filthy Camarina, the second a most grievous plague: the first is called Original, or that which is borne and propagated together with us c Ehes. 2.3 Psal. 51.7. . The second is called actual sin, or the same which ourselves have brought upon us, and committed ourselves. These two, notwithstanding, are, species subalternatae inter se, Kinds subordinate one to another, rather than opposing one another. For the one of them is, as it were, a cause and root whence the other as a fruit & effect proceedeth, which distinction of them is gathered out of Rom. 5.14. What understand you by the name of Original Sin? It is that blemish and stain which is derived from the first parent of all men according to the flesh unto all his posterity descended of him. But what is derived from Adam to his posterity? Both the formal and the material part also of sin, that is as the Apostle teacheth, manifestly, Rom. 5. from the xii. verse to the end of the chapter, not only a depriving of original righteousness, & a corruption of man's whole nature, but also a guilt and obliging of them to eternal punishment, in which Adam entangled himself & all his posterity, that is; The very disobedience of Adam, insomuch as it is imputed to us all, and hath therefore spread itself upon all men though not by act, yet by guilt & imputation. As Rom. 5.12. We are all pronounced to have sinned in Adam as in the root, or a mass, whereout all mankind was framed, we all being at that time in his loins. And verse 16. and 18. By one man's fall the guilt came upon all to condemnation. And vers. 19 By one man's disobedience all are made unjust, that is, guilty of god's anger and eternal death. Seeing Levy is said to pay Tithes in Abraham, because he was in the loins of Abraham. Heb. 7.9. Why also is not Christ said to have sinned in Adam? Because he was not borne in ordinary manner of the seed of man, but conceived of the Holy Ghost; therefore he became free and exempted from Original sin, and from the guilt thereof, as also he did not pay tithes in Abraham's loins, but was represented in Melchisedecks person, as being an eternal Priest, not giving but receiving tithes. What is the cause that sin is derived and propagated from the father to the children? The cause is the Law which God hath justly made, that man should be borne in such estate, if man sinned: even as of a leprous father is borne a leprous son, of a base father a base son, of a poisonous serpent a serpent. But is it righteous that the whole offspring should be partakers of the punishment deserved by one? It is most just with God: Yea amongst all nation it is received, that what the head doth, in respect it is head, that is imputed to the whole body worthily, and children are spoiled of all their father's goods because of their father's rebellion. For as the Lord of a Fee justly taketh away from his ungrateful vassal and his posterity, the fee, which before was granted to him upon certain conditions: so it is a deed of God's justice, in that he taketh from Adam and all his posterity, those good things which before were given to mankind in their first parent. Moreover, that which Christ hath done as head of the Church and of all the elect, is imputed to the Church, and we are said, in Christ to have kept the Law, to have been dead, buried and raised again, and to sit in the heavens. Ephe. 2.6. and in many other places. Therefore that which Adam hath sinned, as head of mankind, that is rightly imputed to us, because whatsoever was done by him, was supposed to be done by all men and every particular man, and he represented his whole stock. Therefore also did he lose that which was committed to his keeping for his whole stock. But by what means is this guilt and this blemish and corruption conveyed to his posterity? The guilt by imputation, as hath been said: but the corruption not by example only or imitation, or only by ill custom, but by propagation and generation. Because Gen. 5.3. Adam is said to have begot Seth after his own image, that is a sinner a Rom. 15.12. job 14.4. & 15.14. . Again, because little infants do not sin by example, but are conceived and borne in sin b Psal. 51.7. . And the Apostle saith Ephes. 2.3. That we are all, by nature, the children of wrath, by nature, not by Imitation. But let us remember that saying. We ought rather seek what way to escape from that evil, then search how it came upon us, as we must not so much inquire how a fire began, but how it may be quenched. But why are children, borne of Godly parents, not sanctified by their purity, as well as they draw corruption from them? Because they descend from them not by spiritual, but by carnal generation, for their posterity is borne of them, not by grace, but by nature. For the guilt and corruption cometh from nature, but justification, which is opposed to the guilt & Sanctification which opposeth corruption is from supernatural grace, joh. 1.13. The sons of God are not of blood but of God. And chap. 3.3. Except a man be borne again etc. To whom is original Sin derived? To all whosoever descend of Adam, the infants, as yet in the mother's womb not excepted a Psal. 51.7 . For although they have not yet brought forth the fruits of iniquity, yet their nature is a certain seed of sin, and therefore hateful and abominable to God. Rom. 5.14. Death is come upon all, for so much as all have sinned. But infants have not sinned actually, therefore they have sinned Originally. Is none amongst all mankind excepted? Only Christ, who though he descended from Adam by a continued line and race b Luc. 3.23 . Yet not in a natural manner, as other men, and by means of man's seed, but by the only power of the holy Ghost he was conceived of the virgin Marie, and sanctified from his first conception that he might be without sin c Mat. 1.18. Luc. 1.35. . Yet the children of the faithful are holy. 1. Cor. 7.14. If the root be holy, the branches also are holy. Rom. 11.16. They are holy in regard of their society with the Church, which we profess in the Creed, to be the communion of Saints. Neither is forgiveness of sins and righteousness tied to propagation; but to the grace and mercy of God, or Gods most free election. Secondly, they are holy, because they are comprehended in God's covenant, of which it is said, I will be thy God, and of thy seed after thee. Gen. 17.7. Is Original sin, the sin of another, or is it every man's proper sin? It is another man's sin, because being committed by Adam, it is derived to us from the same author, and yet is not less proper to any one of us than it was to Adam. First because Adam sinned not as a private man but as head of all mankind. 2. Because as man's nature communicated by him, becomes every man's own nature, so also his sin communicated by propagation, and death, which entered by sin, becomes every man's own sin. 3. Because the opposition betwixt the obedience of Christ, & the disobedience of Adam, requireth it to be so d Rom. 5.18.19 . As therefore the obedience of Christ is so communicated to his members, that every faithful person may call it his own, so the unrighteousness of Adam is so made common to all men, that every man is punished for his own fault. May the sins of other parents be said to be conveyed into their children, as the sin of Adam is said to be? The case differeth, because that first sin was not so much personal and proper to Adam, as natural, that is, common to all men's nature, which originally and naturally was in his Loins, & therefore truly original. But other sins of Adam and of other men were truly personal. Of which Ezech. 18.20. The son shall not bear the iniquity of the father, but the soul that sinneth shall die. Yet it shall be no absurdity, if we say that the sins of our next parents and ancestors are communicated to their children by corrupt seed, their body being first stained with sin, and after the soul being infected by the body, whence is is said, Exod. 20.5. I will visit the iniquity of the fathers upon the children. But, that children are not always borne like to their wicked parents, it proceedeth from the special grace of God. Is Original sin a Substance, or an Accident? It is no substance, for than it should be either a soul or a body: but the body and soul in respect of the substance, are the good creatures of God, which are also, as yet, created by God, wherefore they are not sin. Neither is it a substantial property or any thing substantial in man: but it is an outward and accidental quality, which notwithstanding is called natural, not that it hath proceeded from nature (insomuch as it is created) but because it seizeth upon men, and possesseth them as by right of inheritance, and cleaveth to the nature of man, his strength and natural faculties, and is naturally bred in man. Ephes. 2.3. By nature we are the sons of wrath. Rom, 7.17.20.21. The Sin that dwelleth in me, the evil which is present with me, saith the Apostle. Is it an accident which may be separated from man? Augustine's words may serve for answer hereunto; Lib. 1. de Concupiscentia. c. 25. Original sin is remitted, not so as it is no longer original sin, but so that now it is not imputed: the guilt thereof is past and gone, the actual being of it, remaineth, therefore also doth death itself remain. What is the subject of Original sin? The whole man both in body and soul, from head to foot, with all his powers and faculties of body and soul, as well the higher as lower, as understanding, will, sense. Whereupon the Apostle Ephes. 4.17.18. affirmeth the mind is addicted to vanity, the thought to blindness, and the heart to wickedness. Rom. 8.7. The wisdom of the flesh is enmity against God. The same thing is manifest by our renewing, which the Apostle attributeth to spirit, soul and body a Rom. 12.1. Ephes. 4.33. 1 Thessa. 5.23. . How many parts are there of this corruption? Two. A defect and concupiscence, or a perverse and inordinate inclination to evil. The defect is a wanting of Original righteousness; as there are in the mind of man, blindness and ignorance of heavenly things, in the will and heart, a turning away from God, or a deprivation of the love of God and men b Rom. 3.23. . 1. Cor. 2.14. The natural man perceiveth not the things of God's spirit. Concupiscence is not a natural desire of meat, drink, generation, and delight in the senses▪ neither motions of the heart, such as affections are, neither only a disorder of appetites and desires, but it is a ready inclination of all our strength, to do those things which are forbidde● in the law of God, of which nature is darkness of our understanding, doubting in our minds, of God and of his providence, in our will and heart contumacy and stubbornness against God. Because Paul saith Rom. 7.18. I know that in me, that is in my flesh there dwelleth no good: and vers. 23. I see another Law in my members, resisting the Law of my mind, doth it therefore follow hence, that the highter part of the soul is not the subject of concupiscence, but only the sensitive part? No, for he doth not oppose flesh and members, to the mind, that is reason, such as it is, without the light of the holy Ghost, but he opposeth the flesh to the spirit, that is, to spiritual gifts or regeneration, in as much as it is begun in man by the Holy Ghost. But are that privation of Original righteousness, and concupiscence sins? They are. 1. Because that privation is transgression of the law. 2. Because it is a sin not to be such a one as God commands thee to be. But concupiscence itself also is a sin, because Deut. 10.16. we are commanded to circumcise the foreskins of our hearts, and in the law it is said; Thou shalt not covet. Exod. 20.17. 3. Because, Rom. 7.7. the Apostle teacheth that concupiscence remaineth, even in the regenerate, which constantly he calleth a sin, against which we must without ceasing, fight, and he plainly affirmeth, that it disagreeth with God's Law, I had not known (saith he) that concupiscence is sin, except the Law had said; Thou shalt not covet. Whosoever looketh upon a woman to lust after her, hath already committed adultery with her in his heart. Mat. 5.28. And 1. john. 2.16. The concupiscence of the flesh is not of the father. And the Apostle calleth even that evil, which he willeth not; that is to which he yieldeth not consent. Rom. 7.19. I do not that good I would, but that evil which I would not. Lib. 3. contra jul. Therefore Augustine ascribeth three things to concupiscence, that it is sin, and the cause of sin, & the punishment of sin. What is Original sin therefore? Anselmus thus describeth Original sin. It is a wanting of original righteousness which ought to be in man. We describe it in this manner. It is not only a privation of Original righteousness, but both a depraving and corruption of man's nature spread upon all parts of the soul, propagated from Adam to his posterity: and it is a guiltiness, whereby even the new borne infants are also corrupt by Adam's fall, and are therefore guilty of God's anger and eternal death, until pardon be granted, and except the benefit of Christ help a joh. 1.29. : and besides these, it comprehendeth those works which the corruption of our nature bringeth forth in us, which the Scripture calleth, The works of the flesh b Gal. 5.19 . By what names is this sin called in the Scriptures? The sin that dwelleth in a man, because it remaineth continually in the flesh until death: but in them who are not regenerate it reigneth, in the regenerate it only dwelleth and not reigneth c Rom. 7.17.20 . Malum adiacens, The sin which easily cleaveth to us, and compasseth us round about, occupying all our strength e Heb, 12.1. ; The sense and understanding of the flesh f Rom. 8.6. . Also it is absolutely and simply called Sin g Rom 7, 8. . Because it is the source and fountain of all sins. The body of sin h Rom. 6.6. . because in it are gathered together all sins which break forth when occasion is given. The Law of the ●●mbers. i. because all the members of soul and body, i Rom. 13.4. that is all the parts & powers of man, obey it as a Law. Flesh; k Gen. 6, 3. concupiscence, etc. (to which is opposed the Spirit, which signifieth the grace of regeneration l Gal. 16.17 ) The heart of man m Gen, 8, 21 . Also old Adam n Rom, 6, 6. . How doth Original sin differ from actual sin? As the tree differeth from the fruit, or the root from the branches, Original sin is like a tree and a root, out of which, evil fruits and boughs do spring, namely, actual sins, not only outward, but also inward. Out of the heart proceed evil thoughts (saith Christ. Mat. 15.19. Gal. 5.19.) In that place are recited the works and fruits of the flesh, that is, of original sin. Moreover in actual sin, the matter of the sin, remaineth not, for when a man hath either committed adultery or spoken blaspheamie, those actions strait cease to be, when the thing is done, notwithstanding the offence to God, and the guilt remain still. But in original sin, the matter thereof passeth not away: for we find in experience that the corruption of nature sticketh by us: seeing still we run into sin, and are untoward to heavenly things both in body and soul, What is the end or wage of Original sin? Eternal damnation, together with all the mischiefs incident to this life a Gen, 2, 17 & 3, 19, , What is the effect thereof? It deceiveth, it worketh all concupiscence, it killeth b Rom. 5, 12 17, . What use is there of this Doctrine concerning Original sin? A threefold use. 1. That we may acknowledge our uncleanness, and that laying away all arrogancy we may betake ourselves and fly to Christ our Saviour. 2. That in what manner we understand that the unrighteousness of Adam is imputed to us, in the same manner we may believe that we by the righteousness of Christ, are accounted truly and perfectly just before GOD, as the Apostle teacheth. Rom. 5.15. 3. That because our birth and generation was and is, full of vice, we may know we have need of a regeneration according to that. joh. 3.5. Except a man be borne again, he cannot enter into the kingdom of Heaven. How is this Doctrine opposed? By sundry errors. 1. Of the Pelagians, who deny that Original sin is derived by propagation to posterity, but say it is conveyed only by imitation and example. They also affirm, that death is the condition of man's nature, although Adam had not fallen. Also that Adam's sin hurt no man but himself only. Also they say that infants when they are borne do not bring with them a pravity of nature resisting the law of God, contrary to Paul's assertion Rom. 5: 12. 2. By the Monks who deny that Original sin is a sin worthy of death, but either a guiltiness only of another man's faults, or only a fuel and matter to feed sin, contrary to Paul's speech. Ephes. 2.3. where he saith; We are the children of wrath. Also they determine that it is only in the body, in the senses and inferior faculties, but not in the mind and will. Also that by Baptism not only the guilt, but the evil and pravity of concupiscence is taken away: that concupiscence is not a sin, but a natual appetite or desire, & that it is only in the sensual appetite, & given unto man, that by striving with it, he may more & more be sharpened to follow virtue, and may bind God to himself by his greater desert. Also they say, that infants damned for Original sin only, have not poena sensus, no punishment of feeling, in their bodies, but only poena damni, or punishment by loss of the sight and enjoying of God: although it be credible, that those are more gently to be punished, in whom original sin hath not yet broke forth into works. Also that Marie the mother of our Lord was conceived & borne without original sin, which judgement also they hold of john Baptist: therefore that Christ died not for Marie and john Baptist, because he died for original sin only, which they wanted: yet Mary rejoiced in God her Saviour: and john confesseth, that he is not worthy to bear the shoes of Christ. 3 Of those who say the corruption only of nature is imputed to us, not the guilt also of Adam: and contrarily of those who say the guilt and not the corruption is to be understood by the name of original sin. 4 Of those Papists who hold that only actual sins are forbidden by the law, and that therefore a man may satisfy the Law. 5 Of the adherents of Flavius Illiricus, who teach that it is not an accident, but the very nature of man, and the substance thereof corrupted, contrary to that saying of Paul, Rom. 7.21. Sin is present with me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and contrary to those testimonies which teach that God is author of man's nature even since his fall: and also against those places whereby we learn that Christ took our human nature and substance, and redeemed man, but not sin. 6 Of the Philosophers, who call that only sin which resisteth reason, whereas reason itself can do nothing but err, until it be enlightened by the light of God. 7 Of the Libertines, who define and restrain sin to be only that wherein a man thinketh himself to sin. 8 The blasphemy of the Manichees, who say that sins proceed of God. ❧ The sixteenth Place. of Actual sin. What is actual sin? IT is a fruit of Original sin, when the law of God is actually violated, to wit, every action, affection, speech or omission disaagreeing with God's will, whereby a man becomes guilty anew, and is guilty of God's anger and eternal death: Of which james speaketh. 1.15. Concupiscence after it hath conceived bringeth forth sin, and sin finished, bringeth forth death, whereby Concupiscence, he understandeth the root, that is, Original sin, by sin finished, actual sin, that is a fruit of the same nature and quality. How is it divided? Into two parts. 1. As it is considered in itself without any relation, for of the sins produced and arising from Original sin, some are only inward, namely, doubtings of God, the inflaming and kindling of evil affections, evil thoughts, wicked wills, whether those wills be informs, without form, or full and resolute, as the Schoolmen speak. Other are external, which show and manifest themselves by their outward works, and use in their committing some outward help and service of the body. 2 As it is considered before or after the Doctrine of the Gospel was delivered concerning Christ, justification and Regeneration. Of how many kinds is sin considered in itself before or without the doctrine of Christ. Of two kinds. Of omission and Commission a jacob. 4.17 . The first is when we do not evil, but omit that good which God commands us to do. The second, when we commit that evil which he forbids us to do. The first proceedeth from thence, for that we are unfit for good things, the latter from this ground, because we are prone to all evil. 2 In respect also of the object, some sin is said to be committed against God, some against our neighbour. 3 In respect of the law, some sin is dead, some living. The dead sin: is, which though it be in us, yet is not acknowledged for sin, neither doth it so rage as it useth after the knowledge of the law. a Rom. 7.9 The living sin is that which is acknowledged to be such, and outrageth in us after the knowledge of the law. 4 In respect of the inward beginning or original of sin, some sin is of infirmity, which through our weakness stealeth upon us against our wills and conceits, as sudden anger, vain thoughts, desire of things unlawful. Another sin is of ignorance, of which it is spoken, Psal. 19.13. Levit. 5.27. And Christ sayeth. Luc. 23.34. Father forgive them, for they know not what they do. Another sin is of Malice, which is of two sorts, one directly opposing grace, is blasphemy against the holy Ghost, (of which we will speak in proper place,) the other not directly resisting grace and the holy Ghost, such are the particular falls against the precepts of the ten commandments, as Idolatry, adultery, etc. In respect of the complement of Christ's redemption, those sins are called past, which were done in all that time before he suffered, and present committed since, the manifestation of the Gospel, by which through the blood of Christ, free pardon of all sins both past and present is offered to mankind. Rom. 3.24. How is sin divided being considered after the Doctrine delivered by Christ? Three ways. The first, whereby one sin is called, the sin which reigneth, or the sin which sinneth, another kind of sin which reigneth not, or sinneth not. The sin reigning, is when a man not regenerate serveth, & as it were looseth the bridle, to sin, and with whole hart and determinate purpose is carried and rusheth forward to sin. This also is called voluntary, because it is done of set purpose and intent, wittingly, with the whole will, and against the conscience, to which sin he is said to live, whosoever is in the flesh, and is said also to be dead in his sins b Eph. 2.5. Col. 2.13. who is entangled more in his sins, is drowned and dead in them. The Sin which reigneth n●t, is when a man regenerate, being drawn back and reclaimed by God's spirit is not carried with all his force to sin, and it is called Inuoluntarium, that which is not with the will, because the godly do wrestle against it. Rom. 7.19 That evil which I would not, that I do. To which also they d Rom. 6.2. are said to be dead, in which the vigour and power of sin (which by a borrowed speech is called the life of sin) is extinguished by the power of Christ, with whom they are united and incoporated by faith: and contrarily they are said to live to God, or to righteousness, or to Christ, who labour to attain innocency and righteousness e Rom. 6.10.11. 1. pet. 2, 24. . Whence is their division taken? From the Epistle to the Romans. 6.12. Let not sin reign in your mortal body, that you should obey sin in the lusts of the body. AndVerse. 14. Let not sin reign over you, for you are not under the law, but under grace▪ and out of 1. john. 3, 6. Whosoever remaineth in him sinneth not: Whosoever sinneth hath not seen him, nor known him, and vers. 9 Whosoever is borne of God committeth not sin, because his seed remaineth in him. And yet notwithstanding in the same Epistle, cap. 1.8. If we say that we have no sin, we deceive ourselves, and the truth is not in us. What is the second division? Sin either Mortal or Venial. What do the Papists say either of these to be? They say that Mortal sin is the works of the flesh reigning. But Venial sin (say they) is the concupiscence or desire of the flesh which doth not long tarry in the heart. And therefore they scarce acknowledge original sin to be a sin, which they will have to be washed away with light sprinkling of water, ex opere operato, as they say, by the work wrought. Is this division to be received. Not simply. 1. Because every sin whether great or little, maketh a man guilty of eternal death. a Rom. 5.14 & 6.13. 2 Because Concupiscence itself is by the nature thereof a sin, for it is against the law of God, Thou shalt not covet. Exod. 20, 17. And Gen. 6.5. & 8.21. Every thought of man's heart from his childhood is only evil. 3 Because james. 2.10. saith. Whosoever shall keep all the law, and shall offend in one, is become guilty of all: Namely, because though he hath not broken totum legis, the whole entire law in every part, yet he hath broken totam legem, the whole law, and the effect thereof, by violating the Majesty of the Lawgiver. 4 This is also manifest both by the consideration of the nature of God, and also of the nature of sin; for no man can violate the infinite Majesty of God venially; but he shall be guilty of infinite punishment, and that infinite purity of God cannot endure so much as the least spot or stain in a sinner. Therefore he is deceived who thinketh there is any sin before God. Which draweth not with it the weight of his eternal anger. Are therefore all sins equal? Thus far they are equal, that even the least thought of the least sin doth a thousand times deserve eternal death, according to that saying, Gal. 3.10. Cursed is every one that abideth not in all things which are written in the book of the law, that he may do them. And Rom. 6.23. The wages of sin is death. Yet notwithstanding in comparison of one with another, some sins are more grievous than other, as they go astray more or less from the ordinances of God, and as the objects vary: as, it is a more grievous sin whereby a man offendeth against God immediately, then against man, and it is a greater sin whereby we sin against our parents, then that whereby we sin against others. On the contrary he sinneth less that stealeth, being compelled by hunger, than he who provoked by lust committeth adultery with his neighbour's wife. a Proverb. 6.20. . Also sins differ in degrees, as, to be angry, or to covet an other man's wife is a sin, but it is a greater sin to kill, or to commit adultery b Mat. 5.21.22, 27 28. . Also they differ according to the variety of circumstances and causes c Mat. 11.22 24. . Moreover the law itself distiguisheth the works of the first and second table d Exod. 34.1 . And Christ saith to Pilate. john. 19.11 He that delivered me unto thee hath the greater sin, therefore also are they not to be punished with equal punishments. How far therefore may that division be admitted? Not in respect of the quality of the sin, but in respect of the persons which sin, insomuch as they either believe or not believe. For that is mortal sin, which maketh all who believe not, guilty of eternal death: And such are the sins of all men until they believe, that is, until by faith they receive remission of sins. But venial sin, is not that which doth deserve pardon, but that which freely is forgiven & pardoned for Christ's sake, to them which believe, & such is the sin of all who truly believe. For that which of itself, and in it own nature is mortal, becometh venial in the believers by the grace and mercy of God, whilst it is pardoned and forgiven them, according to that, Rom. 8.1. There is no condemnation to them which are in Christ jesus, for, they come not into judgement, but have passed from death to life. john. 5.24. In a word, to the elect all their sins, even the greatest are venial and pardonable through Christ e joh, 5.16. , but to the reprobate no sin there is which is not mortal f Rom. 6, 23 . What is the third division? Some sin is said to be Pardonable, some Unpardonable. What sin is Pardonable? Every sin which is committed against the Father and the Son g Mat. 12.31, , that is every transgression of God's law which is repent of; which is remitted of God, if the transgressor cease to sin, and fly to Christ the Mediator, otherwise not, therefore it is called Pardonable, from the event, not because of the nature thereof. How doth remissible or pardonable sin differ from venial sin? Remissible or Pardonable is that which may be forgiven to all that believe. Venial, is that which is actually remitted to the believer. What things do oppose this doctrine? 1 That distinction of the Papists of sin into mortal and venial, which is unproper, except in the divers respects of the elect and reprobate. 2 That Paradox of the Stoics, who did therefore make all sins to be equal, because sin is that thing whatsoever is not lawful. We grant indeed, the unlawfulness to be alike in all kinds of sin. ❧ The seventeenth Place. of sin against the holy Ghost. What is the sin which cannot be pardoned? IT is a kind of sin so deadly, that eternal death ensueth it without any hope of pardon, or forgiveness, or, it is the sin which is not repent of. How is it called? It is called the Sin against the holy Ghost, blasphemy of the holy Ghost, that is against the holy Ghost a Mat 12, 13 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The sin which is unto death b 1 john, 5, 18 . But what is this sin? That we may the better understand it, testimonies of Scripture are to be gathered, by which we may understand both what it is, and what it is not. First therefore cometh to our hands that saying. 1. joh. 5.17. All unrighteousness is sin but not unto death. Who so knoweth that his brother sinneth a sin which is not unto death, let him ask and life shall be given him which sinneth not unto death, there is a sin unto death I say not that thou shouldest pray for it. Hear sin unto death, is distinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrighteousness, which is the transgression of the whole law. Hence therefore I gather that the sin against the holy Ghost is not any transgression of the moral law, neither universal nor particular, either of ignorance or infirmity, or of malice committed against the law. 2. That place of Matthew is to be remembered. Mat. 12.31. Whosoever speaketh against the son of man it shall be forgiven him: and of Paul. 1. Tim. 13. He confesseth that he was a blasphemer of Christ, a persecutor, a violent man, but yet notwithstanding that he obtained mercy, because he did it of ignorance through unbelief. From whence I gather that blasphemy & persecuting of Christ & of his gospel, which proceedeth of ignorance, is not a sin against the holy Ghost. 3 Hence cometh to our consideration Peter's denial of his master, who denied Christ, and that when his own conscience cried against it, and with an execration a Mat. 26.69. but this was done through the horror of the danger at hand, neither did his judgement consent with his tongue, and that faith (for which the Lord prayed it might not fail b Luc. 22.32. ) was not extinct, but laboured and boiled within him, otherwise he would have joined himself to the persecutors of Christ, when on the contrary, weeping bitterly he fling out of doors. From whence I conclude that the denial of Christ proceeding from infirmity, and not from a purpose to forsake Christ, but so that a man may find out some way for his own safeguard, is not the sin against the holy Ghost, although nothing cometh nearer it than this denial. c Marc. 3.28 Luk. 12.10 4 Let us consider that saying of our Lord, Mat, 12.31. and in the verses following, where he objecteth to the Pharisees blasphemy against the holy Ghost, who not only despised Christ and his Gospel, but also said that Christ cast out devils by Beelzabub the prince of the devils, when as notwithhanding they knew Christ by the Prophets, his own doctrine and miracles, and were not ignorant that those works of Christ were done by the power of the holy Ghost. Hence therefore I gather by the place, a concreto, that the matter or general difference of sin against the holy Ghost is, To deny Christ being known, and his holy Gospel, and against a man's own knowledge and conscience to ascribe to Satan that work which is proper to the holy Ghost. And this is one manner, and one kind of sin against the holy Ghost, which was the Pharisees sin. Such is theirs, who have known the truth & have nevertheless not submitted themselves to the truth, but revile and slander the truth, calling it heretical, erroneous, and diabolical. Lastly, consider we of that place. Hebr. 6.4. It is impossible that those who have been once enlightened, (and after Catechising have professed Christianity, and by Baptism have been chosen and incorporated into the Church,) and have tasted the heavenly gift, and have been partakers of the holy Ghost, and have tasted the good word of God, and the powers of the world to come, (but have not swallowed it, much less digested it,) if they fall away (namely, not into a particular sin against the first or second table, but into an universal apostasy, and revolting from Christ) If they fall away they should be renewed again by repentance, seeing they crucify again to themselves the son of God, and make a mock of him. And Heb. 10.20. To them which sin voluntarily (that is with full consent, and of set purpose revolt from Christ, after they have received knowledge of the truth) there is no sacrifice left for sin. And this kind of sin is in them, who not only have known the truth, but also professed it. Whence, 1. I gather that there is a second kind or manner of this sin against the holy Ghost, Whereby a man universally and with full consent revolteth from Christ, being truly acknowledged and known both out of the Gospel, and by the holy Ghost enlightening the heart: whereby also a man denieth Christ, and with all his strength persecuteth the truth of set malice, reproacheth and disgraceth Christ, despising his sacrifice. 2 I gather that the subject of this sin is not in all the reprobate, but in those only who have acknowledged Christ and his truth. 3 That the elect are not subject to this sin, seeing the counsel and purpose of GOD to save them, cannot be made void. Therefore what is the sin against the holy Ghost? It is an universal Apostasy, and falling away from Christ, that is a renouncing of the truth of the Gospel being evidently known, and a rebellion springing from hatred of the truth, joined with a tyrannical, and sophistical and hypocritical opposing it. Or thus, he is said to sin against the holy Ghost, who notwithstanding his sight be dazzled with the bright shine of God's truth, yet he resisteth it to this end only that he may resist it. Give me some examples of this sin. An example for the former is of those Pharisees, against whom Christ disputeth of this very sin. Math. 12.31. For they did not only know Christ was from God. john. 3.2. but also who he was john. 7.28. ye both know me, and know whence I am saith Christ, and yet they ceased not wittingly, there own conscience withstanding it, to detract from his heavenly works, and in a hatred of the truth to persecute him even unto death. Such were many of the jews. Act. 6.10. who when they could not resist Stephen speaking by the spirit of God, yet they laboured to resist him. Yet there is no doubt but many of them were driven to do this through a zeal of the law. Whereupon Peter, Act. 2.41. In the day of Pentecost received three thousand men which repent, who had persecuted Christ to the death. But it appeareth there were others who out of a malicious impiety did rage against God, that is, against the doctrine which they were not ignorant came from God. Examples of the latter are Saul, judas, Arrius, also julian the Apollata, for this man was rightle trained up in the Christian religion, he knew the truth of the Gospel, which also he publicly had professed, having been baptized: but afterwards by the persuasion of certain wicked Philosophers, Libanius, jamblicus and others, he fell from Christ, became an enemy of Christ, and a persecuter of the Church, he sacrificed to the Idols of the Gentiles, and with all his might endeavoured to abolish Christ's religion. How must we judge of this sin? It is hard to pronounce sentence thereof, especially at this time wherein the gift of discerning of spirits, doth not so flourish as in the ancient Church a 1 Cor. 10.9. , by which gift Peter knew the hypocrisy of Ananias and Sapphira b Act. 5.3.8.9 . Therefore judgement cannot be given of this but a posteriori, of the consequence, and final impenitency which followeth it. For Manasses the son of Ezekiah King of judah, did many years furiously persecute the word of God, erecting abominable Idols against God's commandment c 2. King. 21.6 , and shedding innocent blood in jerusalem d King. 24.4 . Yet, because afterwards he repent e 2 Chron. 33 12.13. , he brought not his sin against the holy Ghost to the height and top, therefore this sin was indeed begun in him, but not accomplished. Ought we to make prayers for them who sin against the holy Ghost? By how much any man shall seem to be nearer to extreme danger, so much the more carefully ought we by all means to reclaim him into the way, and especially by prayer to commend him to God. Notwithstanding if God have showed us any man as it were with the finger, who hath sinned unto death, we are plainly taught what to do. 1. joh. 5.16. I say not that any man should pray for him. And 1. Sam. 16.1. The Lord chideth Samuel because he was in continual heaviness for Saul, whom he had rejected. For as Hypocrates forbiddeth to attempt the cure of desperate diseases: so God will not have the spirit of prayer to sigh in vain and offer prayers for them whose diseases are incurable. Why is this sin said to be committed especially against the holy Ghost? Not in respect of the Essence or person of the Godhead of the holy Ghost, for neither is the dignity of the holy Ghost greater than the dignity of the Father, or of the son: neither can one person be offended, but the injury of the sin redoundeth to the whole Godhead: But in respect of that grace and enlightening whereof the holy Ghost is proper author in the hearts of men, in as much, namely as it is the proper and immediate office of the holy Ghost, to enlighten us, and when we are brought into the light of the truth, to show us the way to the Father, the Son and himself. For though this work be common to all three persons, yet the spirit doth this properly and especially, as the father worketh in the work of Creation, the son in our redemption. Why is it said to be unpardonable? Not because of the difficulty of pardon, to be obtained for it, as many think, neither also because it is mightier or greater than the grace of God: for that rule of Paul standeth good. Rom. 5.20. Grace superaboundeth sin. But because they are stricken with everlasting blindness, who sin this sin, for their ingratitude, by the just judgement and ordinance of God, a Gal. 6.7 who suffereth not himself to be mocked, or his spirit which is the spirit of truth to be convicted of falsehood or lying. 2 Because of their impenitency or impossibility to repent, as the Apostle saith, Heb, 6.4.6. It is impossible that such should be renewed again to repentance. For whereas true repentance cometh from God's spirit, and we obtain the spirit of God in Christ alone by faith, therefore they can never repent who have sinned against the holy Ghost, and therefore can never obtain pardon. For if they repent certainly they should obtain pardon, as God promiseth by Ezechiel. cap. 18.21. That he will be merciful when a sinner shall truly be turned, seeing God can no more despise him who truly repenteth, than his own spirit. b 1 joh. 5.16. How doth unpardonable sin differ from mortal sin? 1 Because all unpardonable sin is mortal, but not all mortal sin unpardonable. 2 Because the mortal sin becometh venial, when they do now believe who before did not believe: but unpardonable sin never becometh venial, because they never repent or believe who have this sin. What sins come near to this sin? 1 The sin of the devils, who wittingly and willingly persecute the known truth with horrible hatred and fury. 2 Denying of Christ proceeding of infirmity, 3 Sins against a man's own conscience often repeated and fallen into, are the way to sin against the holy Ghost, for as it is said of diseases of the body, so fitly it may be applied to the diseases of the soul. Too late is help of medicine found, When old disease hath gotten ground. What opinions are contrary to this Doctrine? The error of the Donatists and Novatians, who denied that they who fell could have pardon or remission of sins, abusing that place, Heb. 10.26. Whereas there is great difference betwixt the fall of them who sin knowing of it, and their fall, who professedly do altogether departed and revolt from Christ, are delighted with impiety, and make war against the truth. Otherwise David's and Peter's cases were desperate, yea we were all gone, contrary to that saying of Christ, Forgive seventy times seven times. Math. 18.22. and Ezech. 18.21. At what time soever a sinner repenteth, I will no more remember his sins. And likewise this is contrary to the examples of David, Ezechias, Manasses, Peter, who were received into favour and mercy. ❧ The eighteenth common Place. Of free will after the fall of man. What is usually understood in this disputation by the name of free-will? A Faculty or power of man's mind or understanding, to discern and know good or evil, of the will to choose or refuse either, and of the strength to perform either good or evil. What is the reason of this name, Liberun arbitrium? In respect of the mind which showeth the object to be chosen or refused, it is called Arbitrium will: and in respect of the will which voluntarily, and of the own accord followeth or tefuseth the judgement of the understanding it is called Liberum, free. Is there such free will in man after the fall? There can be no answer made simply to this question, but there is need of a twofold distinction: for men's actions are to be distinguished, whereof some are natural and sensual, as to eat, to drink, to move from place to place: some moral and animal, or pertaining to the reasonable part of the soul, such are private actions, Economical or Political, also outward actions in God's worship, and some are supernatural or spiritual. In the first sort of actions man hath choice left unto him. In the second, the mind is much darkened, the judgement is not sound, nor the will cheerful, neither the strength able to perform. Thereupon came that speech of Medea. Video meliora proboque, Deteriora sequor. I see the better and approve it. But still the worse my mind doth covet. In the third kind another distinction must be used, for a man after the fall, is considered in three respects, before his conversion and regeneration, in his conversion, and after his conversion. What think you then of the free will of man before his conversion? I think it is altogether wicked and evil, for the soul though it remain whole in the essence thereof with her powers the will & understanding, yet the strength & ability of these powers unto any spiritual good, is lost. For the understanding is plainly blind in heavenly matters, destitute of the true knowledge of God, and of the wholesome understanding of the word, according to David's saying. Psal. 14.3. a Rom. 3.11 There is not a man that understandeth. And of Paul, 1. Cor. 2.14. The natural man perceiveth not the things of the spirit of God. And Rom, 8.7. The wisdom of the flesh is enemy to God, for it is not subject to the law of God, neither indeed can be. And Ephe. 4, 23. he biddeth us be renewed in the spirit of our mind, by the spirit of the mind, understanding the principal part of the whole. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the philosophers term it. The will is altogether turned away from God, Psa. 53.3. There is none that seeketh God, they are all gone astray. 3 Our strength and endeavours are taken quite away, they altogether become unprofitable, in the same Psalm b Rom. 3.3. . And 1. Cor. 12.3. No man can say that jesus is the Lord, but by the holy ghost. And 1. Cor 3.5. We are not sufficient of ourselves to think any good thing. And Phil. 2.13. It is God who worketh in us both to will and to do. Are we therefore like senseless stocks in regard of spiritual things? No, for man is not spoiled by sin of the power of understanding or willing, but his understanding is become blind, & his will perverse. But what, doth not Paul say, Rom. 2.14. That the Gentiles by nature do the work of the law, & in the 15 verse. that they show the work of the law written in their hearts? The Apostle speaketh of that natural knowledge which is written in the minds of all men, which is sufficient to take away from men all pretence of ignorance, and to make them unexcusable, but he speaketh not of ability to fulfil the law. And Paul saith not that the Gentiles did the law, but the things of the law, that is certain outward works agreeing in some sort with the law: for in other places of Scripture, as in jerem. 31.33. they are said, to have the law written in their hearts, whose hearts God hath circumcised by his holy spirit c Deut. 30.6. But the Gentiles excelled in notable gifts, which gifts seem to show that man's, nature is not altogether corrupted. 1 The corruption and faultiness of their nature was not purged away, but kept in and restrained by God, lest that like a wild beast, it should violently be carried to the mischief of mankind. 2 Those gifts were not common gifts of nature, but special graces of God, which he dispenseth and distributeth to men otherwise in themselves profane, diversly and in certain measure, that he may thereby provide for the welfare of mankind. 3 Whatsoever in their actions was praiseworthy, was polluted with ambition, and was far from a desire of illustrating gods glory. 4 They were not virtues properly, but Images and resemblances of virtues, which although they are praised in the courts and judgement places of men, yet before the heavenly tribunal they are of no moment to deserve righteousness. Yea more, they are sins, because whatsoever is done without faith (that is without acknowledgement & trusting in the Mediator) is sin, Rom. 14.23. Therefore what kind of will is remaining in a man not regenerate? A will altogether evil, namely which doth with a prone inclination make haste to sin, for man is not deprived of will, but of the soundness and goodness of his will. Therefore Bernard speaketh thus: Simply to will cometh from man's nature, to will wickedly cometh from corrupt nature, to will well, from supernatural grace. But doth not man's will freely incline to evil? If free be opposed to compulsion or violent constraint, in this case man is carried to commit sin freely, that is of his own accord, voluntarily and with earnest desire, and so there is in him free will to evil a jam. 1.14 Pruu. 2.24. . But if free be opposed to servitude or necessity certainly man inclineth to evil not freely, but necessarily, and so man's will is servile and thrall, but so as this necessity and slavery is voluntary. So the will of a man unregenerate is a Servant, and it is also free in divers respects, a servant, because of the necessity of sinning, free in regard of his will. john. 8.34. Whosoever committeth sin is the servant of sin. and verse, 38. If the son shall make you free, you shall be free indeed. Therefore if he shall not make free, the will shall be a servant, not free, and therefore more truly it shall be called servile or slavish will, not free will. For by whomsoever a man is overcome to him he becometh slave, 2. Pet. 2.19. but if a man become slave unto sin, he is no longer free. How stands the will of man in his conversion, is it meerrly passive or active also? In respect of grace which cometh from without a man, and preventeth him, the will (in as much as it is not yet begun to be regenerate) is merely passive, as the clay in the hand of the Potter a Rom. 9.21 , because all his strength concerning spiritual and heavenly things is extinct, by which he might prepare himself to grace, or of himself receive it being offered, or by his natural strength turn unto God, or will, desire, or follow after that which is good & acceptable to God: for we are all dead in sin ᵇ, but the dead man is only passive in respect of his quickening: yea moreover the will is not only dead, but also it is stubborn of itself: and of itself, and by itself, q Epes, 2.1. Colos. 3 12 it cannot choose but resist, being not moved & kindled by God c john. 6. . Therefore David faith, Psal. 51.12. Create in me O God a clean heart. But in respect of the time in which the conversion itself is wrought, the will is not like a stock, but whilst it is healed and cured by the holy Ghost, it is also active, that is, the will in the act of conversion, is not idle, and void of all sense and motion as an Image, but followeth the holy Ghost who draweth it. For at the same instant God cause us both by grace to will, and to will indeed, that is, he moveth and bendeth our wills, and causeth us to will indeed: but yet so as all the whole efficacy of the action dependeth upon God's spirit. Hereupon Aagustine lib. de Gratia, & lib. arbitrio, cap. 2. It is certain that we will, when we will, but he causeth us to will who worketh in us to will. Therefore Phil. 2.13. It is God who worketh in us both the will & the deed, where Will is not understood of the substance of the will, but of a new quality. How is that to be understood which Christ speaketh, joh. 6.44. No man cometh to me except the father draw him? Not so, as if the will in the act of conversion (that is, when the party converted is begun to be drawn by the word & holy spirit) did like an enemy make resistance: neither is the case alike, as when evil spirits use the members of bodies possessed by them. For we do not believe against our wills, because faith is a knowledge in the mind, and an assent in the heart: but because of unwilling God maketh us willing, of resisting, consenting, of sluggish & lazy persons, God maketh us to become runners. In which sense is that saying of chrysostom to be taken God indeed draweth, saith he, but he draweth so as the party is willing, Act. 26.19. I was not disobedient to the heavenly vision. What therefore be the causes of our conversion? The efficient cause and effectual by itself, is one, namely, the Holy Ghost, of which it is said. Ezech. 36.26. I will give you a new heart, a new spirit will I put in the midst of you, and I will take the stony heart out of your flesh, and I will give you a fleshy heart, and will make you to walk in my commandments. The instrumental cause, or means, is the word of God. Rom. 10.17. Faith is by hearing, and hearing by the word of God, by which word being read, heard and thought upon, the Holy Ghost becometh regularly effectual, enlightening the mind and turning the will. The subject of Conversion, is the understanding and will of man, which notwithstanding is said also to concur, not to the conversion, but in the conversion, because no conversion is wrought without the thing to be converted; but in that regard, that it is moved not of itself, but by the Holy Ghost, that being driven forward thereby, it worketh, & of unwilling becoming willing, it willeth. For the will is not only the subject of God's operation, which the spirit of God worketh in the elect, but it is also such an instrument, which being renewed and moved by the Holy Ghost, doth itself also work together with it, and moveth itself. What manner of free will is there in a man regenerate? It is partly to good, partly to evil. How to good? Because the Holy ghost reneweth by the word of God, man's nature only in part: and therefore that will which before was servant, becometh free only in part, that is, because a new l●ght and knowledge of God is kindled in the mind: and in the will and heart, new inclinations and motions agreeing with gods law, that so man being caused by God to work, may himself also work. As john. 6.45. Every one that hath heard and learned of the father cometh unto me. Phil. 2.13. It is God who worketh in you both the will and the deed. How is there in them a free will to evil? 1. Because Regeneration is only begun in this life, not perfected, (by regeneration, is to be understood a a 1. Cor, 13 9, 12. & 2, Cor. 11, 9, renewing of mind, will and affections) and the relics of the flesh or of sin do always remain, b Rom, 7, 19 which do much obscure the knowledge & incline the will, that we do not strait put in practice that which we will. 2. Because the regenerate are sometimes for a while left to themselves and forsaken of God, who at that time doth not, as before, show his power & efficacy in them, so that falling into sin, they may be humbled & return to God: as it may be seen Psal. 51.13. etc. which is done, 1. To humble them. 2. To make them pray for grace: 3. That they may acknowledge that grace is of God. Is it in our power to refuse or accept the grace of God offered to us, and continue in grace, or again to fall from it? If man be considered such as he is of his own nature, that is, being wholly in the power & slavery of sin, he can indeed refuse grace, neither can he turn unto God. But if you look to God's purpose, election & effectual calling, he that is elect cannot, but in his time receive grace. For the counsel & determination of God cannot be made void. Psal. 33.11. The counsel of the Lord remaineth for ever And Ephe. 1.11. In whom we are predestinated according to his purpose who worketh all things according to the counsel of his own will. Notwithstanding spiritual gifts are to be ascribed to God only. And the regenerate stand not by their own power, but by the only power of the holy ghost, by which power also they rise after their falls, & persevere unto the end. Ps. 37.23. The paths of a man are directed by the Lord, for he loveth his way, though he fall, yet he shall not be crushed in pieces, for the Lord putteth under his hand. Heb. 13.5. I will not fail thee neither forsake thee. But after we have been converted & have given place to the first grace, doth not our strength work together with the grace which followeth? Where the grace of God reigneth, there is readiness to obey & constancy to persevere, but so as it always proceedeth from god's spirit consenting thereto Phil. 4.13. I am able to do all, through Christ that strengtheneth me. But that a man should take so much from himself, as thereby to work with gods grace: this doth plainly oppose the Scripture. Phil. 2.13. It is God who worketh in us both to will, & to do, according to his good pleasure. Also Ps. 23.6. & 9.11. His mercy prevented me, & his mercy shall follow me. Also Phil. 1.6. He that hath begun his good work in you, he will also finish it even unto the day of our Lord jesus Christ. And 1. Pet. 1.5. You, who by the power of God are kept by faith unto salvation. Therefore the whole benefit of our conversion & salvation, in the beginning, midst & end thereof is of gods free mercy. If a man can do nothing in spiritual things, in vain therefore are propounded all punishments, precepts, reproofs, exhortations, promises, as these If you will do this etc. You shall eat the good things of the Land etc. Concerning punishments, I answer, that seeing sin is committed by a voluntary desire, therefore they are justly inflicted upon sinners. For the other Aug. lib. de corrept & gratia, maketh answer on this manner. O man, in the Commandment know what thou oughtest do. In thy correction know, that through thine own fault, thou hast not that thou shouldest have: In making petition, know whence thou receivest that thou wouldst have. And God converteth a man, & kindleth faith in him not without means, that is, not without the word, not without hearing, reading & meditating upon the doctrine which soundeth in the ministry, & not without a wrestling & resistance of his will. Certainly the wicked can impute their hardness to none but themselves, but by the word they are urged in their consciences, & are made more inexcusable against the day of judgement. But the godly by exhortation, are prepared to obey exhortation & are convicted by reprehension of their sins. To conclude, God by his promises testifieth how unworthy the ungodly are of his goodness: but the godly he allureth by the sweetness thereof to love of his precepts. But Zachary Cha. 1.3. seemeth to part & divide the effects of our conversion betwixt God & us, saying, Turn you unto me, & I will turn unto you? I answer. Zacharie speaketh of an outward conversion to good works, & he speaketh of such a conversion in god, not whereby he reneweth man's hart unto repentance, but whereby he showeth himself to be merciful & well pleased, by the prosperity he sendeth. For concerning the inward conversion. jeremy speaketh in the Lam. 5.21. on this manner; Turn us, O Lord, & we shallbe turned. And Deut 29.4. God hath not given you a heart to understand, to which is answerable that saying of Augustine, O Lord give that which thou comandest & command what thou wilt. Da quod jubes, & iube quod vis. But Moses, Deu. 30.11.14. speaketh thus; The commandment which I command thee this day, is not hid from thee, neither is far off, but it is with thee, even in thy mouth & in thy heart that thou mayst do it? 1. I answer in general, that Moses doth not speak of any power in them to perform perfect obedience to the law, but of a natural & doctrinal notice of the commandments of the Deacalogue, so that the people could pretend no ignorance, seeing they had the tabls thereof written for them so might repeat them by heart, and had the law written and engraven in the knowledge and mind. 2 According to Paul's application Rom. 10.8. we add further that Moses speaketh not simply of the commandments of the Law, but of the promises of the Gospel, and that he maketh this easiness of performance to consist not in man's power, but in the help & assistance of the Holy Ghost, who accomplisheth mightily his work in our infirmity a 2 Cor, 12.9 . What is the use of this Doctrine? That man being taught that no good remaineth in him, may be humbled: that he may glorify God by the confession of his own want, that he may aspire and labour to that good which he wanteth: that distrusting his own strength, he may rely upon God: that he may learn, that he must recover in God that which is wanting to himself, that he may acknowledge the greatness of Christ's benefits: that he may knowledge and profess the free gift of the Holy Ghost working in him: that he may yield obedience to the operation of the same Holy Ghost, and may so much the more constantly continue in calling upon God by prayer. What things oppose this Doctrine? 1. The error of Plato who laboureth by disputation to prove that vice is not voluntary, and that men of their own disposition are not evil. Also that of Aristotle, who saith that reason moveth and persuadeth a man to the best things, and that reason is a thing disagreeing with sin (in the end of his Ethics) when as notwithstanding, reason doth not only not understand those things which belong to true piety, but even in things belonging to this life is blind, and oft is deceived. 2. That saying of Cicero. That a man must ask of God good fortune, but wisdom he must take from himself. 3. Of the Pelagians, that man by the proper strength of his nature, without the grace of God, can turn himself to God, and by his pure natural gifts can fulfil the Law. 4. The error of those Semipelagians, who attribute our conversion partly to God's grace, partly to the power of free will. And that of the Schoolmen, who say that a man by doing as much as lies in his power deserves grace de congruc: that free will worketh together with the grace of God, and that in motions of the Spirit it is not taken away nor lost, but only weakened, and that the will can prepare itself to grace. 5. Of the fathers of the Counsel of Trent, who affirm that the strength and faculties of the soul are indeed bound and entangled in the snares of sins, so as a man cannot by his own power wind himself out: but yet that they are not put out nor extinct, but only feeble, as a sick man whose strength is impaired by some disease, who is refreshed when the physician cometh to him, and layeth his hand upon him: or as a bird, which hath ability and power to fly, but being tied by a thread, can not exercise the use of that faculty. 6. That Position of the first universal grace, that the Lord openeth all men's eyes that they may see, and their ears that they may hear, if they will, seeing it is required that they have a power to will. 7 The error of the Enthusiastes, who boast of visions, speculations, conference & familiar speech with God, inspiration without God's word, and do imagine that men are compelled, haled and pulled to their conversion, and upon this false ground, they contemning the word of God, do expect that drawing and forcing of the spirit. The nineteenth common Place. Of the Law- From whence is the Latin name of Law, to wit Lex, taken? EITHER of binding, Lex a ligando, because the Law bindeth those upon whom it is imposed, either to obedience or punishment, or else a legendo of reading, because Laws were used to be read publicly, or ab eligendo choosing, because it is a rule of things to be chosen or refused; the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to distribute, because it giveth each man his right. What significations hath the word Law? 1. It is in general used for all Doctrine which prescribeth any thing, as in Hebrew it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Torah of jarah, which signifieth to teach. For which cause also the Gospel is called a law. Esa. 2.3. The Law is gone forth of Zion, and the commandment of the Lord from jerusalem. So jerem. 31.33. I will put my la in their inward parts, and in their hearts I will write it. And Rom. 3.20. The Gospel in that place is called the Law of Faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (by imitation) that is a Doctrine which propoundeth salvation upon this condition, If thou believe. 2. More specially, the Law signifieth the Old Testament, Rom. 3.19. We know that whatsoever the Law saith, it saith it to them which are under the Law. 3. When the Law is opposed to the Prophets, it signifieth only the books of Moses, and it is distinguished from the Prophets & Psalms. Luc. 24.22. Those things which are written in the book of Moses, in the Prophets & in the Psalms. And Rom. 3.21. The righteousness of faith hath testimony in the Law & Prophets. 4. When it is opposed to the Gospel, it is taken for the Law, & the things thereto belonging, as it is in the same Chapter ver. 28. We are justified by faith, without the works of the Law. 5. When it is opposed to grace, it signifieth the wrath of God, and damnation, and the rigour of justice, as Rom. 6.14. We are not under the Law, but under grace. So, Gal. 3.18. If ye be led by the Spirit, ye are not under the Law. 6. Sometimes it is opposed to the truth, and then it signifieth the shadows of the Law, that is, the Ceremonies of the Law. As john. 1.17. The Law was given by Moses, but grace and truth by jesus Christ. 7. When it is opposite to the time wherein Christ was given, it signifieth the whole policy & government of Moses, as Gal. 3.20 Before faith came, we were kept under the la. As also it signifieth the ordinance of the Priesthood. Math. 11.13. The la and the Prophets prophesied unto john a Heb. 7, 12 & 10.11. . 8. The Law is sometime by a Metonymy taken for rule, authority, sovereignty, and command; or that force which constraineth a man to any thing, as when it is said; The la of the spirit of life, the la of Sin and death b Rom. 8.2 the Law of the members c Rom. 7.23. . But what understand you in this place by the word Law? I understand, a law put into men's hearts by God, & afterwards repeated by Moses, which commandeth holy and just things, & promiseth eternal life on this condition; If thou shalt do all these things. Again, it threateneth a curse, if a man fail but in the least of them d jam. 2.10. Gal 3, 10. . What Epithets and titles be given to the Law in Scripture? divers, but in divers respects: For when comparison is made between the Law and Gospel, especially in the article of justification, than Paul giveth the law such terms and appellations as seem ignominious, but this is by relation. 1. By our fault, not any fault in the Law. For he calleth it, a Schoolmaster, a prison that shutteth up a Gal 3.23.24 , the yoke of bondage b Gal. 5, 1 , the power or force of sin c 1, Cor 15 56. , the operation of wrath and of death d Rom. 4.15 & 7.5. , weak and beggarly elements of the world, e Gal. 4.9, the ministery of death and condemnation, the kill letter f 2 Cor. 3, 6, 7.9 the hand writing which is against us g Col, 2, 14, , the Testament which begetteth unto bondage h Gal. 4 24 . But being considered by itself as a Doctrine published by god, it is called a holy Law, and a holy and good commandment, i. a word of life, a commandment which is unto life. i Rom. 7, 12 Who is author of the Law? k Act, 7, 58 l Rom. 7, 10 God himself, who in the beginning, put it in the minds of men, then in Mount Sinah, he engraved it in tables of stone, and gave it Moses to be published m Exod, 32 16 . What joint causes & Ministers were there in publishing the la? 1. The Angels, who were not the authors, but messengers and witnesses employed in the publication of the Law, which was done by God. Act. 7 53. Ye have received the Law by the ordinance of Angels. And Gal. 3.19, The Law was ordained by Angels in the hand of a Mediator, or messenger, that is, it was given to Moses his Messenger, by the ministery of Angels. 2. Moses, who was specially appointed by God. Exod. 19.3.20. & john 1.17. The Law was given by Moses, which is confirmed. Act. 7.38. For Moses being the messenger betwixt God & the people n Deut, 5, 5 coming down twice from the mount, brought to the Israe it's the two tables of the Law, which he had received from God by the ministry of Angels. What is the matter, or argument, or object of the Law? The love of God and of our neighbour. Mat. 22.37.39. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy thought, and thy neighbour as thyself. Of how many sorts is the Law of Moses? Of three sorts; Moral, Ceremonial, and judicial, Deut. 6.1. These are the Precepts and ceremonies, and judgements which the Lord commanded. Rom. 9.4. To the Israelites pertain the covenants, and the service of God, and the giving of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whereof the first sort are common to jews and other nations, the latter sorts were private, and proper to the Laws of that people and body. What is the Moral Law? It is a precept and ordinance made by God, containing a rule of living godly and justly before God, requiring of all men a perfect and perpetual obedience towards God▪ and such a Law it is as promiseth eternal life to them who perfectly obey, but threateneth death and damnation to them who perform it not perfectly, according to those sayings, He that doth these things, shall line in them Levit. 18.5. Deut. 27.26. Gal. 3.12. Deut. 21.23. Gal. 3.10. Cursed is he who doth not all the words of the Law. And it is called Moralis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it is a perpetual rule, to live by, by which every man's manners are to be tried, both towards God and towards his neighbour: this is summarily comprised in the ten Commandments or Decalogue Exod. 20.10 . What difference is there betwixt this moral Law and men's Laws which concern manners? A very great difference: For human Laws do only require or forbid outward works, and a discipline only for fashion and order's sake, and only require of us an inward moderation of our affections after the judgement of our own mind. But the law of God doth not only require outward deeds, but a conversion of man's whole nature unto God, absolute obedience, and an orderly framing of all affections to the eternal rule of God's mind, and also spiritual motions agreeing entirely and purely with the law. Which thing Paul meaneth when he saith Rom. 7.14. The Law is spiritual. And Deut. 6.5. Thou shalt love the Lord thy God with all thine heart, and thy neighbour as thyself. Also these words declare so much, Thou shalt not covet. Exod. 20.17. Besides in man's laws are denounced temporal, in Gods both temporal & eternal punishments. Is the Moral Law another Law than the Law of Nature? No. What needeth then the promulgation of the ten Commandments? 1. Because since Adam's fall, darkness hath surprised the minds of men, which maketh the knowledge of the Law of Nature more obscure: as also his assent to obey is weak, and there is a great obstinacy and resistance of the inferior parts in him. 2. Because God would by this new publication declare and testify that he is author of the Law of nature, and of the natural notions in man: also he signified hereby that he would not have his Law to be forsaken. 3. He would have the express voice of his judgements against sin to be extant, and that it should be known, that punishments fell not by chance, but by the order and appointment of God. 4. That there might appear a certain manner and order of worshipping God. What is the end of the Law? 1. Tim. 1.5. The end of the commandment is love, out of a pure heart, a good conscience and faith unfeigned. Can we perform that obedience to the Law which it requireth? That even the regenerate can not do it, it is proved not only by universal experience, and testimonies of Scripture, as Ecclesiastes 7.21. Proverb. 20.9. 1. King. 8.46. There is not a just man upon the earth, which doth good and sinneth not. Psalm. 14.2.2. In thy sight shall none that liveth be justified. And Rom. 7.21. When I would do that which is good (for he speaketh in that place of one and the same work which is good) evil is present with me. Phil. 3.12. Not as though I had already attained to it, or were already perfect: but also the new way into heaven showed unto us (that is jesus Christ our Lord) doth clearly evict and manifest it: For if righteousness be of the la (saith Paul Gal. 2.21.) Christ died in vain. Is God therefore unjust, because he requireth these things of us which we cannot do? far be it we should say so, for he asketh again of us that which is his own, and which before he had given us: for he gave to our first parents in their creation a power, and ability to perform the Law. Even as if one should lend any man money, and the debtor should by his negligence and fault spend or lose it, and is no more able to pay, notwithstanding the creditor can not be proved to deal unjustly, if he demand the lent money of him & his heirs. But how can these two sayings, (which are thought to be jeroms) be reconciled, Cursed is he who saith that God commanded impossible things: and, cursed is he who saith, the Law is possible? They are to be reconciled by a distinction of times and subjects. God did not command impossible things, namely, to our first parents before the fall, neither also to the regenerate, unto whom the Law is possible by grace. And this is. 1. First, by imputation of Christ's satisfaction, and remission of sins. for Christ is the end or scope, the fulfilling or perfection of the Law, for righteousness, unto every one that believeth. Rom. 10.4. And Ambrose saith; He hath the fulfilling of the Law that believeth in Christ. 2. Secondly, by the beginning of a renovation, which is wrought by the holy ghost unto some degree of a good conscience, according to which they are called perfect a Phil. 3.15 1 Cor. 2, 6. , but are so by an imperfect perfection b Philip. 2 12 . In this sense, the commandments of God are not grievous c 1. john. 3, 5 , because they have the forgiveness of sins joined to them d Rom, 6, 14 , and because the spirit of renovation worketh in the believers such a will, that they are delighted in the Law of God. e Rom, 7, 22 But the Law is impossible, namely, to a man in this corrupt nature, in his own strength and actions, and the Scripture feareth not to say concerning the observation of the Law. that it is, a yoke, which neither the apostles, nor they which believed, neither the primitive Church, nor the fathers could bear. Act. 15.10. which thing surely is to be understood also of the justified & regenerate people. What is the first use of the Moral Law? There is a threefold use of it, to Restrain, to condemn, to Teach. 1. The first is outward, which is also called paedagogical, disciplinary, and politic, which by fear of punishment and the terror of God's revenge, doth restrain even the unregenerate men from the outward work of sin, and it is necessary to preserve the public society and community amongst men, & to maintain peace. Which use Paul commendeth. 1. Tim. 1.9. when he saith, The Law was not given for the righteous man (not only in regard of justification or condemnation, but in respect of compulsion: as the mother loveth and cherisheth her own child of her own accord, not being compelled by the Law, though the Law command this also) but unto the unjust, to the disobedient, etc. And this use may serve to keep every man in the limits of his duty, and to rule his outward manners; with which use the Pharisees and Hypocrites contented themselves. In respect whereof also Paul, Phi. 3.6. saith, that before his conversion he was unrebukable. What is the second use? It is inward or secret, which smiteth the conscience of man, & doth detect, convince and condemn sin, and bringeth man forth to God's judgement seat, and maketh him subject to the sentence of God's curse. Of this use it is said, Rom. 3.20. By the la, is the knowledge of sin. And chap. 7.9. I lived sometimes without the law; (that is, through my security, I felt not the judgement of the Law) but when the commandment came, sin revived, and I became dead that is, I understood I was worthy of death and damnation. In respect of this use, the Law, is said to work wrath, Rom. 4.15. because it denounceth the wrath of God, and proclaimeth us subject to God's anger. And 2. Cor. 3. The Law is the ministery of death, that is, it causeth by the acknowledgement of sin, to understand, that we are worthy of death, that is condemnation. This property the law hath in it not by any fault in itself (for in the own nature it is good and holy) but through the fault of our corrupt nature. For as the touch stone is not gold, but a means to discover pure Gold from counterfeit, so the law is not the cause of sin, but a touchstone discovering just from unjust, Rom. 7.5.7. This use serveth to terrify them that are desperate and forlorn, and to bring them in awe, who are not desperate, and to prepare them to seek remedy, and to receive that remedy which is offered to them in Christ. In which respect the law is said to have been our Schoolmaster, to bring us to Christ, Gal. 4.24. For where as it reproved all men of unrighteousness, it likewise admonisheth them that righteousness was to be sought in Christ, except they would rather perish. An example of this use we have in David after he heard himself rebuken by Nathan 2 Sam. 12.1 13. , and in Ezechiah who saith Esai. 38.13. Like a Lion he hath broken all my bones. And Act. 2.14.23.37. When as at that Sermon of the law made by Peter, wherein he objecteth to them ingratitude towards god, and murder of Christ the innocent, that is the breaking of both tables of the law; they being pricked in their hearts said unto the Apostles, Men and brethren, what shall we do. To whom Peter answereth; Repent you. vers. 38. For as lime is set on fire by the water, and quenched with Oil, so by accident sin is increased by the Law, and the terrors, and astonishments of the heart daunted by the judgement and sentence which the law awardeth, are healed by oil powered upon, that is by hearing the comfort of the Gospel. What is the third use? It is a spiritual use, because it belongeth to men regenerate by God's spirit, whom it teacheth and instructeth in the true worship of god, & the rule of living rightly. Concerning this, god by Ezechiell speaketh Chap. 20.19. Walk ye in my precepts, etc. In respect of this Law, David commendeth the Law, & diversly magnifieth it. The Law of the Lord is unspotted, converting souls, the Statutes of the Lord are right, rejoicing the heart, the commandment of the Lord is cleeere, and giveth light to the eyes, etc. a Psal. 19.8.6 . Have they, who are regenerate by the holy Ghost, any need of the Law, seeing they have the Holy Ghost for their teacher and leader? They have need. 1. Because man's reason easily wandereth and erreth from the way, as soon as it is not ruled by god's word. 2. God will not have us by our endeavour, and at our own pleasure to invent works or service for him; but he will have us governed by his word, Psal. 119.105. Thy word is a Lantern unto my feet. And, Mat. 15.9. In vain they worship me teaching Doctrines and commandments of men. 3. That rule of living godly and well which the Holy ghost teacheth, is no other than that which the law prescribeth. 4. Because of the relics of the flesh: for the faithful are not in all parts regenerate: and therefore it is expedient that they be daily more instructed concerning the will of god, and that their slothfulness should be stirred, and as it were spurred forward by exhortations, ready to obey. What is the ceremonial Law? It is that which prescribed in Ecclesiastical rites, and outward ceremonies as. 1. Sacrifice. 2. Other holy things, as places and vessels, or set times and solemnities. 3. Sacraments. 4. Certain observations in meat a Deut. 14.6, 12, 21 apparel b Levi p, 17, 12. , ploughing c deut. 22.5 11. , sowing d Vers. 19, , uncircumcision of trees e Lev. 19.23 , fouling f Deut. 22, 6 , and many other thing: as also the outward worship of God: the use lasted whilst Moses government endured both in the Tabernacle, which was made to be carried about and also in Solomon's Temple, which was seated in one place; as likewise without the Temple. What was the use of Ceremonies and Sacrifices? 1. That they might be Images or pictures of the inward worship which was due unto God. 2. That they might show the uncleanness of sin, which cleaveth to man, and that they might testify what men deserve in themselves, namely, death and eternal damnation, and thus far they were appurtenances of the moral Law. 3. That they might be visible sermons to the godly, of Christ's passion and death, by which they should be delivered from that misery, & in this respect they were (as it were) certain types of the Gospel, in which consideration, the Law is s●●de (and that chiefly) to be a Schoolmaster to bring us to Christ a Gal, 3.24 . For Circumcision did mystically preach the promised seed of Abraham: Washings admonished them of the uncleanness which was to be cleansed away by the blood of Christ. Sacrifices did typically shadow out that Sacrifice which was to follow. Whereupon Col. 2.7. and Heb. 10.1. The Law had the shadow of good things to come, not the very image of things, but the body was Christ. 4. That they might be signs and sacraments whereby the holy Ghost might be effectual, and this not ex opero operato, for the work sake as it was wrought, but being used in faith. In which sense Sacrifices are called an atonement for sin b Levit. 19, 27 . 5. That they might be marks of their profession, signs & distinctions, or, as it were, a wall to separate the Church of Israel from other nations, and to drive them from the Idolatry of other nations. What was the judicial or Politic Law? It was a commandment concerning outward actions, by which the civil society of the Israelites should be governed; or you may call it the Civil Law of the Israelites, concerning Magistrates, distinction of governments, distribution of inheritances, punishment of offences, the distinction and propriety of inheritances, the order and process of judgements, Contracts, Rites of Marriage, Divorces, bondage, the order and laws of war, witness, usury, of raising seed up to a man's brother, punishment of blasphemy, perjury, profaning of the Sabaoth and ceremonies, sedition, disobedience, manslaughter, damage done to a man either in goods or body, adultery, whoredom, theft, and to conclude, of all outward offences against every commandment of the Decalogue. What was the use of the judicial Law? 1 The maintaining of the State, according to the condition of time, place, and nation. 2. Secondly, that there might be an apparent and notable difference betwixt that state wherein the Messias should be borne, and that of other nations. How far is the Moral Law abrogated? 1. In respect of justification, we must think alike of all parts of it, namely, that no man is just or accepted unto eternal life, for any works of the Law. 2. In respect of obedience, we must make a difference in the parts of the Law, and the Moral Law hath two parts as it were, precepts or the rule of life, and an appendix concerning promises or threatenings. 3. In regard of the rule of men's lives, the Law shall not be abolished either in this life, or the life to come, for so much as concerneth the commandments: For God requireth a perpetual love towards himself and his creature, in his place; and in this respect Christ testifieth that, He came not to abolish the Law, but to fulfil it, & that One jot of the Law should not pass away, but it should be fulfilled. 4. In regard of the appendices and appurtenances, all the promises of the Law are ratified to the regenerate in Christ a Rom. 8.4. . Now for the threatenings, the inexorable severity of the Law, and the severe exacting of obedience, these are abolished to the regenerate. Rom. 6.14. You are not under the Law but under grace. Also Chap. 8.1. There is no condemnation to them that are in Christ jesus. Also Gal. 3.13. Christ hath redeemed us from the curse of the Law, becoming a curse for us. Also cap. 4.4. Christ became subject to the Law, that he might redeem them who were subject to the Law. But the unregenerate are subject to the whole Law, and the sentence of condemnation which it pronounceth according to that which is said Gal. 3.10. Cursed is he that doth not all things which are written in the book of the Law. Is the ceremonial la abrogated? It is abrogated, not in respect of the signification or Scripture, that it should no more be read: for this may serve to confirm and instruct us concerning Christ: but in regard of the use and outward observation. For Dan. 9.27. it is said, He (that is Christ) shall confirm the covenant with many, for in one week, and in the midst of the week he shall cause the sacrifices and oblations to cease. And Christ saith; Math. 11.13. The Law & the Prophets were until john came. And john. 1.17. The Law was given by Moses, but grace and truth came by jesus Christ. Therefore by a public decree of the Holy ghost, in an assembly or counsel of the Apostles. Act. 15.6. the ceremonies were abrogated, so as they are not to be called again, seeing Christ, of whom they were a type, is already come, and hath fulfilled them all and hath put out the hand writing of ordinances which was against us. Colos. 2.14. That is the ceremonies which were usual instruments which testified our guiltiness and uncleanness. So Heb 10.14. for by one oblation hath he made perfect for ever those who were to be sanctified. This was also signified by renting of the veil of the Temple at Christ's passion a Mat. 27.5. . Therefore saith Paul, Gal. 5.2. If you be circumcised Christ shall nothing profit you. In stead of this Law, the Lord hath appointed the administration of Sacraments to be observed in the Christian Church, according to his direction, unto the end of the world. Marc. 16.15. Go preach and baptise. And 1. Cor. 11.26. Show forth the Lords death till he come. But for those things which pertain to the order of administering them, those he left free to the Church's disposition. Is the judicial law in like manner abrogated? It is abrogated in regard of the Obligation, namely for so much as no common wealth is bound to receive the politic Laws of the Israelites, as also in regard of the manner, limitation, form and decreeing of punishments, or the appointment of them to be set down according to certain circumstances, which thing is left to the liberty and disposition of good princes accordingly as place, time, and person shall require. For the Civil Law bindeth only those to whom it is given. Moreover, that law which is made only for a certain time, doth not stand in force after that time: but this Law was only given for a time, Gen. 49.10. The Sceptre shall not be taken away from juda, and the Lawgiver from the midst of his people, until Silo come. To the same effect is also that saying of Christ. Luk. 16.16. The Law and the Prophets (that is the government and policy of Moses) was unto john. Therefore the judicial Law was positive, and therefore Christians are not compelled to govern their Common wealths in the same manner, in which the Israelites common wealth was governed, but it is lawful for them to use the politic Laws of their Nations, which agree with the Laws of Nature, and the ten Commandments, according to that Commandment, Rom. 13.1. Let every soul be subject to the higher powers a 1 Pet. 2.13 . Again, God by a notable judgement hath destroyed the politic government of Moses b Dan. 9.26 27. Mat. 24.15. . But yet it is not abrogated, in respect of the substance & end, or that natural and universal equity which groundeth upon the Law of God and of nature, and in respect of that moral kind of Laws, which takes order that the disturbers of human society may be punished, that honest and lawful peace be maintained, that the public safety and quiet be preserved, and that judgement and justice prevail. What things are Disparata, i. disagreeing, or of other nature than the Law? The Gospel is of another nature, of which we will speak in next place. What opinions do oppose this doctrine of the Law? 1 The error of the Manichees, who say the Law is evil, because it worketh wrath, Rom. 4.15. whereas it doth not work this effect properly, but through the transgression of him that breaketh it. 2 Of the Pelagians, who thought themselves to be so disposed and able by nature, as to perform it. 3 Of the Antinomis and Libertines, who think that Christians have no more need of the moral Law, and that the ten commandemen are not to be preached in the Christian Church, because the faithful are borne again of the spirit. 4 Of the Pharisees who thought the fulfilling of the law to be easy & possible c Mat. 19.20. , and that some of the commandments were great commandments, as those which concerned more gross sins, murder, adultery, perjury: some (they thought) were the least commandments, the transgressing whereof God did not regard, as the inward affections wandering from the law of God d Matt. 5.19. . Also that error of the same Pharisees and of the Ebionites, who taught that the observation of the ceremonial law, was to be joined with the Gospel. 5 Of the Papists, who affirm that perfect obedience to the law may be performed by a regenerate man (pro statu viatoris) as he is in the estate of a pilgrim, & that the scripture doth ascribe to the godly divers & several works, whereof some are good, and such as satisfy the law, some evil and resisting the law, & that the law doth not require of men any more perfect obedience then that which may be performed in this life: yea moreover, that a man may do more than he ought, if he will, which works they call Works of supererogation, and that therefore men become just before God through the observation of the law, and do deserve by it eternal life. 6 The same Papists foolish and perverse imitation, who bring into the Church the levitical ceremonies. 7 Of those brainsick heads, who will have Christian common weals to be governed only by the politic laws of the jews. 8 Of the Anabaptists who feign that the patriarchs believed nothing of the Gospel or promises of eternal life, but that they were only fed with the outward and corporal promises, because they are said to have been in the law a Rom. 3.19 , and under the law b Gal. 4.3.5 , as also because it is written. Math. 11.13. that the law was until john came. To conclude, all errors concerning the true meaning of the law, as also all sins which are against every of the ten commandments. The twentieth common Place. Of the Gospel What doth the word evangelium signify? IT properly signifieth a good, joyful, happy and glad tidings or message, in which sense Aristophanes useth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I told them good tidings. So in Appians writing of the murder of Cicero, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, carrying the good news to Anthony. 2 It signifieth a reward given to them who brought good tidings: Hom. odyss. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is, Let this be my reward for my good news, that when he shall return to his house, you cloth me with good apparel, jerkin and Coat. 3 It signifieth a Sacrifice offered for good news received. Xenophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he offered Sacrifice upon receipt of his good news. But in what signification doth the Scripture use this word evangelium, or Gospel? 1 As the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to report joyful things, Isa. 52.7. How beautiful upon the mountains are the feet of them who bring the glad tidings of peace, and tidings of good? for which word the Prophets use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which signifieth, to report good news: so the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have termed evangelium or Gospel a Marc. 1.15. , that notable and joyful report of salvation procured by Christ to them that believe, or a solemn preaching of the grace of God manifested and exhibited in Christ. Luk. 2.10. I bring you tidings of great joy that shall be to all people, for this day is borne unto you a Saviour, which is Christ the Lord. 2 By Metonymy it is taken for the history concerning Christ, concerning things which he taught and did b Act. 1.1 . And in this sense we reckon four Gospels. Sometimes also it signifieth the publication of the doctrine of the Gospel, the preaching and notifying of the same, as 1. Cor. 9.14. Live of the Gospel, that is, of the preaching of the Gospel, and 2. Cor. 8.18. Whose praise is in the Gospel. But what is the reason of this name? Because, as to malefactors condemned to a most grievous and ignominious punishment for their offences, nothing can happen more joyful and acceptable, then that being freed from the sentence of condemnation, they should enjoy the liberty and glory of kings: so likewise to men cursed for their sins, and condemned eternally, nothing can happen better or more welcome then to hear that being free from the sentence of him that condemned them, that they are reckoned, and are indeed in the number of the sons of God. What is the Gospel? It is a heavenly doctrine brought out of the secret bosom of God the Father by the Son, preached by the Apostles, and comprehended in the books of the new Testament, bringing a a good and joyful message to all the world, namely, that mankind is redeemed by the death of Christ, the only begotten son of God: so this remission of sins, salvation and eternal life is prepared for all men, if so be they repent and believe in jesus Christ. Who is the author or efficient cause of the Gospel? God who hath vouchsafed to reveal his hidden purpose and good pleasure concerning our redemption, whereupon it is called the Gospel of God. Rom. 1.1. A fellow cause or joint cause is the word, that is the Son of God, who coming out of the father's bosom hath declared it to us, as he first pronounced the promise of the Gospel in Paradise, Gen. 3.5. The seed of the woman shall break the Serpent's head. By what instrumental cause, or by whose means was the Gospel made known to the world? 1 By an Angel of God, who soon after Christ was borne, said, Luke. 2.10. I bring you tidings of great joy, etc. For this day is borne unto you a Saviour. etc. 2 By john who preached the sum of the Gospel, showing Christ, and calling him the Lamb of God, that is a Sacrifice, appointed by God to make satisfaction for the sins of the world. In which respect john was greater than the Prophets a Luc. 7.26 : notwithstanding because he had not yet manifested the power and glory which appeared in the resurrection of Christ, therefore Christ denieth that he was equal to the Apostles b Matt. 11.11 , but he closely showeth that he had a middle place betwixt the Prophets & the Apostles. 3 By Christ himself being manifested in the flesh, to whom it is properly attributed that he preached the Gospel of the kingdom of God, but only in judea. At the length, by the Apostles, by the commandment, of Christ d Mar● 16.15 , which thing they performed by their preaching and writing. Did not the Patriarches also and Prophets preach the Gospel and mention it in their writings? Although even from the beginning of the world, the ministry of the Gospel was signified to the fathers, and the Prophets spoke and wrote of this as Gen. 3.15. The seed of the woman shall break the head of the Serpent. And Gen. 12.3. e Gen. 18, 18 &. 22.17. &. 26.3.4 & 28.14 15, . In thy seed shall all nations be blessed, Gen. 49.10. Silo (that is Christ the seed of the woman borne of her womhe without the operation of man) shall come when the sceptre and kingly dignity is taken from judah. Deut. 18.15. God there repeateth and illustrateth the promise of the Gospel f Psal. 2.6.8. &. 8.6. &. 45.8. & 110.1, 4. etc. . Isa. 7.14. Behold a virgin shall bear a son, and shall call his name Immanuell, that is, God with us, because the word was made flesh. john. 1.24. And the whole 35 Chapter containeth an evangelical Sermon concerning the death of Christ and the fruits thereof. Notwithstanding that which they preached was rather the promises of the Gospel, than the Gospel itself, seeing they prophesied of a thing to come, but did not declare and publish the thing already exhibited and performed. Gal. 3.16 To Abraham and his seed were the promises made. Therefore the Apostle speaketh thus, Rom. 1.1. Set a part to the Gospel of God, (namely to preach it) which he had promised before by his prophets in the holy scriptures. If it were promised, therefore it was not already then exhibited. And 1. Pet. 1.10. Of which salvation the Prophets have inquired and searched forth, who have prophesied of the grace which was to come upon us. But at length the Apostles did publish it being exhibited, whereupon sometimes they call it their own Gospel. Rom. 2, 16. God shall judge the secrets of men by Christ jesus according to my Gospel: and 2. Cor. 4.3. But if our Gospel be hidden, etc. By these speeches they show themselves the preachers not the authors of it. Was there therefore one and the same Gospel from the beginning of the world, or one and the same way to obtain salvation common to all men in all times? It was always one, for Heb. 11.4. Abel by faith received that testimony that he was just before God. Rom. 4.3. Abraham believed God, and it was imputed unto him for righteousness. Gen. 15.16. and Acts. 10.43. To Christ do all the prophets bear witness, that whosoever believeth in him shall receive remission of sins by his name. Hebr. 13.8. jesus is the same yester day and to day, and for ever. Therefore revel. 13.8. he is called the Lamb which was slain from the beginning of the world, which is to be understood, not in deed, and actually, but in efficacy. Is there then no difference betwixt our doctrine and theirs who lived under the law? None in regard of the substance, but much in regard of the manner of dispensation. For to them it was revealed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 1.1. Many ways, and in divers manners, and therefore more obscurely and by parts, and as it were by divers degrees, and in divers mannes, and when the day drew nearer, the doctrine of free reconciliation in the Messiah was more clearly revealed. Again where as the ancients did touch it sparingly, we have received a more full enjoying thereof. Therefore Christ extolling the measure of grace, whereby we excel the jews saith to his disciples. Mat. 13.16.17. Blessed are the eyes which see that which you see, blessed are the ears which hear those things which you hear, for many Kings and Prophets have wished for this thing, and have not obtained it. In a word, they believed in a Messiah to come, we in him that is come already. What is the matter of the Gospel, or the subject where about it is employed? Christ, who died for our sins, and rose again for our justification, Rom. 4.25. For concerning him is the Gospel, and him only it doth preach. Rom. 1.3. The Gospel which he promised concerning his son. For which cause it is called the Gospel of jesus Christ a Marc. 1.6. , the testimony of Christ b 1 Cor. 1.6. , also the word of the cross c v. 18 , because it is a preaching of Christ crucified. And in the 22 verse. The jews ask a sign, and the Grecians wisdom, but we preach Christ the power of God, and the wisdom of God. What is the subject to whom the Gospel belongeth? Christ teacheth us, Mark. 16.15. Go ye into all the world, and preach the Gospel to every creature, that is not to every particular man, but to all nations, at Matthew expoundeth it. chap. 26.13. and 28.19. and Luke 24.47. by it is signified that in the Gospel, is neither jew nor Grecian, bound nor free, male nor female, but all are one in Christ jesus. Hereupon it is called the Gospel of the uncircumcision, Gal. 2.7. metonymically, and the Gospel of the Circumcision, which was to be preached by Paul amongst the Gentiles, and by Peter amongst the jews. But the virtue and efficacy of the Gospel, or of the promises of the Gospel, belong only to them who believe and are elected, according to the testimony of Christ john. 17.9. I pray not for the world (saith he) but for those which thou hast given me because they are thine. Neither doth Christ therefore mock any man, seeing all the fault is in the reprobate, whose own conscience doth convict them of voluntary contumacy. What is the end of the Gospel? To propound and apply unto us who are found guilty by the law, the grace and mercy of God promised by faith in Christ, or to promise unto us the forgiveness of our sins, and our justification before God in Christ alone, and by the mere mercy of God d Rom. 3.23 24. 1 Pet. 1.9 . What are the effects of the Gospel? 1 To create faith, whereupon it is called the word of faith, b 2 Cor. 5.19 1. Tim 4.6 2 To minister unto us the spirit, therefore it is called the Ministry of the spirit, because it hath the power of the spirit joined with it c 2 Cor. 3.8. . 4 To regenerate, for which cause it is termed the good seed, d Mat- 13.37 . 5 By preaching of the remission of sins, and all good things in Christ to comfort afflicted consciences, and refresh them, whereupon it is called the good word of God e Heb. 6.5. . 6 To heal them who are sick in spirit, therefore it is called the wholesome word f Tit, 2.8.6, . 7 To quicken them who are dead in their sins, therefore it is called the word of life g Philip. 1.16 . 8 To pacify troubled consciences, therefore it is called the Gospel of peace h Ephes. 6, 5, . 9 To establish the kingdom of God, therefore it is called the Gospel of God's kingdom. 10 To turn unto death to the unbelieving, but unto life to them which believe, i Marc. 1.14 for which cause it is called the savour of death unto death. 2. Cor. 2.16 (but this is accidental) and the Javour of life unto life. As an ointment giveth strength to the Done, but destroyeth the beetle of life, saith Nyssenus. Finally, to preserve us unto eternal life, whereupon it is called the Gospel of our salvation. l Ephes, 1.13 But whence proceedeth this efficacy of the Gospel? From God alone by the holy Ghost, and hereupon, Rom. 1.16. The Gospel is called the power of God to salvation unto every one that believeth, by a definition taken from the effect. So 1. Cor. 1.18. that is, it is a lively and powerful instrument of God's power, which showeth itself in working in us the knowledge of our salvation, therefore it is named the Scepter● of God's power m psal. 110 2 , and the arm of God n Isac. 53.1 , But in the 14. of the Revelation, vers. 16. it is called the eternal Gospel, not in respect of the dispensation which had the original in Christ's time, and shall make an end with this world: but in regard of the efficacy and virtue, which beginning from the creation of the world, shall last for all eternity. How many parts of the Gospel are there? Two, 1. Preaching Repentance. 2. And promise of justification or remission of sins. Luke. 24.47. Is it the proper office of the Law or of the Gospel to preach repentance? If by the name of repentance, you understand not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not contrition and sorrow for sin, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a saving conversion to God by faith, it is the duty and office of the Gospel, (being taken for the whole ministery of the New Testament) not of the Law. 1 Because that which offereth us grace, to that also it belongeth to invite unto repentance: but the offer of grace is made by the Gospel. Therefore Christ will have repentance to be preached in his name, Luke. 24.46. 2 Because Baptism which is a visible preaching and mark of repentance which consisteth in mortification of sin, and raising up of the new man a Rom. 6.3, , is not a Sacrament of the law, but of the Gospel b Mark. 16.16 . 3 Because true repentance cannot be without regeneration: but no man is regenerated, c 1 Pet. 1.23 but by the Gospel, the holy Ghost working within him by faith b Mark. 16.16 . 4 Because faith and repentance are united by an inseparable conjunction: but faith is preached by the Gospel, and is infused into men by the means thereof, and is wrought in our hearts by the holy Ghost d john. 17 20. . Therefore also repentance. 5 Because the Law worketh death, 2. Cor. 7.10. therefore it worketh not that grief which is according to God, and therefore not true repentance neither. 6 Because repentance and forgiveness of sins are joined together by an unseparable bond e Luk. 24.46. . 7 Because that which Luke, 9.6. calleth to preach the Gospel, the same is expounded by Mark, to preach that men should repent, that he may teach us thus much that the Gospel is the preaching of repentance and of forgiveness of sins in Christ's name. Notwithstanding we confess that the law is a preparation to repentance, and that it detecteth the sins known to it f Rom. 3.20 , but the Gospel only inviteth us to the true and saving repentance for them. What opinions are against this doctrine? 1 A sinister and perverse exposition of the words of Augustine, De fide & operibus, cap. 9 That the proper doctrine of the Gospel is not only concerning faith, but also concerning the works of the faithful. Of Jerome in his preface upon Mark saying, that there are four qualities of the Gospel. 1. Precepts commanding to decline from evil. 2. Commandments enjoining us to do, that is good, 3. Testimonies showing us, what we must believe concerning Christ. 4. Testimonis of examples which show perfection,, as, Learn of me, for I am lowly and meek. Mat. 11.29. 2 The blasphemy of the wicked, who say the Gospel is a firebrand of sedition, and a foul puddle and sink fraught with many mischiefs. The one and twentieth common Place. Of the agreement and difference of the Law and Gospel. Are the Law and Gospel doctrines one opposite to another? NO, but only divers and several so as in some things they agree, in others there is a great difference. In what things do they agree? 1 In the efficient cause: For one and the same God is author of the Law and Gospel. 2 In their last end, for God doth require the very same thing in the Law and Gospel, if we consider the last end, namely, full, perfect, and spiritual righteousness which leadeth to eternal life, for without perfect righteousness, that is, entire obedience to God's law, no man entereth into life: and look what things the Law requireth, namely, satisfaction for both the fault and punishment, and most perfect obedience, these doth the Gospel bring to them which believe in Chtist, and so by the Gospel the Law is established, not destroyed. Rom. 3.31. But wherein do they differ? 1 In the manner of knowledge, for the Law is known in some sort by nature, for as it is said, Rom. 2.15. The Gentiles show the work of the Law written in their hearts. But the Gospel is not perceived by no sharpness of reason. But of it, it is said, joh. 1.18. No man hath seen God at any time, the son who is in the bosom of the father, he hath revealed him to us. And Ephes. 1.9. a Colos; 1.16 2 Tim, 1, 10 The Gospel is called a Mystery, that is, a secret, hidden from everlasting▪ and made manifest by the ministery of the spirit. And 1. Cor. 1, 23. We preach Christ crucified, foolishness to the Gentiles, and a stumbling block to the jews. And 2.7. We speak the wisdom of God in a mystery, even the hid wisdom which God hath determined before the world unto our glory, which none of the Princes of this world hath known. 2 Again in order of the manifestation, because the law goeth before, the Gospel followeth, by nature, publication, and ministery. Also in respect of the minister, for the minister of the law was Moses, the minister of the Gospel is Christ a joh, 1, 17 &, 7, 22, . Likewise in the manner of coming to the end which is common both to the Law and Gospel, or in the manner of obtaining righteousness: for the doctrine of the law is the law of works which preacheth of doing, and giveth the reward to him that doth the law: but the Gospel is the law of faith which imputeth faith unto righteousness to him that doth not work, but believeth in him, who justifieth the ungodly. Rom. 3.21. & 4.5. & 10.5. Moreover the law requireth of man a man's own proper righteousness, and perfect obedience to all the commandments of God, which he is bound in his own behalf to perform. Levit. 18.5. Mat. 19.17. If thou wilt enter into life, keep the commandments: but to him that hath not this obedience it threateneth a curse b Deut, 7, 2. Gal. 3, 10 But seeing it is impossible for man to attain this end, by reason of the corruption of the flesh c Rom, 8, 3.7 , the Gospel offereth us the righteousness of another namely of Christ, to be received of us by faith, that they which believe the Gospel may have by imputation that which the law requireth to be in a man by property. Rom. 5.19. By one man's obedience shall many be made righteous. And, Christ is the fulfilling of the law unto righteousness to every one that believeth, Rom. 10.4. or, (which cometh to the same effect) we may thus say, The law demandeth the sum of our debt, the Gospel publisheth the remission of it. 3 They differ in the form or difference of the promises: for the promises in the law of eternal life & temporal benefits are conditional. That is they require the condition of perfect fulfilling the law, as a cause, as for example, If thou do these things thou shalt live in them, where the particle, If, for because, expresseth the cause, for our obedience is required in the law as a cause. But the promises of the gospel are free, & are not given because of fulfilling the law, but freely for Christ's sake. Therefore when it is said. If thou believe, the particle If is not causal, but syllogistical, that is, it showeth a consequence, neither is there signified by it a cause or desert, but a mean & instrument, without which, application of Christ's benefits cannot be made. Therefore the particle freely, doth especially make a difference betwixt the gospel & the law. Rom, 3.24. Being justified freely by his grace through the redemption of Iësus Christ, which grace is set forth by many parables in the gospel. 4 They differ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say by the effects, adjuncts, efficacy & office of either of them. For, first the law teacheth good works, neither doth it minister strength to the auditors thereof, by which they may perform those works, neither changeth the minds of men: for of the law Moses speaketh thus, Deu. 29.4. Ye have heard & seen, but God hath not given you an understanding hart: But the gospel endoweth the saints with the holy ghost, which spirit doth also give that which the gospel requireth, to wit, faith, jer. 31.33. I will write my law in their hearts not with ink, but with my spirit. And the Apostle Gal. 3.2. speaketh thus. This one thing I would know of you, have you received the spirit by the works of the la, or by the hearing of faith. Therefore Paul 2. Cor. 31.8. calleth the la the ministry of death, written in the tables of stone, but the gospel, the spirit planted in the heart▪ and ver. 9 he calleth the law, the ministry of condemnation, but the gospel▪ the ministry of righteousness. 2. Again▪ the law showeth the disease, accuseth, exasperateth and layeth open sins, but doth not take them away, Rom. 3.20. But the gospel covereth sin, and healeth the disease by declaring and pronouncing free pardon of sins by Christ alone, & for this cause no man could ever be justified by the law, but by faith of the gospel we are all justified. 3. In the law is revealed the wrath of God upon every man, in the gospel without the law is revealed the righteousness of God, from faith unto faith. Rom. 1.17. & 3.21. 5 Lastly, the Law and the Gospel do differ in the application to the objects or degrees of men: for as the Apostle commandeth. 2. Tim. 2.15. that Doctors should rightly cut the word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the preaching of the law properly belongeth, to the impenitent, and they who are not yet converted, and those who continue in their sins, hypocrites, and secure persons, as Christ Mat. 22.37. useth the threatening of the law against a proud Lawyer. Therefore saith the Apostle. 1. Tim. 1.9. The law was made for the unjust. But the Gospel belongeth to the repentant. Therefore Christ in Luke▪ 4.18. out of Isay. 61.1. teacheth that the Gospel is to be preached to them that are poor in spirit, and of a contrite heart. Therefore also Luke. 7.48.50. he preached grace and mercy to the penitent woman. Is it necessary and profitable to know the difference of the Law and Gospel? It is, for the name itself doth cleeeely prove that the law is one kind of doctrine, and the Gospel another. 2 Because the not knowing of this difference is a fountain of error obscuring the light of the doctrine of Christ, of the righteousness of faith, & of perturbations of conscience. On the contrary, by the difference of them both the office and benefits of Christ are better understood. 3 The Church is discerned and acknowledged from other sects, and true faith and conscience is kept in great and true horrors of conscience. What things are repugnant heerto? 1 The error of the Papists, who make no difference betwixt the Law and the Gospel, but transform the Gospel into a law, and call it a more perfect law: saying also that the old law was a law of fear, the new, a law of love: and that Christ hath merited and doth give to us that grace, whereby we may fulfil the commandments, and by them attain righteousness and eternal, life. 2 Of the Monks, who call those things which Christ, Mat. 5 38. & 6.31. & 19.11.12.21. speaketh to expound the law, to launce the conscience, and to stir them up to a desire of himself, counsels only necessary for them who desire something more perfect than the law of Moses commandeth: & of this nature they feign three things chief to be delivered by him. 1. of not revenging, 2, of poverty, 3. of virginity▪ but the precepts they say are necessary to all men, where as on the contrary there is not the least word which Christ spoke which we must not obey. 3 The error of Pelagius and the Schoolmen, who have taught that the patriarchs were justified and saved by observation of the law of nature, the jews by keeping the law of Moses, but Christians by observation of the new law of the Gospel. The two and twentieth common Place. Of the difference of the old and new Testament. What signifieth the word Testament? PRoperly it signifieth the just and true meaning of our will, when a man disposeth of his goods how they shall be ordered after his death. The Grecians do properly and peculiarly call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 According to the use of Scripture it is understood to be a covenant or agreement betwixt God and men, who before were at variance, in which covenant God doth promise to man those benefits which himself hath, namely salvation and eternal life: and man on the other part doth rely upon God by confidence in his promises, and doth confirm his faith, & nourish it by the testimony of the covenant a Heb. 7.22 . And for this cause is called of the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith, which properly signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek, that is a covenant betwixt them which live. 3 Metonymically, with addition of Old or New, it signifieth the books and distinct parts of the Bible. The old Testament signifieth the writings of Moses, and the Prophets, and the new containeth the writings of the Evangelists and Apostles. 2. Cor. 3 6. God hath made us able Ministers of the New Testament. And verse 14. Even until this day the same veil remaineth in the reading of the Old Testament. Seeing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith doth not signify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a testament, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is a covenant amongst them who live: 1. Reg. 5.12. why do the Greek interpreters of the Bible call the covenant made by God with men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a testament? Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a general word signifieth also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a bargain or covenant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which generally signinifieth to covenant and agree upon a bargain. Luc. 23.29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. I make a covenant with you as the father covenanted or gave order to me. 2 Again because this covenant of God with men hath some thing common with a testament, and differing from other covenants: for in other covenants nothing is less required than the death of them who enter covenant: here on the contrary it behoved that the covenant made betwixt God and men, should be confirmed by the death of Christ. For these causes also the Apostle, Hebr. 9.15.16.17. Doth keep the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and draweth an argument from the proper signification thereof. And it is called a testament, because it is a certain testimony of the will of God. Of what parts consisteth the Testament betwixt God and men? Of three. 1. A free promise on God's part. 2 Faith in the promise on man's part. 3 The outward testification or mark of the same: every of which parts by a Synecdoche, a part for the whole, receive the name of Testament, as Gal. 3.17. The law doth not make void the covenant confirmed before by God: where the word Testament is used for a promise made by God to Abraham a Gen. 17.7 . 2. God said to Abraham b v. ●. . Thou therefore keep my Testament. & Psal. 44.18. All these things are come upon us, yet do we not forget thee, neither deal falsely concerning thy Testament, where the word Testament is used to signify the faith of man towards God. 3. Gen. 17.18. This is my Testament that every male among you be circumcised. and Luke 22 20. This cup is the new testament in my blood, and Act. 7.8. God hath given to Abraham the testament of circumcision. It is used Metaphorically for an outward sign or testimony and badge of the testament. Gen. 17.11. Hath God made more, or only one covenant with men? As since, the time of the fall of our first parents, hath been and is the same way to attain salvation by Christ, so there is one perpetual covenant or testament of God, whereby God bindeth himself to give salvation to all those who believe in Christ. But doth not the scripture mention two covenants? It doth indeed, because of the dispensation of the same covenant which at divers times was diversly appointed by god, whereof the one is called the Old Testament, & the other the New. Yet we must note that the old Covenant, is understood and called two ways: sometimes in respect only of Moses his lawgiving, and it is called the covenant of the law, the sanction and establishing whereof is described, Exod. 24. and sometimes to signify the covenant of grace or free covenant, in what manner it was made with Abraham and his posterity, Gen. 17.7. But by the appellation of the new covenant, is undestoode no more than the free covenant. Of both these jerem. 31.31.32. speaketh thus. Bebold the days shall come saith the Lord, and I will make with the house of Israel, and with the house of juda my covenant, not according to that covenant which I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt, but this is my covenant which I will make with the house of Israel. After those daiet (saith the Lord) I will give my law in the midst of them, and I will write in their heart, and I will be their God, and they shall be my people, and I will be merciful to their iniquities. After which words the Apostle addeth, Hebr. 8.13. When he saith a new one, he hath abrogated the former. And Galat. 4.24. He teacheth that Agar the servant was a shadow of mount Sinai, from which was given the Law, and that Sarai the free woman was a figure of the heavenly jerusalem, from which sprung the Gospel: and he addeth, that by these are signified the two Testaments, the one bringing forth children unto bondage, that is slaves, and the other to liberty, or free men▪ and in the ninth Chapter to the Hebrews, he maketh a comparison of the Old and New Testament, the sum whereof cometh to this purpose, that the Old testament was a shadow of the New, and the New a fulfilling of the Old: the new was folded up in the Old, and the New enfolded in the New. But in this place where the question is concerning the likeness and difference of the Old and New covenant, we by the name of old understand only the free Covenant, in such sort as it was made with our fi●st parents strait after the fall, and was confirmed to Abraham, of which the law of Moses was an help, and at length it was renewed in Christ. Dan. 9.27. How are these two testimonies one, which are so divers? In substance, or in respect of all the causes thereof, to wit, Efficient, Matter, Form, and End. How do they agree in the efficient cause? Because the antecedent cause of both the covenants was the wonderful descending, and as it were abasing of God, whereby he stooped so low as to bind men in league and covenant unto him, which thing Moses testifieth, Deut. 8.17. & 9.5. Offering the pure mercy of God against the merits of the jews: and josua 24.2.3. But the antecedent and meritorious cause is the death of the Mediator, a Apoc, 13.8 Dan. 9.27. . How are they all one in matter? Because the foundation and substance thereof is only Christ the Mediator, without whom God cannot receive men into favour, and this is he who is that blessed seed in whom all the nations of the earth were to be blessed b Gen. 12.2. . So Paul 2. Cor. 5.19. God was in Christ not imputing their sins, and Heb. 13.8. Christ remaineth the same to day and yesterday and for ever. 2 Because both the Sacraments have one signification, yea the Sacraments of both covenants are the same, I say the same in signification and use, that is testimonies of the same grace, as Paulo testifieth, that the Israelites had the same Baptism, and the same supper which we have. 1. Cor. 10.2.3. for although there appear some diversity in the matter of the signs and the number thereof, yet here is no matter to be made thereof, as in the marriage ring used to make contracts, there is no regard made whether it be of gold or of silver, whether it be one or more, but only the end and promise made to the confirmation of that, whereof it is made. How do they agree in the form? Because the mean or manner whereby we cleave to God was one always, namely faith, as the Apostle showeth, Heb. 11. and Christ john, 8.56: Abraham rejoiced to see my day, and he saw it, namely, by the eyes of faith: and Paul. Rom. 3.21. that the righteousness Which is of Faith hath testimony from the Law & the Prophets. And Gen. 15.6. Ahraham believed God, and it was imputed unto him for righteousness, which was written for us, etc. How agree they in the end or mark whereat they drive? Because the old testament (as also the new doth) did stir up the elect, not unto a carnal or earthly felicity and the benefits of this present life, but much more unto hope of blessed immortality. How prove you this? 1. By the form of the covenant itself, which was one both before and after Christ's manifestation in the flesh: for God always made such a covenant with his servants, as he did with Abraham, Gen. 17.1.7. I am Schaddai, that is, God all sufficient, thy God, and the GOD of thy seed after thee, keep thou my covenant, walk before me and be upright. Leu. 26.12. I will be your God and you shall be my people, in which words even the Prophets themselves declared, that life, salvation, and all blessedness, yea even heavenly blessedness is comprehended. For he declareth to them that he will not be the God of their bodies only, but especially of their souls: but the souls, unless they be joined unto God by righteousness, are separated from him and remain in death. Yea moreover, God hath professed himself to be the God of them who are already deceased, namely, Abraham, Isaac, and jacob a Exo. 3.6 Mat. 22.32 . 2. By the examples of the fathers, Adam, Abel, Noah, Abraham, Isaac, and jacob, who neglected this present life amidst the many temptations & sorrows which happen in the whole course of their life, did with all their hearts labour to come unto the habitation of eternal felicity, so as both they, and they also who believed under the new testament, did aim at the same mark. Which thing the Apostle confirmeth Heb. 11.9.10. By faith Abraham tarried in the Land of promise, as in astrange country, as one that dwelled in tents with Isaac and jacob, who were partakers of the same inheritance. For he looked for a city having a good foundation, whose builder and maker is God. And verse, 13. All these died in faith and received not the promises, but saw them a far off and believed, and received them thankfully, and confessed that they were strangers and pilgrims in the earth. Gen. 47.9. Whereupon we necessarily gather that the promise of that land made unto them by God, is not principally and properly to be understood, of that very land itself, and of an earthly felicity, but of eternal life signified by it. Therefore also they desired to be buried in that land, as being a pledge of eternal life given them by God a Gen. 47.29.30. &. 50.25 . And jacob being ready to die, professed that he waited for the salvation of the Lord b Gen. 45.18. . 3 By the testimony of Balaam himself, who was not void of the knowledge of this end, when as he said, Numb. 23.10. Let my soul die the death of the just, and let my last end be like his. The same thing David afterwards expounded, Ps. 116.15. when he saith, that the death of the Saints is precious in the sight of the Lord, but the death of the wicked is very evil. 4. By the testimony of the Prophets, who in a most full & perfect light, did behold and expect eternal life, and the Kingdom of Christ: as David psalm. 39.13.14. I am a sojourner and a stranger as all my fathers. And v. 6.7.8. Every man living is vanity, every man walketh like a shadow, and now O Lord, what is my expectation? my hope is even in thee. But above all others most notable is the saying of job. cap. 19.25. I know that my Redeemer liveth and I shall see God in my flesh. My hope is within me. The Prophets also do testify that this covenant made by God with the fathers, was spiritual, eternal and heavenly c Isa. 51.6. &. 66.22. Dan. 12.2. . 5. Because Christ promising heavenly felicity to his Disciples saith, that they shall sit down with Arbraham, Isaac, and jacob, in the Kingdom of Heaven. Mat. 8.11. 6. Because the holy fathers were endued with the same spirit of faith wherewith we are a Gen. 15.6. 2. Cor. 4.13, Heb. 11 . Out of which and other like places, that is evicted which we were to prove, namely, that in the old testament the same end was proposed to the faithful, which is proposed to the believers in the new testament. Seeing that in substance there is one only Testament, why is it called 2. Testaments, namely the Old and the New? By a division, not of the Genus into Species, but of the subject into accidents, that is, the substance is not divided, but the diverse accidents which are without the essence of it make things seem diverse, which in itself remaineth one & the same in substance. Therefore in what doth the diversity of the covenant consist? It is wholly in the adjuncts, which are outward and accessary things, or in the manner of administration and circumstances of the dispensation thereof. What is the first difference? It is taken from the manner of leading unto the end, propounded to both testaments, namely to eternal life: for under the old testament, the Church which was yet in her nonage and tender years, was led, as it were, by the hand unto the heavenly inheritance by the help of earthly benefits, especially by that grosser and plainer type of the Land of Canaan. Therefore Abraham is not suffered to rest in the promise of that Land, when he had received it: but is advanced and lifted up higher by a greater promise. For thus he heareth God speak to him; I am thy protector and thine exceeding great reward. So David from temporal blessings riseth to that highest and last blessing. Ps. 73.26. The Lord is my portion for ever. And Psal. 16.5. The Lord is the portion of mine inheritance, and of my cup, thou shalt maintain the lot of mine inheritance. As on the contrary, the deprivation of that Land, as being a sign of eternal life, was accounted a curse. But in the new Testament, we are led the direct way, without any turning unto meditation of eternal life, these earthly and gross helps being omitted. What is the other difference? It is taken from the Doctrine annexed to it, or from the manner of leading men to the fountain and author of salvation, and the knowledge of mercy in Christ, for before the coming of Christ, the administration was more burdensome, troublesome and costly, for God brought up and led the ancient Fathers more straightly, by laying upon them the tuition and government, the teaching and observance of the Law a Gal. 3.24 & 4.1, 2.3 , with hard conditions, and laying upon them the yoke of many several ceremonies b Act. 15.10 , and the burden of his curse also. But us he entreateth more kindly and liberally, without that hard & strict exacting of the performance of the Law, the burden of the curse being removed from our shoulders, & that intolerable yoke of ceremonies, by the preaching of the Gospel. Mat. 11.28. Come unto me all ye that are weary and heavy leaden and I will refresh you: Take my yoke upon you, for my yoke is easy. And from this adjunct doth jerem. 31.31.32. take a difference betwixt the Old and New Testament, by a Metonymy of the Adjunct for the Subject, calling the Law of Moses, considered by itself and in itself, a Legal and ancient Covenant, because it was the law of creation, whereby God took of us assurance and full covenant for our perfect obedience to be performed by our own strength a Gal. 3.12 Math. 19, 19 17. Deut. 6.5 Luk. 10.27 . But the Gospel covenanteth with us, that perfect obedience shall be given us by him of his free voluntary favour, & is therefore a new and free Covenant b Ephes. 2.8 john. 6.45 . So also in respect of this adjunct the Apostle 2. Cor. 3.6.7.8.9.11 and Gal. 4.24. Compareth the Old testament or Law, with the New testament or Gospel, and the Old he calleth the Letter, the ministery of death and condemnation, consisting in the Letter, and engraven in stones, because the law in respect of them that hear it, hath no more power than any writing in itself void of all force and can do nothing else but accuse us of unrighteousness, & wrap up all mankind in the curse. But the New Testament so far forth as it is opposed to the law being considered by and in itself nakedly, he calleth the Spirit, and the ministery of the Spirit and righteousness, that is the preaching of the Gospel, because it revealeth the mercy of God, by which we are justified, & renewed by the spirit of Christ: whom the Gospel hath, being joined unto it, who also giveth to the elect that faith which he requireth of us. Again, he calleth the Old testament, a testament of bondage, because it breedeth a servile fear in our minds, because the law, by adding a most hard and impossible condition, can stir up nothing in our heats, but the fear of God's wrath. But the new he calleth a Testament of Liberty, because it stirreth up the believers to a sonlike trust in God. Rom. 8.15. Ye have not received the Spirit of bondage again unto fear, but the spirit of adoption, by which we cry, Abbafather. What is the third difference? It is taken from the quality and manner of revelation: for in the Old testament all things were set down more darkly: and the Old testament did shadow out Christ to come, by promises, types figures, ceremonies, and divers rites, and it was a portraying and sleight shadowing of the New testament: for as the high priest himself was a type of Christ a Heb, 8, 1.2 & 9.7.8.9.11 , likewise also the mercy seat b Rom. 3.24 . So also were the sacrifices, shadows, yea visible Sermons of Christ's passion, as also the purifications in the Law did shadow forth the only & true expiation and pacification for sins, which was to be made by the blood of Christ, as it is said, Heb. 10.1. The Law had in it a shadow of good things to come, & not the very Image of the things. But the new is administered more clearly plainly by the preaching of the Gospel, by Baptism and the Supper of the Lord, it also giveth unto us the present inheritance and solid body, or it showeth unto us Christ, who is given c Act. 1.8 Mat▪ 26.28 . And in respect also of this adjunct, the New testament is opposed to the Old d Heb. 10.1 etc. . And the Old was confirmed by the slaughter of beasts, and the sprinkling of their blood, but this by the blood of Christ: whereupon Christ saith at his Supper, Luk. 22.20. This cup is the New Testament in my blood. The Old was temporary and to be abolished, & is taken away by the coming of Christ, because it had a resemblance of things to come: but this, because it giveth us the body itself, and the truth of the thing, it is eternal and shall never perish, Psal. 110.4. The Lord hath sworn and it shall not repent him, Thou art a Priest for ever, etc. Therefore Augustine saith In the Old Testament is a hiding of the New: in the new a manifestation of the Old. What is the fourth difference? It is taken from the measure of the Spirit, because now is greater abundance of the Spitit in the New Testament, and a greater knowledge than was before under the old testament, if you consider the body itself of the Church a Act. 2, 17, john, 7.38 39 jerem. 31 34 Isa. 11.9. & 54, 13 john. 6.45, 1 Cor. 2.10 1. joh- 2, 20.27 . For although there were many under the Old testament, who seem to have been endued by God, with greater gifts, than any under the New: yet we must judge of the abundance and greater efficacy of the spirit under the new Testament, not in respect of every particular man amongst the faithful, but of all in general, or the whole Church together. Hereupon joel. 2.28. I will pour out of my Spirit upon all flesh, that is, I will give it in great abundance. Hence also the old testament is called by Paul a testament of the Letter c 2. Cor. 13.6. . But the new is Spiritual, because God doth show more power of the spirit in the preaching of the Gospel, then of the Law. What is the last difference? It is in the largeness and newness of the people of God gathered together out of the jews and Gentiles, or the whole company of them, who are received into the covenant: for the Old covenant properly belonged to Abraham and the Israelites his posterity, Deut. 32.8. When the most high God divided to the nations their inheritance, when he separated the sons of Adam, he appointed the borders of the people according to the number of the children of Israel, d Gen. 15.18. &. 17.7 for the Lords portion is his people, jacob is the lot of his inheritance. But the new covenant belongeth to all nations to whom God hath vouchsafed the light of the Gospel, Mark. 16.15. Go ye into all the world and preach the Gospel to every creature. He that shall believe and be baptised, shall be saved, etc. Act. 10.15.34.35.43. Rom. 1.16. & 3.29. As in many other places. But may not God seem mutable or unlike himself, seeing he hath changed that which once he purposed? No in no case, for neither hath he changed his purpose, nor done any thing disagreeing with it: but he showeth himself most wise, because in diverse ages he knoweth how to use diverse means, to bring his elect to the knowledge of their salvation in Christ, according as he saw the estate of both, that is, as both old and latter times required: Even as the Physician taketh one course of cure in a child, another in a man of ripe age, according to the diversity of their constitutions: and yet can he not therefore be termed inconstant or unlike himself. Therefore Paul, Ephes. 3.10. calleth this dispensation of the covenant, the manifold and diverse wisdom of God, because God in his wisdom, doth in other manner call the Gentiles, then in old time he did the jews. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What therefore is the Old Testament? It is a solemn manner of confirming the Covenant comprehended in the Moral Law, the ceremonies and Sacrifices, ordained to this end, that the promise of grace and eternal life for Christ's sake might be kept, with condition of faith & obedience through faith on man's part to be performed. What is the new Testament. It is a full manifestation of God's grace, which hath shined to the world since Christ's coming into the world, which is effected, without the strict and hard exacting of the Law, and the administration of the ceremonies. When was this ordained? In Paradise, strait after the fall of our first parents: for at that time was uttered the first promise pertaining to the Gospel, concerning Christ to come a Gen. 3.15 , and afterwards it was made to a certain family, namely of Abraham b Gen. 12.3 &, 17, 4, 5, 19 &, 22, 18, , It was performed at the time when Christ was exhibited, and confirmed by his blood and death But why is one and the same Testament called Old and New? c Luk 22, 20 It is Old, in regard of the promise, New, in regard of Christ already exhibited. Also it is Old in respect of the adjunct. For the publishing of the Law did, in time go before the sending of Christ, and that ample declaration of the Gospel: or new, as it were, renewed, as john. 13.34. The Lord there calleth the commandment of Love, a new commaundemen, wholly renewed, or which must be ever new. Besides, because it was confirmed by Christ's death. For a Testament is confirmed and in force, when the testator is dead, otherwise it is not of force whilst he liveth who made it. Heb. 9.17. Who made this will or Testament? The son of God. Who are the hearers? All that believe. What is the inheritance? All the benefits, which the death of Christ hath procured us. What are the tables of the Testament? The holy Bible, or holy Scripture. What seals are there to this Testament? The Sacraments, which in the Old testament were circumcision and the Passeover: but in the new Baptism & the Lords Supper? What is the use of this Doctrine? It showeth, that there was always one way to attain salvation, namely by faith in the free promise of Christ, and that there was one and the same Church in the old and new Testament. What opinions are against this Doctrine? 1. The error of Sernetus and certain Anabaptists, who feign that the people of Israel was fatted & pampered in this life, without any hope of heavenly immortality, even as swine or beasts are for the slaughter. 2 The madness of them who falsely imagined a threefold way of salvation, namely, the Law of Nature, the Law of Moses, and the Law of Christ, as if there had been three several covenants of God, differing in substance. The three and twentieth common place. Of the passion and death of Chest. What understand you by this term of the passion of Christ? 1 I understand by a Synecdoche, a part for the whole, whatsoever Christ suffered from the first moment of his conception: as for example, his lying in the manger when he was newly borne, when there was no room for his mother in the Inn, Luk. 2.7. And afterwards when upon the eight day after his nativity he shed his blood in the circumcision, the same Chap. vers. 22. and from thence until the time wherein he was offered a sacrifice for us upon the Altar of the cross, but especially all kind of injuries and that horrible punishment, which was executed upon him under Pilate. 2. The passions of Christ are called the crosses or calamities of Christ's mystical body, which is the Church, or of his members, which must be here accomplished until all the members in their certain manner and measure become conformable to Christ by the cross. Whereupon the Apost. Colos. 1.24. saith thus, I fulfil the rest of the afflictions of Christ, in my flesh, for his body's sake, which is the Church, that is, for the comfort of the Church ᵃ, for (as Leo the first saith;) The just hau● received, not given crowns: and from the fortitude of the faithful are sprung examples of patience, not gifts of righteousness. 3. Metonimically the adjunct for the subject, by passion is understood the History, describing Christ passion. What is the Lords passion or suffering? It is a part of Christ's obedience, whereby he himself being innocent became a sacrifice for the guilty: or thus; It is a propitiatory, sacrifice whereby the son of God, being made man, offered himself to the father, that he might merit for all that believe in him, eternal justification, sanctification, deliverance from sin and eternal death, and in the end eternal life; as Christ himself doth expound the matter, joh. 17.19. I sanctify myself (that is, I offer myself) to the Father for them, to be an holy and pacifying sacrifice, that they also may be sanctified for ever. What are the efficient causes of Christ's passion? There are three efficient causes thereof. God, Satan, and men: and all these in diverse respects. 1. The Counsel and determination of God, the most absolute and high will of God, that is, his ordinance, whereby from eternity he hath so disposed of this business, that therein he might manifest his justice and mercy. 2. The primitive or outward cause moving unto it, the calamity of mankind, and the tyranny of the Devil over mankind. 3. The antecedent or inward cause moving here unto was the unspeakable love of God the father, towards his creature, as it is said joh. 3.16. So God loved the world, that he gave his only begotten son, etc. 4. A fellow cause working voluntarily and with election, and obeying the father, was the son of God himself, who as Paul saith. Phil. 2.7. Made himself base, taking on him the form of a servant, & became obedient to the father even unto the death of the cross. For he delivered himself into the hands of his enemies voluntarily and readily, according to the prophecy. Esai. 53.7. He was offered because he would▪ and Heb. 10.4. out of the Psalm. 40.7.8.9. Because it was impossible by the blood of Bulls and Goats to take away sins, therefore Christ entering (namely into the world) said, Sacrifice and oblation thou wouldst not have, sacrifices for sins thou wast not pleased with, than I said, Lord I come, (in the beginning of the book it is written of me) that I may do thy will, O my Lord. Satan also is a chief cause of Christ's death, because with an ancient hatred he persecuted the seed of the woman, and when he could do no more he bitten his heel, as it was foretold Gen. 3.15. All men are causes of Christ's death, and to them it must be imputed because of the guilt and the sin wherein every one is entangled. The helping or instrumental causes of Christ's death were, judas, and the high Priests who counted to judas the 30. silver pieces a Mat. 26.15. . Anna's also & Caiphas, Pilate, and the people which cried Away with him, away with him b joh, 18.15 . And the Roman soldiers who were his executioners, which instruments, notwithstanding God so used, as he finished, by them a work most holy, to wit, the redemption of mankind: but the cursed instruments (for none but the most vile and wicked could endure to betray, condemn and murder an innocent) he did punish with most just punishments, seeing they sinned not by constraint, but of their own accord and most of them against their own conscience. What is the subject oft this passion? The Lord himself, the very son of God being made man. But whether was the passion a suffering of his whole person, or of one of his natures only? The passion was of the person, because that person which suffered was God and man: but he suffered not in his divine nature, for it cannot be that an immutable thing should suffer, & an immortal thing die) but in man's nature, which he took upon him and which was subject to suffering. Therefore Paul in respect of the person saith, Act. 20.28. That God purchased to himself the Church by his blood. And in respect of the human nature 1. Pet. 4.1. the Apostle affirmeth that Christ suffered in the flesh. And in the Epistle to the Hebrews. 2.14. the author saith, That the son of God was made partaker of flesh and blood, that by death he might destroy him who had the power of death. Therefore although the passion and death of Christ be properly of the flesh according to nature, yet according to the person it belongeth, to the word, because it is one and the same person both of the flesh and the word. What was the formal cause? The suffering both of the body & soul, both which sufferings are described by the Evangelists in certain degrees and parts. What was the suffering of his soul? The inward torment of the soul, which Christ felt especially after the administration of the Supper, and that ariseth by certain degrees. 1. For first, in the garden he feeling the anger of God, kindled against our sins, out of his great trouble of mind crieth. Mat. 26.38. My soul is very heavy even unto the death, and, Father, if it be possible, remove from me this cup: by which cup, according to the Hebrew phrase he understandeth the anger of God, and the punishment for our sins: yet notwithstanding he addeth a condition, Not as I will, but as thou wilt. Mark. 14.26. Whereby he signifieth not an opposition, but a diversity of wills, which is not of itself faulty, especially where the will of man is subjecteth to Gods will: so a man is & aught to be sorry at his friend's death, yet doth he willingly yield to the purpose of God. 2. This torment was so increased, that he sweateth drops of blood through the grievousness thereof. Luk. 22.44. At last, upon the Cross, as though he were oppressed by these griefs and forsaken of god, he crieth out, My God, my God, why hast thou forsaken me. Ma. 27.46. not as though God were separated from the human nature, but because it is (as Bernard saith) a kind of forsaking when there is no performance or exhibiting of power in so great necessity, neither any showing of Majesty: which complaint was the complaint of one, not despairing or distrusting (for he calleth God his God) but of one wrestling with a most grievous temptation. Caluin calleth this sanctam desperationem an holy desperation. For this cause David prophesying of Christ, Ps. 18.5.6. saith thus; The sorrows of the grave have compassed me about, that is I have suffered horrible griefs, & such if as these griefs should have been endured by an angel, yea all the Angels, they would have been brought to nothing & altogether oppressed of them. And Herald 5.7 it is thus said of him. Who in the days of his flesh did offer up prayers & supplycations, with strong crying & tears unto him that was able to save him from death and was also heard in that which he feared, or was delivered from his fear, that is, from that terror & astonishment which possessed him when he thought upon the most severe judgement and anger of God. But what was the cause of such torments in Christ's soul? Not one, but many. 1. The thinking upon the tyranny of sin, death and Satan which made havoc of mankind. 2. The meditation of that horrible, infamous and cursed punishment a Gal. 3.13 which he foresaw, he should suffer in his most holy body, as also those contumelies which should be cast upon him. 3. His thinking upon the ingratitude of the greatest part of the world. 4 Especially the sense of God's horrible wrath, which he sustained for our sins, for which he took upon him to make satisfaction. Whereupon john. 1.29. He is called the Lamb of God which taketh away, or which beareth the sins of the world. What was the suffering of the body? His outward suffering which befell to him besides those griefs which in his soul he sustained, which may be divided according to the subjects or places in which he was diversly afflicted, as the garden, Caiphas his house, or the Convocation of the Priests, the pretory or town Hall, the place without the city where thieves were punished. What did he suffer in the Garden? 1. He was delivered by a kiss of one of his disciples. 2. Being taken and bound by the hands of soldiers, he was carried away as a thief or robber, that he might deliver us from the bonds of our sins and of the Devil. 3. Being forsaken of all his Disciples, lest we should ascribe to them any part in the work of our salvation and redemption. But why would Christ (who is the second Adam) be taken in the Garden. That he might put away the sin which the first Adam committed in the garden of Paradise. What did he suffer in Caiphas his house, or in the assembly of Priests? 1. He was arraigned in the Ecclesiastical court: for it was not meet he should be slain in a tumult, but that for us he should appear in judgement, who were subject to the sentence of the eternal judge, and for our sins deserved to be condemned. 2. He is mocked. 3 By false witnesses, and reproaches, he is accused of attempting to destroy the Temple and worship of God. 4. He is adjured by the living God, to tell whether he be that Christ the son of God. 5. When he had confessed the truth, strait he is convicted of blaspheamie, and adjudged to die: because it behoved he should bear the blame and guilt of that fault by which the first Adam had sought to become equal to God. 6. He is stricken on the face by the high Priests servant. 7. They spit in his face. 8. He is again beaten, to the end he might take away from us the shame of sin. 9 His face being covered, he is strucken and bid to prophecy who it was that struck him, and is beaten with rods by the servants. Which indignities and disgraces, being all due unto us, he suffered, thereby to free us from all shame, and to provide for us, who had lost our face or first Image: & that he might make us an entrance & access to the face of God. To conclude, he suffereth the shameful deny all by his disciple, that he might bear the blame and fault of Adam's revolting from God. What suffered he in the Hall? He is brought before Pilate the Roman Precedent, so that even from hence it is manifest that the Sceptre of the kingdom was taken away from the house of judah when Christ suffered, as it was prophesied Gen. 49.10. and that therefore no other Messiah is to be expected: and that Christ the innocent was condemned for us by an earthly judge, that thereby we may know we have escaped the condemnation of the heavenly judge. 2. He is there falsely accused of three crimes, of seducing the people, Sedition, and conspiring against the state, that he overthrew the nation, forbade to give tribute to, Caesar, and said of himself, that he was Christ the King. Therefore he was accused of treason, both in the Ecclesiastical & Civil Court: in the Ecclesiastical court of treason against God's majesty, in the civil Court, against man's rule and majesty; that so he might derive & take to himself that rebellion against God's majesty, whereof we were all guilty in Adam, and that he might make satisfaction and reconciliation for the same by humbling himself extremely & obeying in all things. Neither doth he defend himself as most easily he might have done, but is silent, & is like a lamb that openeth not his mouth before him that sheareth him Esa. 53.7. lest if he had been quit: we had perished, and that by his silence he might obtain liberty for us to cry unto God a Rom. 8.15 . 3. Yet notwithstanding, in the same place he is pronounced innocent by the voice of the judge, because in himself he was pure, & not guilty for his own cause, but for others: and his enlargement was laboured for; yea he was whipped, if at least by this means the minds of the jews might be appeased: but all came to no effect: he is balanced with Barrabas, and Barrabas preferred, who was a captain and author of sedition, & a grand thief: he is cried for to be executed on the cross by great & seditious clamours of the people, ct all this, that thereby he might advance us to the dignity of the sons of God, being made fellows with the holy Angels. 4. He is condemned by the judge sitting in the judgement seat, in place of the Emperor, & in the name of the whole Empire of Rome, as a man most wicked and worthy of death, because he bond himself to become surety for us, who were guilty of eternal death, before the eternal judge. 5. Being now condemned as one that sought to surprise the Kingdom & state, he is laughed at by the soldiers, and is clothed with a soldiers garment, or purple cassock, to work him more contempt and disgrace: a crown of thorns is put upon his head, in stead of a Sceptre a reed is put in his hand, thereby to signify that his ridiculous kingdom was a miserable, a pitiful, & as it were, a kingdom of reeds: them they mock him bowing the knee, & with this tant saluting him, Hail King of the jews. They spit again in his face, they buffet him, & beat his most holy head with staves. All these things he suffered most unjustly, if you consider Christ's person: but most justly if you consider the person which he took upon him, which is ours, For the Lord (saith Esay 53.6) hath laid upon him the iniquity of us all. Therefore he endured these reproaches both because we had deserved them, and also that he might deliver us from the like. What did he suffer without the Hall? 1. Being unclothed of his purple, he is led forth of jerusalem bearing the cross to which he was to be nailed, a type of which deed went before in Isaac a Gen. 22.6 : for like as the bodies of those beasts (as is said Hebr. 13, 11.) were burned without the camp of the people of Israel, upon which the sins of the people were laid, and were therefore accursed, so that the Priests did eat nothing thereof b Levit. 4, 11 &, 6.30. & 16.27. Gal. 3.17 : so Christ beareth our sins and the curse due to them together with the cross, a token of the curse, out of jerusalem being made even as a cursed sacrifice and unworthy of the company of men, who in himself was most pure and innocent, so that he only is to be acknowledged that sacrifice whereby the sin of the world is taken away. Now concerning Simon of Cyrene his a Mark 15.21 bearing of the cross, by compulsion, when Christ himself fainted under the burther thereof through weariness & sadness, this showeth both the monstrous insolency & cruelty of the jews, as also the communion & partaking of Christ & his holy Martyrs in his suffering, though on their part, it be without all expiation of sin. 2. He is led into the place of dead men's souls called in Hebrew Golgotha, in which seditious persons, thieves and other malefactors were wont to be ignominiously punished, that hence it may appear, he was despised of men, and full of sorrows, according to Esais' Prophecy cha, 53.3. 3. He is crucified: Gal. 3.13 than which punishment there was at that time none more grievous & ignominious: for as it is to be gathered out of Ps. 22.17. & the words of Thomas, john. 20.25. they being strongly stretched upon the cross, were fastened unto it with nails driven through their hands & feet, afterwards being set upright & on high they ended their life in the horrible torments of all their nerves & whole body: also the death of the cross was most abominable & pronounced accursed by gods own mouth b Deut- 21 23. This curse would the son of god undergo, thereby to free us from the curse we had deserved; & that it might appeaer that sin was most abominable: for which god would have his son undergo such punishment: that even as death by a tree entered into the world, even so by a tree of the cross it might be taken out of the world. To conclude, that the truth might be answerable to the figure: for even as the sacrifice was lifted upon the Altar and offered c Lev. 1.9.13 Deut- 2-27 , so Christ was lifted up from the earth into the air, being hanged and killed upon the Cross, because he must overcome the powers of the air. Ephes. 2.2. Also john. 3. 14. And as Moses lift up the Serpent in the wilderness, so must the, son of man be lift up, that whosoever believeth in him should not perish but live for ever. He suffereth betwixt two the eves, as a captain of thieves, that the Scripture might be fulfilled, Esa. 53.13. He was committed among the transgressors, and prayed for sinners, that he might suffer the punishment which we had deserved, and might the second time make us equal with the Angels in the kingdom of his father, by the merit of which punishment he also sanctified the infamous places appointed for punishment of malefactors, as also the punishments themselves of malefactors, lest any man should think that the infamy of them should be any hindrance before God, to them which believe in him, or that they could be any impediment to man's salvation. He was crucified with his hands spread abroad, that with the one he might call and invite the jews, with the other the Gentiles unto him, offering them his merit: and likewise, as one that should become judged of all men, & should set some on his right hand, some on the left. 6. He hangeth alive upon the cross three whole hours, namely, from the sixth hour to the ninth, that is, from twelve of the clock after our count, till three in the afternoon. Which great ignominy of Christ▪ is the reward of our arrogancy, & and also our greatest glory & prize before God, by which, all our iniquity is put away. Therefore Paul, Gal. 6.4. saith, God forbidden that I should glory in any thing but in the cross of our Lord jesus Christ. 7. He hangeth naked, that he might make satisfaction for the sin of our first parents, who were disrobed & spoiled of the garment of innocency, also that he might us with his innocency, glory, & immortality, that he might enrich us by his poverty, to conclude, that such as the first man was dwelling in Paradise, such might be the second man at his entrance into Paradise. Also lots were cast upon his garments, which thing was also foretold, Psal. 22.19. that we might believe the events of things showing us that this was he which should come. 8. He feeleth thirst corporally, coming through the anguish and bitterness of his grief, & through the sense of God's wrath as also spiritually through a most ardent desire of our salvation. 9 In steed of Hippocras or some precious wine that was wont to be given to them who were condemned to die, that thereby they might be comforted Proverb. 31 6.7 , he is made to drink a most bitter drink of vinegar and gall mixed together, that in him might be fulfilled that which long before was foretold by David, Psal. 69.22. And that the second Adam might suffer punishment for that sweet juice which the first Adam sucked out of the forbidden apple. 10 Men of all conditions revile him, the common people, the Priests and Scribes, the thief upon the cross, the soldiers scoff at his prayers, and wrest them to a very wicked sense, as though forsaking God, he asked help of the creatures. 11. He dieth, else would the crucifying have done no good unless the soul had been pulled away from the body, because God had said. In dying thou shalt die the death. Gen. 2.17. 12. His side is thrust through with a spear, out of which ran blood, by which the Church springeth, and is quickened (even as Eva was form out of Adam's side) and water, wherewith the Church being new born is washed. And from this wound, as from a fountain of life, springeth the salvation of the Church, comfort and expiation of all sins, satisfaction, and that washing or purifying (which behoved to be done with the blood) is understood to be now accomplished: for without the shedding of blood there is no remission of sins. Heb. 9.22. Also by this wound the death of Christ was made manifest and certain, for the water which issued out of that wound of his side showed that the weapon entered even into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely that skin which being full of water encloseth the hart, which being wounded, it is necessary that every creature so wounded should forthwith die. At what time was he crucified? At the feast of the Passeover, that he might show himself truly to be that paschal Lamb which was slain for the sins of the world. As the soul of Christ was separated from his body for the space of three days, was the Godhead likewise separated from them both, or was the Godhead joined with the soul, and severed f●om the body? Neither, saith Damascenus. For the Godhead remained unseparable from both, de Orthod. fide and that which the word once took upon, him never afterwards left. But how could it be that the divine nature should continue united to the soul which was in Paradise, and the body which was in the earth. The divine nature of the Son, because it is both infinite and present in all places, remained whole and undivided, united to both together, that is as well to the soul of Christ which was in Paradise, as to the body which lay liveles in the earth. For seeing the nature of God is most simple, and so not to be parted or divided, God is not to be said to have one part in heaven, and an other in earth, but he is whole in heaven, and whole in earth, not at several times, and by succession, but both together, which thing no created nature can do. Hence cometh the saying of Augustine. It is proper to the whole Trinity▪ to be whole every where, in spaces of places not divided. Whether was Christ being now dead, true man? He was, for although the soul and body were separated, and so it was a true death, yet by the conjunction of personal union they remained together in one third, as it were, so that our life was truly hid in Christ, yea even when he was dead. Others answer that Christ in that three days was man materially, because he was truly soul and body: but at his resurrection (they say) he was man formally, after his soul rerurned into his body. Who therefore died, and what he the the adjuncts of his death? The son of God, at the mention of whom the whole frame and nature of things in this world trembled: for when he hanged upon the cross three hours before his death, there was an Eclipse of the Sun against the order of nature, which lasted from the sixth hour to the ninth: whereupon followed darkness upon all the earth. Mat. 27.45. that is through the whole world, as Tertullian will have it, or (as others expound it) through the country of judea, which Eclipse did betoken to the jews a most miserable blindness. But when the Lord died, the vail of the Temple was rend, that we may know how by his merit there is a way opened for us into heaven a Heb. 9.5 , and that the ceremonies of the law were abrogated: the earth shook: the rocks were rend asunder: the graves opened, out of which certain of the Saints arising, went into the City. By which signs is evicted and proved the indignity of the crime committed against the Son of GOD, a Heb. 9.8 the hardness of the wicked, and the power of Christ's death is showed, Of which things this effect also ensued, that many of Christ's enemies were converted, so as they say: Of a truth this was a just man, and the Son of God. Math. 27.54. And all the company that came together to that sight, beholding the things that were done, smote their breasts and returned Luke. 33.48. What was the end of Christ's death and passion? The chief end is the glorification of God for his justice and mercy. But the next end is the redemption and eternal salvation of mankind. joh. 3.14. As Moses lifted up the serpent in the wilderness, so must the son of man be lift up on the Cross, that whosoever believeth in him should not perish, but have everlasting life, And Rom. 4.25. He died for our sins, namely to make satisfaction for them. Unto whom is the death and passion of Christ profitable? Although he might have been a sufficient price for the sins for all men, yet actually and effectually he died for his elect only, who receive him and believe in him, Mat. 1.21. He will deliver his people from their sins. joh. 10.15. I lay down my life for my sheep. And Chap. 17.19. For those (which believe, and whom the father hath given me) I sanctify myself. For otherwise it would follow that Christ died without profit, and to no purpose, in regard of many, and that the efficacy of Christ's death could be made void by men. Whereupon dependeth the dignity and efficacy of Christ's death? On the dignity of his person, for therefore the passion & death of Christ was perfect and acceptable to God. 1. Because the son performed voluntary obedience to the commandment of the father: For he humbled himself and became obedient unto death, even the death of the Cross. Phil. 2.7. 2. Because it is of infinite merit, namely, it is the death of that man, who is God. How can that prayer of Christ, which he thrice repeated, Mat. 26.39 stand with this obedience. O my father, if it be possible let this cup pass from me, yet not as I will but as thou wilt? Very well, namely in▪ divers respects, and according to divers purposes, for in so much as Christ would not, it was by reason of the infirmity of his flesh, which naturally and without any sin feareth death as an enemy unto nature: but that he would, it came from the readiness of the spirit, because it was necessary to the salvation of mankind, according to that which Christ afterward saith, Verse. 41. The spirit indeed is ready, but the flesh is weak. Yea in this, the obedience of Christ appeareth more plainly, seeing that although the flesh would have had the matter gone otherwise, yet notwithstanding he wholly submitteth himself to the will of his father. What effects then or what fruits be there of the Lords passion? Many. I A most full satisfaction for sins: for the hand writing which was against us by the law, is taken away from us, and nailed to the cross. Coloss. 2.14. that the remembrance of our sins might be put out by the blood of Christ, that at no time they should come into God's sight a 1 john. 2.7 . 2 God is pacified and reconciled to man b Rom, 3.24 . 3 The devil is overcome c Gen. 3.15 1 joh. 3.81. . 4 Death is swallowed up d Osea. 13.14. . and the fear thereof is taken away e Heb. 2.15. so as to the faithful it is nothing but a passage to eternal life. 5 Man is absolved from his sins and justified f Rom. 4.25, &. 5.19. . 6 The partition wall which was betwixt the jews and Gentiles is broken down g Eph, 2.14. . 7 All things in heaven and earth, that is all the faithful under both the Old and New testament, are become subject to one head, & are called again to that head from which they were fallen, & are gathered also into one body. Ps. 28. Eph. 1.10.22. Col. 1.20 8 The prophecies are accomplished, the truth is become agreeable to the figure of Samson, of the brazen serpent, of the sacrifices, and other types. 9 The mortification of our flesh. For he died once, that we might die unto sin for ever: 1. Pet. 2.24. And our old man is crucified with him that the body of sin might be destroyed, that henceforth we should not serve sin. Rom. 6, 6. 10 And that in few words I may comprise the whole matter, the free remission of sins, the purging of the blots in our souls, and everlasting life is hereby purchased for us. 〈…〉 2 The infinite mercy of God who would rather have his son to die a most shameful death, then destroy mankind created by himself. 3 The exceeding humility of the eternal son of God, the Lord of all things who was debased and cast down lower than all creatures, by which humiliation he testified his love toward mankind, in suffering so great things for the redemption thereof. 4 The ugliness of sin is to be remembered by that most vile kind of death. 5 The estate of the godly in this world, in which they are conformable in their miseries to Christ their head: all which things let them work in us a hatred of sin, let them stir us up to integrity of life, & raise us up to conceive certain hope of our salvation, and patience in adversity. The saying of Augustine is very worthy remembrance. Look upon his wounds when he hung on the tree, his blood when he died, the price wherewith he redeemed us. He hath his body so placed on the cross, as he boweth it to kiss thee, his arms spread to embrace thee, & his whole body given us, to redeem thee. Consider how great things these are, weigh these things in the balance of your heart, that he may be wholly fastened in your heart who for your sakes was wholly fastened to the cross. How is the passion of Christ applied unto us? By the word, by faith and the Sacraments, for by the word he is offered as by the hand of God, by faith he is received as by the hand of man, by the Sacraments he is sealed up unto us. What opinions are against the sacrifice and passion of Christ? 1 The blasphemy of the Marcionites and Manichees, who affirmed that Christ did not suffer truly, but imaginarily and in appearance to men. 2 The blasphemy of the Papists, whereby they affirm that Christ is still offered daily unto the father by priests in the Mass, and that really for the quick and the dead, contrary to that which is said. Heh. 10.14. with one offering hath he consecrated for ever them which are sanctified. 3 The righteousness which is of works, Pardons, Invocations of Saints, that forged Purgatory, and whatsoever men devise thereby to make satisfaction for sin. The four and twentieth common Place. Of the burial of Christ. What is burial or burying? IT is a proceeding of death, and so also a confirmation of death, for not living, but dead men use to be buried. The Latin word Sepultura Burial, is derived a sepeliendo, or a sepiendo, because the corpse is enclosed and fenced with earth, stone, or some other matter, and is laid up in the grave or tomb. But Funerare or Pollincere is to make ready the body for burial, by washing, anointing, and the like compliments a Gen. 50.26. Math. 26.20 Mat. 27.60 1 Cor. 15 4 Whereupon Pollinctores were a several sort of men from Libintiarii. But what was the burial of Christ? It is a part of Christ's abasing, whereby after death his body being severed from the soul, was laid in a Sepulchre according to the fashion of the jews b, yet so as this was a preparative and entrance to the glory of his resurrection. What is the chief cause thereof? God who not only hath engraven in the minds of men the custom and manner of burying according to that, Gen. 3.19. Earth thou art and to dust thou shalt return, (as the ancient examples of the Saints, who were buried do testify c Gen. 23.4 15. &. 49.29. &, 50 13. 2 King. 13, 3 Tob. 4, 3 , and the deprivation of burial, which is reckoned amongst the signs of God's wrath d Psal. 79.3 2 King. 6.35. jerem, 14.16. &, 22 19 :) but did also specially ordain all things which were done about Christ's burial. Who were the ministers and means of this burial? Noble and rich men who were of the degree of Senators, joseph of Arimathea (which some think to be the same with Ramathaim e 1. Sam. 1.1 ) and Nicodemus who were the Disciples of the Lord, but in srcret, through the fear of the jews f Ioh: 3 2, &. 19, 38 , and who as grateful Disciples performed to their well deserving master the honour of burial, when as there appeared no danger, or but very little, whom whilst he lived he durst not confess. For when the open and professed Disciples of Christ were dispersed and hid themselves for fear, they then, stirred up & confirmed by God, took the body of jesus, being given them by Pilate, that it should not fall into the hands of the rascal, executioners, who were wont to cast the bodies of thieves into stinking pits. whereby it appeareth: how great the power of Christ's death was, who made these men so courageous, as they feared not to attempt an enterprise most base and dangerous: namely, to take down from the cross a man condemned by the authority of the whole council, and the Precedent, and by this their deed to accuse their judgement of injustice and impiety, whereby also they incurred extreme danger for his sake, and in the extremest ignominy which Christ suffered, what time he was hanged betwixt two thieves, they professed themselves his Disciples: how much more doth it now become us so to do when he reigneth in glory. What was the manner of his burial? joseph, as it is recorded, Mat. 27.58. went with a bold courage to ask Pilate the body of jesus: of whom he obtained it after he had understood certainly by the centurion that he was dead. Mark. 15.44. so God useth to bless those who earnestly and uprightly go about his business which pertainineth to the public weal and benefit. Nicodemus in the mean while, prepared a mixture of myrrh and aloes (which things do preserve bodies from putrefaction) to the weight of an hundred pounds. joh. 19.39. And so they both come, and openly with their own hands take the naked body of Christ from the Cross, and wrapped it in clean linens with those precious odours, after the manner which the jews used with their Nobles, in hope of the resurrection: and also hereby to signify that Christ would rest in a pure mind well seasoned and spiced with sweet smelling virtues. Yet it was anointed because they could not do it by reason of the shortness of time. For the Sabath was at hand, on which day it was not lawful to do any work, and the women, a joh 20.1 Mark. 16 when the Sabbath was ended, came to the Sepulchre, to anoint jesus, but he was now risen again. Yet those spices were (which thing belongeth to God) types of that quickening odour which ariseth from Christ's death. And God would by this glorious burial declare the innocency of Christ, and abolish for the most part the ignominy of the cross, according as Esaias had foretold, and his sepulchre shall be glorious, cap. 11.10. What are the subjects and adjuncts of Christ's burial? The place, the time, the shutting up, and keeping of the Sepulchre. Where was the Lord buried? 1 In a garden planted with herbs and trees, next unto the place where he was crucified, in which place joseph had his Sepulchre, that in the very place of his delights he might be admonished of death by the beholding of the monument. 1 Because the first Adam died spiritually in a garden. 2 Because (as Cyril saith) there is prepared for us a return into Paradise by the death of Christ. 3 To show the plentiful fruit which should grow to all that believe, from his death and burial. 4 Because from the cross there is a passage to Paradise. Again, he is buried in a Sepulchre. 1. Hewn out of a rock, lest the adversaries should cavil, that the lords body was stolen by his Disciples through some vaults under the ground. 2 In a new one, that we might know how that the condition of death is changed by his merit, and because of the mystery of a new breast, wherein the Lord rejoiceth to dwell. 3 He is buried in a Sepulchre, wherein no man was buried before, that his resurrection might not be slandered, as if some other rose again, saith Theophylact: that is, that they should not devise this slander, as to say, that some one, or more other did rise again, and not Christ himself, or that he rose again by the touching or power of another who had been buried before in the same very place, as we read of him. 2. King. 13.21. who being cast into the Sepulchre of Elizeus revived, when he had touched his bones. 4 In an other man's Sepulchre; because as Augustine saith, he died and was buried for other men's salvation. What fell out about the burial of Christ? A great stone was rolled to the door of the Sepulche, first, because so was the manner. 2 Lest the body of the Lord should lie open to the abuse of the adversaries. 3 By God's counsel and providence, to give the greater certainty of his resurrection, and to take away all suspicion of deceit, and taking away of his body. Moreover they sealed it up, and warded it, both these being done not without the singular providence of God, namely, that the most hateful enemies of Christ, by whose seal and custody the Sepulchre of Chest was guarded, might against their wills be compelled to acknowledge the resurrection which soon after followed. And to this use also even at this day remaineth the Sepulchre of Christ unviolated. For although the Turks do keep it for gain sake (which they reap in no small measure by them who travel thither for religion sake) yet God would have it extant, that it might be a monument of the history of Christ's death burial and resurrection. How long did he lie in the grave? Not so long as jonas lay in the fishes belly, to wit, three natural days a jon. 2.2. Math. 12. 4● , for neither was it necessary that the truth should in all things answer the type. But we must know that (whereas Christ then hasted unto the victory, as it were) the Scripture by a Synecdoche doth give the appellation of the whole thing to the beginning and end thereof, and putteth the space of three days for the time which reached unto three days: For on that very day that Christ died (which day we call Friday) three whole hours after his death his funeral was prepared, and his corpse committed to burial, this is the first day of Christ's burial. 2 The day following he lay in the Sepulchre all the Sabbath according to the manner of the jews who reckon a natural day consisting of four and twenty hours from evening to evening. This is the second day. 3 In the beginning of the day following (which was the first of the week, and it is called Sunday, before the day grew light) he rested twelve hours or thereabout in the Sepulchre, and rose again on the same day, whereupon it is called of us the Lord's day. Therefore from Christ's death to his resurrection, passed almost forty hours. And three days are reckoned, because (as Augustine saith) the first day is taken according to the last part thereof: the second as it is whole and entire, the third in regard of the first part thereof. And so there are three days, and every one of these days hath his night. But why did the Lord rest the whole Sabbath in his Sepulchre? Because as God having finished the work of creation on the sixth day rested the seventh day. Gen. 1.31. and 2.2. So the Son of God having accomplished the work of our redemption, upon the cross, on the sixth day of the week, rested the seventh day in the Sepulchre, that this resting of Christ in the grave, may be a document and instruction to the faithful, that they are spiritually to rest from the works of sin in this life, as also a pledge and sign unto them of their eternal rest from all labour after this life, and with all that we must keep holy the Sabbath day. How came it to pass that the body of Christ was all that while preserved from corruption? Not by virtue of the spices, with which he was not embalmed, but in that the cause of corruption is from sin, now there was no sin either in the flesh or bones of Christ, yea he had no longer no other men's sin, which was imputed unto him, for he had abolished it by his death which was passed. What are the ends of Christ's burial? 1 That it might appear he was truly dead. 2 That he might pursue and overcome death, flying as it were into his lowest den, and so the expiation of our sins made by his death, might be grounded on a more firm testimony. 3 That he might bury our sins together with himself in his grave, and might for ever hide them from the sight of God. 4 That we being made partakers of his burial, might be also ourselves buried in sin. 5 That he might sanctify our burying places, and perfume them with the quickening odour of his death, and so might take from us all fear of the grave, and confirm unto us the hope of our resurrection. What be the effects of it? 1 That, as, when jonas was cast into the Sea, & hid in the fishes belly, the tempest was calmed jona, 11, 15 , so Christ being cast out from the number of the living, and hidden in the Sepulchre, all the tempests of God's wrath which were raised against our sins, are pacified at the appearance of the mild countenance of our God and Saviour. 2 That as he rescued his body from the effect of death, that is, the dissolution of his body: so by the same power he will bring our bodies to incorruption, so that now burial is like a seed time, in which our bodies being laid in the earth when they being dissolved by it, shall have put of their corruption, 1 Cor. 13.30 42, 43. they shall hereafter in the last day rise again glorious and excellent. 3 The burying of the old man, or of sin which by little and little dieth in us: in which respect. Rom. 6.4, we are said to be buried together with him into his death, that being dead unto sin, we may no more live in it, fulfilling the desires thereof, but may rest from ill. Whereupon Ambrose saith that, The burial of Christ is the rest of a Christian. What is the use of it. 1 That, for as much as Christ hath hid our sins in his grave, that we should not seek to dig them up, and bring them again to light: For this were to violate the Sepulchre of Christ, and to commit sacrilege. 2 That we should take care for the burial of the dead, that it be honest and inviolated, and that the bodies of the dead be not neglected or vexed against the law of humanity, which when they lived were the instruments and temples of the holy Ghost, if they were the bodies of believers. 1. Cor. 3.16. & 6.19. but that they be suffered to rest as in a soft bed. My flesh shall rest in hope, saith the Prophet, Psal. 16.9. Is it needful to bring again into use the jews fashion of embalming bodies? No, because unto Christians (to whom hath appeared the most clear light of truth) their faith and belief of the resurrection ought to be more certain, then that it is expedient to confirm it by needless rites. But concerning that which Christ saith: Math. 26.10. to his Disciples of the woman's deed, she hath done a good work in me, he doth not allow of this as an ordinary worship, but because of the circumstnace, because by this sign he would testify that the Sepulchre should be odoriferous and of sweet savours. Doth the burial of Chrst belong to the state of the exinanition, or of the exaltation of Christ? To both, for it was a part of his punishment and misery, when his body no less than a nother carcase was cast into the earth. Again it was a part and beginning of his glory, in that he was honourably buried, by the chief of the jews, and the beginning of his victory, for so much as his body felt no corruption, as it was foretold. Psal. 16.10. Act. 2.27. although it lay in the grave without life, and without any embalming. Whereupon it is said, Esai. 53.9. His grave was with the rich, or it was glorious. What is opposite to this burial? The cozenage of these deceivers, who superstitiously and foolishly show a linen cloth to be worshipped, in which the whole body is painted. Which also they sottishly call Sudarium, a napkin, whereas according to the jews fashion, the head alone was severally wound in a napkin or veil, but the body was accustomed to be wrapped with linens or bands. john. 11.44. Then he that was dead came forth, bound hand and foot with bands, and his face was bound in a napkin. 2 The superstition of the Papists, who consecrate graves with frankincense, holy water & other trumpery, which graves Christ himself sanctified: they also think that the salvation of souls is furthered by superstitious rites of exequys, candles, procession with a cross carried before, funeral verses and songs, doles of flesh, bread, wine, money, and other things, by funeral suppers, by white and black vestments, and to conclude by Masses. Their devise also it is that the place of burial should be near the Churches and in the Churches themselves, near the high Altar, for superstition & gains sake, that they might exact tribute even of the dead & might make a gain of smoke, jangling of bells, sprinkling of water. 3 Their pride who either build tombs, (which thing Esay long age accused in Sobna, cha. 22.15, 17. & also do hang up their arms in them to be seen as though they still desired even afterdeath to carry about with them the terror which men of war have, or else they are wrapped & wound in costly clothes (to no purpose, and with hindrance of their alms to the poor) in which they may make themselves brave for the worms against those testimonies of scripture, job. 1: 21. Naked I came forth of my mother's womb, and naked also shall I return thither. 1. Tim. 6.7. For we brought nothing into the world, and it is certain that we can carry nothing out. 1. Cor 15.43. The body is sown in dishonour, it ariseth again in glory. To this purpose is the saying of Ambrose in his Sermon. To what purpose is the bravery of Sepulchers? they are rather loss unto the living, than any benefit unto the dead. 4 The immoderate mourning of some who show themselves either to doubt of the salvation of the dead, or to despair of God's help, contrary to the serious admonition of the Apostle, 1. Thess. 4.13. 5 That feigned imagination of the Gentiles, who thought that those souls whose bodies lay unburied, did wander up & down, in Virgil fond writeth of Palinurus and other his partakers in shipwreck. 6 Their cruelty who cast the bodies of the dead to wild beasts to be torn in pieces, or through negligence defraud them of the honour of burial, or show their cruelty upon their bones or ashes. 7 Those false Nicodemes, who abuse the examples of joseph and Nicodemus to cover and cherish the cowardness of the flesh, and are not bettered by them, that they may show the strength of their faith, what time God requireth their endeavour The five and twentieth common Place. Of Christ's descending into hell. Was the article of Christ's descending to hell always joined with the rest of the Creed? RVfinus upon the Creed, Lib, de Resurrect. carnis. In symbolo. Serm. 115. (who is commonly reckoned amongst Cyprians works) doth testify that in times past it was not expressed in the Creed of the Roman Church, and that it was not used neither in the Greek Churches. Notwithstanding Tertullian doth plainly confess the descension of Christ into hell, as also Athanasius, Augustine, and other of the Fathers. Psal. 16.10 Isai. 53.8. Act. 2.24. Heb. 5.7. ephes. 4.9. But it is especially confirmed by testimonies of Scripture a, and the whole Church in all countries doth at this day with great consent acknowledge and confess that article. And Rufinus himself doth manifestly set down this article and allow of it. Neither was it to be omitted, seeing it is of great force to give us full assurance of our redemption, and doth minister great comfort to the godly. What doth the word Infernus (which is commonly translated hell) signify in Scriptures? 1 The grave and that properly b Gens 42.38. Psa. 6.6. For in death there is no remembrance of thee, in the grave who shall praise thee? 2 That horrible place which is appointed for the punishment of the reprobate. Num 16.30. It is written of Core, and those of his conspiracy that they went down alive into hell. Luke. 10.15 And thou Capernaum which art exalted to heaven, shalt be thrust down to hell. And Cap. 16.23. The rich man also died and was buried: and being in hell in torments, he lift up his eyes and saw Abraham a far off, Lib. de anima. cap. 35. and Lazarus in his bosom. Tertullian. By hell we understand not an open hollow place, neither some sink in the world lying open to heaven, but a vast and deep pit, and a depth hid in the very bowels of the earth. This place the Greeks do call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a dark place, for the word is compounded of the privative particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to see, because all things are there dark, so as no light may be seen. 3 The torments & pains of hell, that is, the terror & torments of the soul, such as the damned feel in hell. 1. Sam. 2.6. The Lord bringeth down to the grave, and raiseth up, etc. and Psal. 18.8. The sorrows of the grave compassed me about. Psal. 16.3. When the sorrows of death compassed me, and the griefs of the grave caught me, when I found trouble and sorrow. 4 According to some men's interpretation, it signifieth the general state and condition of the dead, whether the good estate of the aged or the evil of the wicked. 5 In others judgement, it signifieth the extreemest degree of humiliation. What signifieth the word Descending? 1 It properly signifieth a motion from a high place to a lower. 2 By a tropical speech, it signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the descending of Christ, or the last degree of his humiliation, ●s Ephes. 4.10. He that descended, (that is, he that made himself base, and of no reputation and taking upon himself the form of a servant, subjecteth himself to the miserable condition of this earthly life) he is even the same that ascended above all heavens. What therefore is the meaning of this article, He descended into hell? It is divers, accordingly as the simple words are taken in divers significations. What is the first? The first interpretation is of them that think these words are added for better explanation sake, against the heresy of the Valentinians, and that no other thing is hereby meant, then that Christ was truly dead and laid in his grave, as other men who have been dead and buried. What think you of this exposition? That it is too sleight and trifling, because it is not likely that the burial of Christ being declared in plain words should be delivered in a more obscure form of speech, neither doth such a repetition of the same thing befit such a brief and compendious rehearsal of the chief heads of our faith. What is the second? It is Hieromes and the Papists who think that Christ's soul being separated from the body came to a certain place, which they call Limbus patrum, to wit, the upper part, or an upper room as it were of hell, in which there are no punishments, but only a deprivation of a better and more perfect good. In which place they say the Spirits of the faithful fathers did remain before Christ's incarnation: from whence afterwards, the soul of Christ coming thither in deed, did bring them with himself into heaven. Which thing they go about to confirm out of Matthew, 27.52. Many beside of the Saints rose again, either with Christ or after him, and 1. Pet. 3.19. By which also he went and preached unto the spirits which are in prison, and 4.6. for unto this purpose also was the Gospel preached unto the dead. Do you like this opinion? No, 1 for such a place cannot be proved by any testimony of Scripture. 2 Because we read that not all the Saints bodies, but some only rose again with Christ to testify the power of Christ's resurrection, whereby life is restored to us. 3 The place, 1. Pet. 3.16. Is manifestly to be understood concerning Christ's spirit which preached repentance by the mouth of Noah, to the disobedient and wicked: and the place in the fourth Chapter is to be understood of the Gospel which was preached to them which were dead in former times, that is, which were indeed alive when they were preached unto, but were dead at what time this was spoken of them. Also, because this opinion doth not a little detract from the power of Christ's sacrifice, the price whereof is infinite, and extendeth itself unto all times according to that which was said, Apoc. 13.8. The Lamb was slain from the beginning of the world. Therefore Abraham was delivered from hell, by the merit of Christ's sacrifice, no less than Paul or any one of the godly that died after Christ was given for our redemption. What is the third opinion? The third is of them who think that Christ did indeed descend into the place of hell. But this opinion is divided three ways. For some there are who say, that the soul of Christ did go down thither whilst his body lay in the grave, that there it might suffer for the souls of men. Which opinion is by three reasons confuted. 1 Because the blood of Christ is a most perfect expiation for all the world a john. 1.7 . 2 It is confuted by Christ's saying upon the cross. It is finished joh. 19.30. Therefore he had no more to suffer, when as death made an end of his torments. 3 Because Christ endured horrible torments in his soul whilst it was yet in his body, as is manifest by that terrible crying. My God, my God. etc. Mat. 27.46. which shook both heaven & earth. 2 Others say that the soul of Christ descended into hell, not that it might suffer any thing there, but that as in his body he had preached upon earth the Gospel to them who were living: so being dead, he might in his spirit preach the Gospel to them in hell, which opinion cometh near to the second of those formerly repeated by us. But to what purpose had this been? seeing after death there is no place left for preaching and repentance. Moreover he commended his spirit into the hands of his father, and said unto the thief, This day shalt thou be with me in Paradise, where undoubtedly there is no hell. Luke. 23.43.46. 3 The fathers for the most part of them do labour to show that in the very earthquake & momët of his resurrection Christ did present himself alive to them in hell, & showed himself not so much in words as in deed, conqueror of death, and of the Prince of darkness, and that Satan had no more power over the elect, and that he had a name given him above all names that at the name of jesus every knee should bow both of things in heaven, and things in the earth, and things under the earth. Phil. 2.10. For this cause Augustine saith thus. The whole Son was with the Father, the whole Son in the womb of the virgin, the whole in heaven, the whole in the earth, the whole on the Cross, and the whole in Hell. What think you of this judgement of the Fathers? I dare not condemn it, seeing it is not against the holy Scriptures, and hath in it no absurdity. And the consent of Fathers (when as it manifestly doth not disagree with the Scriptures) is not lightly to be accounted of. Yea more, this opinion may seem probable to be gathered out of the Apostles words? Ephes. 4.9. Now that he ascended above all heavens, what is it else, but that he had also descended first into the lowest parts of the earth? For here there is a manifest opposition betwixt; above all heavens, and the lowest part of the earth. But the first is taken according to the letter, therefore also the second, as it seemeth, must be understood according to the letter, but there is no part of the earth lower than hell, which is the place of the damned. Although others, by the lowest parts, understand simply the whole earth, which is the lowest part of the world, into which Christ descended, and lived in it for many years. What is the fourth opinion? Of them who say, that nothings else is meant by these words then that Christ did descend into the state of the dead, and that he was added to the number and company of other the dead, for whom he died, according to David's saying. Psalm. 28.5.6. I am reckoned amongst them which go down into the grave. And Psal. 88 I am as a man without strength, I am counted among them that go down into the pit, Free among the dead like the slain lying in the grave, whom thou remember'st no more, and they are cut off by thine hand: Whereupon he is said to be raised again, not from the grave, but from the dead, which sense and opinion doth not much differ from the first of the former. What is the fift? The first is of them who allegorically, or metaphorically by the descension of Christ, understand his great ignominy and extreme humiliation, whilst he lay in the grave, until the third day after his death, as if he had been foiled and vanquished by death, and the devil, at which time the devil and the pharisees did, as it were, insult over him, as though he were quite gone, and no more remained. Do you approve of this then? I do not dislike it: for it is agreeable to the type set forth in David. Psal. 88.7. Thou hast laid me in the lowest grave, in darkness, and in the deep, and it is agreeable to that place which is Ephes. 4.10. in which as by ascending above all heavens the Apostle understandeth his greatest exaltation: so by his descending to the lowest parts of the earth, or to hell, he understandeth the greatest humiliation or debasing of Christ. So Esa. 14.15. Descending to hell is taken for extreme humiliation. Thou saidst in thine heart I will ascend into heaven, etc. but thou shalt be brought down to the grave, to the sides of the pit. And so may the place of Matthew. 11.23. be expounded; Thou, O Capernaum, which art lifted up unto heaven shalt be brought down to hell. What is the sixth? It is theirs who say, that by Christ's descending to hell, is signified those great torments of mind, which Christ in his agony and upon the cross sustained, of which, we have spoken in the Passion of Christ. Is this exposition agreeable to truth. It is, for it is agreeable to Scripture, and proportionable to faith: For Esa. 53.5. saith, that Christ was broken for our iniquities. And Psal. 18.6. The sorrows of the grave have compassed me round about. And Act. 2.24. Peter saith, that he was entangled in the pangs of death, the griefs which the curse and wrath of God procureth. And Gal. 3.13. it is said; He was made for us a curse, and that truly and without trope, not in himself indeed, but in as much as he was our surety, so that he truly felt our burden to be laid upon him. And Heb. 5.7. the Apostle saith, that Christ was heard from his fear when he prayed with tears and strong crying. And that which is very wonderful, is recorded of him, that through vehemency of his torment drops of blood ran down from his face, and that he could not be comforted: but by the sight of Angels. Luk. 22.43. And in the end we see that Christ was cast down so low, that he was constrained to cry out, when his anguish urged him; My God, my God, way hast thou forsaken me. Mat. 27.46. By all which it may be gathered, that he wrestled and grappled, not with a common manner of death, but with the forces of hell and the horror of eternal death. But this seemeth to make against the exposition, namely, that the torments of the mind, are put after the griefs of the body, in the creed? This is done, because the grief of body first offereth itself to the senses, but not so the torments of mind- But it may be objected. Although they ought to be set after death and crucifying, yet they should not have been mentioned after burial? Although the descending of Christ to hell was ended in death, and in time did go before the burial of the body, yet it is set after it in the order of the narration of the articles of our faith, because it seemed good in one continued course of speech, to describe whatsoever pertained to the debasing of his body, and afterward to come to the suffering in soul. But could God ever be angry with his only and most beloved son Christ, or forsake him? Never, but yet he so hid his favour and help for a time, that the human nature of Christ did truly feel these distresses, wherewith they are urged, who are cast away and forsaken of God. And as Barnard saith, Serm. 5. de verbis Esaiae. It is a kind of forsaking, when as in so great necessity there was no showing of power, no showing of Majesty. Why was it needful he should suffer these torments? 1. Because when as all our sins were cast upon him, therefore it was fit that he should so feel the wrath of God against them, as if he himself had committed the sins of all men. 2. That for our sakes he might try and overcome all manner of griefs and temptations, and so the torments of death and of hell for our cause. 3. That he might advance and carry us up to the joys of heaven, being delivered from the power of Hell. What profit redounded to us by Christ's descending into Hell? 1. Victory over the power of the devil, the horror of death and the pains of Hell is obtained a Ose. 13.14 . 2. Our enemies are triumphed over. Coloss. 2.15. And he hath spoiled principalities, and powers (that is, Satan with his Angels b Ephes, 6, 12 ) & hath made a show of them openly, and hath triumphed over them in the same cross. 3. Having overcome the sting of death, he hath opened to all believers the kingdom of heaven. Therefore Hilary saith, lib. 2. de Trinitate. The cross, death and hell are our life. What is the use of Christ's descending into hell? 1. That we should not now be afraid in death of those things which our prince hath swallowed up. 2. That look how much more we see him humbled and abased for our cause, so much the less we should doubt, either of the father's love towards us, or our redemption wrought by him, and the exaltation we shall hereafter receive in Heaven. What is opposite to this Doctrine. 1. That fable of Purgatory, the pains whereof seeing Christ did not undergo nor suffer, for aught we can read (who notwithstanding suffered for us all kind of griefs a Isa. 53.3, 4 ) therefore it followeth, that these are forged and counterfeit, and to be feared of none who believe: For if it were as they say, it should then follow that there are some griefs which Christ did not suffer for our sake. 2. Of those Limbi which they have in their own inventions appointed for the fathers under the Law, and infants under the Gospel who have been deprived of the sign of Baptism. The six and twentieth common place. Of Christ's Resurrection. What is meant by rising again? THat properly riseth again (saith Hierom) which before fell by dying, and therefore neither the divinity nor soul of Christ properly, but the same body which fell by death, rose again. Notwithstanding the Resurrection of Christ belongeth also to his soul, but in some respect only, that is, so far forth as by the resurrection it was restored to the own body. What therefore is the resurrection of Christ? It is the first degree of his exaltation, whereby he according to his human nature, by the power of God, putting off infirmity, & mortality, his soul returning into his body, reviving, came the third day out of the Sepulchre, as conqueror, & triumphed gloriously over death & hell: that he might quicken all that believe in him, and that the dead being raised again in the last day, he, as a king of the Church, might give to all the elect, a joyful victory, and immortal life, casting the wicked away into perpetual torments. By what power did Christ rise again? Not by any power begged from others, or any power of a nature created, but by the proper power of his Godhead. john. 10.18. No man taketh my life from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. For which cause his true Doctrine is showed by his resurrection. Rom. 1.4, in these words; And declared mightily to be the son of God, touching the spirit of sanctification, by his rising from the dead. Yet because the works of the trinity ad extrà without are undivided, therefore this rising again, being taken actively, is attributed both to Christ himself, to the father and the holy Ghost. Ephes. 1.20. according to his mighty power, Which he wrought in Christ, when he raised him from the dead, and set him at his right hand in heavenly places. Also Coloss. 2.12. and Rom. 8.11. If the spirit of him that hath raised jesus from the dead, dwell in you, he that hath raised Christ from the dead, shall also quicken your mortal bodies by his spirit which quickeneth & dwelleth in you. For that power whereby Christ was raised again is essentially common to the three persons. Did the humanity of Christ work together with the Godhead in his resurrection? According to the Divine nature, Christ himself wrought his resurrection a 2. Cor. 13 14. , he suffered through the infirmity of the flesh, and liveth by the power of God. But properly, he rose again according to the human nature, which obeyed the Godhead, raising it up, and moved itself as the will and power of the Godhead directed it. Whereupon came this common effect, or work of both natures, Death was swallowed up in victory. 1. Cor. 15.54. & the Resurrection is attributed to the whole Christ b Rom. 1, 4. , but actively according to the spirit of sanctification, passively according to the flesh. From whence is the confirmation and certain knowledge of Christ's resurrection to be taken? From the adjuncts or testimonies, both those which went before, which concurred at the time of it, and which came after. What are the testimonies going before? Partly prophecies, partly figures or types, by which the resurrection of Christ was aforehand signified. Prophecies are evident and plain affirmations concerning the resurrection of Christ, which was to come. As among others these. 1. Out of Moses. Gen. 3.15. The seed of the woman shall bru●e the head of the Serpent, that is, Christ shall overcome sin, death and Satan, which he could not do otherwise then by rising again. 2. And Psal. 16.8. where David in the person of Christ saith, Thou wilt not leave my soul in the grave, nor suffer thine holy one to see corruption. 3. Out of the Prophets: Esai. 53.10. When he shall make his soul an offering for sin, he shall see his seed, and shall prolong his days, and the will of the Lord shall prosper in his hand; therefore he shall rise again. And Daniel 9.24. saith, that Christ shall be slain and yet he ascribeth to him a perpetual kingdom, in which iniquity shall be taken away & everlasting righteousness brought in place. Therefore he foresaw that Christ should be raised again. Which prophecies are proved true by the evenr. What figures of the resurrection were there? 1. Adam who was cast into a sleep, & again raised up, out of whose side, whilst he slept, was Eva made. Gen. 2.21.22. was a type of Christ, who died & was raised again, out of whose side being opened, issued forth both water & blood, by which the Church was bred and purged. 2. Isaac, who was laid on a pile of wood, and was delivered by an Angel a Gen. 21.9.11. , was a type of our Redeemer, who died so for us in regard of his humanity in his sacrifice for us, that notwithstanding in regard of his Divinity he remained immortal. 3. joseph, who was cast into prison, & afterward brought out again and advanced to great honours b Gen· 39.20, &, 41.41. did resemble Christ rising again from death, who received the rule of heaven and earth. 4. As Samson when he was shut up, the city gates being locked, did notwithstand securely go forth, breaking the lock and carrying away the gates c judg. 16.3 , so the Lord opening the Sepulchre, which was sealed up, was delivered from death. 5. jonas being cast quick out of the fishes belly d Mat. 12.5 40, resembled Christ, who came out of the grave alive. To conclude, David having scaped so oft out of persecution, and being advanced to the kingdom, did shadow forth the death & resurrection of the Lord. And what is the use of all this, which hath been said? That our faith may thereby be confirmed: for the certainty of our faith (as Augustine saith) consisteth in this, that all things which have been foretold of Christ, have fallen out upon jesus the son of Marie. Therefore he is the true Messiah and Saviour of the world. What are the adjuncts of Christ's resurrection which concurred with it? The time. At what time did Christ die, and was raised aaaine? At that very time when the Patriarch jacob foretold that he should come, whilst Moses his form of government yet lasted & stood, but bended to ruin. Gen. 49, 10. The Sceptre shall not be taken from juda, and the lawgiver from between his feet, until Silo come. And Daniel doth express the very year of his passion. Whence may be perceived the certainty of gods promises, and our faith concerning the promises not yet fulfilled is confirmed, and the error of the jews who hold the messiah is not yet come is confuted. At what time of the year did he rise again? In the Spring time, that the time itself might admonish & put us in mind of the power of Christ's death and resurrection, as Lactantius hath elegantly expressed it in these verses. Ecce renascentis testatur gratia mundi Omnia cum domino dona redisse suo. Namque renascenti, post tristia Tartara, Christo undique fronde nemus, gramina flore favent. See how the world her face, and eke her grace reneweth And now her lords return, with all like grace she showeth. Her late revived Lord from hell, she entertains and decks with leaves the woods & with her flowers the plains One what day of the year? One that day as the skilful in Chronologie do write, on which Moses with his people of Israel passed through the red Sea, and came safe to the shore as it were from the grave to life: Pharaoh and his company being drowned in the waves. Exod. 14.22.28. Even so the Lord with his people the Church, having vanquished his enemies, passed from death to life by his glorious resurrection, How many days after his death? One the third day after it, according to the figure. For as jonah was three days and three nights in the whales belly, so the son of man did lie three days in the sepulchre a Mat. 12.40. according to the prophesy of Osea. 6.2. He will quicken us after twoe days (namely the Messias) and one the third day he will raise us up (namely in his own person) and we shall live in his sight. For the resurrection of Christ which came to pass one the third day is a pledge of ours. But here we must remember Augustine's supputation of the days, of which we made mention in the place of his burial. Why did he defer his resurrection until the third day? That it might plainly appear he was dead, but he stayed no longer than the three days, lest the faith of his disciples should be hazarded and shaken: neither did he defer it till the last day, because of our hope. 1. Pet. 1.3. Blessed be the father of our Lord who hath regenerated us unto a lively hope by the resurrection of Christ from the dead. Moreover, that he might be the first of them which rise again 1. Cor. 15.20. On what day of the week did he rise? When the Sabaoth was now passed, and the first day of the week next following was begun, that is upon Sunday. Mark. 16.1.2.9. That on the same day wherein God made heaven and earth, both heaven and earth might all joy for the Lords resurrection: whereupon this day is called the Lords day. Apoc. 1.10. In what hour of the day? At Sun rising. Mat. 28.1. that he might thereby signify himself to be the true Sun which enlighteneth those which sit in darkness and in the shadow of death, to guide their feet into the way of peace. Luk. 1.79. What adjuncts followed the resurrection. Signs, testimonies, and his own appearing after his resurrection. What signs testified that Christ was truly risen? Four chriefly. 1. An earthquake, as though the earth even did long to restore him to heaven, and for a testimony of the Resurrection accomplished, as also of the efficacy, and so of the omnipotency of Christ, who by his power, and at his pleasure doth shake heaven, earth, and sea. 2. An huge stone was removed from the sepulchre by the ministery of an angel. Mat. 28.2. 3. The Sepulchre left empty. 4. The garments of the sepulchre left in it, namely the linens & the napkin wrapped together apart. john. 20.5.6.7. With signs did convict the keepers of the Sepulchre, of a lie, who though they knew by the earthquake and other signs that Christ had truly risen again, which thing also they told to the chief Priests, Mat 28. Yet being corrupted with money, they forged this lie, that the body of the Lord was stolen away by the Disciples, Mat. 28.13. For neither would the Disciples have taken away their Master naked, leaving the clothes behind them, when it was more ready and handsome for them to carry away the body as it was wound; neither would they, being afraid of the Soldiers, who were present and warded, have laid together the garments, so handsomely and severally, when as their attempt would have admitted no delay, in regard of the present danger. What did this laying of the clothes in the Sepulchre signify? That the Lord did not need any funeral ornaments, but that he had put on immortality: that the former innocency which we lost in Adam, was recovered for us in Christ: & that the cause of shame being taken away, in the last day we shall be adorned with eternal life in stead of garments, & with heavenly glory. What witnesses were there of this rising again? 1. The enemies of Christ, namely the Roman Soldiers, to whom Pilate committed the custody of the Sepulchre, who gave testimony to the Priests of the Lords resurrection: although being by them corrupted by money (which is an usual thing with that kind of men) they made an impudent lie, that the Disciples of jesus had taken away his body whilst they slept. But it is an apparent lie, for if the keepers slept, how knew they, that the body of the Lord was stolen away by his Disciples? If they were awake, why do they lie, in saying they slept? if they took his body, why left they his clothes? 2. The Angels of God appearing in white garments, one while sitting within the Sepulchre, a joh, 20· 12 and sometimes standing without it: not as though Christ could not without their help come out of the Sepulchre, but that they might testify themselves to be Christ's ministers, that they do serve him and the Church b Heb, 1: 4· ; and the women and the Apostles might be assured that Christ was risen again, that there might not want heavenly witnesses also hereof: for they bear witness that Christ is truly risen again. Luk. 24.4.5.6. Mark. 16.6. Why seek ye the living among the dead? Again they say, He is risen, he is not here, he is risen. 3. The Disciples of Christ saw the Sepulchre empty, and Christ raised up after death, who could not be suspected of false dealing. For they could not be persuaded of Christ's resurrection, unless they with their own eyes and ears were joined together with him, they were so far from devising it by a plot amongst themselves. They also bare record hereof by their Doctrine, life, and blood. 4. jesus himself being dead and buried, did afterwards show himself in sundry manners, when he was revived. What were the appearances of Christ, after he was raised again? Manifold, whereby Christ presented himself alive, both in the day of his resurrection, as also in other days following; and that forty days, in which he was conversant upon earth, the beams of his brightness and glory being repressed as yet. How oft did he appear on the day of his Resurrection? Five times. 1. To Marry Magdalene alone at the Sepulchre, out of whom he had cast seven devils a Mark. 16, 9 john. 20, 14 . 2. To the same Marie Magdalene and the other Marry, when they were gone back from the Sepulchre, in the way b Mat, 28.9 , that all suspicion of fraud and violence might be taken away, and that he might show himself the Redeemer of the female sex. 3. To the two Disciples Cleophas and his fellow as they were going to Emaus c Luk, 24.13 31. , of whom when he was not discerned at the first, because their eyes were held from discerning him, he was afterwards known of them in the breaking of bread, their eyes being then opened: and again, he vanished from them, not in respect of himself absolutely, but in respect of his Disciples, and therefore it is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from them, that is he ceased to be seen of them, who, notwithstanding in himself was visible. Which came to pass either because of his sudden departure from them, or because their sight was again dimmed, that they could not see him. 4. To Simon Peter alone. Luk. 24.34. d 1. Cor, 15 . d 1 Cor. 15.5 5. To the Apostles, the eleven, as Mark hath it e Mark. 16.14. , or as Paul the 12. f 1. Cor. 15.5 , they being so called, because of the common title of their society & fraternity, being gathered together all, save Thomas, at jerusalem. Unto whom he entering. john. 20.28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gates being shut (not through the gates being shut, but after the gates were shut, and no man opened to him, seeing the wall or gates by the almighty power of God might in one moment make entrance to his body which pierced them in a moment, and the creature shall give place to the Creator) he stood in the midst of them, and when they doubted whether it were he, he gave himself to be seen and handled of them. And proved his body to be a true body, and took away all suspicion of spiritual entrance, & penetration of dimensions incircumscription, invisibility, illocability, and lastly of the appearing of a Ghost. g Mark. 16 14. Luk. 24, 26, john. 20, 19 & seq. What appearances made he in the days following? Six. 1. On the eight day after the resurrection he appeared to his Disciple Thomas being present, when he entered again to them the gates being shut h john, 20, 26. . 2. At the sea of Tyberias he appeared to seven of his Disciples, who were fishermen a john, 21.1.2.3 . 3. To eleven Disciples at once in a certain mountain of Galilee, as he had appointed with them b Math, 28, 16 . 4. To more than 500 brethren at once c 1, cor, 15.6 . 5. To james by himself d Ibid, v, 7 , concerning whom, the testimony of Paul is sufficient for us. 6. On the very day of his ascension, he appeared to the Apostles on mount Olivet, when he was taken up into heaven out of their sight e Luk, 24.50 Act. 1, 6, 12 . Why do not the Evangelists and Paul 1. Cor. 15.5. keep a like order in rehearsing his appearances, but some have not some, some other appearances? That not so much the order of the appearances (which might be also greater) as the truth of his resurrection, in which our salvation standeth, might be regarded: and that variety might evidently prove that the Evangelists did not agree, and devise amongst themselves to write those Histories, but that they might show that the Lord rose again truly. But why appeared he not to all, or at least to the chief Priests and Elders of the people? 1. Because, as the kingdom of Christ is not of this world, a Io. 18.36 so neither doth it depend of man's patronage. 2. As with God there is a time of mercy, so also there is a time of judgement. 3. Because the resurrection of Christ was foretold by the Prophets, publicly preached by the Apostles, proclaimed to all nations, and confirmed enough and more then enough by testimonies which followed the ascension, as. First, by the visible giving of the holy Ghost in the day of Pentecost. 2. By the gift of tongues. 3. By the admirable audacity and confidence which appeared in the Apostles. 4. By the efficacy of the Gospel in converting very many. 5. By the miracles done by the Apostles, by invocation of Christ f Act. 2.2.43. &. 3.6. & 4, 13.31.33, . 6. By the appearance of the Lord himself unto Stephen, when he was stoned g Act. 7, 55 , and to Paul when he went to Damascus h Ac●. 9.3. 1 Cor, 15.8. . 17. By the preservation of the Church according to Christ's promises. Mat. 16.18. The gates of hell shall not prevail against it. 8. By Baptism and the Supper of the Lordi. 9 Lastly by the feeling of Christ dwelling in the hearts of the godly, and by the earnest of the spirit. 4. Because the condition of Christ's kingdom, which is of grace, is this, that it is not manifest to bodily eyes, but to the eyes of the mind and faith, according to that, john. 20.29. Blessed are they who have not seen and believe. 1▪ Rom, 6, 4 How differ the Resurrection of Christ, and of other dead men. 1. In the efficient cause, for Christ rose again by his own power, that which no man besides himself could ever do. 2. In the end: for others who have been raised up, have risen again subject to the miseries of this life, and being to die again; But Christ first, swallowing up mortality and laying away at once all the infirmities of man's life, rose again unto immortality a Rom. 6. ● . 3. By the effects. What manner one was Christ when he rose again? Wholly glorious. 1. In respect of the Divinity, for whereas before it was hid in Christ, now it was fully manifested and revealed. 2. In respect of his humanity, because all infirmities and accidental properties, with which Christ was borne, as also all adversities and miseries, and all necessities of having meat, drink, sleep, etc. being laid away; it was fully and to the highest degree of perfection, adorned with new qualities, but such as were created above & beside the common order of nature, as in the soul, wisdom, joyfulness, etc. In the body, incorruptibility, subtility, nimbleness, brightness and shining, through the power of the Godhead dwelling in it, by which also it was exalted far above all creatures b Psal. 45.7.8 . But the essential properties of it being still kept, so that his body being now in glory, is still according to the ordinary dispensation of nature, to be seen and felt, composed of instrumental parts, finite, and contained in place, as Christ himself after his resurrection teacheth. See ye my hands and my feet, for it is even I myself. For a Spirit hath no flesh and bone, as ye see me have. Luk. 24.39. For whom did Christ rise again? Only for and to the elect: for the ungodly shall rise again, not because of Christ's resurrection, but by the just judgement of God: they shall rise again unto eternal damnation, and by the force of that sanction and decree, which was added to the commandment given to Adam. Gen. 2.17. In what day thou shalt eat of the tree of the knowledge of good and evil, thou shalt die the death, namely, as well the first as second death. What was the end of his resurrection? The glory of God and Christ, and the salvation of the elect. Rom. 6.4. Christ rose again to the glory of the father. 2. in respect of Christ, that he might obtain eternal glory due to him by the express form of the promise in the Law a Leu, 18.5. Gala. 3.12 . 3. That he might translate and bring us to eternal life, being freed from mortality. What are the effects and fruits of Christ's resurrection? The first concerneth Christ, for by his resurrection he was declared to be the Son of God. Rom. 1.4. he became conqueror & tryumpher over sin, death, and hell, and over the whole kingdom of Satan. For in Christ, God strove with the devil, righteousness with sin, life with death, who all overcame, and that Prophecy was fulfilled. Gen. 3.15. The seed of the woman shall break the head of the Serpent; that is, Christ shall destroy the works of the Devil. 1. john. 3.8. The second respecteth, Satan who being trodden down, lieth under the feet of the conqueror. john. 16.11. The prince of the world is already judged, and expulsed in respect of the faithful, & that in such manner, as he can not hurt them in such sort, as he would, and he trembleth at the name of jesus Christ by whom he knoweth himself to be overcome and condemned to eternal punishment. The third pertaineth to us, unto whom he is raised, that we might be absolved from sin and justified. 1. Cor. 15.7. If Christ be not risen again, ye are as yet, dead in your sins. For the death of Christ is of no efficacy, if Christ remaineth still in death. And Ro. 4.25. He is risen again for our justification, not because he added any thing thereby unto the price of our redemption, seeing he fully made satisfaction for our sins by his death, but because the resurrection of Christ is an evident testimony of Christ's perfect righteousness and obedience according to the Law, and that not in respect of some parts only thereof, as the righteousness of Elias and other the Saints, but in respect of the degrees of the parts, so as it may suffice to make us righteous before God, and may give strong testimony that the passion of Christ is a sufficient sacrifice acceptable to God, & appeasing his anger, and that he did plainly conquer and disarm death b Luc. 11.22 , and therefore did c Os●●, ●3. 14 perfectly abolish sin, whereupon the rule of death depended. Neither could our sins have been perfectly expiated & done away by Christ's death, if death had got the upper hand in this combat: whereupon it cometh to pass that our faith & hope safely relieth upon God d 1. Pet. 1.21 . 2. Because, by the power of Christ's resurrection, we shall be quickened, that is, we shall be regenerated unto a lively hope a Ephes. 2.5. . And Rom. 6.4. He hath risen again, that we might walk in newness of life. The third cause is the stay, the supporting and pledge of our resurrection unto immortality: for seeing Christ is our head, & is risen again, For ye are all (saith Paul. Gal. 3.28.) as one man in Christ) we also of necessity shall rise again, who are his members. Therefore as when we see a man's head above the water, we doubt not but the rest of the members will also get forth & strait follow▪ so must we think of Christ and of ourselves. Hereupon Paul saith. 1. Cor. 15.20. Christ is risen again, therefore shall we also rise again. And 1. Thes. 4.14. For if we believe that jesus is Dead, and is risen again, even so them which sleep in jesus (that is in faith, whereby they are engraffed into Christ) will God bring with him. Also Phil. 3.20. Our conversation is in heaven, from whence we look for a Saviour, even our Lord jesus Christ, who shall transform our base body, that it may be made like to his glorious body. What is the use of the resurrection? 1. That by cur believing this Article, we may conceive unspeakable joy of conscience by lively sense of the remission of our sins, of our justification & regeneration by the resurrection of Christ. For hence proceedeth our greatest joy, in that we behold man beautiful, glorious, immortal in Christ, who before in the Passion was so miserable, ignominious, sorrowful, bloody, filthy and horrible for our sins. 2. That we may both in prosperity and adversity think of that most happy estate which we expect in the life to come, and may raise up our minds unto hope of our future glory. job. 19.25. I know that my Redeemer liveth etc. And Paul. 2. Tim. 2.8. Remember that jesus Christ is risen from the dead. 3. That we may triumph and find security in death, for so much as Christ, by his resurrection, hath overcome and destroyed our twofold death, namely, the death of sin, & the death of hell. What is against this Doctrine? 1. The obstinacy of the jews who deny Christ's resurrection. 2. The error of the Eutychians, who dreamt that the human nature of Christ, was turned into the Divine, after his resurrection. 3. The error of the Ubiquitaries, who make the body of Christ such as no body is, and that both before, and especially after his resurrection, seeing that they will have all properties of a true body laid aside, and that it is now in no certain place, but spread abroad in all places in an unspeakable manner. 4. Of the Papists, who every year do lay in a grave the Image of Christ's body & cause Priests & monks to guard and watch with it, who also with a mournful song, do celebrate his burial, & do bestow upon a wooden Image, those things which he commanded to bestow upon the poor a john. 12.8 . 2. They superstitiously take pilgrimages to that place which jesus did honour with his burial, contrary to those sayings of Christ. john. 4.23. The hour is come, and now is when the true worshippers shall worship the Father in spirit and truth. And of Paul, 1. Tim. 2.8. I will therefore that the men pray every where, lifting up pure hands without wrath or doubting. The seven and twentieth common Place. Of Christ's Ascension. What is the History of Christ's Ascension? IT is to be taken first out of Mark▪ ca 16.19. The Lord, after he had spoken unto them, was again taken up into heaven, and sat on the right hand of God. Again out of Luke in the Gospel, cap. 24.50. Afterward he led them out into Bethania, and lift up his hands and blessed them. And it came to pass, that whilst he blessed them, he departed from them, and was carried up into heaven: And in the Acts. cap. 1.9. And when he had spoke these things, while they beheld, he was taken up, for a cloud took him up out of their sight, and while they looked steadfastly to heaven, as he went, behold two men stood by them in white apparel. Which also said, Ye men of Galilee, why stand ye gazing into heaven? this jesus which is taken up from you into heaven, shall so come as ye have seen him go into heaven. And Paul beareth record of it. Ephe. 4.8. Wherefore the scripture saith. Psa. 69.19▪ When he ascended up on high, he led coptivitie captive, and gave gifts unto men. Now in that he ascended, what is it but that he had also descended first into the lowest parts of the earth. He that descended is even the same that ascended far above all heaven's, that he might fill all things. See 1. Tim. 3.16. Heb. 4.14. & 9.24. What must be understood by ascension? Not a changing of one condition or estate into another, or a vanishing out of sight, but properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, a motion from one place to another, and that from the lower to the higher. For they are said to ascend, who remove from a lower place to a higher. 2. King. 2.12. And Elias ascended by a whirlwind into heaven. And Psal. 139.8. If I ascend into heaven, thou art there. But figuratively (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or attributing that to God which belongeth to man) it is spoken of God. Gen. 17.22. God went from the sight of Abraham. And Psal. 47.16. God is gone up with triumph, even the Lord with the sound of the trumpet. But also john. 3.13. in the first part of the verse, to ascend into heaven, signifieth allegorically to be endued with the light of spiritual understanding. Is the word Ascension used properly or figuratively in this place? Properly without question, as it may manifestly be proved out of divers forms of speeches, which the Evangelists have used for better declaration sake: for Mar. 16.19. saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, he was taken up, and on high into heaven, & Luk. 24.51. saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was removed from them, or went away from them. But it is plain how by the word of going away, is signified a removing into another place. And the same Evangelist giveth to understand whither he went away, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & he was carried up into heaven. He was carried (saith he) which again certainly noteth a motion from place to place. Act. 1.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He was lifted up, and Nubes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a cloud took him up out of their sights. Not because of himself he became invisible, but because he went higher and further off, than his Disciples sight could reach. Moreover the Apostles do follow him with their eyes and sight as far as they can, whilst he did not vanish away out of their sight, but still went up on his way. For while he was going, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which signifieth removing from place to place, they stood steadfastly with their eyes up to heaven. Which had been a foolish part of them if they had not seen him carried on high. To conclude the Angels helping the defect of the Apostles sight, do testify that Christ was taken up by them into heaven, and that he should so come as they had seen him going into heaven. Hereupon the Greek Fathers do call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the assumption or taking up of Christ in the flesh, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his ascension or going up. By the examination of these things which have been said it followeth that the ascension of Christ is not an act undivisible or momentany, but divisible, and distinguished by parts of his motion, and going forward, and by times and places, by which he was carried up from a lower place to a higher, namely from earth unto heaven. Seeing (in that saying of Paul Ephes. 4.10 he that descended, is also the same that ascended) the word of descending doth figuratively signify the humiliation of Christ, why is not also the word of ascending taken figuratively for the same Christ's exaltation & glorification. Because when Christ descended from heaven, he descended without changing his place, at what time he was God only, and not man, but by that his descension was made man: but when he ascended into heaven, he ascended with changing of place, when he was God and man. Who ascended? Christ who is both God and man, the same who was borne man of the virgin Marie, who suffered and died, who rose again, and after his resurrection stayed forty days with his Disciples upon the earth. He I say, and no other descended. He that descended is even the same that ascended. Ephes. 4.9. Therefore the whole Christ did really ascend, because the same Christ was true God, and true man, but in respect of his humanity, he in his body ascended properly and locally from earth into heaven, even as before he had ascended truly, and by a local motion out of the grave into the land of the living. Therefore in respect hereof it is said by Mark, being taken or received up: and of Luke in the Acts, being lifted up. For these things do not agree to the Divinity or Godhead, of which it is said. jerem. 23.24. I fill heaven and earth: but by a communication of properties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is said of the whole person of Christ which is only proper to one part of his nature. And as Theodoretus saith: Those things which are proper to the nature, are communicated to the whole person. Who is the efficient cause or author of Christ's ascension? Christ himself, who by the Almighty power of his Godhead did carry up his human nature, & bring it into heaven, but because the divine power of the Father and Son is all one, this removing into heaven, (as also the raising of him up again) is ascribed also to the power of the Father. Act. 2.33. By the right hand (that is by the power and virtue) of God he hath been exalted, and hath received of his father the promise of the holy Ghost, and cap. 5.30. The God of our fathers hath raised up jesus whom ye slay and hanged on a tree. Him (I say) hath God lift up with his right hand to be a Prince and a Saviour. But his human nature having gotten agility and nimbleness of body by the resurrection, moving itself by the appointment and command of the godheaded went upon high, and ascended truly and properly, and therefore it may be called a ministering or serving cause of the ascension. From whence is the reason and certainty of the ascension to be taken? From the adjuncts or circumstances, namely of time, the place from whence, the manner of his ascension, the place unto which, and the witnesses. What time did he ascend? On the fortieth day after his resurrection: after that he had spoken to his Disciples concerning the kingdom of God, that is after he had instructed them more fully of the things pertaining to salvation, and had confirmed and assured them concerning his resurrection, and the truth of his body, so as they could no longer doubt of it. From what place did he ascend? Luke in the Gospel, cap. 24.50. saith that the Disciples were led forth by Christ unto Bethania, a village of judea, & that from that place Christ ascended. But in the Acts, cap. 1.12. he said that they returned from Mount Olivet, which is near unto jerusalem, whence it is manifest that Christ ascended from some part of that mountain, not far from the town of Bethania, into heaven. Why did he choose to himself this place? That like as he had given proof of man's weakness, and of his exceeding great love towards us in Mount Olivet, in that he sweat blood in his conflict with death. Luke. 22.39 44. so departing from the same place into heaven, he might give certain trial and proof of his Godhead a john. 6.62 , and so the same place might serve for Christ's glory, which had given the beginning to his ignominy and passion. 2 That the mountains might put us in mind of heaven. 3 That from hence we might learn that those who go into heaven out of Bethania (which is expounded the house of affliction) do find entrance by Christ unto the joys of heaven and admittance into the kingdom of heaven through many tribulations. What was the manner of his ascension? 1 Departing from his Disciples like a good guest, he lifting up his hands to heaven in solemn manner blesseth them, and biddeth them farewell, that is, commendeth them to God's protection, thereby to testify he was that blessed seed, in which all nature are blessed b Gen, 22 18 : that full salvation is obtained for us, and that we are freed from all curse, and reconciled to the father, that he hath blessed all that believe in him, and that his blessing shall remain sure for ever, seeing to him is given all power in heaven, and in earth, Math. 28.18. 2 Whilst the Disciples looked on, he was taken up on high. Therefore he vanished not out of sight, or in himself became invisible, but whilst his Disciples beheld, he went visibly from the earth (where he was formerly) taken up unto heaven, where he was not before. 3 The ministery of a cloud was used, which cloud received him at his going away, carried him as in a waggon, & carried him at length▪ out of their sight, that thereby he might testify that he was that person of whom it is spoken. Psal. 104.3. He maketh the cloud or clouds his chariot, as also that by this means he might as with a veil put betwixt him and them stay his disciples from further curiosity and searching after him. Whither did he ascend? Into heaven. And lest the word Heaven should be doubtful and uncertain, or should be only understood of Heavenly conversation (such as may be even in the earth) or only of the heavenly glory he attained, Luke saith, He was taken up on high, and Mark, that he was received up into heaven. Act. 3.21. it is there said: That the heaven must contain him. In which manner also Nazianzen doth expound it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and to be contained of heaven, until the time of restoring. And Oecumenius Scholiastes, he calleth the heavens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, the receptacle or harbour of him that was sent, namely Christ: to wit, the place of eternal blessedness which is without this corruptible world, and so above or without all heavens. But Paul Ephes. 4.10. saith, That he ascended above all heavens. It is true. For the Scripture maketh mention of three heavens. i. The air. 2. the celestial orbs. 3. the seats of the blessed, into which Christ was received. Therefore he is rightly said to asend above all heavens, because he remained not below or within the worldly heavens, but was carried above the air or airy region, and the celestial orbs: neither did he stay in those visible heavens, but entered into the highest heaven, which is above all these movable and worldly heavens, which being beautified by the light and glory of God is subject to no change, but is invisible to us which as yet live upon the earth. And this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that height, of which it is said Psal. 68.19. Thou hast ascended up on high. By what names is that heaven called? 1 The heaven of heavens, and the highest habitation of heaven a 1. King. 8, 27· 39 . Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the highest places b Ma●. 21.9. . Also the third heaven c 2. Cor 12.2 , in respect of the air, which is, the first heaven, & next to us d Math, 6.26. , and in respect of the celestial spheres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paradise or the Garden of pleasure e Luk. 23.43, 2 Cor. 12, 4. Apoc, 2.7 , because it was figured and shadowed unto us by the earthly Paradise (planted in Eden f Gen. 2.8. ) and it is now prepared for us in stead of that earthly Paradise. 3 The house of God, the habitation, seat and dwelling of the blessed g john. 14.23. , because there the father openly and immediately manifesteth himself, and his glory and goodness, and also communicateth them to the blessed. 4 The Schoolmen call it Coelum Empyreum, or the fiery heaven, not because it burneth with fire, but because it shineth with a light like fire. But if Christ be ascended above all worldly heavens, therefore his body is no longer in place, because (as Aristotle proveth in his first book De coelo) above all the heavens there is no place. Although every place be not of the same nature, and such as Aristotle in his Physics describeth, yet notwithstanding wheresoever any body is, there (of necssitie) is a space in which that body is contained, according to that known saying of Augustine. Tolle spatia locorum corporibus, & nusquam erunt. etc. Take away from bodies the space of places, and they shall be no where, and because they shall be no where, they shall not be at all. This space therefore is called in the Scriptures a place. john. 14.2. I go to prepare a place for you. But further we oppose the authority of jesus Christ to Aristotle's authority. Doth not the ascension of Christ imply a contrariety to that his saying, Mat. 28.20. I will be with you until the consummation of the world. It is not contrary, for Augustine saith: He is both gone, and is here also: he will return, and he hath not forsaken us: Tract. 50▪ in johan. for he hath carried his body into heaven, but his Majesty he hath not taken away from the world. Therefore Christ's saying is to be understood in respect of his Divinity, which is present in all places, and at all times, and cannot be contained in any certain space of place, seeing it containeth all things: but especially it is meant concerning his perpetual active power & presence in the Church which worketh in the minds of them that believe, not of the presence of his humanity, which is finite and included in place. In respect of which his humanity he saith. john. 12, 8. The poor are always with you, but me you shall not have always. And Mat. 24.23. he foretelleth that Antichrists should say, Lo he is here, lo he is there. And Paul bids that we show forth the Lords death till he come. 1. Cor. 11.26. What therefore is that which Paul saith, Ephes. 4.10. that Christ ascended above all heavens that he might fulfil all things? The meaning is, that he might pour out upon the Church which consisteth both of jews and Gentiles, his gifts and benefits by the holy Ghost a joh. 14.16 . For so is the word of fulfilling taken b Isa, 33· 5. Ierm. 31, 25 . And this particle answereth to that which he said before out of Psalm. 68.19, He ascended up on high. and gave gifts to men, the similitude being taken from Princes, who after victory obtained do show their liberality to all their people, 1. Serm. de adventu. either by solemn feasts, or largesses and gifts. Or understand it so as Bernard hath observed, that he might fulfil all things, namely which were foretold, and which were required to our salvation. What witnesses were there of his ascension? The Angels, for it was fit that he who in his conception, nativity, temptation, death and resurrection had used the ministery & testimony of Angels, should now also use the same for witnesses, when he was to perform the greatest work pertaining to his divine majesty. 1 That he might mitigate their grief, which his Disciples took at their separation from their meekest Lord and Master, by the promise of his future coming▪ 2 That when the sight of the Apostles failed, they might show the way into heaven, as chrysostom saith, homilia de ascensions Domini. 3 That they might teach, that though he was absent in body, yet he would defend his servants by his spirit, and protect them by the ministery of Angels. Besides this witness of the Angels, the Disciples also were witnesses. Who were the foretellers of this ascension? David, a thousand years before it fell out, saw this triumph in the Spirit, and sang a song of victory to Christ triumphing a Psal. 68.5. . Enoch the son of Iared, the seventh man from Adam, a man very godly and a Prophet, was taken up into heaven, and did figure this ascension b Gen▪ 5.24 Heb. 11.5 , being suddenly made of mortal, immortal and translated into eternal blessedness c 1. Cor. 15 52. 1. Thes. 4 17 . But chiefly Elias being carried up into heaven by a whirl wind. on a fiery Chariot and horses, that is, which shined with light like fire d 2. King. 2.11, , was a notable testimony and example, not only of the Lords ascension, but also of eternal life. For that which the Lord saith, john. 3.13. No man ascendeth up into heaven, but he that hath descended from heaven, the son of man which is in heaven, is to be understood of the proper virtue of his ascension, and his advancement above all creatures. But how doth the ascension of Elias differ from Christ's ascension? As a shadow differeth from a body, or a picture from a quick man. For 1 Elias was translated into heaven without the pangs of death, that God by this public testimony might avow and ratify his doctrine, and by this means might reclaim the Israelites from Idolatry to sincere religion and piety. But Christ before he ascended, suffered and died; but he revived and manifested the glory of his resurrection, by ascending, and confirmed also whatsoever was said or done by him. 2 Elias ascended by the ministery of Angels in a fiery chariot, In homil, ascensionis. because (as Gregory saith) Pure man needs the help of other things, neither could he ascend into heaven by himself, whom the impurity of his flesh did oppress and keep down. But Christ was carried up into heaven, not in a chariot, but by his own power without the ministery of Angels, because he who had made all things was by his own power carried above all things. 3 Elias left unto Eliseus his cloak & the gifts of the spirit doubled upon him, but Christ compassed his Disciples with his cloak, that is, he put upon them power from above, filling them with the gifts of the holy Ghost, and gave unto them power to work miracles double to his, & greater than his own a joh. 14.12 not in nature, but in number and efficacy, or with greater effect, I say with greater power not of the Disciples, but of their master who wrought in them: but especially the conversion of the Gentiles unto Christ by the preaching of the Gospel. 4 Elias was made a Citizen of heaven, but unto a Christ alone is given a name above all names, and he is become so much more excellent than Angels, by how much he hath obtained a more excellent name than they have. Ephes. 1.21. Phil. 2.9. Heb. 1.4 What is the end of this Triumph? 1 That he might seal unto us the work of our redemption being now complete and perfected, and might testify that eternal righteousness was brought unto us. For which cause Augustine calleth it the confirmation of the Catholic faith. To the same effect is that, Ephes. 4.10. He ascended that he might fulfil all things, namely all the oracles and prophecies which were extant of him, (such as was the foretelling of his ascension) and which it behoved to be fulfilled to accomplish the work of our redemption. 2 That he might give a clear testimony of his Godhead, by which man's nature was carried on high. 3 That having overcome death, he might obtain that glory in his humanity, which (before the foundations of the world were laid) was prepared for him a joh. 17.5. . For than Christ's glory was made most apparent, when as the new guest who was both God and man was entertained in heaven, which then the Angels had not seen from beginning of the world. To the same purpose is that which is said. Psal. 24.7. Ye Princes open your gates that the king of glory may enter in. 4 That he might provide for us a mansion and abode in the heavens, and might put us in certain hope, that our souls being separated from our bodies should go unto him: and that we also may ascend into heaven in body also at the last day, for where the head is there also must the members be. john. 14.3. What are the effects and fruits of the Lords ascension? 1 Captivity was led captive, & Christ triumphed over Satan, death, sin, and hell, of which it is said, Coloss. 2.15. And he hath spoiled principalities and powers, and hath made a show of them openly, and hath triumphed over them in the same cross. 2 The sending of the Comforter, that is, the holy Ghost, and that visibly, namely on the fiftieth day after his resurrection. Act. 2.1. etc. Which the Apostles should not have received, unless Christ in his body had departed from them. john. 16.7. Then a visible pouring out of divers gifts of the same spirit upon the Church. Epist. ad Dardanum And to this effect is that saying. Ephes. 4.10, He ascended that he might fulfil all things, not in his humanity (because as Augustine saith, he gave unto it immortality, but took not from it the proper nature thereof) but by distributing the gifts of the Spirit into the hearts of all the elect, in what place soever they be. To the same purpose also john saith, cap. 7.39. The spirit was not yet given, because Christ was not yet glorified. 3 Away was opened for us into our heavenly country: for till that time Paradise was kept with a flaming sword; but by Christ's ascension heaven was opened, from which we were by Adam's transgression excluded. 4 Possession of our heavenvly inheritance is taken in all our behalves, so that we do not now in a bare hope only expect salvation, but do indeed possess it in our hart, & in our fl●sh. Eph. 2.6, God hath raised him up, & hath made us sit together with him in the heavenvly places. Therefore Tertullian speaketh thus. Even as he hath left unto us the earnest of the spirit, so also he hath taken of us the earnest of the flesh, & hath carried into heaven a pledge, for the whole sum hereafter shall be received of him there: Be ye therefore secure ye flesh and blood: for ye have taken possession both of heaven & the kingdom thereof in Christ 5 As Leuit. 16.2. The high Priest yearly entered within the veil into the most holy place not without blood, that he might stand before God in the behalf of the people: so Christ is entered into heaven, to make intercession for us, as it is said. Heb. 9.24. Christ is not entered into the holy places that are made with hands, which are similitudes of the true Sanctuary, but is entered into very heaven to appear now in the sight of God for us. Where he so turneth the eyes of God upon his own righteousness, as he turneth them away from our sins, and maketh us a way to his throne, and causeth him to become merciful and gracious unto us, who otherwise was very terrible to wretched sinners. What is the use of this? 1 That in the fear of sin & death, we may fly to the ascension of christ which is a most certain seal to us of his conquest over our enemies. 2 That in temptation we may assure ourselves there is one for us in heaven, which maketh intercession for us, and reconcileth unto us the father. 1. joh. 2.1. My babes, these things writ I unto you that ye sin not, and if any man sin, we have an advocate with the father, jesus Christ the just. 3 That by our hope of ascending to him hereafter, we should comfort ourselves in our losses. 4 That seeing our body now liveth and reigneth in heaven, and our conversation is there, we should abandon the delights of this life, and aspire unto heavenly things, Coloss. 3.1. If ye have risen again with Christ, seek the things that are above. 5 That we know how he seethe all things, & that all things are open to his eyes, a Heb, 4.13 so that there is now no cause why we should be faint hearted. What is against this doctrine of Christ's ascension? 1 The position of the Ubiquitaries, who make a doubt of the asascension, & who by ascending, understand vanishing or becoming invisible: as though in Christ's ascension there were no motion of his body from place to place, but only a change: so that he who before was visibly conversant in the earth, now being become invisible, is notwithstanding truly & corporally, but yet invisibly present with us: the same Sectaries make heaven the same thing that glory is, and also make heaven a certain spiritual place▪ & without body which is everywhere. But this their doing is nothing else, but to confound & mingle the highest thing, with the lowest, and the lowest with the highest, & to deny the truth of Christ's body. 2 The manners of them who favour their wicked affections, are fast bound to this earth, who do follow the works of the flesh, and do by their deeds testify, they have little care of heavenly things, and by their ungodliness do rather plunge themselves into hell than labour to climb up to heaven. The eight and twentieth common Place. Of the sitting of Christ at the right hand of the Father. Is the sitting of Christ at the right hand of his father a distinct article from that of his ascension. IT is. For Saint Mark in his 16 chapter, and 19 verse doth manifestly distinguish them, when he saith that the Lord after he had spoken unto them, was received into heaven, & sat at the right hand of God. Besides, the ascension into heaven, if ye respect the change of place, is common to the word Incarnate, to the Angels, to Elias and the rest of the elect. But, to which of the Angels hath he said at any time, sit thou at my right hand. Heb. 1.13. Therefore his sitting neither can nor aught to be confounded with his ascending. What signifieth the right hand? The right hand and left are proper differences of corporal positions, & are proper to man, and not to God, who is a spirit, having no body. Io. 4.24. and therefore hath neither right nor left side, but is altogether unmeasurable and infinite. But because in the right hand a man's strength both most consisteth, and is most perspicuous, and the right hand is most fit for any action or exploit, and more usual for the confirmation of faith: therefore sometimes the right hand of a man is taken for a man's power, strength, hope, or promise which he maketh, as Psal. 144.8. Their right hand is a right hand of falsehood. Moreover, from men, by the Figure Metaphora, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is translated unto God. And then 1. It signifieth (as the hand and the arm do) the verve, power, & help of God, as Psa. 44.3. Their own arm shall not save them, but thy right hand and thy arm and the light of thy countenance. And Act. 2.33. By the right hand of God Christ is exalted· 2 It signifieth the majesty, authority, glory, and honour of the divinity▪ Psal. 110.1. Christ is commanded to sit at the right hand of the Father. 3 It signifieth the place of bliss and happiness which we shall enjoy in the life everlasting. Psal. 16.11. At thy right hand are pleasures for evermore. And Ephes. 1. 20·S and he set him at his right hand in heavenly places. What signifieth sitting? It properly signifieth that manner of setting of the body that is opposite to standing or motion. But by the figure Metalepsis, it signifieth to dwell, to abide, to converse, to rest: and sitting signifieth dwelling, as Luke. 24.49. Tarry ye in the City of jerusalem until ye be endued with power from on high, in the original it is sit ye. After which sort we say of a man, he stayed in that country three years, or he sat there three years. Secondly, it signifieth to rule and govern, as 1. King. 1, 30. Solomon my son shall sit upon my throne after me. and Pro. 20.8. A king that sitteth in the throne of judgement chaseth away all evil with his eyes. And of the government of the Messiah. Isa. 16.5. In mercy shall the throne be prepared, and he shall sit upon it in steadfastness in the tabernacle of David. And in this sense sitting doth signify a Royal or judicial dignity and authority. But what doth it it signify jointly, Mat. 20● 2 or together to sit or to stand at the right hand of any man? 1 In human affairs by the figure Metonymia, it signifieth to obtain the next place of honour & dignity to any man, as Psa. 45, 9 Upon thy right hand the Queen standeth in a vesture of gold & silver. 2 To be a fellow and companion, or copartner of the rule and Empire. 3 To give help and aid, as Psal. 142.4. I looked on my right hand, and beheld whether any stood by me, that is to say, to help me. Metaphorically it is attributed to God, to the Church, to Christ himself. As for God he is said to stand at the right hand of men when he doth help and secure them, and protecteth them against their enemies, and dangers, as Psal. 16.8. moved-so is God the father in this sense said to stand at the right hand of Christ, that is to say, that he is in degree of honour and dignity next unto himselfe· Psal. 45.10, The Queen. 1. The Church, doth stand at thy right hand: namely at the right hand of Christ, that is it standeth in the next degree of dignity. 3 Christ is said to b Mark. 16.19 , sit c Act. 7.55. , stand and d Rom. 8.34 be at the right hand of God the father. Is Christ said to sit at the right hand of the father properly or Metaphorically. Not properly, for it no way agreeth with his Deity: and although it may in the proper signification be attributed and applied unto his other nature which is bodily, yet it must not be imagined, that that glorious body in heaven doth either continually sit, or is moved or standeth, although it be indeed limited and local: and as for the right hand of God, much less is that to be taken properly, seeing God is without a body as is already said. Seeing then Christ sitteth at the right hand of the father, doth it thereupon follow that the father sitteth on the left hand? No indeed, for the father is not limited; and in everlasting happiness all is the right hand, because there is there no misery. What is therefore meant by this kind of speech? In his exposition. of the Creed. Augustine taketh it for resting with the father in that everlasting blessedness, for this was convenient, for Christ (saith he) after so many labours sustained, after the cross, and after death to rest blessed in heaven, not indeed idle, for he governs the Church and makes intercession for us, but yet without labour. The same Augustine also calleth the right hand of the father, that eternal and unspeakable felicity, Against the Sermon as Arius. c, 12. whereunto the son of man is attained having received immortality even of the flesh. 2 Damascen saith, that Christ hath together with his father equal glory of the divinity which he had before all beginnings. And in this sense the transitive preposition (to) doth note only a personal distinction, Lib. 4. cap. 2 and order of beginning, but not any degree of nature or dignity, for there is no such matter in the persons of the deity. 3 But we say also that it is meant thereby, that Christ hath obtained all power in heaven and in earth, as he himself, who is his own best interpreter, expoundeth it, Mat. 28.18. by a phrase borrowed from a King or a Prince which hath a son, and that an only begotten son, or a first begotten son, whom at length he appointeth to be his heir and successor, & maketh to sit at his right hand, that he may reign with him, & may exercise the right of dominion over all things which appertain unto the kingdom. of the cceed. Chap. 4. Whereupon Saint. Augustine saith thus. By the right hand understand the power which that man that was taken from God did receive that he might come to be a judge, who before came to be judged. For the father judgeth no man, but hath given all judgement to the son, that all men might honour the son as they honour the father. joh. 5, 22 What is then the sitting of Christ at the right hand of the father? It is his exceeding glorious estate, or the great & high degree of Christ's exaltation wherein he is placed by his father, the truth of both natures still reserved: in which estate Christ doth not only rest from labour, and enjoy unspeakable glory, and unmatchable felicity, but especially he is placed not only the head of the church, but the king and governor of heaven and earth, that together with his father he may govern all things both in heaven and in earth, all things created being subject unto him. Whence do you confirm this Exposition? Out of the Psal. 110.1. Sat (saith the father to Christ) on my right hand, till I make thine enemies thy footstool, which Paul 1. Cor. 15.25 expounding saith, He must reign till he have put all his enemies under his feet. Therefore to sit, is to reign. And Eph. 1.21. after the Apostle had said, that Christ sitteth at the right hand of God in heavenly places, he addeth for expositions sake, that he is exalted above all principalities and powers, and that all things are made subject under his feet, and that he is appointed head of the Church. What is the cause efficient? The father by whose will and ordinance he sitteth at the right hand of the father. Psal. 110.1. Sat at my right hand. And Ephe. 1.20. And God hath set him at his right hand in the heavenly places. This sitting then, is it of the whole person, or only of one of the natures, namely of the human? Words & phrases are to be taken according to the matter about which they are used. For to sit at the right hand of the father, doth declare two things. For sometime it showeth the great equalilitie of the divine glory, majesty, power, and honour, sometime it signifieth the quality, that is, the high perfection and felicity of the flesh of Christ, now that it is exalted unto the right hand of God, which the schoolmen call Habitual grace. In the later signification therefore sitting, is to be applied unto the human nature, wherein the human nature in Christ is more blessed then the rest of the creatures & hath royal & judicial power over all creatures a john. 5.27 , but in the former which is the chief and principal, of the whole person, because as the whole person was brought low, so the whole also was exalted in the Resurrection ascending into heaven, and sitting at the right hand of the father b philip. 2.9 10.11. . But as Christ is said to be raised from the dead, not in respect of his divine nature but of his human, shall he not also he said to sit at the right hand of his father only in respect of his humanity? No, for the sitting of Christ at the right hand of the father is not a property of the nature, but a state of the person of Christ, & doth belong unto his office of Mediator, King, & Priest. Now the names and titles of office, that is which do point out and set forth the office of Christ, they are spoken of Christ in respect of both natures. Christ therefore in respect he is God (yet not simply and absolutely in respect of his divine nature, which he hath all one with the father, but as he is God manifested in the flesh) sitteth at the right hand of the father: as on the contrary the same Christ not as he is man simply, but as he is man subsisting in such a person, sitteth at the right hand of the father: neither indeed can it agree with any creature considered apart by itself to sit at the right hand of the father. And therefore the Apostle, Heb. 1.13. saying. To which of the Angels said he at any time, sit thou on my right hand (as if he should say to none) by the sitting of Christ at the right hand of God, doth conclude that he is not a mere ereature, but also true God, even God manifested in the flesh. And therefore the human nature in Christ, as being considered simply in itself, as Damascen saith, lib▪ 4. cap. 3. It cannot be worshipped, seeing it is a creature, but only in respect it is inseparably united to the person of the son of God. a Luk. 24.52. Lib. 4. Cap. 2 For, saith Damascen, one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or substance is adored with one & the same worship with his flesh by every creature, so also it is not said to sit at the right hand of the father by itself, but in the person of the son of God, namely, for that he that is man, is also God, the father not being pleased to give his glory unto another. Although indeed the same hmanitie dwelling bodily in itself, from the Divinity is adorned with so many and so great gifts and gaces, as cannot happen unto any creature; so that it shineth unspeakably above all other creatures, whether you respect the degree or the number of those gifts; neither is this excellency of the flesh of Christ, to be comprehended of the very Angels; but yet so, as this glorification doth not abolish or confound the property of the nature of Christ, neither doth the Sitting at the right hand, take away all subjection, whereof john. 14.24. My Father is greater than I And 1. Cor. 15.28. The son himself also shall be subject unto him that did subdue all things under him, not as he is God, but as he is a Mediator, for God is the head of Christ, even now that he is glorified, 1. Cor. 11.3. But hath not Christ always reigned with his Father, and so likewise hath he not always Sat at the right hand of his father? He hath reigned indeed, but as God merely and barely without flesh, or being arrayed with his own glory only before the taking of the humanity upon him. But afterwards in time, as God clothed with flesh, after the time of his emptying or abasement was past, he began to sit at the right hand of his father. First, to reign in heaven and in earth. So, he took the kingdom which he had before; he took it, I say, in respect of manifestation, as a thing is then said in the Scriptures to be done, when it is manifested. When did he begin to sit at the right hand of the father? Surely in right he began to sit there at the first moment of the hypostatical union; but actually and really, or as we say, de facto, he began after his suffering, resurrection, and ascension: for so the Scripture and the Apostles Creed, do distinguish these articles, that the sitting at the right hand of the father a Mark, 16.19. Luk. 24.26 Ephes. 5.20 21. Heb. 1.3. 1. Pet. 3.22 Apoc. 3.21. may follow the resurrection and ascending into heaven. What is the place of this sitting at the right hand of the father? In respect of the Divine nature which is infinite, Christ sitteth at the right hand of the father everywhere, but in respect of the human nature, which is finite, he sitteh there where he is with his body. i. since his ascension in heaven, but not in earth, Col. 3.1. Seek the things that are above, where Christ sitteth at the right hand of God, Heb. 1· 3. He sitteth at the right hand of the Majesty in highest places. And Heb. 8.1. We have an high Priest that sitteth at the right hand of the throne of the Majesty in heaven. For the glorious estate of Christ is one thing, and a place is another thing. And therefore the Apostle distinguisheth both Eph. 1.20. He sitteth at the right hand of God in the heavenly places. For those words of sitting at the right hand of God, do signify an estate or quality, & the other (in heavenly places) do signify a place. The estate, indeed, always doth and shall continue one & the same, but the place may be changed by Christ, so that he shall not sit always in one & the same place, but there where he will in heaven; yea, & it shall also be changed: For he is now in that third heaven, into which he did ascend, and in which he is not held captive, but is there at liberty, and by the decree of his father, shall remain there until the last judgement, Act. 3.21. Whom the heavens must contain, etc. But at the latter day he shall visibly descend in the clouds from heaven. Mat. 24.30. (but yet always sitting at the right hand of his father) Mat. 26.64. Ye shall see the son of man sitting at the right hand of the power of God. Also Mat. 25.31. When the son shall eome in the throne of his Majesty to judge the quick and the dead, and that judgement being finished he shall return again into heaven, where we shall see him sitting at the right hand of his father for ever, because we shall be always with him joh. 14.3. & 17.21 1 Thes. 4.17 . Why is he said to sit rather than to stand? That we might know that he hath solemnly taken possession of the office committed unto him, and not only once entered upon it, but that he doth abide therein until he come down again unto judgement. Neither is that any thing against this, that Act. 7.56. Stephen is said to see him standing at the right hand of God: For by the word Sitting, not the placing or disposition of the body, but the Majesty of his government and authority is signified, even as by the word Standing is meant his intercession and presence for defence and protection. Whereupon Gregory in his homily of the Ascension, To sit, saith he is proper to him that judgeth, to stand proper to him that fighteth and defendeth. Stephen therefore being in the labour and travel of his combat, saw him standing whom he had for his helper, but then after his ascension Mark describes him sitting, because after the glory of his Ascension, he shall in the end be seen as a judge, thus far Saint Gregory. Doth not the omnipresence or the being every where of his body follow upon the sitting of Christ at the right hand of his Father, seeing the right hand of the Father, at which he sitteth, is every where? Surely no, no more than eternity or uncorporallenesse doth, inasmuch as the same right hand is without body and eternal. 2. The body is not said to be the right hand, but figuratively To sit at the right hand. Now, it is no good argument to reason from a figurative speech to a proper. 3. We shall also be placed at the right hand of Christ, and yet we shall not be every where. 4. A man may reign in many several places, although he be not essentially in them; and therefore it is but a least to make the essence of Christ's humanity to stretch as far as his rule and government, or on the contrary to hem in his power and essence within the same limits. Neither doth this sitting take away the essential properties of his human nature, which being taken away, the nature of man should not be glorified, but utterly abolished. But what then? is not Christ every where? He is, but by communication of properties, to signify that great conjunction of two natures in Christ alone, according to that john. 3.13. No man ascendeth up into Heaven, but he that hath descended from Heaven the Son of man which is in Heaven. For Christ is so one, as that which is proper unto him in regard only of one of his natures, is sometimes attributed to whole Christ, in respect of the unity of his person. How many parts are there of this sitting? Two. 1. Exceeding great glory, and that both human and inherent in the human nature, as in a subject, and by habitual grace shining over every Creature; and also Divine proceeding from the deity dwelling in human nature. In this respect Act. 7.55.56. Stephen saw the glory of God and the heavens open and Christ sitting at the right hand of the father. that is in an estate exceeding glorious or shining with the Divine and human nature. 2. A full administration of a kingdom, whereby Christ being so exceeding glorious, doth exercise dominion over all things created in heaven and in earth. Ephe. 1.20.21, 22. This jesus, when he raised him from the dead he set him at his right hand in heaven, far above all principality and power, and might and Dominion, and every name that is named, not only in this world, but also in that, that is to come. And 1. Pet. 3.22. which is at the right hand of God, gone into heaven, to whom the Angels and powers and might are subject. What is the end? 1. That such exceeding majesty and glory might follow such extreme humiliation and infamy. 2. That he might enjoy most blessed rest both in body and in soul. 3. That both heavenly and earthly creatures might look up unto his majesty, might be governed by his hand, attend upon his beck, and might be subject to his power, Phil. 2.9.10. God hath highly exalted him & given him a name above every name, that at the name of jesus every knee should bow both of things in heaven, & things in earth, & things under the earth. What are the effects or fruits? 1. That he subdueth all his, and his servants enemies. 2. He governeth his servants by his spirit, and by little & little perfecteth them. 3. By his intercession to his father, and by the perpetual force and efficacy of his sacrifice, he obtaineth peace for his servants. Heb. 7.25. He ever liveth to make intercession for them, and he doth bring to pass, that the father doth account all his servants acceptable and beloved in his son, and doth always embrace them with a fatherly affection: and he doth always appear before his father in heaven, that (as the only Mediator) he may sanctify their prayers by the sweet smelling savour of his sacrifice, and may offer them to his father, and make them acceptable, Rom. 8.34. Christ sitteth at the right hand of God, and maketh request for us. 4. Having all things in his power, he doth most mightily defend and preserve his Chrurch, yet militant on earth, and that by divers means against all the assaults of Satan. 5. He admitteth his members (according to that they are able to receive) even to the fellowship of his eternal glory, not only in potentia in power, nor in right, or in hope alone, but even in act: but yet in himself, as in the head, as members joined unto the head, and that by a threefold manner of conjunction or knitting together. 1. Of his eternal predestination, whereby he hath chosen us to be his members. 2. By the conjunction of his flesh, whereby he hath coupled our flesh unto himself by an hypostatical union, although not in general, for than it should agree with every man to be the word of God, as it agreeth with Christ: but yet in the particular and in individno, as Damascen speaketh in his first book and 11. Chapter. 3. By the conjunction of his spirit, whereby, communicating unto us his spirit, he doth join us most nearly unto himself, and maketh us flesh of his flesh, and bone of his bones. Ephe. 2.6 And hath raised us up together, and hath made us sit together in Heaven in Christ jesus. But in the world to come he will indeed really admit us to the fellowship of this eternal glory in full possession. For Mat. 25.23. He will place the sheep on his right hand. And Mat. 19.28. It is said, That we shall sit together with Christ in heaven. And 1. Cor. 6.2.3. that we shall judge the world and the Angels, and shall reign together with Christ. Apoc. 3.21. To him that overcometh will I grant to sit with me in my throne even as I overcame and sit with my father in his throne. And joh. 17.24. Father, I will that they, whom thou hast given me, be with me evenwhere I am: yet so that Christ as the head always hath the pre-eminence. What meaneth Christ then when he saith Mat. 20.23. To sit at my right hand, and at my left hand, is not mine to give, but it shall be given to them for whom it is prepared of my Father? He speaketh according to their opinion by whom he wa● demanded, and which dreamt of a kingdom of the Messias in this world, neither doth he derogate any thing from his own power, but declareth that it was not enjoined him by his father, that he should assign unto every man a degree in the kingdom of heaven, but that he should teach the way thereunto. What is the use of this Doctrine? 1. The exaltation of Christ doth show, that the Mediator was not only a man, but truly and essentially God, that so our trust in him might be the more steadfast. 2. It lifteth up our minds to heaven and causeth us to be there conversant in mind and affection, where our head is, even as now we are in him out of this world. 3. We see what we also must hope for, that are the members of Christ. Both which uses the Apostle doth unfold. Phil. 3.20.21. Our conversation is in heaven, from whence also we look for the Saviour, even the Lord jesus Christ, who shall change our vile body, that it may be fashioned like unto his glorious body, according to the mighty working whereby he is able to subdue all things unto himselfe· 4. Heb. 4.16. Let us go boldly unto the throne of the grace of God, seeing that Heb. 8.1. We have such an high Priest, that sitteth at the right hand of the throne of the majesty in heaven. What is contrary to this Doctrine? 1. Their error, who do call the personal union of the Divine and human nature, the sitting at the right hand of God, or do affirm that Christ then sat at the right hand of God, when the two natures began to be united, or do apply the personal union of the two natures, for the expounding of his sitting at the right hand of his father: for by that means they confound the Articles of our belief. 2. The error of the Ubiquitaries, who do call the sitting at the right hand of God, a measure of majesty, whereby they think the flesh of Christ was made omnipresent, or to have a being in all places at once, which is to take away from Christ, the truth of his flesh. 3. The error of the Papists, in their intercession, and protection of Angels and Sainrs deceased, as if these were our Patrons, advocates, and Mediators to procure grace for us by their prayers and merits, and to present our prayers to God, contrary to that, that is said, 1. Tim. 2.5. There is one Mediator between God and man, the man Christ jesus. And contrary to the commandment of Christ john. 15.16. and 16.23. Whatsoever ye ask of the Father, ask it in my name. And to that Esay. 63.16. Abraham is ignorant of us, and Israel knoweth us not. The nine and twentieth common place. Of Faith. Whence is Faith derived? THE Latin word Fides, is derived from fio to be done, because that is done, that is spoken or promised by any man, and sometimes it signifieth actively, sometimes passively, as in him that promiseth it signifieth to give a man's faith, or to keep a man's faith; in him that believeth the promise, it signifieth to have faith. In Hebrew it is called Emunah, from the firmness and constancy of words and promises, and is derived from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It was true; from whence cometh Amen, a word known to every man, Let it be true, or firm, or ratified. The Grecians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the third Preterperfect tense Passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from whence cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am taught, I am persuaded, I assent, and I do plainly believe, as Rom. 8.39. I am certainly persuaded that neither death, nor life, nor any thing else shall separate us from the love of God in Christ jesus. The verb Active is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I persuade, I teach, as 1. john. 3.19. We shall before GOD assure or persuade our hearts. The preterperfect tense mean is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I persuade myself. As Romans 2.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou persuadest thyself that thou art a guide to the blind. And Phil. 1.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am persuaded, or I do certainly know or believe this same thing that he that hath begun this good work, will perform it until the day of jesus Christ. So that the word faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth well answer his original, that it should be a daughter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of a teacher or persuader. Hence it is, that Valla thinketh faith to be rightly termed a persuasion or firm assent unto a thing. Hereof cometh the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to assent, to believe, to assure, as in that of Phocylides. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is to say; Believe not the common people, for it is an inconstant rabble, one while allowing, another while disallowing this thing or that thing. What differeth faith from opinion and knowledge? That is said to be opinion, which inclineth to one side, not without fear or doubt of the truth of the other side. Knowledge engendereth a firm assent, Syllogismus scientificus. but yet by the application of demonstration, for demonstration is a Syllogism which causeth knowledge. But faith rests upon authority, and yieldeth free assent unto the word of God, as it maketh for us by the inspiration of God's spirit, and relieth upon the authority of GOD himself. What are the significations of Faith in the Scripture? They are divers, and those diverse significations make diverse kinds and sorts of faith. 1. It signifieth fidelity, truth, and constancy in the keeping of promises and covenants. Rom. 3.3. And so it is used in the common verse of Sophocles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Faith dieth unfaithfulness buddeth. 2. It signifieth the Doctrine of faith, or the Gospel, which we do believe, for the master of the Sentences in his third book and 23. distinction, learnedly saith, That faith sometime is that wherewithal we believe, and sometimes that, that we do believe. Gal. 1.22. He which persecuted us in times past, now preacheth the faith which before he destroyed. Tit. 1.13. Rebuke them sharply that they may be found in faith. 3. The profession of religion, whether it be true, that is to say, the zeal of religion. Rom. 1.8. Your faith is published throughout the whole world; that is to say, your profession of the Christian faith is commended: or whether it be only a feigned and outward profession, jam. 2.24. A man is justified by works, and not by faith only. And this faith is called a dead faith uneffectual, and hypocritical. a Math. 17 20. b Mat. 14. 3● 4. It signifieth the bare knowledge of the benefit of Christ and the persuasion of the whole word of god, as in the same place of jam. 2.24. And so the Devils believe and tremble, james. 2.19. This is called an Historical faith, common both to the godly and the ungodly, and therefore groweth only from the light of nature, & from arguments which man's reason is able to comprehend; without any peculiar enlightening of the holy spirit. 5. It signifieth a knowledge, assent, and persuasion of the grace of God, but yet brickle and unconstant, as not taking root in Christ, as it is taught in the parable of the seed. Luk. 8.13. But it is as a tree, which being not planted deep enough, in process of time doth whither away, so Simon Magus is said to have believed after this manner. Act, 8.13. and the Apostates which had in some sort tasted of the sweetness of the Doctrine of the Gospel, but had not swallowed it down nor digested it, as being destitute of the lively heat of the holy Ghost. Heb. 6.4.5.6. which faith proceedeth indeed from the inward working of the holy Ghost, but not from the spirit of adoption. And this is called a temporary faith. 6. It signifieth sometimes a certain persuasion of some miraculous effect to come, the same persuasion being conceived by Revelation, or some special promise, or by the motion of the holy Ghost, the object of which faith and persuasion is the power of God a Mat. 7.22 & 17 19.20 able to work miracles 1. Cor. 12.9. To one is given faith by the same spirit. And 1. Cor. 13.2. If I had all faith, that is to say, If I had a kind of perfection of this faith of working miracles, so that I could remove mountains etc. It signifieth also the confidence of obtaining some particular object. As Act. 14.9. A certain man at Lystra being impotent in his feet, had faith to be healed of saint Paul. Which faith, they call the faith of miracles & particular faith, the one active, the other passive. And to this faith of miracles is opposed also a doubting, which was found in great measure even in Moses himself b Num. 20.12. and in Aaron, in the Disciples a Mat. 7.22 & 17 19.20 and in Peter b Num. 20.12. . 7. It signifieth saving faith, which is common to all the true members of Christ; of which in this place we are purposed to speak. Is the name of faith spoken absolutely, or by relation? By relation, especially in Paul, because there is therein a respect to the object, neither can faith be defined, but by making mentition of the correlative i of mercy promised for Christ's sake. What is the object of Faith? The object of faith, level (is they call it) that is to say, beyond which, faith doth not extend itself, is every word of GOD in general, set down in the books of the Prophets and Apostles. Hence it is, that that is called general faith, whereby we are persuaded that those things which are revealed unto us in the word of God are true, not by reason, but because we are assured inwardly in our hearts, by the holy Ghost, that they are delivered and set out by God, who is true and almighty. By this faith we understand that the world was made by the word of God. Heb. 11.3. of nothing. (Contrary to the Axiom of all the Philosophers, that of nothing nothing is made whereas otherwise, by the very testimony of nature it might be acknowledged, that the world was made) this faith, justifying faith doth necessarily presuppose, and yet of itself it doth not justify. Of this faith the Lord speaketh Esa. 55.3. Hear me i Believe me, and your soul shall live. And john. 20.31. These things are written that ye should believe. And the word of God is not only the object whereat alone faith must aim, but it is also the Basis and foundation whereby it is underpropped & sustained, from whence, if it do never so little decline, it by and by falls to the ground. And therefore Paul saith, Rom. 10.14. Faith is by hearnig, & hearing by the word of God, from whence we gather, that nothing is to be accounted for the Doctrine of Faith & religion, which is not derived out of the word of God. But the principal, chief immediate and proper object of faith, by the apprehension whereof it doth justify, is Christ crucified, with all his benefits, so far forth as is offered unto us in the word and Sacraments, and in him God the father. 1. Pet. 1.21. By Christ his means you do believe in God, which raised him from the dead, & gave him glory that your faith and hope might be in God▪ or the promise proper unto the gospel, for the free mercy of God, forgiving sins for his sons sake, and accepting and receiving believers unto life eternal. He that believeth in me hath life eternal. joh. 6.47. The Law is not of faith. Gal. 3.12. And this faith is properly and specially called Saving and justifying faith. And by this object, Christian faith is discerned & distinguished from all sects, which indeed do profess themselves to believe in God, but not in Christ. How many integral parts are there, that do make faith? Three. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Illumination or knowledge in the mind, of Christ crucified & his benefits, not such knowledge as cometh by the beholding of him with bodily eyes, but by the a 1. Tim. ●. 4 offering of him unto us in the word and Sacraments, which knowledge may be common also to others, besides those that are justified. Heb. 10.26. If we sin willingly, that is to say, of set purpose generally flying from Christ) after we have received the knowledge of the truth, there remaineth no more sacrifice for sins. 2. A consent, and judgement likewise in the mind allowing that as true, yea as the very truth of God, which is taught in the word, concerning Christ and his benefits, Of which consent and judgement Paul speaketh. Rom. 7.16. I consent unto the law that it is good. And. 1. Cor. 2.15. He that is spiritual discerneth all things. But yet this general judgement is not enough, unless there be also a special judgement, whereby the believer doth apply unto himself those good & wholesome things which are offered in the word, that is to say, the general promise of life eternal purchased unto all believers by the blood of Christ, this he must apply to belong unto himself. And of this judgement ariseth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is assurance of faith, which is spoken of Hebrews 10.22. 3. The apprehension of the heart in the will and affection, whereby it cometh to pass, that with our heart and will, as with a hand we do apprehend, and with both our arms we do embrace that which our mind hath judged, and discerned not only to be true, but also good, holy, and to salvation, and withal, to belong peculiarly unto ourselves, Rom. 10.10. With the heart man believeth unto righteousness. What is faith? It is a knowledge, consent, and longing for grace promised in the word of God, and so also a steadfast confidence & apprehension of the obtaining of salvation for Christ's sake, or faith is a firm & certain knowledge of the goodwill of God towards us, which being grounded upon the free promise of God in Christ, is revealed unto our minds, & sealed in our hearts by the holy Ghost, or faith is the desire & apprehension of the heart, arising out of the knowledge and approbation of the mind, and from a special judgement and discerning whereby we do apply every one particularly to himself, Christ crucified, with his benefits offered unto us in the word and sacraments: or, faith is the organ, instrument, or mean whereby man being a sinner apprehendeth and applieth to himself Christ wholly with all his benefits, and is united unto Christ, and liveth in him. The Apostle. Heb. 11.1. describing faith saith thus, Faith is the substance of things which are hoped for, & the evidence of things that are not seen. And Paul, Ro. 4.20.21. painting out faith (as in a map) bringeth in the example of Abraham the father of the faithful, and saith He doubted not of the promise of God through unbelief, but was strengthened in the faith & gave glory to god, being fully assured that he which had promised was also able to do it. Is that description of faith Heb. 11.1. differing from the rest? No, forasmuch as therein there is exact mention made both of the form of faith, which is declared in the words Substance and Evidence, & also of the objects, namely, things hoped for, and things not seen. For by the word Substance, he meaneth not a person, as in the article of the Trinity a Heb. 1.3. , but the ground, and as it were the prop, whereupon a godly mind must stay and rely itself, to signify that faith is a certain sure & safe possession of those things which are promised unto us by God. As Psal. 39.8. My Hypostasis or substance, that is to say, My hope is even in thee. And Heb. 3.14. We are made partakers of Christ, if we keep sure unto the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning, wherewith we are upholden or underpropped. Some translate the word Hypostasis existence or subsistence because faith in some respect, causeth things to have a being as if they were, which in truth are not, that is to say, it setteth things before us as if they were present which only are in expectation. Budaeus translateth it Strength or Courage. In which signification it is used. 2. Corinth. 9.4. Lest we should be ashamed 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. In this constant boasting, & Cha. 11.17 By a word derived from the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is to sustain, to except, not to give placc to violence. Hereupon it is that a soldier is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is bold, and hardy, and turneth not his back to his enemy, but goeth to meet him and resists him, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldness, whereby a man standeth stoutly to it, and without stirring his foot, receiveth his adversary that invadeth him. And surely this notable signification doth well agree with faith. For in the act of believing, we have need of strength and patience, we must resist the flesh, we must conquer reason, we must withstand our own conscience, sin, the wrath of God, and all other things whereby the consent of faith is hindered and oppugned. We had need to be armed with such a strong shield that we may receive, and quench all the fiery darts of the devil Ephe. 6.16. and overcome the world. 1. john. 5.4. As for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated Evidence, it is not a refutation or a reproof, but an argument & demonstration, that is an assurance, whereby the mind, being convinced by divine testimonies, doth most steadfastly embrace the divine promises. But by the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are hoped for, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are not seen is understood the Gospel; & those things which, are offered in the Gospel; namely, fellowship with Christ, forgiveness of sins, justification, Resurrection and life eternal. For these are the things we hope for, and which do not appear, and of themselves are not conformable unto our reason, and so are they the mysteries of salvation in themselves, and in their own nature invisible. But those things which we see with our mind, and in hope, we do behold them in the word of God, and do account them as if they were done & accomplished and present before us. How many sorts of Faith are there? Not many sorts, but only one faith. Ephe. 4.5. One Lord, one Faith, one Baptism. Now faith is one, not in respect of the subjects, for after that sort there are as many faiths, that is to say, gifts of faith, as there are believers, but faith is and always hath been one in Specie, that is, in respect of the thing believed, and of the object whereupon it rests. And this is the only object of faith, namely the grace and mercy purposed, and ordained for all believers in Christ, from the beginning of the world. What is the efficient cause of Faith? God himself, working freely, and giving faith to whom he will, even of his own free good will. john. 6.29. This is the work of God, that ye believe in him whom he hath sent. Act. 16.14. God opened the heart of Lydia, so that she attended unto the things which Paul spoke. Rom. 12.3. God hath dealt to every man the measure of faith. Phil. 1.29. It is freely given unto you for Christ's cause, not only to believe in him, but also to suffer for his sake. The causes together with God the father, are the son and the holy Ghost, for (as it is said in another place) The works of the Trinity without are divided. Luk. 24.32. Christ opened the mind of his disciples, that they might understand the Scriptures. And Heb. 12.2. Looking unto jesus the author and finisher of our faith. 2. Cor. 4 13. We have the spirit of faith, that is to say, we have faith by the inspiration and gift of the same holy spirit. The workmen together with God, are the ministers of the word. 1. Cor. 3.5. Who is Apollo and who is Paul, but the Ministers by whom, that is by whose preaching ye believed? The instrumental cause of faith, is the hearing of the word of God, by the which word the holy Ghost uttereth his power, Ro. 10.17. Faith is by hearing, hearing by the word of God. Esa. 57.19, And Act. 10.44. While Peter spoke these words, the holy Ghost fell on all them, which heard the word. Furthermore, another instrumental cause is, the beholding, and use of the Sacraments. And to this end God ordained a ministery in his Church, yet so as no force is to be attributed either to the Ministers that speak, or unto the words themselves, or to the Sacraments; forasmuch as they have no other effect, but only to represent unto our minds those things for the declaring whereof they are applied by the ordinance of God, but the force and power of them a Mark, 16 20 1 Cor, 12, 6 cometh only from God, and there is but one and the same installer of man into life eternal, who was the Creator of him unto this life temporal, 1. Cor. 3.7. Neither he that planteth is any thing, neither he that watereth, but God which giveth the increase. And Cha. 15.19. I have laboured more than they all, yet not I, but the grace of God, which is with me, or which was present with me. And so the voice of the preacher outwardly serveth, Christ speaketh unto us inwardly, by his holy spirit. Hence it is, that the Gospel is called the power of God. Rom. 1.16. And Esa. 53.1. The arm of God, that is to say, the instrument of God, truly mighty, and powerful to salvation. Cannot God by inward inspiration, beget faith in his servants without preaching of the word, or the ministry of the Church? He can do it, as he did in times passed in Paul, but that is extraordinary and very seldom, neither must we wish for that, or rashly admit it. But the perpetual rule to discern faith, whether it be truly from god or no, is that it must always agree with the words of the Prophets, and the writings of the Apostles. Doth God create in our hearts full and perfect faith in one instant? No, but by certain degrees and increasings, in what measure, and when it pleaseth him, and by these means whereby he doth plant the same in our hearts, (as the Philosophers say, that we are, and are nourished of the self same things, & as an infant is nourished and brought up by the same blood whereof it is form, the same being turned into milk) by the same means doth God cherish and strengthen our faith; namely, by the continual hearing of the word of GOD. 1. Pet. 2.2. As new borne babes desire the sincere milk of the word, that ye may grow thereby. For saith chrysostom, Our faith is like a burning Lamp which is easily put out, unless oil be still powered into it: Now the oil is the word of God. 2. Our faith is increased by the often use of the sacrament of the Supper, according to Christ's commandment, Eat ye, and drink ye. 3. By daily and continual prayers, saying with David. Psal 68.29. Establish, O God, that which thou hast wrought in us. And with the Apostles, Luk. 17.5. Lord increase our faith. 4. By the practice of holy life, and charity towards our neighbour. 1. Tim. 1.19. Keep faith and a good conscience. And 2. Pet. 1.10. By good works we shall make our calling sure. Is Faith given in one and the same measure to all believers? No, but to some more, to some less a Rom, 12, 3 6, Ephes. 1, 16, : yet no man hath less given him then may suffice unto salvation, God so ordaining the, matter that they that have more combats to undergo, in whom he doth set forth unto the world more tokens of his glory and power, to them he giveth a more abundant measure of faith, not that thereby they might attain the greater salvation, but that they might serve for the more excellent illustrating of his glory, and might be precedents and examples unto those that are weaker than they. Is not that the Object of faith, whatsoever the Church doth command? So do the Papists affirm, and yet in the mean while they do not set down which be the lawful marks of that Church, but only delude men under this glorious name, whereas there is no other Church, but that which b joh. 10.3 & 5.57. heareth the voice of the bridegroom. Of the same opinion are those that do commend an implicit faith, or the Collier's faith, which without inquiry or knowledge, generally believes that which the Church believes, and never cares for the understanding of the particulars which it doth believe. But we deny it, because faith, rightly so called, is the acknowledgement of the truth c 1 Tim. 2.4. Tit. 1.1 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a demonstrative and d Heb. 11.1. convincing evidence. And therefore it is not an ignorance in reverence to the Church, but an explicit and manifest knowledge of God, and of his favourable goodwill towards us, & of Christ given unto us of his father, for righteousness, sanctification & redemption, which knowledge is no where taught, but in the word of God. Whereupon Paul Rom. 1.17. describeth faith to be that which is revealed in the Gospel. Seeing implicit faith is no faith, is it necessary that every man have that faith, that is in all respects explicit and unfolded? If that be true faith which is explicit, not of all the parts of the Scripture in general, but yet of the chief heads, and those that are needful to be known to salvation; than it followeth that that is true faith wherein there is a knowledge of the chief principles of Religion, and a desire to profit from day to day. But are there not still many things hidden and folded up in the Scriptures, which notwithstanding we must believe? Surely there be so, because we being still compassed about with many clouds of ignorance, do not reach unto every thing; whereof we may observe many examples in the Disciples of Christ not having yet obtained a full illumination; and so also in them, who being only stirred up with Christ's miracles went no farther than only the acknowledging of Christ to be the promised Messias. Io. 2.23. and 6.26. And likewise in them who are only instructed in the first principles of religion, whose faith may yet be called implicit faith. But to commend gross ignorance of divine matters, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 senselessness, whereby a man doth assent unto the judgement of the Church for matters altogether unknown, to commend this I say as an implicit faith is a very absurd thing. For as it is said, Rom. 1.17. The just man shall live by faith. And Rom. 16.19. I would have you wise in that which is good, that is, in the knowledge of the truth, and instructed also in wisdom, that you may embrace that which is good, avoid that which is evil, and escape the sleights and traps of the false Prophets, yea and openly withstand them, but contrarily that ye be simple in that that is evil. And 1. Cor. 11.28. Let every man try himself. and 2. Cor. 13.5. Prove yourselves whether you be in the faith. and 2. Pet. 1.5. With all manner of diligence join unto your faith, virtue to your virtue, knowledge and understanding. By which places it appeareth that the conceit of implicit faith is but a base and unsavoury fiction. Seeing it is said of Abraham, Rom. 4.20. That he did not doubt, ought not we therefore without all judgement and inquiry simply to believe all things which are delivered unto us, to be spoken by God? 1 It is certain that Abraham did very well understand the promise which he did believe. 2 There is one judgement which is merely human and proper to the understanding of the flesh, which judgement appeareth in a natural man, and this surely in the matter of faith is not to be admitted, but there is another judgement of a spiritual man who discerneth all things, that is, he understandeth & perceiveth them by the power and inspiration of the holy spirit, but he himself is judged of no man. 1. Cor. 2.14.15. I say of no man, for even then when the Prophets do judge of the Prophets. 1. Cor. 2.14.29. It is not the judgement of man, but of the holy Ghost, such is the excellency of the Gospel. 3 Of those things which are reported as spoken by God, some are so indeed, but some other are feigned like unto them, by those that do foolishly understand the Scripture. When therefore God doth directly affirm a thing we must simply believe him, but when men speak we must not without all judgement and enquiry believe every thing, burr rather try all things, and examine them according to the analogy of faith, Rom. 12.6. and keep that which is good (now good and true are all one) 1. Thes. 5.21. What is the subject of faith wherein it is? The soul of a man, and that both in the mind a knowledge or understanding a luk. 24.45 Ephes. 4.23 and a judgement, and consent, resting in the word and promise of God, and likewise also in the will and heart an apprehension or embracing of the same. Act. 16.14. The Lord opened the heart of Lydia that she should attend the things which Paul spoke, and Rom. 10.10. With the heart, man believeth unto righteousness. What is the subject of faith, to whom faith is given? Not all, for all men do not hear the Gospel b act. 17.30 , neither do all that hear it receive it with a pure heart, as it is in the parable of the sour. Math. 13.3. Neither do all obey the Gospel c Rom. 10.17 , for the Prophet Esay. 53.1. saith, who hath believed our report? Faith therefore belongeth not to all, but only to the elect d 2. Thes, 3 2 . john. 8.47. He that is of God heareth God's word, you therefore hear not, because you are not of God. and Act. 13.48. As many as were ordained to eternal life believed. 2. Tim. 1.1. Paul an Apostle of jesus Christ according to the faith of the elect of God. From whence we gather that faith is unto us an undoubted argument of our election. And therefore the reprobate although they do sometimes seem and are said to believe in Christ, as those Temporizers, Luc. 8.13. & Simon Magus, Act. 8.13. yea are endued with a temporary taste of heavenly gifts, e Heb. 6.4. yet they have not a lively and saving faith, in as much as they have not the spirit of adoption bestowed upon them, that so they might with open mouth, and a full confidence cry Abba Father, Gal. 4.6. But they have only an hypocritical and temporary faith. Have infants actual faith? No indeed, not that faith which cometh by hearing, seeing to them the Gospel is not preached. For it is plain that those little ones which believe, Math. 18.6. Are so described by Christ, not in respect of their age, but of their small understanding, forasmuch as he disputeth of them, who may be offended in word or in deed, which thing cannot befall unto infants being as yet of no understanding. Although it must not be denied that they are governed by a certain peculiar providence of God, and that there is a certain seed of faith infused into the infants elected. Is there one faith without form and another form? So certain schoolmen will have it, who call faith without form such an assent, whereby every man even he that despiseth God, doth receive that which is delivered out of the Scripture without any godly affection of the heart. And they call faith form when to that assent there is added a godly affection of the heart, namely Charity, but this is but foolish. For faith rather belongeth to the heart then to the brain. Rom. 10.10. With the hart a man believeth unto righteousness. 2 Seeing faith proceedeth from the spirit of adoption, it embraceth Christ, not only unto righteousness, but to sanctification also, and a fountain of living waters, a john, 4, 14 . 3 Charity or the affection of Godliness doth no less accompany faith, than the light doth accompany the Sun, And as Gregory saith: Look how much we believe, so much we love. And therefore faith is not without form, neither can be any way severed from Godly affection, unless it be hypocritical, which is not to be called faith, unless it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by equivocation, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by abusion, but rather a shadow and likeness of faith. But seeing it is said, Gal. 5.6. Faith working by Charity, is not Charity the forms of faith? No more than the body is the form of the soul, in that the soul worketh by the body. And this is but fond spoken inasmuch as one quality is not the form of another quality. And if it were, yet Charity doth not form faith, but on the contrary faith formeth Charity, for that Charity is an effect of faith. For Charity fetcheth his offspring from faith, and not on the contrary faith from charity. 1. Tim. 1, 5. Charity out of a pure heart, a good conscience and faith unfeigned. Now the cause is not said to be form by the effect. And therefore by that speech true & lively faith is distinguished from a dead, counterfeit, and barren faith, by the mark and effect thereof. namely that it is an effectual working and fruitful faith which bringeth forth good works. And faith. james. 2.22. is not called perfect, whereunto nothing is wanting (for as long as Abraham lived, he carried about him flesh: and therefore stood in need of that prayer, Lord increase my faith) but it is said to be perfected by works, as the first act is said by the Philosophers to be perfected by the second act, namely, because by working it doth show and manifest itself, which before it began to work, lay hid, as if the goodness of a tree should be said to be perfected when it bringeth forth some excellent fruit. For inasmuch as by the effects we judge of the cause, therefore by the proportion of the effects, the force of the cause doth seem after a sort to be increased or diminished. What is the form of justifying faith? Trust in the mercy of God through Christ, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a firm confidence, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a full persuasion of the grace of God the father towards us, whereby any man doth as it were with a full course, strive toward the mark. Which be the adjuncts or properties of faith. 1 That it be certain and without doubting. 2 That it be continual and never fail. 3 That it be lively effectual and working. How prove you that certainty belongeth unto faith? 1 john. 3.2. The faithful know themselves to be the sons of God, but being rather confirmed in the persuasion of the truth of God by the holy Ghost, then taught by any demonstration of reason. 2 By the consideration of the truth of the promises and power of God. For Psal. 18.31. The word of the Lord is a tried shield to all that trust in him. And Rom. 4.20. Abraham did not doubt of the promise of God through unbelief, but was strengthened in the faith, and gave glory to God being fully assured that he which had promised was also able to do it. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is always atrributed to faith in the Scriptures, which setteth before us the goodness of God most manifestly without all manner of doubting Rom. 4. 2● : so also is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 3.12. By faith we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldness or freedom, and entrance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with confidence by faith in him. In brief, there is no man faithful, but he who being persuaded that God is favourable unto him, is so assured of his salvation as that he doth boldly insult over the devil and death, after the example of Paul. Rom. 8.38. I am persuaded, saith he, that neither death nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come can separate us from the love of God. And vers. 16. The spirit of God witnesseth with our spirits that we are the sons of God. Is not then the faith of the Elect aslauted with any uncertainty unquietness and distrust? Yes surely, for David Psal. 31.23. I said in my haste I am cast out of thy sight. And never will it be so well with us in the course of this present life, that we shall be cured of this disease of distrust, but rather shall be wholly replenished therewithal. But this uncertainty, or unquietness, faith hath not of itself, but from our infirmity. Again we do not therefore say that the elect do fall away from that sure confidence which they had conceived of the mercy of God. For this cause David himself Psal. 42.6. why art thou cast down my Soul and unquiet within me? wait on God. For faith truly gets the upper hand that it may set itself against all manner of burdens and lift up itself and never suffer the confidence of God's mercy to be shaken from it. And therefore job. 13. Though the Lord kill me, yet will I trust in him. And Psal. 23.4. If I walk in the midst of the shadow of death, yet will I fear no evil, for thou art with me. And therefore there is no hindrance but that the faithful at one and the same time may be terrified casting their eyes upon their own unworthiness and vanity; and may also at the same time enjoy most assured Comfort calling to mind the goodness truth and power of God. Cannot that faith fail? As faith receiveth increase according to that Luk. 15.5. Lord increase our faith. So it may also receive decrease & may suffer as it were a backsliding, so as sometimes by the storms of divers temptations it may be shaken, obscured, overwhelmed and wax faint, yea even in the Saints: like as reason in drunken men, and infants is laid a sleep and buried, as in David when he committed adultery, and in Peter when he thrice denied Christ, but yet it is never quite shaken off, or extinguished. For the purpose of our election is sure, and therefore it is necessary that faith which follows election, should have the gift of perseverance to accompany it, for the gift of God (and faith is among them) and the calling of GOD are without repentance. Rom. 11.29. And Christ himself did pray unto his father, surely no less for the rest of the elect, that their faith might never fail them, than he prayed for the faith of Peter. Luc. 22.32 ᶜ Moreover Paul Ephes. 1.13.14. saith: That we after we believed, were sealed with the holy Spirit of promise, and that this spirit is the earnest of our inheritance until the redemption of the possession purchased. And Phil. 1.6. What good work God beginneth in his elect, the same he will perform until the day of jesus Christ. And therefore how small and weak soever faith be in the elect, yet because the spirit of God is a pledge and seal unto them of their adoption, the print thereof can never be blotted out of their hearts. Lastly, seeing that the faith of the elect is opposed to temporary faith it followeth therefore that it is perpetual. But shall not faith once have an end? In respect of the object, namely Christ as he is offered in the word and sacraments faith shall vanish away at that time when we shall have Christ present in heaven as the Apostle saith. 1. Cor. 13.8.10. prophesyings shall be abolished, and knowledge shall vanish away, when that which is perfect, is come then that which is in part shall be abolished. For there will be no use of faith, when those things are performed, and indeed fully exhibited, which we do in this life believe and hope shall be given unto us. But if we speak absolutely of Christ, without the integuments of the word and Sacraments, than faith in him, or, if ye had rather so term it, the thing itself called by that name, that is to say, the knowledge and apprehension of Christ shall never cease, but shall be most perfect in heaven: not now any more by the ministery of the word, but by the beholding and contemplation of Christ himself. The knowledge itself I say shall not be abolished, nay it shall be perfected, but the manner of knowing shall yield and give place unto the beholding of God himself. For this is that which the Apostle called perfect. 1. Cor. 13.10. After that which is perfect is come. But is a faint faith in Christ a true faith? Yea indeed. For more and less do not change the kinds of things, and it is referred unto one and the same Christ, neither doth it serve form him: and therefore as touching reconciliation with God, Remission of sins, and life eternal it obtaineth no less than the most strong faith though it do it not so strongly, and with less fruit. And therefore Esay, 42.3. Christ will not break the bruised reed, nor quench the smoking flax: That is to say, those that are weak in faith he will mercifully advise, those that are staggering and wavering in faith, he will confirm and strengthen, and those that have any spark of the truth, though it be as it were dying, he will cherish and maintain. Rom. 14.1.3. Him that is weak in the faith God hath received. And 2. Cor. 12.9. The power of God is made perfect through weakness. Which is the third adjunct of faith? That it is lively and effectual in the elect. Whence is it that it is called lively and effectual? First from the affections, & secondly from the actions which it produceth in the believers. The affections are those which are stirred up in the heart of the believers by the apprehending of Christ with his benefits by faith. 1 A lively and assured feeling of God's love towards us, diffused in our hearts a Rom. 5.5. . 2 An assured hope and expectation of life eternal b Ibidem. . 3 A filial love and fear or reverence, whereby the faithful do endeavour to please God, and do very carefully fear and beware to offend him, also a love of Christ, and a delight in him. For the love of God is not of the essence and nature of faith, but a necessary effect of the same, for seeing faith is a certain taste, perceiving, and supping down as it were of that sweetness which is in God (1. Pet. 2.3. If so be that ye have tasted how bountiful the Lord is) it followeth that the love of God is an effect which proceedeth of that sweet apprehension, and as it were taste, of the goodness of God. 4 Comfort, peace of conscience, in regard of the remission of sins, Phil, 1.25. Rom. 14.17. gladness and spiritual joy proceeding from the same taste of the favour of God. 1. Pet. 1.8. Believing in Christ ye rejoice with joy unspeakable and glorious. 5 The sighs of the spirit not to be expressed. Rom. 8.26. and that confidence that crieth Abba Father. Gal. 4.6, 6 Patience in adversity, yea more a Rom, 8.35.38, rejoicing in afflictions. 7 Contempt of the world. 8 A spiritual assurance of the grace and friendship of God. 9 An affection to our neighbour, and that for God's sake, as namely Charity and love of our neighbour, courtesy, bounty, gentleness, and delight in the Saints. Psal. 16.3. To the Saints that are in the Earth, and to the excellent all my delight is in them. The actions that proceed from faith, are those which break forth out of those inward affections, as godliness, justice, thanksgiving, prayer, e Rom, 8.15 &. 10.14 confession, that is to say, a sincere and open f Rom. 10.9. 2. Cor. 4.13. profession of Christ, which is made with the mind, tongue, and life, peace and concord with all men in the Lord, well-doing towards all, even our enemies, and so a new obedience: for a good tree beareth good fruit g Mat, 7.17. : Lastly a good conscience, a holy care faithfulness, and diligence in our vocation and calling, and a mind h Ro. 12.7.8 Phil. 4.11 rom. 11.24. Gal. 2.20 , contented with with his own portion. What be the effects and fruits of faith? They are manifold. For first it ingrafts us into Christ i Ephs', 17. , and maketh Christ to dwell in the hearts of the faithful, and that they may be in him, and may have fellowship and communion with him. 2 It makes us the sons of God, a Gal. 3, 26 it obtains remission of sins b Act. 10.43 , it justifieth us c Gen. 15.6 Abac. 2.4. Act. 13.39 Rom. 3. & 5 Chapter. , it causeth us not to be ashameth d Rom. 9.32 : it giveth us entrance to God e Eph. 3.12. , it regenerateth our understanding and our will, and purifieth the f act. 15.9 heart. I saveth g Luk. 7.50 , it obtaineth what it will of God h Mat. 8, 13 1 joh. 5▪ 14. , now it willeth only that that tendeth to the glory of God, it worketh all things Mark. 9.23. All things are possible to them that believe. It overcometh the world and Satan i 1. joh. 5.4. : It renounceth Satan and his works, in heart, in word, in life, and in manners k Eph. 5.11. . Finally, it relieth wholly upon God, and is delighted in his works and commandments night and day l Psal. 1.2 Rom. 4. 1● . And yet faith itself doth not perform all these things, but he whom it apprehends, namely Christ jesus in whom we are able to do all things that are necessary unto salvation. Phil. 4.13. What is the end of faith? It is twofold. 1 In respect of ourselves, the salvation of our souls. 1. Pet. 1.9. Receiving the end of your faith even the salvation of your souls. And life eternal m Io. 3.15, 16.18.36. & 20.31. . Secondly in respect of God, God's glory. By what experiment is faith tried? 1 Inwardly, by the subtleties of the flesh, and by certain 〈◊〉 beings rising from thence in the minds of men, by reason of false Doctrines, devilish arts n Rom. 4.20 , heresies, the o Deut, 13.1 contentions of the teachers in the Church, treachery of brethren, impunity of wickedness p 1. Cor. 11.19. , prosperity of the wicked, the q jer. 12.1 Mal. 2.17 Psal, 73.2.3 small number of believers the deformity and oppression of the Church, the falling away of many from the faith, temptations, the delay of God's promises, the tokens of God's wrath, the scoffs of the mockers, which ask where is the promise of his coming, 2. Pet. 3.4. which things saith Augustine, God permitteth, that they which hear and see the same might be tried what faith they bear towards God. 2 By the cross as Gold is tried in the fire, for patience under the cross with calling upon God, and looking for deliverance is as it were a trial of faith whether it be true or no r 〈◊〉 1.7 , as we may see in job. s job. 23, 19 . Of this temptation Saint james speaketh, Chap. 1. vers. 12. Blessed is the man that endureth temptation, for when he is tried, he shall receive the crown of life. What is the use of faith? There is very great use of it in the whole course of our lives, for it is that one thing that is necessary, Luke. 10.42. and Heb. 11.6. Without faith it is impossible to please God. The use of it therefore is to make us in prosperity not to be lifted up: in adversity, not to cast down ourselves, and in death to pass to life. Are we called faithful of faith chiefly in regard of the working power of faith, or passively in regard of our sufferance? Although faith in the Scripture do sometimes signify constancy, and truth in words, deeds and covenant keeping, and then is taken actively, and in that sense they are also called faithful which keep their faith once plighted, or do faithfully perform their duty; as Luke. 12.42. Who is a faithful and wise steward? And Luke. 16.10. He that is faithful in a little, will also be faithful in much. And also passively they are called faithful men that do well deserve to be believed, and so we use to say a faithful word, and a faithful man a 2. Tim. 2, ● 11. , yet notwithstanding when the matter of justification is in hand, men are called faithful passively, who embrace by faith Christ the Saviour, as Ephe. 1.1. The faithful in Christ jesus, and Act. 10.45. The faithful which were of the Circumcision. What things have affinity with faith? Hope and Charity, which are also themselves the gift of the holy Ghost. 1. Cor. 12. What do they differ from faith? Faith is the knowledge and apprehension of Christ, being exhibited, & after a sort present in the word & Sacraments: hope is an expectation of Christ hereafter to be fully revealed with all his benefits. Or, hope is the expectation of those things which faith believeth to be truly promised by God, so faith believeth God to be true, hope expecteth that he should always carry himself so towards us. Faith believeth that life eternal is given unto us, hope expecteth till it be revealed, faith is the foundation where upon hope resteth, hope nourisheth and sustaineth faith, and thereupon by reason of this communion and affinity, the terms of faith and hope are taken one for the other b 1. Pet. 1.5. Rom. 8.24. . And as Luther saith, faith beholdeth the word of the matter, & hope looketh unto the matter of the word. Moreover faith receiveth, Charity giveth and bestoweth, Charity is begotten of faith, and not on the contrary, faith maketh us the sons of God c Gal. 3.26. , charity trieth us d 1. joh. 4.7 john. 13.35 , whether we be the sons of God. The object of faith is Christ offered in the Gospel with all his benefits, the object of Charity, is God and our neighbour a Mat. 22, 37 39 . Furthermore faith endureth in this world, and shall pass into a perfect knowledge in the other world, but Charity shall flourish most of all in the world to come. 1. Cor. 13 13. The chief of those three virtues is Love, In respect of the use, namely toward our neighbour, whereas the other two go no farther than the person of the believer and hoper. What are the contraries of faith? 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infidelity, the unbelief of all infidels, who say in their heart. There is no God. Psal. 14.1. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that difficulty to believe of the Christians, which hear the word, and do not believe it, and which conceive a faith of God, not according to the Scriptures, but according to the imaginations of their own hearts. 3 Security of the flesh and contempt of God's justice, whereby sins are punished. 4 The jews confidence in the flesh b Phil. 3.3. . 5 Presumption and confidence of our own strength, works, merits, righteousness and worthiness, such as was in the pharisees. Luke. 18.11.12 6 Confidence and trust in the help of man c Esa. 30.2 . 7 That Academical distrust and doubting of God, of the certainty of God's word, of the grace of God, or the forgiveness of sins, that so, that selling of works of supererogation and suffrages for the dead, may the more easily be retained. 8 Desperation. 9 The error of the Papists which say that faith is not only of those things that are revealed in the Scripture, but likewise also of those that are delivered by hand without writing. Also that there is a beginning or bringing cause of all other virtues, for the which we are justified. That there is a habit form by Charity unto righteousness. Moreover that faith and doubting are not opposites, and that we can no otherwise determine of the favour of God towards us then by moral conjecture. Besides, what the Church believes, that is, the Catholic truth, That faith may remain in the wicked, and that therefore it doth not justify▪ then which nothing can be said more slanderous against saving faith of which Christ saith: He that believeth in him shall not perish, but shall have eternal life. john. 6.40. Furthermore, that faith is occupied only in general propositions, as, He that keepeth the commandments shall enter into life. And He that believeth and shall be baptized shall be saved. But not in these Particulars, I shall enter into life, I shall be saved, or My sins are forgiven me. For it were a vain confidence for hope to apply those general sentences unto particulars and severalles which yet may be deceived, whereas Paul saith directly contrary. Rom. 5.5. Hope maketh not ashamed. Lastly, they account it impudency or presumption to hope any thing without desert. 10 The madness of certain fanaticke persons, who do sever the internal word as they call it, from the ministration of the outward word. And finally the madness of the Anabaptistes who dream of the perfection of faith. ❧ The thirtieth common place. Of Repentance, where of Regeneration. From whence is Repentance derived? THE Latin word poenitentia, is derived from poena, punishment, because there is a kind of punishment in those things which are shameful or loathsome unto us. And therefore if we look unto the property of the Latin word, it rather agreeth with contrition or sorrows which are in our souls through the acknowledgement of our sins, than it doth with conversion unto God. In Hebrew it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Teshuba, conversion or reversion, turning back according to that jer. 4.1. If thou wilt return, unto me return saith the Lord. By a metaphor, borrowed from them that have strayed out of their way, and after long wandering do return unto their first high way. In Greek it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly afterwit of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth after the deed done to be wise, to change our mind and purpose for the better, to return unto a sound mind, and so to grieve for the error by past as to amend it. Whereupon some will have it derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 madness and folly, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afterwards, as if it should be the correcting and amending of madness and folly, for always with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is joined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, soundness of mind. And the matter itself well agreeth with both these interpretations, the sum whereof is this: That forsaking ourselves we should turn unto God, and laying aside the foolishness of sinning, we should put on a new mind, and become wiser. By another Greek word it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Latin poenitentia, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after a thing done to be sorry & grieved, for which the Latins properly say poenitere. So 2. Cor. 7.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signfyeth, to take grief for any thing that is done: Although I made you sorry by a letter (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) I do not repent, though I did repent. And Rom. 11.29. The gifts of God are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i. Such as can never displease him, seeing once they did please him. Also it is taken in ill part, as it is written of judas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grieving, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repenting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he brought again. Math. 27.3. signifying sorrow and grief wherewithal he was swallowed up. For every man doth not repent, that is sorrowful, and grieved, but oftentimes falleth into a worse case than he was before, whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the holy Scriptures is always taken in good part, and signifieth saving amendment. Notwithstanding the Latin interpreter hath translated both the Greek words by the word Poenitentia. How many ways is the term of Repentance used? Four ways. 1 Synecdochially. 2 Generally for the whole turning and conversion of man to God. 3 Specially for Regeneration. 4 For the outward profession of Repentance. What is repentance taken Synecdochically? It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sting of sin, or the prick of conscience, and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a displeasing which the Greek Divines call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it wounds the soul, commonly we call it Contrition. And they make it double, or of two sorts, Legal, by the preaching of the Law, whereby the sinner being wounded with the searing Iron of sin, and being affrighted with the terror of God's wrath, sticketh so fast in that trouble of mind, that he cannot wind himself out of it. This they call the accusation of sin which cometh by the law, Rom. 3.20. The Apostle, 2. Cor. 17.7. calleth it worldly sorrow, and sorrow unto death, whereby a man grieveth and sorroweth for his sins, and being terrified with the fear of the punishment hanging over his head, which is the certain and direct way to desperation, unless the Lord put to his helping hand. Examples hereof are Cain a Gen. 4.13 . Saul b 1 Sam. 15 30. &, 31.4 , Achitophel. 2. Sam. 17.23. and judas c Mat. 27.3 4.5. . But in the elect it is a kind of preparation to the repentance of the Gospel. Now the contrition of the Gospel is that whereby the sinner being grievously afflicted within himself, yet riseth higher, and through the preaching of the Gospel doth apprehend Christ the salve for his sore, the comfort of his fear, and the haven for his misery. This is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorrow according to God, or godly sorrow, which proceedeth from the spirit of God, and is acceptable unto God, and proper unto that man that sorroweth for his sins, not for fear of any punishment, but in that he taketh this exceeding grievously, that he hath offended God a most gentle father, and it causeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repentance, as the Apostle declareth. 2 Cor. 7.10 Examples there are of Ezekiah Esa. 38.13. He broke all my bones like a Lion, of David d 2. Sam. 12 13. & 24.10 , of Peter, who wept bitterly, but left not of hoping. Matthew. 26.75. And of them that were pricked in their heart, at the preaching of Peter, but yet, trusting in the goodness of God, they added further, Men and brethren what shall we do? Act. 2.37. of this Repentance the Psalmist, Psal. 51.8. saith, Let the bones which thou hast broken rejoice. and verse, 17. The Sacrifice of God is a contrite Spirit, a broken heart O God thou wilt not despise. And Esay. 57 15. God dwelleth with the contrite and humble spirit: also chap. 66.2. To whom should I look but to him that is poor and of a contrite spirit, and trembleth at my words? And Christ saith, Math. 5.3. Blessed are the poor in spirit. i. the humble, who do of their own accord submit themselves unto God, being touched with a feeling of their sins, and void of all pride in themselves. What signifieth this word Repentance secondarily. It signifieth generally the whole conversion of man unto God, as Luke. 15.7. There is more joy in heaven among the Angels for one sinner that repenteth then for 99 just men which need not amendment of life. Which must be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, namely in respect of them that are utterly turned away from God. And Act. 2.38. Repent and be baptized every one of you etc. And thus they define it. Repentance is a true sorrow for our offence toward God, with a desire and hope of pardon, and a will and especial endeavour from henceforth to avoid all sin, and to approve all our life unto God. How many are the parts of this general Repentance? Three. 1 Contrition, whereby a man acknowledgeth his sin, and that he hath deserved the just wrath of God, and his curse for sin, and doth earnestly lament for the sin committed and loatheth the same: under which are comprehended Humility & Modesty: such as was in Peter, who being touched with a consideration of the divine power in Christ fell at his knees crying, Go from me Lord for I am a sinful man. Luk. 5.8. And in David who using daily to shed tears made account that he had need of a multitude of mercies. Psal. 6.7. and 51.3. 2 Faith, which acknowledgeth Christ the mediator and intercessor with his father, and holdeth that sin is forgiven for the mediators sake, and that the righteousness of the mediator is imputed unto him. 3 New obedience, which consisteth of just dealing toward our neighbour, holiness and purity in the whole course of our lives, and diligence in performing the duties of our calling. Of which parts we have an example, Luk. 7.37. In the woman that was a sinner, whose tears were a witness of her contrition. i. of her fear and grief of conscience according to God in regard of sin, her coming to Christ was a testimony of the confidence which she had conceived of him, and her obedience that she yields unto Christ in washing his feet with her tears, wiping them with the hairs of her head, and kissing them, did testify her new obedience which is a fruit of faith. What think you of this Division? I hold it to be true, but, to speak properly, faith is no part of Repentance, but the mother, and fountain thereof. For faith must needs shine before Repentance, and such faith, such repentance. For no man, saith Ambrose, can repent, but he that hopeth for pardon. And therefore, the cause of Repenting is drawn from the very promise of salvation. Mat. 3.2. Repent, for the kingdom of God is at hand, as if he should say. Because the kingdom of God is at hand, therefore repent. And Psal. 130.4. With thee is mercy that thou mayst be feared. Moreover, the Scripture doth not make mention of faith, as under Repentance, that is to say, not as if repentance should be the genus or general, and Faith the Species or special; but reckoneth them as two divers things, Repentance and Faith. Mark. 1.15. Repent and believe the Gospel. Luk. 24.47. Preach, in my name, repentance and forgiveness of sins. And Paul, Act. 20.21. saith. That he had witnessed both to jews and Grecians the repentance toward God and faith toward our Lord jesus Christ. Not that true repentance can stand without faith (for they are unseparable in the saints) but because although they cannot be separated, yet they ought to be distinguished, as hope and faith are, as in the sinful woman, the thief, David, Manasseh, and other repentant sinners. Finally new life or new obedience, to speak properly, is not a part of repentance, but an effect and fruit thereof. Mat. 3.8. john Baptist saith, Bring forth fruits worthy repentance. So Act. 26.20. Paul showed unto the Gentiles, That they should repent and turn to God, and do works worthy amendment of life, which are called the fruits and works of sanctification. Whether of these goeth before, Faith or repentance? Whereas we have said before, that repentance is sometimes used by a Synecdoche, for that which they call Contrition, and have showed that contrition is legal or evangelical, we have placed faith, as it were in the middle between the former of those sorrows which cometh of the acknowledgement of our sins, and the accusations of the conscience, or which proceedeth from the Law, and the latter, which proceedeth from the Gospel. For godly sorrow is an effect of faith, aswell as joy and gladness of conscience. Which is the third signification of Repentance? The most proper signification of all, which answereth to the true exposition of the Hebrew word, and is more rightly called Resipiscentia afterwit, then poenitentia forthinking. What manner of thing is it? It is a true conversion of our life unto God, proceeding from a sincere and serious fear of God, whereby the sinner, leaving the foolishness of sinning, returneth to himself, or rather to GOD, and changeth the former opinion of his mind for the better. What call you conversion or turning to God? The transformation or renewing of the soul itself, not touching the essence, as Illyricus dreamt, but concerning the qualities inherent in the same; whereby, putting off the oldness thereof, it bringeth forth fruits of works answerable to the renewing of it, which they call regeneration, or spiritual renovation, whereby the image of God, being defiled in us by sin, and wanting nothing, but the utter blotting out, is again reform and fashioned anew in us. Eph. 4. 2●. Be ye renewed in the spirit of your minds and put ye on the new man, which after God is made, that is after the example & image of God, & created in righteousness and true holiness. Col. 3.9.10. Put ye of the old man with his works, and put on the new man which is renewed in the knowledge of God, after the image of him that created him. Also the Scripture calleth it the circumcision of the heart jer. 4.4. Break up your fallow ground, and sow not among the thorns. And, Be circumcised to the Lord, and take away the foreskinnes of your hearts. And Eze. 18.30.31. Be converted and repent of all your iniquities, and make you a new heart and a new spirit. What is the efficient cause of Repentance? It is God himself. Lament. 5.21. Turn thou us, O Lord, and we shall be turned, and shall be saved. jer. 31.18. Turn me, O Lord, and I shall be turned: for after I converted, I repent. Eze. 36.26. I will give you a new heart, and I will put a new spirit within you. Act. 11.18. The Church praiseth the goodness of God, because he had given repentance to the Gentiles unto salvation. And Paul 2. Timoth. 2.25.26. commanding the Ministers to be patiented toward unbelievers saith, If at any time GOD will give them repentance, whereby they may come to amendment of life out of the snare of the devil. And Ephe. 2.10. we are said, in respect of Regeneration, The workmanship of God created unto good works, which he hath prepared that we should walk therein. For he treateth here of grace, and not of nature, against Pelagius, and against the Semipelagians who feign, that nature only weakened, is helped by grace. 2. The Holy Ghost, who affecteth and moveth the hearts a Act. 15.18. . Whereupon also he is called the spirit of regeneration and sanctification. Tit. 3.5. Not by the works of righteousness which we had done, but according to his mercy he saved us, by the washing of the new birth, and the renewing of the holy Ghost, that is, which the Holy Ghost bestoweth and effecteth. 3. The administering or fellow working causes, are the ministers of the word. Act. 26.17. I send thee (saith Christ to Paul) to the Gentiles, that thou mayst open their eyes, that they may turn from darkness to light. And. 1. Cor. 4.15. in Christ jesus I have begotten you through the Gospel. 4. The instruments are, the Word and Sacraments. jer. 23.29. Is not my word even like a fire, saith the Lord, and like an hammer that breaketh the stone. Is Repentance the effect of the preaching of the Law, or of the Gospel? We must distinguish between the accusation of sin, and the preaching of repentance; for the former appertaineth unto the Law, and maketh a preparation for the latter, and the latter is proper to the Gospel, for remission of sins. But which is the Antecedent, inward, immediate, and nearest cause of repentance? It is the fear of God, through the meditation of God's judgement to come, before which we must all appear. Act. 17.30. God admonisheth all men every where to repent, because he hath appointed a day, in which he will judge the world in righteousness. 2. Also by the punishments already inflicted or present, whereby sinners are admonished, that worse punishments do hang over their heads unless they repent betimes, as it is said. 1. Cor. 11.32. When we are judged, we are chastised of the Lord, because we should not be condemned with the world. And Luk. 3.9. The axe is now laid to the root of the trees; Every tree therefore, that bringeth not forth good fruit is cut down and cast into the fire. 3. But chiefly the feeling and consideration of the goodness of God, doth stir up in us that sorrow which the Apostle calleth sorrow according to God, or godly sorrow. 2. Cor. 7.10. Which sorrow breedeth repentance unto salvation, whereby we abhor, not only the punishment, but even the sin itself, whereby we understand, that we displease God. A notable example, whereof are the tears of David, every where set down in the Psalms. Which are the principal causes of repentance. i. what things ought to provoke us to the hastening of our repentance? 1. Their certainty of our life: we must therefore watch & pray, because we know neither that hour nor that day, lest we be suddenly overwhelmed with God's just judgement. Matth. 25.13. 2. By the dangerous delaying of repentance, there is gathered together a storehouse or heap of our manifold sins, and of the wrath of God, and of punishments. Rom. 2, 5. Thou after thine hardness, and heart that cannot repent, heapest unto thyself wrath against the day of wrath and of the declaration of the just judgement of God. 3. The offence of the Angels: for as they rejoice at the repentance of sinners. Luc. 15.7.10. So, without doubt, they are grieved for their impenitency. 4. The dangerous alienation from God, and finally, induration; for the longer repentance is deferred, the more difficult it becometh. Pro. 22.6. A young man walking according to his way, even when he is old, will not departed from it. And late repentance is seldom true repentance. 5. An evil conscience, than which, nothing is more grievous, nothing more miserable. 6. The stumbling block we lay befoe others, and the guilt of their sin. Hence is that commination of Christ. Luk 17.1. We be to the man by whom offence cometh. 7. The deprivation of the joys of the holy Ghost, and of spiritual comforts. 8. The delights of Satan: For the sins of men (as one of the ancient writers hath said) are the delicates or dainties of the Devil. 9 The thinking of the tragical examples upon the impenitent, as, the Angels that fell, the Sodomites, the Egyptians, the jews, the Churches of the East, and other impenitent sinners. How many parts are there of repentance, or regeneration? The Apostle, 2 Cor. 7.11. reckoneth seven. 1. Care, namely of amendment. 2. Defence, or excuse, or clearing ourselves from other men's guilt. 3. Indignation of the sinner, namely, against himself. 4. Fear, namely of the offending of God. 5. Vehement desire, namely, of approving himself to God. 6. Zeal, to take heed of offending God. 7. Revenge or punishment of ourselves, whereof. 1. Cor. 11.31. If we would judge ourselves, we should not be judged of the Lord. But indeed, these are rather effects or adjuncts, or signs of repentance, than parts. We say then, that the essential parts of regeneration, or repentance, are two: mortification of the flesh, or of sin, or the destruction of the old man, or the denying of ourselves, and Vivification, or the renewing of the spirit of righteousness, or of the new man. Which division we gather. 1. First, out of the Prophets, as Psalm. 34.15. Cease from evil, and do Good. And Esai: 1.16. Cease to do evil, learn to do well. 2. Out of Rom. 6.4. We are buried with Christ by Baptism, into his death, that as he was raised from the dead, into the glory of his father: So we also should walk in newness of life. And the same, Ro. 7.4. a Ephes. 4.22.23.24. Colloss. ●. 5.8.9.10 Mortification, is the destroying of our natural corruption, proceeding from the holy Ghost, and arising from the participation of Christ himself; for if we do truly communicate with Christ's death, by the power thereof, our old man is crucified, and the body of sin dieth by little and little. Vivification, or new birth, is that power of the holy Ghost, proceeding from the resurrection of Christ, which following after the destroying of our natural corruption, by little and little (as the day succeedeth the removing of the darkness) causeth us (the will of God being known & approved) to begin to will & to do well; for being made partakers of the resurrection of Christ we are thereby raised unto newness of life, which may answer the justice of God. Rom. 6.6. Is it finished in any short space? No, but it is extended even to the last instant of our life, that the faithful may exercise themselves therein all their lives, and may the better also learn their own weakness. For that which is said. Ephe. 5.26.27. That God doth purge his Church from all sin, is referred rather to the guilt, then to the very matter of sin itself: and sin, in those that are regenerate, doth only cease to reign, but it leaveth not to dwell in them. Rom. 7.17. Whereupon also vers. 24. Who (not hath delivered me, but) shall deliver me from this body of death? for the combat lasteth till it be ended by death. Which is the subject, to whom repentance belongeth, or, Whose is repentance? There is a repentance of the heathen, who either for wearisomeness, do give over their vices, or else by the judgement of reason do cease to sin, and that either for fear of punishment, or for love of virtue. There is also a repentance, & that an earnest repentance, of the wicked, but it is but temporary, only for a time, as in Esau. a Gen. 27.38 Heb. 12.17 and Achab. b 1. Kings. 21, 27.29 , which is nothing else, but a worldly sorrow, which causeth death, whom, notwithstanding God spareth for a time, and doth temporally bless them, that by that clemency he might provoke his own children to sincere repentance. There is also a repentance of hypocrites, feigned and Pharisaical, which consisteth only in the outward form, against which joel crieth out, Chap. 2. vers. 13. and the rest of the Prophets do the like. But sincere repentance is only belonging to the elect, whom God will deliver from destruction, for it dependeth of the spirit of regeneration, and is inseparable from faith, and the mercy of God, as witnesseth the Prophet Esai. 59.20. The Redeemer shall come unto Zion, and unto them that turn from iniquity in jacob. And Heb. 6.6. the Apostle minding to exclude the Apostates from the hope of salvation, bringeth this reason, that, It is impossible that they who were once enlightened, and have tasted of the heavenly gift, and have been partakers of the Holy Ghost, and have tasted of the good word of God, and of the powers of the world to come, if they fall away, should be renewed again by repentance, because they crucify again the son of God, and make a mock of him. Because indeed, God renewing those whom he will not have to perish, showeth them a token of his fatherly love and favour, and on the contrary, he stricketh the reprobate, with hardness of heart, whose iniquity is unpardonable. Doth repentance befall God himself? Not to speak properly. 1. Sam. 15.29. For he is not as a man that he should repent, yet it is attributed to God a Gen. 6.6. jer. 18.8 , but by a Metonymy, by reason of the effect: for as wrath in GOD signifieth the very effect of his wrath, namely, punishment: so repentance doth signify the sudden change of his disposing of matters. Whereupon Augustine saith, The repentance of God, is said to be in alteration to looked for of men, of things within his power, De Civit. dei Lib. 17. cap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the presence of God remaining unchangeable. And the golden rule of Athanasius, is to be observed. Those things are spoken after the manner of men, but understood as they may beseem God. For God submitting himself unto our capacity, doth set forth himself unto us, not as he is in himself, but as he is by us supposed to be. What is the subject of Repentance, wherein it is? The whole man, for he is wholly renewed in mind & in will. Ephe. 4.23. What is the object whereabout repentance is conversant. 1. In respect of the beginning, from whence it is, or the Terminus a quo, sin is the object, about the reforming whereof it consulteth: for of a good work there is no repentance, such had Ecebolius, julian, and the Apostates, which though it be called repentance, yet it is evil and wicked. 2. In respect of the Terminus adquem, that thereunto it tendeth, virtue is the object thereof, about the practice whereof repentance studieth; or, the law is the object of repentance properly taken. Which is the fourth signification of repentance? It is improper, and is used not so much for the inward conversion unto God, as for the profession thereof, which consisteth in the confession of the fault, and the desire of pardon, for the punishment and guilt thereof. Of how many sorts is this repentance? Of two sorts; Ordinary or common, and to be used every day; and extraordinary or special, and commanded unto repentant sinners, at a certain season. Which is that which is Ordinary? That whereunto all Christians even the Saints, as long as they live here, Tu remisisti iniquitatem cordis mei. the hebrewe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the english The punishment of my nue. must endeavour themselves throughout the whole course of their lives, by reason of the remainder of their natural corruption. For, 1. john. 1.8. If we say that we have no sin, we deceive ourselves, and there is no truth in us. And Pro. 24.16. The righteous man falleth seven times a day. And it is 〈◊〉 with contrition, or with an inward & true sorrow of mind, & confession of sins before God, either privately, every man by himself, such as was the Publican a Luke 18.14. , or publicly and jointly in the Church, the minister going before b Levit 6.21 . Now, seeing God alone is offended, and it belongeth to God only to forgive sins, therefore their confession ought to be directed only to God, not as ignorant thereof, but as the searcher of the hearts and rains. Psalm. 32.5. I acknowledged my sin unto thee, saith David, and did not hide mine iniquity; I said I will confess against myself, my wickedness to the Lord, and thou forgavest the iniquity of my heart. And 1. john. 1.9. If we acknowledge our sins, the Lord is faithful to forgive us our sins. And therefore chrysostom, Homil. 2. upon Psalm. 50. saith. I do not say that thou shouldest confess thy sins to thy fellow servant, who may upbraid thee, but to God that may heal thee. And whereas james. 5.6. willeth that we should confess our sins, not to the Priests, but one to another; it must be understood both of the private disclosing of our infirmities, for mutual advise, and to receive comfort, as also of reconciliation, and by pardoning of offences, to pacify our neighbour, which Christ commendeth unto us Mat. 5.23.24. If thou bring thy gift to the Altar, & there remember'st that thy brother hath aught against thee, leave there thy gift before the Altar, and go thy way; first be reconciled unto thy brother, and then come and offer thy gift. Where he applieth his speech to the estate of his own times, he doth not teach us that we must now have altars, or that we must use such kind of offerings, but charity must so be made up again, which by our fault hath broke asunder, namely by the acknowledging our fault and craving pardon for it. Yet this hindereth not, but any private man may advise with his Pastor and may open unto him the secret grief of his mind, and may expect from him the comfort of the Gospel. Moreover the sheep may set themselves before the shepherd, as often as they will partake of the holy Supper, that so they may receive comfort or instruction, or admonition privately applied unto themselves, so that tyranny and superstition a Mat. 3.6 be not used therein. For it is the office of the Pastor publicly and privately to teach b Act. 20.20 , and comfort the people of God, with the doctrine of the Gospel: hereof we have the example of David, when he dealt with Nathan. 2. Sam, 12.13. Are we to reckon up all our sins? No indeed, neither can it be done, For David crieth out Ps. 19.12. Who can understand his faults? Cleanse me from my secret sins. And Psalm. 38.5. My iniquities have gone over my head. And the Publican. Luk. 18.13. was content to say, Lord be merciful to me a sinner. Eze. 18.21. As often as a sinner shall repent him of his sins, I will remember his iniquities no more, saith the Lord. Which is special or extraordinary repentance? That which draweth from us a public confession of our sins and an entreating of the grace of God. Of how many sorts is it? It is also of two sorts: private, of one alone or of some few, and common, or of some whole Church. What is meant by common extraordinary repentance? When a whole assembly or Church, perceiving the plagues of God present or imminent, by reason of the public offences of the greater part, appointing a solemn profession of Repentance, the same being commanded by the magistrates or governors of the Church with weeping, mourning, and fasting, doth pray against the wrath of god c joel 2.12 , whereunto in old time the Church of the jews did add the renting of their clothes, ashes, & sackcloth, as tokens of their guiltiness d jer. 6.26 . Such was the repentance of the Ninivites e jonas. 3, 5. , and of Nehemiah set down Nehem. 1.4. and of the Israelites f Ester, 4, 3 . What is private extraordinary repentance? It was a part of the Ecclesiastical discipline, which was in use, when any man, after he was received into the society of the citizens of the Church, had grossly fallen, and had given over himself to sin with unbridled licentiousness, or after a kind of falling away had cast off the yoke of god, & so by his ill behaviour had offended the Church, so that the Ecclesiastical consistory was compelled to exclude him out of the Ecclesiastical assembly a Mat. 18.15.16.17 : for then there were required of him public tokens of his repentance, as namely, extraordinary sorrow, mourning, confession, & desiring of pardon; whereby he was to satisfy the Church, and by which, the Church might gather, that he that had offended, did intend a true & serious repentance, and so he was again received. After this manner was that Corinthian received into the fellowship of the Saints, when he had showed himself obedient unto correction b 2. Cor. 2, 6 . What were the parts of this Repentance? Three. Contrition, Confession, and Satisfaction. What was contrition? In the ancient Church, when it was in most purity, it was not a kind of satisfaction for sin before God, for so that should have been transferred unto men, which is proper unto Christ alone; but it was a continual and manifest sorrow of one excluded, from the Ecclesiastical assembly for his offence, which sorrow was manifested by the tears of the repentant sinner desiring to come into favour again with the Church, an example whereof we have in the same incestuous Corinthian c 2. Cor, 2.7 . What was confession? Not an auricular reckoning up of secret sins in the ear of the Priest, but only of that fault or offence, of which, he that was excluded, was reproved, in old time an acknowledgement and detestation of some sin before the Church, or before all the brethren; afterwards before the Ecclesiastical Senate, and at length (especially in the Roman Church, by reason of the Novatians) before the Priest that was chosen for the purpose to hear the confession of the repentant sinners in the behalf of the whole Church, that so they might be the less ashamed. But this was taken away again by Nectarius bishop of the Church of Constantinople in the time of Theodosius the great, by reason of a Deacon, who under colour thereof, had deflowered a matron. Socrates' Ecclesiastical History, l. 5. Cha. 19 whose sentence his successor chrysostom did approve and follow. What was Satisfaction? Not the undergoing of punishment, or the compensation of sins, to deserve pardon for them at God's hands; for with God there is free remission of sins for Christ's sake a Isa. 43.25 act. 10.43. , not only as touching the fault, but likewise also, as concerning the punishment. jer. 31.34. The Lord will remember your iniquities no more. Also, He will put them away like a cloud, he will drown your sins in the bottom of the sea. Isa. 44.22. He will not impute them. Ps. 32.2. The chastisement of our peace was upon him. Esa. 53.5. He will remember our iniquities no more. jer. 31.34. Therefore he will not call them to account to punish them. And Paul writeth 1. Tim. 26. that Christ hath given himself a ransom for us, And what recompense or compensation the Lord receiveth of us; the Prophet Osee teacheth where he saith chap. 14 verse 3. Thou shalt take away all iniquity O Lord, and we will render the Calves of our lips. or the sacrifice of praise, i great thanks which in times past were figured by sacrifices, or the fruit of the lips of those that confess the name of God as the Apostle interpreteth it. Heb. 13.15. But it was the public testification whereby those that were excommunicated, for the denying of the faith in persecution, or for committing of some grievous crimes, as whoredom or such like, when they desired to be received into the fellowship of the saints, were first by the Pastor, or the Presbytery chastised by rebuke, or by words b 2. Cor. 2.6 , for the example of others; after that there were enjoined unto them certain fasts, and other things, as adjuncts of their repentance, by which they might prove themselves to be weary of their former life, & then they remained apart in the Church, they heard the Sermons, & thereupon were called hearers; afterwards, a certain time being accomplished, they came and were present at the prayers, and thereupon were called Prayers, but when they came to the administration of the Sacraments, they went their way. At last, they did truly and with tears humbly entreat pardon of the Church which they had offended. And so they were said to have satisfied not God for their sins, but the Church for their offence given, that is to say, they were accounted to have done so much, as to the Church against which they had offended, did seem sufficient. And in the end by the laying on of the hands of the Bishop, as the sign of their absolution, they were admitted to the Communion of the Lords Supper. Cyprian. lib. Epist. 3. Epistle 14. Which public chastisements of the penitent offenders, the ancient writers call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corrections, the Latins called them Satisfactions. And surely such discipline were very profitable at this day, whereby the sinner, who had polluted himself with any grievous offence, should not be received into the fellowship of the faithful, unless he had first satisfied the Church, so that it were done without superstitious rigour, ostentations, hypocrisy, and opinion of merit. There was also a politic satisfaction, whereby that which had been taken away, was restored, and the neighbour was satisfied, who had been hurt by the offendor: of which S. Augustine saith. Non remittitur peccatum nisi restituatur ablatum. The offence is not remitted unless that was taken away, be restored. Yea even that place. Mat. 3.8. Bring forth fruit worthy of repentance. Chrisostom & jerom in the Commentaries do expound it of Satisfaction. Is not Nebucadnezer in Daniel. 4.24. commanded to redeem his sins by righteousness, and by mercy toward the poor? Yes indeed, he is so commanded, but that Redeeming is referred rather unto men than God, and the cause of pardon is not there described (for there was never any other redemption than the blood of Christ a Ephe. 1.7. Colos. 1.14. ) but rather the manner of Nebucandezers' conversion is there set forth. So charity covers a multitude of sins b Pro. 16.6 not with God but with men only. Are not the sufferings of the godly, satisfactions and recompenses for sin? No, for they are not suffered without sin, and the obedience of Christ is the only satisfaction for sin c Heb. 9 12.26.10.11.12 . Neither indeed, are they punishments, but fatherly chastisements, or trials, and admonitions, rather respecting the time to come, than the time past, to the end that hereafter sin might not reign in their body, & that they might not perish with the world, that knoweth not how to repent. 1. Cor. 11.32. When we are judged, we are chastened of the Lord, that we might not be condemned with the world. What is the end of Repentance? That sinners might acknowledge themselves & all they have to be condemned before the Lord, to the end they might endeavour the mortification of the flesh, and might labour by all means, to lead a new life in the spirit, that they might glorify God by their new life, and so might hold on the way unto God's kingdom. What are the fruits or effects of repentance? Some are inward, perpetual, and necessary; some outward: the inward are the duties of piety toward God, charity toward our neighbour, and throughout our whole life, holiness and purity, but proceeding from the inward affection of the heart. The outward fruits are certain exercises of the body, which we use privately to humble ourselves, and to tame our flesh; a 2. Cor. 7.11 publicly for the testifying of our repentance, as to lie in heaviness, mourning and weeping, to bar ourselves from all delights, and to betake ourselves unto fasting; so that in these things we be not too rigorous, neither make these exercises the principal part of our repentance. And therefore joel. 2.13. saith, Rend your hearts and not your garments. And james. 4.8. Cleanse your hands ye sinners, and purge your hearts ye wavering minded. What is the use of repentance? Even this, that as by diligent reading over a writing, we correct the faults thereof, so by repentance we should amend the errors of our lives. What things are contrary to repentance? The error of the Novatians, and Catharists or Puritans justly so called, who deny repentance, and coming again to the Communion of the Church to those that did fall from the faith in time of persecution, or after baptism did fall into open wickedness. Contrary to that jerem. 3.1. Thou hast played the harlot with many lovers, yet turn again to me saith the Lord, and I will receive thee; and contrary to the example of Peter, who after his denial, was received into favour and to the execution of his Apostleship b Ioh● 21.15 16.17 ; and contrary to the example of the incestuous man at Corinth, who when he repent, was received of Paul c 2. Cor. 2.7 ; and contrary to the speech of Christ, who will have us to forgive our brethren till seventy times seven times, that is, how often soever he shall repent. Mat. 18.22. And to the speech of chrysostom, He that repenteth a thousand times receive him. And to the action of Christ, who leaving ninety nine sheep that were whole, sought out that which was gone astray & was tired, and when she was found, carried her home upon his shoulders. Mat. 18.12. 2. That foolish jangling of th● P●pists, who teach. First, that Repentance is a work of free will, or of man's power, whereas an ill tree cannot bring forth good fruit. Mat. 7.18. 2. That Repentance is a Sacrament, and that the action of the man repenting, is the matter of this Sacrament, whereas indeed, Baptism is the Sacrament of Repentance a Mark. 1.4 Luk, 3, 3 Acts. 2, 38 . And they add moreover that it is after shipwreck a second board, to swim out, whereby the sinners after baptism received, do come again into favour with God. 3. (Which is their greatest lie of all) they apply the ceremonies of the public or Ecclesiastical and disciplinary Repentance, which is made before the Church, namely Contrition, Confession, and Satisfaction, unto the general doctrine of repentance, which is made before God, and they allege them to be parts thereof. 4. That contrition of the heart is a sorrow voluntarily taken upon them for sins, which doth deserve the mercy of God. 5. That auricular confession of the mouth, that is to say, an exact reckoning up of all our sins, laying open also the circumstances of every one of them in the ears of our own parish Priest is commanded by the law of God, to be performed of all men upon pain of excommunication, and is necessary for the obtaining of remission of sins, and that the neglect thereof is deadly. But of all other that confession that is made in the time of Lent is most of all pleasing, and acceptable unto God; Contrary to the express doctrine of Paul. Ro. 14.5.6. Col. 2.16. Gal. 4.10.11. Sixtly, that it is not enough for him that repenteth to abstain frrm the evil course of his life past, and to change his manners for the better, unless he do satisfy God for the things he hath done, and this they call specially Penance; whereupon is that vulgar Phrase, to do Penance. Now this satisfaction for sins, and for the punishment of sins, at least for the pains of Purgatory, they say is made unto God, either by works, of Supererogation, that are more than duty, that is to say, such as are not commanded in the word of God, as by building of Churches, by a certain number of prayers, by pilgrimages to this or that Sepulchre, tapers, hoods, sleeping upon the ground, alms deeds, buying of Masses, pardons and such like; or else by punishments enjoined by the Priests, or by the sufferings which godly men suffer; all which are merely contrary to the free satisfaction of Christ, who by the power of his death and obedience hath taken away the guilt and punishment due to our sins a Isa. 44, 4.5. 1. john, 1, . 3. The endeavour of hypocrites, who do indeed, go about an outward repentance, after an external manner: but in the mean time do not dissolve the internal bands of wickedness within. Lastly, the error of the Anabaptists, and Perfectists, who dream they have attained a perfect degree of regeneration; contrary to that perpetual combat of the flesh and the spirit, which the Saints do feel in this life. Gal. 5.17. The one and thirtieth common place. Of the justification of Man before God. What is the meaning of this word, justifying? IN the original of the Latin, it signifieth indeed to make just, that is to say, to renew and change the heart which is proper only to God; as also this word Sanctifying, is of a profane man to make him holy. In which signification, the Apostle may seem to have used it. 1. Cor. 6.11. And such were some of you, but now, ye are washed, now ye are sanctified, now ye are justified in the name of the Lord jesus, and by the spirit of our God, that is to say, of unclean, ye are made clean, of profane ye are made holy, of unjust ye are made just, by the holy Ghost, for Christ's sake, in whom ye believe. Which signification, some of the Fathers have followed, and especially Augustine (observing rather the composition of the latin word, than the phrase of the holy Ghost) so that to be justified, is with them▪ nothing else, but of unjust to be made just by the grace of God for Christ's sake, as Augustine in his 105. Epistle to Sixtus, and in many other places (who notwithstanding, useth Remission of Sins, for that which we call with Saint Paul, justication) taketh justification for regeneration or sanctification, whereby the justiciary Schoolmen have taken occasion for their error. And yet the s●me Augustine is of the same opinion with us, whilst he useth Remission of sins, for that which we with Paul, call justification, even as David also saith, Paul expounding him, That the man is blessed to whom God imputeth righteousness without works, saying, Blessed are they whose iniquities are forgiven, Psalm. 32.2. Roman. 4.7 For The righteousness of the Saints saith Augustine, in this world doth more consist in remission of sins then in perfection of virtue. Where that particle more is to be taken exclusively for rather, as in that speech. Act. 5.29. We ought more to obey God then men. i. rather. And john. 12. They loved the praise of men more than the praise of God, that is, rather. 2 It is used in the Scripture for a word of law, and signifieth to impute justice, by imputation, to account a man righteous, to repute a man to be just, to absolve and acquit a man from the crimes objected against him, to discharge a man, or by sentence to pronounce him just, to make & acknowledge a man to be just, which signification the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hitsdicke, agreeth with, and is every where in the Scripture opposed to the word of condemning, as also the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is taken in this signification in the use of law, which Suidas expoundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say, to account just. As Proverb. 17.15. He that justifieth the wicked, or condemneth the just, they both are an abomination unto the Lord. In which place this word justify, doth not signify to infuse justice, for to do so is no abomination. And Mat. 12.31. By thy words thou shalt be justified, and by thy words thou shalt be condemned, So Luke. 7.29. The publicans did justify God, that is, they did acknowledge and confess him to be just. And Luke 16.15. you justify yourselves before men, that is you will be accounted just. In this sense, they are pronounced just before men (by the later) which do justly, as james. 2.12. Abraham is said to be justified, that is, to be pronounced just before men by the effects. 3 It signifieth, to provoke and stir up others unto righteousness, by teaching and instructing them, as Dan. 12.3. They that justify others, that is, do instruct them unto righteousness, or by their teaching and instruction do make them just, shall be as the stars in the firmament. And Apoc. 22.11 He that is just, let him be more just, that is, let him profit in well doing. In which signification did Paul use this word in the doctrine of the justification of a man before God? Not in the first sense, nor in the third, but in the second, which is plainly appertaining to law. For by being justified, the Apostle meaneth that a man is accounted just, being, by the sentence of the heavenly judge, acquitted from condemnation and guiltiness. Which appeareth by the opposition of justification and Condemnation, which Paul setteth down, Rom. 8.33. Who shall lay any thing to the charge of God's children? It is God that justifieth, who shall condemn? justification therefore according to the meaning of Saint Paul, is a certain pronouncing of sentence, and, as I may so say, indeed rather a pronouncing just then a making just. How many ways is a man said by Saint Paul to be justified? Only two ways a Rom. 10.3 4.5 , either by his own righteousness, that is to say, by works, or by the law as Rom. 2.13. The doers of the law (if there be any, must be understood) shall be justified, which is called Legal justice, or the righteousness of the law. Or else by faith, or by the righteousness of another, namely Christ, that is to say, by faith, Rom. 5.19. We are justified by faith, which is called evangelical justice, or the righteousness of the Gospel. What doth this signify to be justified by works? Not as some think to get a habit of righteousness by just works, or to be made just by works, but to be judged and pronounced just by reason of obedience yielded unto the law. Or he is said to be justified, in whose life there is found that purity and holiness which deserveth the testimony of righteousness before the throne of God, after which sort Paul teacheth that no mortal man is justified, Rom. 3.20. By the works of the law no flesh is justified, that is to say, By the act whereby the law is performed, or by the performance of the law no flesh shall be justified. Which sentence though in Greek and Latin it be particular, yet in Hebrew it is universal, because the negative particle doth not agree with the Note or universal sign none but with the verb. What doth this signify, to be justified by faith? To be justified by faith, is to be acquitted from sin for Christ's sake, apprehended by faith: Or he is said to be justified by faith, who being excluded in regard of his own righteousness, that is the righteousness of works, doth by faith apprehend another righteousness, that is the righteousness of Christ, wherewithal being clothed, he doth appear before God not as a sinner, but as a just and righteous man a Gal. 3.27 Ephes. 5.17 Apoc. 7.14 . What is justification? It is not the giving of the holy Ghost, regeneration, or the infusion of a new quality, or the preaching of justice, or if we shall speak Philosophically not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutation, or a motion toward the attaining of righteousness: but it is the sentence of the heavenly judge, whereby he doth in respect of the merit of Christ, of his own mere grace and favour, not impute unto the sinner his sin unto death, but imputeth the righteousness of Christ offered in the Gospel to his own glory, and life eternal. Or, it is a free discharge from sin and death, both at once, and an imputation of righteousness unto life eternal, and to the glory of God, and that for Christ's sake, and his righteousness, with both which being clothed we appear before the tribunal seat of God holy and unblamable. What be the parts of justification? Two: The former part is Remisson or Absolution, and that twofold, first from sin, secondly, from death. For first God from his tribunal seat pronounceth us free from sin, for although sin be in us in deed, yet because all that sin; how much soever it be, is covered with the righteousness of Christ, and therefore is not set before the eyes of God the judge, God doth pronounce us to be so freed from the same, as if there were none at all in us. And then secondly after he hath acquitted us from the cause of death, namely sin, he doth also acquit us from the punishment, and death itself which is the wages of sin. Rom. 6.23. The later part of justification is Imputation, whereby the heavenly judge doth judge us to be just by the merit of another: and doth adjudge us unto life eternal for th' merit of another: And this later is a kind of effect of the former, for he that is judged just, it must of necessity follow that he be adjudged unto life: The Prophet David 9.24. seventy weeks are determined upon thy people, and upon thine holy City, to finish the wickedness to seal up the sins, to reconcile the iniquity, and to bring in everlasting righteousness. And Paul, Romans. 3.4.5. By the first part our debt is taken away, and by the later our want is provided for. Also Remission healeth the guilt of sin, the imputation of the righousnesse of Christ healeth the corruption and evil itself, wherewithal the nature of mankind laboureth, and is laden. What is the efficient cause of justification? Not man, either from himself or from any other conferring any thing, for that in the act of justification, man doth only behave himself as a subject and sufferer, but God is the efficient cause, who accounteth the obedience of Christ as if it were received from us. For that saying of the Lord standeth firm. Esa, 43.25. I even I am he that take away thy iniquities for mine own sake, & I will remember thy sins no more. Which principle of Divinity the jewish Scribes did also acknowledge as true, Mark. 2.7. Who can forgive sins but God alone? and Rom. 4.5. But believeth in God that justifieth the ungodly, that is to say, him, that in himself is wicked, he accounteth righteous in Christ. And Rom. 8, 33. God is he that justifieth, who is it that condemneth? And hereupon it is that it is called the righteousness of God. Rom. 1.17. & 3.21.22. Not that essential justice of God, whereby he is just in himself, neither yet that communicative iustich which he doth communicate to his elect by the holy spirit, but it is so called of the efficient cause namely, because God doth freely impute or account the same unto us: and partly also from the object, because it alone is able to bear the rigour of God's judgement, and to stand before his tribunal seat, and therefore it is called everlasting. Dan. 9.24. because it was decreed by him from everlasting. What is the cause of justification working together with God. Christ, who by his merit and obedience hath purchased. justification for us. Rom. 5, 9 We are justified by his blood: and 2. Cor. 5.18. We are reconciled by Christ. What is the precedent cause? Not the foreseeing of good works to come, or of faith, nor the estimation of works present, but only the grace of God, not that which is freely given or infused, whither it be faith, or whether it be charity, but grace freely giving, that is to say, the good will of God, or the good pleasure of God a Ephes. 1, 9 , and his love toward us men b Tit. 3.4, : And therefore Rom. 3.24. they are justified freely, that is to say excluding all workrs, not only works going be-before faith: but also those that follow faith, or of God's free gift and mere liberality: By his grace, by the redemption made by jesus Christ: and Rom. 4.16. Therefore the inheritance is by faith, that it might be by grace, that it might be sure. And Rom. 11.6. If it be by grace, than it is no more by works, or else grace were no grace. And Ephes. 2.8. By grace ye are saved through faith, and that not of yourselves it is the gift of God. And therefore our justification is altogether free even as are also those things that go before it, our Election, and Vocation, and that that followeth it, namely, sanctification. For even Christ himself also with his satisfaction is the free gift of God, and it is of God's grace and favour that he will justify us for another's sake, and for the righteousness of another, and so faith itself, and likewise that by the coming between of faith, we are justified it is the gift God. Finally, that remission of sins is free, Christ teacheth us both in many other places and also Luke. 7.41. by way of parable, where he setteth down the representation of the creditor, and the debtor. What is the meritorious or material cause of our iustificacation, that is to say, for the which we are justified? Not faith, nor charity, nor works, nor our merits, nor the merits of the Saints, nor sufferings nor Sacraments, but Christ with his righteousness, and that not only principally, and every man's own works or merits less principally, but Christ alone altogether, and that as far as he is apprehended by faith. Rom. 3.24. We are justified freely by the redemption, that is in jesus Christ, And 1. Pet. 1.18. knowing that you are not redeemed with corruptible things, as silver & gold from your vain conversation received by the tradition of the fathers, (namely of those of whom it is spoken. Ezech. 20.18. Walk ye not in the ordinances of your fathers, neither observe their manners) but with the precious blood of Christ, as of a Lamb undefiled and without spot. What do you understand by the name of Christ's righteousness. Not that essential righteousness of the very divinity of Christ distributed among men, or Christ himself as he is God stirring us up to do that which is righteous, as Osiander conceived, for this is to play the Manichee, that is to say, to feign a diffusion of God's substance through all manner of things; and to confound God himself with his effects, that he worketh in us. Neither do we understand by Christ's righteousness that inchoated righteousness which is only begun in this world, which Christ worketh in the regenerate by his spirit, for that were to confound justification and Sanctification together. But we understand both that most high and perfect purity, and integrity or Sanctification, wherewithal Christ was endued in his humanity from the very moment of his conception by the holy Ghost, which they call Habitual or Original righteousness, and Paul calleth it, The law of the spirit of life in Christ, which is opposed to our original unrighteousness, or to our natural corruption a Rom. 8.1.2 , and is imputed unto us, as also his actual obedience, proceeding from that habitual righteousness, whereby he did in the very act most perfectly obey the law of God which is opposed to our disobedience. As by one man's disobedience many were made sinners, so by one man's obedience many shall be made righteous. Rom. 5.19. How many kinds are there of Christ's obedience? It is of two sorts. Active and Passive. The Active obedience of Christ is his perfect fulfilling of the law which Christ did so fully and perfectly perform, as that loving God with all his heart, and his neighbour more than himself, he did satisfy even the uttermost title of the law, of which, Math. 3.15. It becometh us to fulfil all righteousness. And, Math. 5.17. I came not to destroy the Law, but to fulfil it. john. 8.29. I do always those things that please the Father. And, Phil. 2.8. He submitted himself being made obedient even to the death of the cross, The Passive obedience of Christ is his oblation or passion, for, seeing the reward of our sins is everlasting death, Christ alone who was only able to unloose the bond of so many debts, did indeed suffer death for us, and by his death did break the bonds of eternal death, and so having paid the ransom, did set men, that were the debtors, at liberty with God their creator. By reason here of he is called, The price a Gal, 1, 4 Coll. 1, 14 1 Tim, 2, 6 1 Pet, 1, 18 of our Redemption a Saviour, a Reconciler, and a Propitiation for our sins, in whom, and by whom, we recover all that we had lost in Adam, Tell me whether beside this Passive righteousness, the Active obedience of Christ also, whereby he did fulfil the law, be imputed unto us by God for righteousness, that is to say, whether are we justified for the obedience that he performed unto the law? Or whether is our salvation only to be ascribed to the death and passion of Christ, or else to his active life, and to his inherent holiness also? Yes indeed. 1 Because the actual disobedience of Adam had made us sinners: And therefore by the contrary the Actual obedience of Christ hath made us righteous, Rom. 5.19. And verse 10. If when we were enemies, we were reconciled by the death of the son, much more being reconciled shall we be saved by his life. 2 Because we did not only stand in need of a satisfaction for sin for the taking away of death, but also of the gift of righteousness to obtain eternal life, according to the precept and demand of the law, This do and thou shalt live. And therefore Christ is not only called the price of our redemption, but the end also, and perfection of the law to salvation, to every one that believeth. Rom. 10.4. And hereupon saith Ambrose: He that believeth in Christ hath the perfection of the law. 3 Because Christ did not only offer himself to death for us, but did also sanctify himself for us, that we also might be sanctified through the truth. john. 17.19. And he is said, To be made unto us of God, wisdom, righteousness, sanctification, and redemption. 1. Cor. 1.30. 4 Because the Passive obedience of Christ was not merely & purely passive, but his Active obedience did challenge unto itself the pre-eminence in the same. Ps. 40.7.8. In the volume of the book it is written of me that I should do thy will O my God, and I said lo I come. And, He was therefore offered because he would. Esai. 53.7 And as our priest he did offer himself an oblation for sin; and by his once offering hath he consecrated for ever them that are sanctified. Heb. 10.7.14. the holiness of Christ his sacrifice being imputed unto them as the Apostle declareth verse. 10 By the which will we are sanctified by the offering of the body of jesus Christ once made. 5 Because whole Christ was given unto us with his benefits; otherwise if his passive obedience only had been imputed unto us, it would follow that only half Christ was given us, namely a suffering Christ and not he that did those things that were pleasing to his father, a Christ that only taketh away sins and death, and not a Christ a Isa. 9.6 that bringeth righteousness. But he is said to be borne and given not for himself but for us, that he might bestow his whole self upon us, and might do those things that were to be done for us and might also suffer what was to be suffered for us. Why then is Christ said to be set forth of god a reconciliation through faith in his blood. Rom. 3.25. and we said to be justified by the blood of Christ? Rom. 5.9. and by it to be cleansed from all sin? 1. john. 1, 7. Because in these kind of speeches by a Synedoche and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chief part is used for the whole in regard of the most near affinity of the passion, and the active righteousness of Christ, which also appeareth by that that is set down Rom. 4.25. justification is ascribed to the resurrection (which is a matter active) because Christ by his resurrection did give testimony that he had by his death fully satisfied for all our sins, for indeed our sins had not been purged by his death if death had the upper hand in the combat. How are we said to be justified freely if we be justified for the merit of Christ? Because the decree of God the father for our redemption is free and we pay nothing again to God of our own. And therefore by that particle Freely our merits are excluded, but not Christ's, and therefore we are said to be redeemed by Christ with a great price b 1. Cor, 6 20, 1. Pet. 1, 19 , so that we may may well say we are justified by merits and by works, because we are justified by Christ's merits, and by his works. What is the subject of justification? Christ himself is f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the receiving subject, or the matter in which is contained that righteousness for the which we are justified, which dwelleth and abideth in him as in the subject, and doth never go out of that subject, and therefore we are said to be made Righteousness in him a 2. Cor. 5.20. , and Paul saith, That he did find righteousness in him, Phil. 3.9. But of justification, that is, of that sentence whereby God pronounceth us just, we ourselves are the matter and subject, first indeed not prepared or bringing any merits, but sinners and wicked. Rom. 4.5. He that justifieth the wicked. Afterwards believing, Rom. 3.22. The righteousness of God is made manifest in, and upon all that believe. Seeing God forbiddeth to justify the ungodly, Pro. 17.15. Is he said to do that well which himself forbiddeth? Yes very well, because he is above all Law, and not accountable, wherefore it is lawful for him by justifying the ungodly to declare his own justice, seeing his will is the rule of justice. 2 Paul calleth him wicked, in respect of nature, who in respect of grace accepting him, is the elect child of God. 3 In justification wickedness is taken away, and faith succeed, even as the blind man is enlightened, who having his bindnesse removed, receiveth his sight. Besides Paul calleth him wicked, not in that he doth actually persevere in wickedness, Dan, 9.7 psal. 32.6 but because he bringeth no merits of his own, neither respecteth his own qualities, or actions, or virtues, but him whom his former life maketh guilty of wickedness, and yet lamenteth his own iniquity, and flieth to the throne of grace, and desireth to be pardoned, as Daniel doth saying, To thee only btlongeth righteous●csse, but to us confusion of face. And David, for remission of sins, (and therefore also of wickedness) every one that is Godly shall make prayer unto thee. Doth the justification of those that do already believe, and are regenerate differ nothing from the justification of those that are not yet regenerate. It doth something differ, if ye consider the subjects, because in those that are unregenerate, God findeth nothing but a horrible sink of evils and mischiefs; but in the regenerate God embraceth and entertaineth his own gifts withal, but yet he justifieth them both after one, and the self same manner. Who are they that are justified? Only those that were elected before the foundation of the world. Rom. 8.30. Whom he did predestinate them also he called, and whom he called them also he justified: And verse 3.3. Who shall lay any thing to the charge of Gods elect? Are all justified after one and the same manner? Yes indeed, all after one sort: and therefore Paul Rom. 4.3.9.10. When he had reasoned from the example of Abraham the father of the faithful, he addeth: Verse 23. Neither is this written only for him, that it was imputed unto him, but even also for us to whom it shall be imputed, namely, to them that believe in him, which raised the Lord jesus from the dead. What is the form of justification? Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutation, or any motion of alteration, whereby righteousness is attained, by the shunning of evil, and endeavouring to do good, for this is proper to sanctification. Neither is it charity, nor good works, nor our fulfilling of the law; to conclude, it is not a quality infused or inherent, no nor faith itself, but the remission of sins purchased by the blood of Christ, and the imputation of the obedience, and most perfect righteousness of Christ, and the acquiring of us, whereby it cometh to pass that the believers are accounted righteous before GOD at his tribunal seat, and do obtain ●he interest of eternal life: Or, the form of justification is, the righteousness of Christ imputed, so far forth as it is imputed of God. Which the Apostle confirmeth: Rom. 4.6. saying; David declareth the man to be blessed to whom God imputeth righteousness without works; whereby the form of justification is set down to be, not inherent righteousness but righteousness imputed so far forth as it is imputed. Psal. 32.1. Blessed are they whose iniquities are forgiven and whose sins are covered. Blessed is the man to whom the Lord imputeth not sin. Gen, 15.6. Abraham believed God and it was reputed unto him for righteousness. Rom. 5.19. By one man's obedience many are made righteous. And 2. Cor. 5.21. Him that knew no sin God made sin for us, not in himself but by imputing unto him the guilt of all our sins that we might be made the righteousness of God, that is to say, Just before God in him. And this is our righteousness imputed, not that we are the cause thereof in any sort, but because it is reckoned and imputed unto us of God. What signifieth this word, Impute? Not to give, or to infuse, or to engraffed, but to esteem and decree, to account, to determine, to number to acknowledge, to allow and receive in account; for so in Gen. 15.6, Abraham believed, and according to the Hebrew phrase, it was esteemed or decreed unto him, who before was guilty, for righteousness. For so is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chashab usually taken, that is to say to impute as Gen. 50.20. you thought upon evil, but God disposed or imputed it unto good. And 2. Sam. 19.19. Lord impute not this sin unto m●, that is to say do not think of it or dispose of me to be punished. So Rom. 5.13. Sin is not imputed while there is no law, So Rom. 8.36. We are accounted as sheep for the slaughter. And Rom. 9.8 The children of the promise are counted for the seed. And, Mark. 15.28. He was numbered among the wicked. 2. Tim 4.16. all men forsook me, I pray God it be not laid to their charge or imputed unto them. Philem. verse. 18. If he hath hurt thee or oweth thee aught, that put on my accounts, or impute it to me. How many kinds of Imputation are there? Two; one Real, when that is really and indeed given or accounted, which is admitted upon the reckoning: as when the debtor, which is to pay money, doth indeed pay the money unto the Creditor, and the same being allowed upon the reckoning of receipts, the debtor is really acquitted and discharged. There is also another imputation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or of free gift, when that which was owing by the debtor, who is notable to pay, is not really paid, but is accounted as if it were paid, so that the debtor is no more called upon by the Creditor, but is acquitted by his acceptance, of which sort is that of the unjust Steward. Luke. 16.6. who in the writing, that is, in the instrument of the obligation, in the place of a hundredth would have fifty to be written down, and by that means dischargeth his masters debtors from a part of payment of the due sum, which in deed and truth they had not paid. Seeing we do owe unto God the punishment of our sins, and are guilty of everlasting death, by which imputation are we discharged, by that that is real, or by that that is free? By that that is free, for seeing we are not able to pay the utmost farthing, to discharge our souls, it is certain that we can indeed give nothing unto the Lord our God, but seeing his justice must needs be satisfied, a surety came between us, who for our cause paid the debr, and his payment was accounted as if we had paid it: that surety is Christ, the merit of whose obedience and passion is no otherwise imputed unto the believers, then if it were inherent in themselves. This is proved. I Because Christ hath given his life for the ransom of many: Math. 20.28. Besides, 2. Cor. 5.21. Him that knew no sin God made sin for us, that we might be made the righteousness of God in him, for in regard he took upon him our person, he was made in our names as it were guilty, and was iudgged and accounted as a sinner, not for his own faults, but for ours, so we are righteous in him, not for our own righteousness, but for his. And therefore saith Augustine▪ He sin, and we righteousness, and not ours, but the righteousness of God, and not in us, but in him: even as he sin, not his own, but ours, nor in himself, but in us; so therefore are we the righteousness of GOD in him, as he is sin in us, namely by imputation. And Rom. 5.19. As by the disobedience of one man (Adam) many are made sinners, so by the obedience of one (Christ) many shall be made righteous. To this purpose is that excellent saying of Saint Augustine: He made our sins, his sins, that he might make his righteousness our righteousness. For we being clothed therewithal do no otherwise come before the presence of God, and obtain the right of Eternal life; then jacob in old time being clothed with the precious garments of his eldest brother Esau, coming unto his father Isaac, August. in Enchirid. Cap. 41 & being taken in the place of Esau, did obtain the blessing a Ge●▪ 27.12 Will not justification by this means fall out to be a kind of imaginary matter, or a fiction of law? God forbidden, for imputation is not an idle conceit, but an effectual relation, referting or applying of the foundation to the end, that is to say, the effectual consideration of God, disposing the righteousness and satisfaction of Christ to the believer. More over as they speak in schools, although Relation be a thing least in being, yet it is greatest in efficacy. As therefore damnation, though it be a relation yet, it is not altogether nothing, or a fiction of law, or an idle conceit, but signifieth an effectual ordaining to everlasting pains, so the imputation of righteousness, or justification, which is a divine relation, is not a fiction of law, or an idle conceit (as some speak very irreligiously) but it is the effectual decree of God, the good will and pleasure of God, or such an ordination, whereby the man that is guilty, and with an earnest repentance believeth in Christ, is by God acquitted from the guilt, and the righteousness of Christ the surety imputed unto him. But, is it not an absurd thing to say that we are justified by another man's righteousness, even as to live by another man's life, or to be white by another man's whiteness is a thing impossible? No, for there is not the same reason, for another man's life is simply another man's, but the righteousness of Christ is another's inasmuch as it is without us, and remaineth in another subject, namely in Christ; but it is not another's, as it is ordained to and for us, even as the payment of our debt is another man's payment, inasmuch as it is done by another subject; it is ours inasmuch as it is imputed unto us: and the righteousness is also ours, inasmuch as the very subject thereof, namely, Christ is ours, and therefore by faith spiritually he is made one with us, not by an actual trrasfusion, or running of the body and soul of Christ within us, or by pouring out, transfusion or essential or actual conjunction of any quality inherent in Christ, but by the communication which we have by the bond of the holy Ghost with him which is our head, Hom, 3, par, cue, 48, tr●● 2, & qu 49 art. 1▪ and of whom we also are member, Ephe. 5.30. Hereupon Aquinas saith very well, The head and the members are as it were one mystical person and therefore the satisfaction of Christ belongeth to all the faithful as to his members. So then that righteousness is indeed the righteousness of another in regard of the place of abode wherein it is, but it is ours by application. Furthermore, justification is not referred to a quality, but to the relation which consisteth in a flowing out and respect, rather than in the place of abode. And beside, it is now so imputed unto us, as hereafter living with Christ in heaven, we shall really be clothed with the righteousness of Christ, and shall live by that life of Christ which is now only begun in us, and shall be perfected hereafter. How doth the righteousness of the law, and the righteousness of the Gospel differ? Not in matter or form, but in the efficient, the subject and the end. Not in matter, because both of them are obedience performed unto God. Not in form, because the rule of both is the law of God: for God acknowledgeth no other righteousness, but that that agreeth with this law. And therefore Rom. 3.30. The law is established by faith: both because the righteousness of Christ is the full performance of the law, as also because we are by faith clothed with the spirit of Christ, which working in us, we do begin to will and to do things appertaining to God, and so by him the obedience of the law is begun in us, and Rom. 8.3.4. God sent his son in the flesh, that the righteousness of the law. i. that very thing which the law requireth, namely, the fulfilling of righteousness, and the perfect integrity of our ability (all which we do freely attain by Christ apprehended by faith) might be fulfilled in us, that is to say, indeed in himself, and as I may so say, by application, for by faith he and his righteousness are made ours, and Gal. 4.4. Christ was made under the law, that is subject unto the law (both by doing and suffering) that he might redeem those that were under the law. i. which were subject unto the law. But they differ in the subject and efficient, because the righteousness of the law is performed in and by that man, who by the same is accounted righteous, of which sort there is none but Christ himself. The righteousness of the Gospel is a perfect fullfilling of the law performed not in or by that man who is thereby accounted righteous, but by another namely Christ, which performance notwithstanding is accounted to come from the man himself. And therefore Rom▪ 10.5 etc. The righteousness which is by the Law standeth thus; The man that doth these things shall live in them. Levit. 18.5. But the righteousness that is of faith promiseth free salvation If thou shalt believe in thy heart and confess with thy mouth the Lord jesus, and that the Father hath raised him from the dead thou shalt be saved. They differ also in the end; for the end of the righteousness of the Gospel is the glory of the mercy and justice of God; but the end of the righteousness of the Law is rather the glory of men, a Rom. 3.26 27 & 4.12 Ephes. 1.6 because man should have whereof to boast himself What thing is there agreeable unto justification. or of the like nature with it? Regeneration or the giving of the holy Ghost, or Sanctification; Vivification, Renovation, or the infusion of grace by little and little, decaying and altering our corrupt nature, either also inherent righteousness which being communicated unto us by the holy Ghost, doth show itself outwardly by works, and whereby we are just not before God, but before men, and are by him acknowledged and accounted for just, and it appeareth by the mortification of sin, or the old man, and renovation of the new. i. by the hatred of sin, and love of righteousness, and zeal of good works; and it is usually called inchoated or begun obedience. Whereof 1. john. 3.7. He that doth righteousness is righteous: and Apoc. 22.11. He that is righteous, let him be more righteous. Can Regeneration be separated from justification? No, but yet they may be distinguished, neither are the two benefits of justification and Sanctification ever to be confounded, as of justification he saith, Psalm. 32.2. Blessed is he to whom the Lord imputeth not sin, and of renovation he addeth, And in whose spirit there is no guile. For as in original sin which we have from Adam there are two things, namely the guilt, and imputation of that sin, and disobedience (as it is said, Rom. 5.12. In whom (namely in Adam) we have all sinned, and that which followed that, namely the privation of righteousness. So if the opposition be true between Christ & Adam as contrary causes; and then between sin and righteousness as contrary effects (for after the like and self same manner righteousness is by Christ, as sin was by Adam) it must needs be that we must have both the imputed and the inherent righteousness. But in the former consisteth the true justification of us before God, because that only is perfect, and maketh a quiet conscience; a Rom. 5.1 in the other consisteth our Innovation wherein we must of necessity daily profit, but yet not rest upon it before, God seeing it is but imperfect. b Rom. 7.18 Do justification and sanctification agree in nothing. They agree. 1. in the efficient cause. For God is the author of both through the merit of jesus Christ. 2. in the instrumental cause which is faith, the instrument of justification by receiving it, the instrument of sanctification not by effecting it. c 1. Tim. 1.5 3 In the scope and end; for they both tend to one end, justification as the cause, sanctification as the way, Ephes. 2.10, we are created in Christ to good works, which God hath prepared that we should walk in them, Is there any difference between justification, and the giving of the holy Ghost? Yes: even as Luk. 15.20. the prodigal son is reconciled to his father only of his mere mercy, wherewithal his Fatherly heart is inflamed, not for all the ornaments which are bestowed upon the party reconciled. Which is the difference between justification and Renovation? They differ in being, 1. In form, for justification is the remission of sins, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and imputation of righteousness, or acceptation of the person to life eternal of God's mercy, for the lamb of God's sake, that taketh away the sins of the world. But Renovation is by the Holy Ghost, dwelling in the hearts of those that are justified and kindling new motions agreeable unto the will of God, and reducing them from impure qualities unto pure qualities. So that the giving of the holy Ghost, is not a part of justification, but an appendice or part of this so great benefit, & a sealing up and testifying of justification, received for the Mediators sake according to that Ephe. 1.13.14. In whom whilst ye believe, ye are sealed with the Holy spirit of promise, who is the pledge of our inheritance. 2. In subject. For the subject of righteousness is not in us, but in Christ; but the subject of sanctification is the mind, will, affection, and all the outward members a Rom. 6.19 Colloss. 3, 5 . 3. In the Object. For justification respecteth the perfect obedience of Christ; but our sanctification hath the Law for his object. 4. In the nearest efficient cause. justification hath not the cause in us, because it dwelleth not in us; Sanctification hath the will which is the beginning of all human actions, for the beginning of action is deliberation, of deliberation, will and reason. And in respect of the persons efficient; for Tit. 3.5 Regeneration and Renovation are attributed unto the Holy Ghost, as to the efficient. But justification is wholly ascribed unto Christ. In thy seed shall all nations be blessed. Gen. 22.18. 5. In effects. justification absolveth and acquitteth us before God's judgement Seat, Sanctification doth not so. 6. justification is an act unseparable; but Regeneration is an act separable, because it is not perfected in an instant, but by a certain order or successively and by degrees, according to the good pleasure of God, and it is here begun, and shall be perfectted in the life to come. Moreover justification is a matter of mere gift; but regeneration is a matter of our obedience. 7. Paul doth notably express the difference of him that is to be justified, and him that is to be regenerate; for he that is to be justified, lamentably crieth out of his inherent righteousness Rom. 7.24. O wretched man that I am, who shall deliver me from the body of this death? But flying to imputed righteousness which is grounded only upon mercy he doth exceedingly rejoice, and with a full confidence triumpheth over life & death and all adversities whatsoever. Rom. 8.33.34. etc. What are the instruments or means of justification? The instrumental cause, outwardly showing and offering the benefit of justification, is the voice of the Gospel; Rom. 1.16. The Gospel is the power of God to salvation to all that believe; that is to say, it is the instrument of God, truly powerful and effectual to save: For the righteousness of God is thereby revealed from faith to faith; Hereupon it is called the word of belief a Act. 5.20. ; the word of salvation b Act. 13.26 ; the word and ministery of reconciliation c 2. Cor. 5.19 . The administering causes and witnesses of this blessing (but not the sellers thereof) are the ministers of the Gospel, according to that john. 20.23. Whose sins ye remit they shall be remitted, and whose sins ye retain they shall be retained. And 1. Tim. 4.16. Take heed unto thyself, and unto Doctrine, continue therein; for in doing this thou shalt both save thyself, & those that hear thee, namely, because faith is by hearing, and hearing is by preaching. The instrumental cause inwardly is also twofold. 1. The instrument given by God, or the hand apprehending and receiving the grace of justification offered, is saving faith, infused into the believers by the Holy Ghost, Rom. 3.28. Therefore we conclude that a man is justified by faith without the works of the law. So every where, By faith d Gal. 2,6. , Through faith e Eph, 2.8. , of faith f Rom, 3, 28 , (for these are all of one signification) but in no place are we said to be justified or saved for faith. Rom. 10.8. This is the word of faith which we preach. And hereupon it is called righteousness of faith in regard it is apprehended by faith, when the Gospel is believed. 2. The inward sealing cause is the holy ghost, who sealeth justification in our hearts, so as we cannot doubt thereof. Eph. 1.13. Wherein also after that ye believed ye were sealed with the Holy spirit of promise, which is the earnest of our inheritance. And 1. Cor. 6.11. You are justified by the spirit of God in the name of our Lord jesus. Christ. 3. The outward sealing causes are the Sacraments, the one of initiation or entrance, the other of Redemption, Rom. 4.11. He received the Circumcision as the seal of righteousness, which is by Faith. Also. 1. Cor. 11.23. and Tit. 3.5. He hath saved us by the washing of the new birth and renewing of the holy Ghost. In what sense then are we said to be justified by faith? Not by any inward dignity or merit of faith itself, not as it is a work or new quality in us, not by any force or efficacy of justifying taken from Charity, nor because it hath charity adjoined to it, or worketh by it; not because faith doth participate of the spirit of Christ, to the end the believer may be made righteous, for that we are commanded to seek righteousness not in ourselves but in Christ a 2. Cor, 5, 2● ; But we are justified by faith in regard it doth receive and embrace the righteousness that is offered in the Gospel. Rom. 1.16.17. The righteousness of Christ, is revealed from faith to faith. For as to justification, faith is a thing merely passive, bringing nothing of our own to procure us favour with God, but receiving that from Christ which is wanting in, and toe ourselves. How then is faith said to be imputed for Righteousness? Not absolutely but by Relation; namely when it is understood not to be alone, but with his object Christ crucified. as Rom. 3.22 The righteousness of God by the faith of jesus Christ, unto all, and upon all that believe. And verse, 25. through faith in Christ's blood. In which places by the word faith (by a metonymy of the thing containing for the thing contained) Christ crucified is understood, but as he is apprehended by faith. In this sense, Faith was imputed to Abraham unto righteousness or for righteousness. Rom. 4.9. And faith is imputed for righteousness unto every one that believeth, that is to say, Christ crucified apprehended by faith, is accounted our righteousness. It is accounted (I say) of god pronouncing from his tribunal seat the sentence of righteousness. Even as therefore the hand that receiveth a treasure that is given doth not enrich us, but the treasure, that is it that enricheth; so neither doth the work or action of faith justify us, but Christ himself, whom we apprehend by faith. And this is that that the sound Divines say, that we are justified by faith Correlatively, & that faith is imputed for righteousness, by reason of the object, which assertion is plainly proved by that of Paul. Rom. 3.27.28. Gal. 2.16. Where this sentence, We are made righteous by faith, is opposed unto this proposition, We are justified by works, as being contradictories. Wherefore it is manifest by the nature of contradiction, that no man is justified by faith, as it is a work, either our work or God's work in us, but as it includeth the merit of Christ. To speak properly and simply, incredulity is repugnant unto faith; and to the works of the Law, not working or the intermission of good works, is opposite; but in respect of justification faith which resteth upon the merit of Christ, and works which rest upon the merits of Christ are contraries. Hereupon also it is, that Paul doth oppose the righteousness of the law, and the righteousness of faith as contraries between themselves, when Phil. 3.9. He renounceth his own righteousness, which is by the Law, & resteth upon the righteousness which is by the faith of jesus Christ, or from God by faith. Why is the exclusive particle (alone) added in this proposition; We are justified by faith alone? That it might be understood, that the promise of salvation, is received by faith alone, and doth not depend upon any worthiness or merit of our work. Can this exclusive particle (alone) be proved by Scripture? Yes, it may, for Mar. 5.36. it is in express words, where Christ comforting jairus, saith unto him, Fear not, only believe. In which words Christ doth plainly declare, that he looketh for nothing but faith alone, without which it is impossible to please God. Heb. 11.6. 2. There is as much in effect, Gal. 2.16, Where Paul saith that men are not justified but by faith (adding expressly) & not by works; R●. 3.28. without works: for he that taketh away righteousness from works, doth sound enough ascribe it unto faith alone. The same thing the word freely. Rom. 3.24. confirmeth. For this word excludeth all manner of merit, and desert from him to whom is done, either good or evil, as Ps. 35.19. They hated me freely without a cause, that is without any cause of hatred proceeding from me. 3. The Apostle Rom. 10.3. pronounceth, that the jews were therefore not subject to the righteousness a Gal. 3, 2. & of God, because they would establish their own righteousness together with the righteousness of faith. And Phil. 3.7.8. he affirmeth that although he were unrebukable concerning the Law before men, yet he did account it as dung that he might obtain that righteousness which is of God through faith; showing that it is not possible that faith and works should be set together as parts or causes of righteousness. 4. The necessity of maintaining the honour of Christ, and of comforting an afflicted conscience in the combat, doth require the exclusive particle (only). 5. To the Scripture may be added the opinion of the fathers, for Gennadius the interpreter of Paul saith, In his exposition upon the 3. chapter of the Epistle to the Rom. For righteousness is even to believe only. And Ambrose, They are justified freely because working nothing neither doing as much again, they are justified by faith alone. What then is it, that the particle (only or alone) doth exclude in that sentence, wherein we are said to be justified only by faith, or by faith alone? Not the causes concurring, which are without us, but only the causes of the same kind and rank with itself, which are within us, that is to say, not the grace or mercy of God that justifieth, nor the merit of Christ's death, which is imputed unto us, for righteousness; but only the works or qualities of us ourselves and of the saints. Well, therefore is it said, that faith alone justifieth, because it is the only instrument, & sole faculty in us, by which we receive the righteousness of Christ. So God justifieth as the efficient cause; Christ by his obedience, as the meritorious cause, faith alone as the instrumental cause. But why doth Paul add. Rom. 4.6. Without the works of the Law? Not because he would not have them persuaded, but as denying them to be causes of man's justification. But what works are they that Paul doth here exclude? 1. Not only ceremonial works (as our adversaries would have it) but even moral works also, as appeareth by those sentences which he allegeth for the proof of his assertion; By the works of the Law shall no flesh be justified, because by the Law came the knowledge of sin. Rom. 3.20. and therefore not righteousness. And. Rom. 4.15. The Law causeth wrath, inasmuch as no man is able to perform it, and therefore it causeth not righteousness. And Rom. 7.7. out of the Decalogue or moral Law, he citeth the tenth commandment. I had not known lust to be sin, if the Law had not said, Thou shalt not lust. Gal. 3.10. Cursed is every one that abideth not in all things that are written in the book of the Law to do them. And vers. 12. The man which doth these things shall live in them. 2. The Apostle doth not only exclude those moral works (as the same our adversaries would make us believe) which men as yet not regenerate, do perform literally, or by the mere light of nature, without the grace of Christ; inasmuch as the man unregenerate (being out of Christ) can never do any thing well; but the Apostle excludeth also even the good works of the very regenerate men, or the works of grace, or those that proceed from faith. For Abraham, who is registered, as an universal pattern of all justified men, was both justified and regenerate, when he performed those good works, for the which he obtained praise with men. But with God he was not justified, but when he had many years excelled in holiness of life, God imputed only his faith unto him for righteousness. Rom. 4.2.3. Neither doth the Prophet Habacuck speak of the faithless, but of the faithful, when he saith Chap. 2. vers. 4. The just shall live by his faith. And David, after he was regenerate, crieth out of himself, and of other godly men. Psal. 32.1. Blessed are they whose iniquities are forgiven. And Psal. 143.2. Enter not into judgement with thy servant, O Lord, for in thy sight shall no man living be justified. Yea; and the Apostle himself. 1. Cor. 4.4. I know nothing by myself, yet am I not thereby justified. And no marvel, for that indeed good works are the effects of justification, and not the causes thereof. 3. Our good works are few, imperfect, and always polluted, and stained with some blemishes, and spots, that they receive from us. Esay. 64.6. And 1. King. 8.46. There is no just man which doth good, and sinneth not. For seeing the form of inherent righteousness is not thoroughly let in (because after the sense of our adversaries, justification consisteth in motion) it followeth that the contrary quality, which is sin is not thoroughly let out, and shaken off, and so in that which is imperfect, the relics of sin do still remain. And whereas Bellarmine maketh inherent righteousness to be perfect in respect of the habit, and imperfect in respect of the action: it is but a fond devise of his own brain; for in truth the perfection, and imperfection of the action, dependeth upon the perfection and imperfection of the habit; according to that of the Philosopher The best habit hath the best action. Yea even our former righteousness is put out of remembrance by our later sins▪ Ezek. 18.24. 4 Saint james saith Chap. 2. verse. 10. He that faileth in one point is guilty of all; that is to say, he is justly and worthily condemned of the breach of the law in general, for that he that breaketh one title, hath offended against the Majesty of the law giver. Whereupon cometh this rule, The whole law is one copulative, and that the breach of one commandment draweth with it the neglect and contempt of both tables, yea and of the lawgiver himself; because there is but one and the same lawgiver of all the precepts, and the body of the law is entire and unseparable. 5 The person is not accepted and taken into God's favour for the works sake, but on the contrary the works do then please god, when the person hath first found grace and favour in God's sight. And for this cause it is that it is written. Gen. 4.4. that god had respect unto Abel and his sacrifice. And Hebrew, 11.4. By faith Abel offered unto God a greater Sacrifice than Cain. 6 Saint Paul. 2. Cor. 5.18. testifieth that the preaching of free reconciliation with god, is perpetual in the Church; so that the faithful to the end of this life have no other righteousness then that which is there described. Why then doth Saint james Chap. 2 verse. 21. say that Abraham was justified by works? Because he speaketh not there of the cause, but of the effect whereby justification may be discerned. For when Abraham had offered Isaac his son upon the altar, he was justified through works (saith he:) that is, he was found to be justified even before that time by faith, & that by his works, as testimonies of his justification. And so a man is justified by works, that is, by the holiness of his life he is approved to be such a person as is justified by the obedience of Christ; which holiness doth follow justification as an effect therefore, & is also a testimony & witness of the same After this sort also god is said at the latter day, that he will justify his elect by their works. For whereas there are two beginnings of things, one of existence, the other of knowledge; Faith, as the beginning of Existence, causeth us to be just; and works, as the beginning of knowledge, make us to be known to be just. And therefore the Lord at the last day, will propound the beginning of knowledge of the righteousness by faith, which shall appear in the eyes of all creatures. Mat. 25.34. Come ye blessed of my father, etc. For I was an hungered and ye gave me meat, etc. What was the state of the Question, concerning justification in Saint Paul's time; or whereof was the controversy in old time? Of the efficient and meritorious cause of justification; namely whether it were the satisfaction of Christ apprehended by faith, or else our works; And the relics of that controversy remain, yet in popery. For although the subtler sort of Papists do ascribe the beginning of justification, that is, the first justification, as they call it, only to the merit of Christ, yet the progress and proceeding in justification (which they call the second justification) that they attribute to the merit of works. But now, by the subtlety of the devil, the whole nature of justification is called into question. For indeed, in the Apostles time, the question was not, whether justification were a natural motion, as it were from inherent unrighteousness to inherent righteousness; or whether justification were seated in the sentence of the judge pronounced, which is the question at this day; but the state of the question then was, whether justification placed in the sentence of the judge pronounced upon the guilty person, were in regard of works, or by reason of Christ. By what arguments or reasons doth the Apostle Paul take away from works the cause of justification? 1. Because we are all sinners, and from an impure nature it cannot be, that there should proceed pure and perfect obedience toward God, to whom nothing is acceptable, unless it be every way sound & absolute, & not spotted or stained with any corruption, which never yet could, nor ever shall be found in any man. 2. Because the Scripture pronounceth, that there is no man righteous by the works of the Law, no not one. And this sentence remaineth ever firm and steadfast; Cursed is every one that abideth not in all things that are written in the book of the Law to do them. Gal. 3.10. But there is no man, no not the holiest man that ever was, that could satisfy the whole law of God, as appeareth by the complaint of the Apostle Paul. Rom. 7. 3. Because, if righteousness be by the Law, than Christ died in vain. Gal. 2.21. and. 5.2. 4. Because God will have no man to glory in himself, Lest any man should boast. Eph. 2.8.9. Rom. 3.26.27. 5. Because by the Law came the knowledge of sin, and the Law causeth wrath; that is to say, it denounceth death and judgement against them, that do not perform perfect obedience in their works and actions a Rom. 4.15 . 6. Bec use the law was given after the promise of justification, and life eternal b Gal. 3.17 . 7. Because the inheritance, or life everlasting, is of free gift, and not of merit c Ro. 6, 23 Gal. 3.18. Eph. 2, 8, . 8. Because all our sufferings are not worthy of the glory which shall be revealed, & showed unto us, & therefore our actions are not worthy of it. Rom. 8.18. And 2. Cor. 4.20. Our light affliction, which is but for a moment, causeth unto us a far more excellent and an eternal weight of glory. By what arguments doth the Apostle confirm the righousnesse of faith. 1. Because it alone hath the witness of the Law & Prophets d Ro. 3, 21 Gen, 3.15, 22, 28 ; & the end of the Law was Christ. Ro. 10.4. Circumcision was the Seal of the righteousness of Faith. Ro, 4.11. The Sacrifices & Ceremonies did prefigure Christ▪ & the righteousness which is by faith. Haba. 2.4. The just shall live by his Faith. Psa. 32.1. Blessed are they whose iniquities are forgiven. And on the contrary. Psal. 132.2. In thy sight shall no flesh be justified, namely, by the obedience of the Law. Act. 10.43. To Christ give all the Prophet's witness, that through his name all that believe in him shall receive remission of sins. 2. From the comparison of like and equal things, because Abraham the father of the faithful (in the example and excellency of faith) was justified by faith e Gen, 15, 6. Ro. 4.13 14. , and not by the Law. Now God is always like himself, and the case is always alike of the believing father, and the believing children. 3. Because salvation is not promised unto him that fulfilleth the Law (for that were a vain promise, and so our salvation always doubtful and uncertain, because no man doth fulfil the law, and we ourselves should be also uncertain, whether we had sufficient good works for the attaining of this righteousness) but it is promised to the believer. Therefore the inheritance is by faith, that it might come by grace, and the promise might be sure, as relying wholly upon mercy; for that which proceedeth from the grace and favour of God through Christ, is firm and steadfast; but so is not that which proceedeth from us and from our works. Rom. 4.16. 4. By an argument of the like in contraries, for as by one man's disobedience many were made sinners, so by the obedience of Christ many are made righteous. Rom. 5.19. 5. By the effect; because from justification by faith alone, ariseth peace with God, that is to say, security and tranquility of conscience, or that joy which cometh from a conscience, excusing and acquitting us from sin and death, peace toward God, confidence and hope of the glory of god that is, of life eternal f Rom. 1.5, 8 35. Tit. 3, 7. 1. joh. 3.21. . 6. Because the glory both of the exceeding justice, and mercy of God cannot stand safe and firm, nor the merit of Christ remain whole and sound, unless we be justified only by faith in Christ jesus, and not by works; or if we should be justified partly by faith, and partly by works g Rom. 3.19.25.26.27. . What is the end of our justification? The first and chief end in respect of God, is his glory. Eph. 1.6. To the praise of the glory of his grace; and to the praise of his glory, namely, that the praise thereof might not be given to any man, but might redound wholly and absolutely to god alone, so that he alone might be acknowledged to be just and merciful, & to be the justifier of him, which is of the faith of jesus. Ro. 3.26. In which place there is mention made of a double or twofold glory of GOD, the one which proceedeth from his justice, that he might be just, the second, that which proceedeth from his mercy, And justifying him which is of the faith of jesus. For from the alone benefit of justification ariseth the manifestation of that admirable temperament of the justice and mercy of God; and from thence God's glory, both of his justice toward his son in punishing of sin (who spared not his own son being made sin for us) and likewise of his mercy toward us, imputing unto us that believe in Christ, though we be wicked and unrighteous by nature, our faith for righteousness. 2. The declaration of his goodness 1. Pet. 2.9. That ye should show forth the virtues of him that hath called you out of darkness into his marvelous light. The next end in respect of us, is that we, being made righteous by imputation, might be accepted of God, and just, that is, might be set free from the guilt, & excelling through the gift of Christ's righteousness. Furthermore, that the righteousness of the Law might be fulfilled in us, and that we might enjoy the fruit of righteousness which is life eternal. Rom. 8.7. Tit. 3.7. That being justified, we might be made heirs of everlasting life. Lastly, that we ourselves might be bettered and made righteous. Gal. 2.17. If then while we seek to be made righteous by Christ, we ourselves are found sinners, is Christ therefore the minister of sin? God forbidden. For to this end are we justified by faith through Christ, that the old man being abolished by the power and efficacy of Christ crucified, Christ might live in us, and that we should by our study and labour, endeavour to bring forth good works, show ourselves thankful to god for so great a benefit. And therefore it is that the Apostle Paul almost in all his Epistles, deriveth the Doctrine of sanctification, or good works, from the Doctrine of faith or justification, as the cause from the effect, or the necessary consequent from the antecedent. What are the adjuncts of justification? If you respect the actions of God therein, election and effectual vocation do go before it a Rom. 8, 31 ; but if ye respect man, surely not works foreseen, neither merits of congruity or condignity. (For saith Augustine, good works do follow a man already justified, and do not go before a man that is to be justified; as good fruits are not before a good tree) but sins and wickedness, and the works of the flesh b Ro. 3, 23 & 4.5 . The works accompanying or following it, are peace of conscience or tranquility and quiet of mind and conscience. Rom. 5.1. Being justified by faith we have peace toward God through our Lord jesus Christ. Moreover the adopting of us to be sons of God, our sanctification or newness of life, the fruits whereof are described. Gal. 5.22. For they that are made partakers of Christ through faith, they do with him receive the holy Ghost, the author of all holiness; from whence it is, that these two benefits are indeed distinguished one from another, but yet so linked together by an unseparable bond that they can never be plucked asunder; and the latter is the testimony of the former, both in the soul of the faithful man himself, and to other men also. What is the effect of justification? Free entrance and access to God c Rom. 5, 2. , our glorification d Ro 6.22.23.20. , which is begun in this life, and perfected in the life to come. Is our justification perfected in this life? In justification, as we are judged and accounted righteous by God, so we are adjudged unto life eternal. So that in respect of God's decree, and of the sentence itself, of life eternal pronounced by God the judge; also in respect of righteousness, which the heavenly judge imputeth unto us; our justification is already perfected in this life, saving that in the life to come, this imputed righteousness is to be revealed and made more manifest, and to be more nearly applied and appropriated unto us. But yet our whole justification is perfected in this life, in which a man may be said to be fully and perfectly justified. We are the sons of God (therefore justified) but it doth not yet appear what we shall be. 1. john. 3.2. But, if you respect the execution of God's decree, and look unto the life and glory which is adjudged unto us, and which is to cleave and stick unto us, because that in this life is not perfected in us, our justification therefore may be accounted also imperfect in this life. Can the benefis of justification perish by reason of our sins. No, by no means, for the purpose of god cannot be deprived of his end. And 1. joh. 3.9. Whosoever is borne of GOD sinneth not (that is not unto death) because his seed (that is the holy Ghost) abideth in him. Besides the gifts and callings of God are without repentance. Rom. 11.29. When is the use and necessity of the Doctrine of justification felt and perceived? 1. In the serious examination of the conscience, when a man presenteth himself as guilty, not before an earthly, but the heavenly judge; for then, being careful and pensive for his deliverance, he doth willingly prostrate and make himself of no reputation; having first considered the great majesty, and justice of God, before which, nothing is accepted, unless it be every way perfect and absolute a Esa. 4, 5 . 2. In the imperfection of his own righteousness. job, 4.7: 18. Behold they that serve him are not faithful, and he hath found iniquity in his Angels, how much more in them which dwell in houses of clay? 3. In the multitude and greatness of his own sins. Psal. 130.3. If thou Lord straightly markest our iniquities, who shall be able to abide it? For being thus seriously cast down, and humbled with the sense and feeling of our own misery and want, and being dejected and discomforted in ourselves, we do then thirst after the grace of Christ, and fly thereunto for succour. For to this end he saith, he was sent. Esay. 61.1. That he might preach glad tidings to the poor, bind up the broken hearted, preach liberty to the captives, and to them that are bound the opening of the prison; Comfort to those that mourn, that he might give beauty for ashes, the oil of joy for mourning, the garment of gladness for the spirit of heaviness; and he calleth none to be partakers of his bounty, but only those that labour and are heavy loaden. Mat. 11.28. And chap. 9.13. I came not (saith he) to call the righteous but sinners to repentance. Examples whereof we have in the Publican and the Pharisee. Luk. 18.10. and so forward. What things are there repugnant and contrary to this Doctrine of justification by faith? 1. The error of the Papists, who, first, teach that works of congruity, that is, works preparatory, are the efficient, impulsive cause of justification. Secondly, that Sacraments do justify ex opere operato, by the very work wrought. Thirdly, that we are not justified by faith alone, because, say they, it is common to many wicked men; but yet it doth justify, as it it guided by charity, and that only as in respect of the beginning of justification 4. that charity is the form of righteousness. 5. That the doctrine of free justification by faith giveth liberty to sin, and weakeneth the desire of well doing. 6. That we must stand in doubt of the forgiveness of our sins. 7. That men may satisfy the justice of God by gay shows of there own works. 8. Distrusting the merits of Christ they fly unto the merits of good works, and the help and succour of the saints. 9 They attribute unto the virgin Marie the authority and power of justifying .. 10. They ascribe unto the Pope power to sell forgiveness of sins. 11. the gift of the righteousness of Christ imputed through faith they make a mock of. 12. They teach that a man is justified principally for Christ's sake, and less principally for every man's own works and merits, 13, that we are justified by an evangelical faith, which commandeth, do this and ye shall live. Luk. 10.28. by the fulfilling of the law, the ministry and absolution of the Priests, and the observation of men's traditions. 14. That christian righteousness consisteth of faith and works together. 15. That Christ hath satisfied only for the fault and offence, and not for the punishment due unto our sins. 16. that men regenerate do in this life by their own obedience fully satisfy the law, that they may oppose their works before God's judgement seat, and that they may do many works of supererogation more than duty & more than the law requireth of them. 2 The error also of the iustitiaries who hold. 1. that justification is not only the pardoning and forgiving of sins, but also the sanctifying and renewing of the inner man. 2. that justification according to Aristotle, is a motion toward the attaining of righteousness. 3. that to justify is nothing else but to power into a man inherent righteousness or newness of life; the former, whereby believers are endued with charity, and other virtues; the later, whereby a man, being furnished with these qualities, doth merit and deserve more and more righteousness, and everlasting life, and that justification is consummated and perfected by good works. 4. that Christ by his death o●●ained this of his father that we should be endued with inherent righteousness, and charity by the merit whereof we do obtain life and salvation. Fiftly, they confound as one, sanctification with justification. 3. The error of Osiander, who affirmeth that men are made just by the essential justice of God, that is, by that justice which is the very divine essence. 4. The error of the Libertines who teach carnal security, as if any thing were lawful for a man to do, who is justified freely by grace. The two and thirtieth common place. Of good works. What are works properly? EIther the accomplishing of actions, that is, the effects of actions ordained for some special end, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as an house is the work of him that buildeth it: or else the very actions themselves, as the building of the house, calling upon god, love of our neighbour, giving of alms etc. To omit sundry distinctions of works, what is a good work? To speak according to the word of god (not Philosophically or civilly, it is an action whether outward, or inward, conformable to the law, and will of god. Mat. 19.17. If you will enter into life keep the commandments. And Rom. 12.2. Prove ye what that good, acceptable, and perfect will of God is. By what names are they called? Of the efficient or working cause, the fruits of the Spirit, of the instrumental; the fruits of faith: from the form, the works of the law: of their qualities good works & good fruits. Why doth the Scripture oftener use the title of good works, then of virtue? Because the name of virtue is very glorious among the Philosophers; whereby they understand a voluntary habit, and a great and strong inclination, and a natural disposition to do well: but the name of good works, is more clear, because it signifieth not only external actions, but also the inward of the will agreeable to the word of god, although the inclinations be very weak How many kinds of good works are there? Two: one which requireth our duty towards God. Another which requireth our duty towards our neighbour. What is the efficient cause of good works? The proper efficient cause of them is the Holy Ghost, in respect of Christ laid hold on by faith, working in us understanding, and will, and by the word illuminating, changing renewing, & bowing our members which are clean turned away from God, to the end that we may obey the will of God made known unto us. For he worketh in us both to will & to do; Philip. 2.13. And without me ye can do nothing saith Christ. john. 15.5. whereupon David, Psalm. 51.12. Saith create in me a clean heart o God, and renew a constant spirit in my bowels: hence they are called the fruits, of the spirit not of free will, unless it be so far forth as it is made free by grace. a Gal. 5.22. The nearest efficient, or the immediate cause, and the beginning of good works, are the human, and natural powers of the soul, the understanding, will and affections, but yet so far as they are in part, or in some measure regenerate, or become spiritual. For neither the spirit, that is the new quality begun by the inspiration of the holy ghost, which is called the Spirit of Christ; nor the flesh (that is whatsoever relics of corruption remains in us), or the new and the old man, have indeed either their distinct seats in our soul, or several operations, but are mingled together one with another in all those faculties: neither yet do these qualities so contrary one to another, so well agree together, that with mutual consent they should produce a mixed work, but do so wrestle together in one and the self same work striving one against another, that one penetrating the other, then proceedeth a mixed action from them both, from their mutual not consent, but conflict, which of the quality prevailing is accounted either the fruit of the spirit or of the flesh. The instrumental cause is faith, not by her own virtue, efficacy, or operation, but so far forth as she doth, as an, instrument, apprehend that her object, to which she is carried, namely Christ, in respect of whom alone, the holy Ghost doth renew us, creating in us both the will and the deed: and therefore whereas faith is termed the mother, or the fountain of good works, by a Metonymy; that is attributed to the instrumental cause, which doth properly belong to the principal efficient cause, (as Rom. 1.16. The Gospel, that is, the preaching of the doctrine of the Gospel, is called, The power of God to salvation) that is spoken, both because of the unseparable conjunction, & common dependence of faith and good works. For without faith it is impossible to please God, Hebr. 11.6. And, Whatsoever is not done of faith is sin, Rom▪ 14.23. Therefore Hebr. 11.4. and so forward, all the worthy acts in th' Old Testament are ascribed to faith. By faith Abel, etc. What is the matter of good works? The things themselves where about such works are conversant, and which the moral law of God doth entreat of, and prescribeth: Whatsoever things are true, honest, just, pure, to be loved, of good report, if there be any virtue, If there be any praise, think of such things. Phil. 4.8. What is the form of good works? As the essence and form of sin, and an evil work is Anomy, and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swerving from the law; so conformity of our actions unto the commandment of God, is the form of a good work. And therefore not the traditions, or commandments of the Church, but the word of God, (whereunto to add any thing, or to detract is an horrible sin) is the only square and rule of good works. a psa. 119.4 Deut. 4.2 Neither are any of those things to be esteemed in the number of good works, in the sight of God, which are grounded on the bare will of man. Math. 15.9. In vain do they worship me with the doctrines of men. And Ezech. 20.18. Walk ye not in the precepts of your fathers, but in my precepts walk ye. Whether is it sufficient, that some work should be good and agreeable to the law of God, if that it be done according to the law of God, in outward show? No, but 1. There is also required the inward sincerity of the mind which proceedeth from faith, whereby the heart is purified a Act. 15.9 . 2 That we be certainly persuaded in our minds out of his word, that that which we do pleaseth God. For Rom. 14.23. whatsoever is done without faith, (that is whatsoever we take in hand, with a doubting conscience, whether it please God, and therefore whether it be commanded of God, or not) it is a sin. 3 It is required that we have respect unto god, and to his glory alone, as the chief end of a good work. For the pharisaical Hypocrite giveth alms, the publican not justified giveth also: but his is abominable in the sight of God, because he desires to be seen of men. b mat. 6.1. . But this man's alms is a good work not only because it is commanded, but also because it is done with sincerity of the heart, and in faith, to the glory of God. And therefore virtues are to be discerned from vices not so much by the skill moving them, as by the ends. What then are good works? Such as are done in true faith according to the law of god, & are referred to his glory alone. c Tim 1.5. Deut. 4.2 1. Cor. 10.31 Colos. 3.17 . Who are they that do good works? Only the Regenerate: For whereas the law of God doth especially require that fountain of sincerity in the heart d Mat. 3.33 , and from thence the respect of God's glory, truly the work of the unregenerate, although it appear very glorious, yet cannot simply and properly be called by the name of a good work, because that which is good is not well done of them, that is in faith to the glory of God. And therefore the work is not living, but dead, as a fig leaf, a Gen. 3.7 covering only the inward vices: for an evil tree, cannot bring forth good fruit Math. 7.18. and Cap, 12.33. whatsoever is done by the impure is impure b job. 14, 4 Tit. 1.15 yet it may be called good, but in use, not in worship. But a man now already regenerate to wit, who hath recovered some part of the sincerity of his heart by faith, according to the measure of integrity and sincerity of his heart which he hath recovered, is fit in part to perform good works. Are not Cornelius his works praised before he was baptized, and believed in Christ. Act. 10.4. He is called a devout man, and one that feared God, verse 22, Therefore now, before he received the Sacrament of Baptism, he was converted unto the acknowledging of the true God, neither was he utterly without faith in the Messias. Besides he is said to pray continually, and his alms were accepted, and his prayers are said to be heard of God. But it is impossible for any man, or for any man's work to please God without faith. Heb. 11.6. Therefore he had the beginnings of faith in Christ, and therefore was now justified and regenerate, although as yet, he was not instructed in the full & clear knowledge of Christ, and yet knew not that he was come. For which cause Peter was sent unto him, who should more fully teach him. Are the good works of the regenerate pure, and perfectly good, and blemished with no fault? No, 1 Because the Scripture speaketh to the contrary c Esa. 64.5 ja. 3.2 . 2 That any work be pure and in every respect good, it is not sufficient, that that which is done, be not done without the holy Ghost, and without faith, but also it is further required, that the first beginnings, of a good work in man, to wit, the understanding, will, and affections, do most fully obey the spirit of God; which is granted to no mortal man, Christ alone excepted: But there doth ever remain in us, and in every faculty of our soul, the new and and the old man, spirit, and flesh, the law of the mind, as it is renewed by the spirit of GOD, not as it is of nature, and the law of sin: and the inner man is renewed daily, and the flesh striveth against the spirit, so long as we carry this mortal body about us, as the Apostle witnesseth. Rom. 7.23. I see another law in my members rebelling against the law of my mind. Therefore seeing the natural faculties of our soul, which are the nearest causes of human actions, are not altogether spiritual, and regenerate: neither the flesh that is the corruption of nature is not fully wiped away of them, neither is the faith perfect, neither the spirit, and the flesh (although distinct yet) have their several seats and abode in us, or work a sunder severally, but mixedly. It followeth that there is no work of any regenerate man, though never so excellent, which is fully pure, or in every part thereof is pure from all defilement of the flesh, and in some other part altogether vicious, and is not wholly mixed with something of the flesh: although comparatively it be to be judged a good work, wherein the spirit resisting the flesh doth prevail, as they are evil works wherein the flesh doth overcome: whereupon Paul saith of himself being regenerate, I do not the good that I would, but the evil which I would not, that I do. Rom. 7.19. How then are they said to be perfect a Gen. 6.9. Psal. 7.9 Luk 1.6 . And easy to all that be borne anew? b mat. 11.30 . Not because of the perfection of degrees, that is, the extreme rigour of the law, requiring perfect fulfilling thereof in the highest degree; but first for the perfection of the parties, that is, the integrity of obedience conformed according to all the commandments of God, and not some only. 2 Because of the sincerity of the heart, being void of counterfeiting and hypocrisy. 3 Because of the presence of Christ's spirit, wherewith the regenerate are led a Rom. 8.1.2 . 4 Also by grace, whereby they be delivered from the curse of the law. 5 Lastly, because of faith, whereby all that is borne of God overcometh the world. 1. john. 5.4.5. Seeing that which is good only in part, cannot satisfy the la of God, and therefore that cannot please God, which hath the least imperfection in it, how then do the good works of the regenerate please God? Not by reason of the worthiness of the work in itself, or for the excellency, order, or condition of the man: for they are altogether unworthy in themselves to appear in the sight of God, because they are not the fulfilling of the law. But 1 by means of the person by faith reconciled, accepted and pleasing God, and just thorough C●rist: even as Gen. 4.4. The Lord had respect to Abel and to his sacrifice, but to Cain and his sacrifice he had no regard. And, Hebr. 11.5. The person of Enoch pleased God, and therefore his works also, and because the person pleaseth GOD by faith, they are imputed unto righteousness, that is, they are esteemed as just, as it is written of the zeal of Phinebes, when he thrust thorough the fornicators. b ps. 106.33. . 2 They please God, because they are brought into light, into the sight of God, with the covering and vail of the merit, and most perfect righteousness of Christ, applied by faith wherewith the blemishes, and defects of our good works are covered. 3 Because God doth mercifully approve, and crown them, not as they are in themselves, but as the works of his own spirit in us, and as the testimonies of our faith. 4 So far forth as he doth consider them, not as they are in themselves, (but as they are presented in the obedience of Christ our Mediator) in whom being most severely punished, and in his blood purged, he beholdeth all those things which did make discord between us and him. 5 Our obedience being but begun doth please God, as it were in the children of obedience, not of themselves, or their own worthiness, but thorough Christ according to that, 1. Pet. 2.5. Offer up spiritual sacrifices acceptable to God thorough Christ. For which cause also the regenerate are sometimes called perfect. a gen. 17, 1 Saints and undefiled in the way. b psa, 119.1 Just, without rebuke, unblamable, unreprovable. c Luk. 1.6 . 1 Not legally, but evangelically, not simply and absolutely, but by way of comparison, or comparatively, namely so as perfect are opposed to rude. 2 By imputation, because the person is accounted just, holy, unblamable, perfect before God thorough Christ. 3 Also inchoatively, because the new life is begun in them. 4 In affection, not in action: I say in affection unto godliness, not in the perfect action of godliness in the sight God, unless it be by imputation. What are the Adjuncts, or the appurtenances of works? There be two, merit and recompense, or reward. What is merit? In general it is an accident of works, which respecteth either the reward of a good deed, or the punishment of an evil deed. How manifold is merit. Two fold, the merit of punishment, which is usually called the guiltiness or binding over to punishment: and the merit of reward, which retaineth the general name of merit, and it is a duty or good turn, not due, & profitable for him to whom it is performed, and which doth respect a just recompense, or reward a Ro,. 47 . What is recompense? It is the fruit which is given to him that worketh for his work, and respecteth the desert, and by another name it is called wages: and it is double, either reward or punishment. What is the proper adjunct of wages? Due or debt for wages properly is nothing else but that which is given of due or debt: for that which is given is general; but it is restrained as it were by these differences, Grace, and debt. For that which is given, is given either of favour, and is a free gift: or else it is given of debt, and is wages properly so called, but in general, wages is used for that which is given, whether it be given of favour, or of debt. And so there is a double reward or wages, one is due, the other is not due, or freely given, as it appeareth, Rom. 4.4. To him that worketh the wages is counted not of favour, but of debt. Whereby it is gathered that by the name of wages is signified, in the Scriptures, even a free gift. For that which is called, Math. 5.46. Wages. Luke, 6.32. is called favour or free gift. So as the schoolmen do vainly dream of a mutual relation between merit & wages out of Math. 6.1. For that reward alone which is due of debt, doth put on the merit of works, but that which is not due debt, or free doth not. And we do freely confess the good works of just men have a most liberal remuneration or recompense both in this life, and also in the life to come, but by favour, not of debt. What is debt? It is that which a man is bound to pay: and it is double; debt by order of justice, for the payment whereof a man is bound, by reason of the excellency and worthiness of the benefit bestowed upon him, and this properly is called debt. But improperly that is called debt which is due by covenant, and free promise, or because it is so covenanted and agreed upon. Out of all which it followeth, that that properly is a merit or a meritorious work, whereunto by reason of the excellency thereof something is due by order of justice. What then, are the good works of men meritorious in the sight of God? If you speak of evil works, we affirm that they are meritorious, taking the name of merit properly, and punishment is due unto them, taking the name of debt properly, for the wages of sin is death. Rom. 6, 23. But if we speak of good works, we deny out of the promises, that any good work, no not of the most most excellent creature, doth merit at the hands of GOD, because the scripture expressly teacheth it, Rom. 4.4. To him that worketh, etc. And Chap. 11.6. If it be of works, than not of grace a Eph. 2.8.9 . 2 Because Christ hath sufficiently by his own merit deserved eternal life for us b Mat, 20.28 joh, 16, 2 1 Ti. 1.10 Heb 9, 12 . 3 Because all our boasting must be taken away c Eph. 2, 9 1 Cor, 4.4 , 4 Because the nature and condition of a merit, doth require these three things. 1 That that work whereby we merit be free, not due from us to him, to whom we do perform that work of ours. But whatsoever good we do, it is only some part of our duty towards God, which we own unto him a Luk, 17.9 10. etc. Ro. 8.12 , and who hath given to the Lord first, and it shall be restored to him again. Rom. 11.35. 2 That the self same work of ours, and gift which is offered be profitable and commodious for him, of whom we merit, but no action of ours brings any profit to God. Psal. 16.2. My good doing reacheth not unto thee. job. 22.2. For the Lord hath no need of any thing of ours, Psal. 50, 11.12. 3 It is required that the thing we offer be proportionable; and in price and worthiness equal to that thing which we do receive of another, and wherewith another doth recompense us e Ro. 1, 27 . But no good works of ours are worthy, that is proportionable to salvation and life eternal, which we receive of GOD, because there is no proportion between our good works and life eternal. f Rom, 8, 18 Therefore to conclude; our good works merit nothing at the hands of God, and for this cause eternal life is called the free or gracious gift of God. Rom, 6.23. Further we deny that simply God oweth any thing to a good work, if the name of debt or wages be taken properly: for neither is there any such excellency of any good work whatsoever, that god should be indebted to it by the order of justice. g Luk. 17.9 doth the Lord thank that servant because he did those things that were commanded him? I trow not. Although it cannot be denied that reward is due to good works by covenant & free promise, to wit if they be perfect. Rom. 4.4. to him which worketh namely to him that perfectly fulfilleth the law, reward is counted to him of debt: and in the law, showing mercy to thousands of them that keep his commandments etc. Exod. 20. Is there any thing then due to the good works of the regenerate, at least by covenant and promise? No. 1. Because we live not under that legal covenant of works, wherein God covenanteth with man under condition of the works of the law. but we are under the covenant of grace, wherein god maketh a covenant with man, under condition of Christ's merit to be laid hold on by our faith. 2 Because though we grant that we are still under the covenant of the law, yet according to that covenant and promise made therein, God oweth not any thing to our works, but death: for our works, even in the state of regeneration are imperfect, neither can they endure to be examined according to that rule of the law of god, unless you would make that law of God, so holy and so perfect, a leaden rule, as the papists do at this day. Are there not also in the Gospel every where promised many blessings both temporal and eternal to our good works? In deed they are promised as Psal. 84.12. He will not deprive them of good things that walk in innocency. 1. Timoth. 4.8. godliness hath the promise of this life and of that that is to come. Math. 5.12. your reward is great in heaven. Luc. 6.38, Give, and it shallbe given, unto you. Math. 25.29. to him that hath it shall be given, and the faithful servant shall have rule over many things. And. Cap 10.42. he that shall give a cup of cold water in my name shall not lose his reward, And Cap. 19.29. he that shall leave house, brethren sisters etc.: for my sake shall receive an hundred fold in this life and shall inherit eternal life. Revela. 22.14. Blessed are they that keep his commandments, that they may have right unto the tree of life, and may enter by the gates into the City. But yet not under condition of works which should procure those benefits unto us: but as they do manifestly show unto us, & prove as effects better known to us, that we are partakers of that condition which is in the covenant of grace, whereby alone it being fulfilled, those benefits are procured: neither are they bestowed on us, as of debt, but as free rewards. How do the promises which are made in the gospel with condition of works, differ from the Legal promises? 1 All the promises which are to be found in the gospel with condition of works are made in Christ, and for Christ's sake & for his merit sake. 2 They be altogether frank and free, therefore the reward is not given of debt or by covenant, because we have fulfilled the condition of works, but of mere grace and mercy, & for Christ's sake and his merit. But the Legal promises are not made for Christ's sake, neither is reward given to them of mere grace, but for the condition of works performed, and observed, which is impossible to man. What then, are the Legal promises concerning the reward of good works to no purpose? Truly they are, for they perform nothing, unless the condition of perfect obedience be performed, do this and thou shalt live. Yet they are performed and become profitable thorough the goes- in them that believe, not because they fulfil the law but because they believing thorough Christ are reconciled unto god, and the law thorough faith is established. Rom. 3.31. both because he hath perfection which believeth in Christ, saith Ambrose: as also Rom. 10.4. Christ is the end and fulfilling of the law to every one that believeth: hence. 2. Cor. 1.10. All the promises in Christ are yea & amen; that is to say, in Christ alone they are propounded to be exhibited, and to be performed. Doth not the merit of Christ at the least give the virtue and efficacy thereof to our works, that they may merit and deserve the grace and favour of God? Christ hath merited for us justification, Regeneration, and life eternal; but that we ourselves should merit even any the least benefit, much less those special benefits, he hath not merited. For then there should be some thing detracted from the mere grace of God, and Christ's merit, if we should in any part come into participation of merit with him. Therefore Paul, Rom. 4.4. doth so sever works and grace, that granting works, he denieth grace. To him that worketh, saith he, reward is not imputed of grace. And Rom. 11.6. he showeth such a disagreement between works, which those men call meritorious, and grace, that the one of them being granted, the other must needs be denied. But if it be of grace, than not of works, else grace should be no grace. The same is to be said of Christ's merit: for seeing that the merit of Christ, and grace do necessarily stand together, Christ's merit and ours can by no means agree together. Doth not Paul in those places speak of works done by mere natural men before regeneration? Nay, but rather he speaks of good works which cannot be done without faith a Ro. 14.23 . And of the works of Abraham the father of the faithful b Ro. 4.2.3 23. . And there was never yet any question of the works of the unregenerate, seeing they are all sins, though some be more heinous than others. For Eph. 2.3. By nature we are all the children of wrath, to wit passively, that is, in danger of the judgement of God, being angry with us, and Hebr. 11.6. It is impossible without faith to please God. Seeing the Scripture doth commend unto us this rule of the judgement to come in these words, God will give every man according to his works, Psal. 62.15. Math. 16.27. Rom. 12.6. Rev. 22.12. shall sentence be given according to works, as causes deserving the recompense either of life or of death? If you speak of the works of the Reprobate, it cannot be denied, but they shall be the cause of the sentence of death which shall be given. But if we speak of the works of the elect, than we affirm that God will give sentence of life eternal, and that he will reward the elect according to their works, yet, not as causes of life and reward, but as certain effects demonstrations, and tokens testifying of the causes themselves. But the true and only causes are, the decree of God from all eternity: also vocation and justification in time, as that place proveth, Math. 25.34. wherein we have the express form, and manner of the judgement to come. Come saith he, ye blessed of my father, take possession of the kingdom prepared for you before the foundations of the world were laid. For this calling of them by name, and putting them in possession of the kingdom of heaven, doth sufficiently show the cause why the elect are put in possession of the kingdom of heaven, to wit, because they be, blessed with all spiritual blessing in Christ, Ephes. 1, 1.2. being freed from the curse of the law a Gal, 3, 14 , they are the heirs, and sons of God by his free promise, and therefore called and justified. For adoption, vocation, and justification are parts of that blessing of God in time. Whereupon those whom before, verse 34. he had called the blessed of his father, verse 37. he calleth just, and calleth the very kingdom of heaven itself an inheritance. 2 They prove the cause of salvation to be laid in the eternal decree of God, because before the foundation of the world, there was prepared for those blessed ones, that is, which were called and justified in time, that kingdom, into possession whereof he will put them. 3 That particle, according, or even as, in those sayings, doth not signify the cause, but the conformity: as in that, 1. Corin. 13.12. That I may know, according to that, that is, even as I am known. So, GOD shall give to every one according to his works, that is, even as he hath done good or evil. But the causes of death whereunto the reprobate shallbe adjudged are placed out of themselves, to wit the malediction of God, and the decree of God (for the king shall say Math. 25.41. get ye hence ye cursed into everlasting fire:) and yet they let not, but that their works also be the cause of damnation. Are not then besides those causes of the benediction and decree of God, the good works of the elect in like manner the causes of salvation? There is not the like reason of evil works and of good works: For evil works are our own, and merit unto us: but good works are not our own, but works of the holy ghost in us, & such as we own unto God. a Luk. 17.10 Besides, evil works are perfectly evil, and even the least evil that can be, deserveth death: but good works are imperfectly good: and there is nothing but that which is in every respect absolute and perfect can procure life, and that also by promise: Therefore good works cannot be numbered among the causes (of salvation.) Add moreover that the Apostle doth manifestly attribute the sentence of life to faith embracing the gospel. 1 Thess. 1.10. when he shall come (saith he) to be made glorious in his saints, and to be made wonderful in them that believe (because faith is esteemed as our witness in that day.) Whether is there in those words, Come ye blessed only a calling and adjudging them to life: and then after followeth the cause taken from their works, for I was hungry and ye gave me to eat? Yea the compellation or calling, and the proposition doth contain the cause of the sentence: and the reason is added after from the effects, proving that cause, and testifying of it, as though he should say thus, Enter ye into heaven, because ye are blessed, and ordained unto the kingdom of heaven: For by your good works ye have declared that ye are blessed, and from all eternity ordained to the kingdom of heaven. Wherefore will he give sentence according to works? Because works are better known to us, as the effects which be better known then the causes themselves: now it is the will of GOD that in that judgement all things should be visible, and perceived by sense; that judgement may be given of true and lively faith by her natural properties and true effects, lest we should boast of the vizard of faith, or the shadow of it in stead of true faith. Again, not to show the cause of salvation, but to the intent we should be stirred up to the study of good works, for so much as we are certain we shall not lose our labour. In what respect then is life eternal called a reward? In a general signification, & according to the proper phrase of the Scripture, whereby wage doth signify not by relation, but absolutely the extreme part or the end of any thing. Also reward, yet free, yea a gift, as Paul declareth, Rom. 6.23. The wages of sin is death, but the gift of God is eternal life through jesus Christ our Lord. 2. Not as a cause but as a consequence, because that though eternal life be given for another cause, to wit, for the merit of Christ apprehended by faith, yet it is given also as an appurtenance in recompense of the labours and miseries which the godly suffer in this life as Christ saith Mat. 19.29. Whosoever forsaketh houses, or brethren etc. For my name sake, shall receive an hundred fold and shall inherit eternal life: even as the inheritance is given to the son, not for doing his duty, but because he is a son according to that common saying, As soon as the son is borne the portion is due. as also in recompense of his obedience. And why doth God promise reward to the good works of his children? Because they believe: now they which believe are righteous through the righteousness of Christ imputed unto them, & to the just, life is promised and abundance of all good things. To what purpose doth he thus promise? 1. That they might be spurred on to do their duty more cheerfully. 2. That they might be testimonies of God's providence, because the goods of this life come from him, and are distributed at his pleasure according to the saying in the Proverbs: Pro. 10, 20. The blessing of the Lord maketh rich: and that he will preserve his Church in this life, and provide for his: wherefore Christ saith, Seek first the kingdom of God and his righteousness, and other things shall be added unto you. Math. 6.33. 3 That God might stir up his to believe, to call upon him, to hope, and giving of thanks, according to that Psal. 50.15. I will deliver thee, and thou shalt glorify me. 4 That they might be remembrances, and pledges of the promise of grace, for which they are bestowed upon us. What causes ought to provoke us to live well? 1 The commandment of God, whereunto all creatures should obey. 1. Thess. 4.3. This is the will of God even your sanctificaiton. 2 Our duty which we own, that we may declare our thankfulness towards him. Rom. 8.12. We are debtors to God, and not to the flesh: neither are we our own men, but his who hath elected us to holiness of life. Luke. 17.10. he hath redeemed us from all iniquity, and cleansed us in the blood of Christ, that we might be made followers of good works a Luk. 1.74, 75. 1 Cor, 16.19 20. . 3 The necessity of order, of the cause and the effect, for a good tree bringeth forth good fruit. Math. 7.17. and they that are lead by the spirit of God are the sons of God. Rom. 8.14. 1. john. 3.9. Every one that is borne of God doth not commit sin, that is, by affirming the contrary, he endeavoureth after holiness, because the seed of God abideth in him, that is, the holy Ghost, so called by the effect, because by his virtue, as it were by a certain seed we are made new men. 4 Faith which cannot be kept, where we go on in sin against conscience. 1. Tim. 1.19. Fight the good fight, having faith and good conscience, which being put away, some have made shipwreck of faith. 5 The excellency of good works, because thorough Christ they are that worship which pleaseth God, or sacrifices of thanksgiving seasoned with faith, as it were with salt, kindled with the holy Ghost, as it were with fire from heaven, and sanctified by the merit of Christ, and accepted of God thorough Christ. 1. Pet. 2.5. 6 Our own dignity: For being justified we are the sons of God, the holy Temple of GOD, Kings and Priests anointed of the holy Ghost, wherewith being clothed we ought to publish the righteousness of God, in thought, word, and deed, and the praises of God by confession. 7 The promises of God's blessings as well corporal as spiritual. Levit. 26.34. a Deut. 28. Esa. 1.19 If ye will walk in my precepts, I will give you rain in due season; and the free reward of our patience and obedience toward God, as Moses Heb. 11.26. is said, to have respect to the recompense of reward, because, 1. Timoth. 4.8. Godliness hath the promises of this life, and that which is to come. 8 The good that comes by them, for we must do good works, to further our neighbour by our godliness, to glorify GOD, and to stop the mouth of the adversaries b Luk, 6.7. 1 Pet. 2.12 14. etc. Titus. 2.8. . 9 That by the fruits of faith we may be made more certain of our election, and vocation, and being made new creatures, may nourish in ourselves the hope of life eternal. 2. Peter. 1.10. james. 2.17. Why must we avoid evil works? 1 Because they displease God, Psalm. 5.5. Thou art not a God that delightest in iniquity, neither shall the wicked devil with thee: and they provoke him to anger, thou hatest all those which work wickedness. verse. 6. 2 They do dishonour the profession of the Gospel, and the glory of God, Rom. 2, 24. For your sakes is the name of God evil spoken of, among the Gentiles: as Nathan saith to David. 2. Sam. 12.14. Thou hast caused the enemies of the Lord to blaspheme by this means. 3 Because they draw down upon us punishments, both public and private, wars, famine, pestilence, etc. Deut. 28.15. etc. If thou wilt not hear the voice of the Lord thy God, Levit. 26.3 14. etc. thou shalt be cursed when thou goest forth into the field. etc. Again, Thou dost chastise the sons of men for their iniquities. Psal. 90.8. 4 Because there followeth the tyranny of Satan, into whose power the reprobate are delivered up, in whose snares they are taken captives, and do his whole pleasure. 2. Tim. 3.26. 5 Because by ill doing all spiritual exercises are hindered, faith is weakened, the conscience wounded, calling one God disturbed, and ceased, the holy ghost grieved. Ephes. 4.30. do not ye grieve that holy spirit of God wherewith ye are sealed. 6 They deserve eternal damnation as Paul witnesseth, they that do such things have no part in the kingdom of god, neither shall they possess it, Galat. 5.21. & 1. Cor. 6.10. Are good works necessary to salvation. The question is ambiguous, for if it be taken in this sense, that our good works are so necessary to salvation that they are the cause or merit of righteousness, salvation and life eternal; it is false. But if it be understood, that new obedience is necessary, so as it be a duty which we own, and an effect necessarily following reconciliation, it is true. 2 Because god will save no man without repentance: and the gift of the holy ghost is necessary to life eternal, as Christ saith. john. 3.3. unless a man be borne again etc. 3 Because faith without which it is impossible for any man to be saved, cannot be without good works, and faith hath charity ever joined with her, though not in action, yet in possibility. a Gal. 5.6 4 Because Bernard saith good works are the way to the kingdom, not the cause of reigning Neither can any man attain to life eternal but by the way of good works, which God hath prepared that we should walk in them. Ephes. 1.4. &. 2.10. What is to be observed in the sayings of the Scriptures wherein justification, salvation, and life eternal is ascribed to works? 1 Legal sentences are to be understood of perfect good works, such as none can be found in no creature: But evangelical sentences do always include faith in our works. And we must understand that by faith in the first place, justification is received, and acceptation to life eternal: afterward in the second place and by consequence, works are accepted as the fruits of fairh, and life eternal is promised to these for Christ's sake. 2 In such sayings there are not brought forth arguments from the cause, why the person is made partaker of eternal life, but it is showed from the effects or the adjuncts, what person is partaker of remission of sins & life eternal, So Luk. 7.47. Christ plainly proveth in way of resolution by this argument, that the woman's sins were pardoned, because she loved much. But two diverse questions are at no hand to be confounded. The one to whom life eternal is given, the other for what cause it is given. To them that do well and meditate in the law of God, is happiness and life eternal promised a Psal. 1.13 &. 119.1.2 Math. 25.3 , but yet it is given freely for Christ's sake. b psal. 32, 1 3 In this question we must remember to observe a rule of the Rabbins concerning the holy Scriptures. In every place wherein thou lightest on an objection for an heretics, thou findest a medicine in the side thereof. So the scripture, wheresoever it ascribeth eternal life to works as a reward, calleth it an inheritance. c math. 25 35. Colloss. 3.24 4 When as divers effects do depend alike of one and the self same cause, the consequence from one effect availeth to another because of their common dependence as. Luk. 7.47. the consequence from love avails (to prove) the remission of sins: because each of them dependeth on faith. 5 Where there is a subject there is his propriety, and on the contrary where there is a propriety there is his subject. So where there is faith there be works, and where there be good works there is faith. 6 Seeing good works do spring from faith, whatsoever is attributed to them, must needs be ascribed to the root (i. faith whence they spring) What is the end and use of good works? It is three fold. 1. The glory of God, namely that by them we should glorify God before men. a Mat. 5.16 2 The testification of our true faith that we may make our calling and election sure to ourselves in our own consciences. 2. Pet. 1.10. And also that we may live suitable to the gospel & our calling. Ephes. 4.1. I beseech you walk worthy of the calling wherewith you are called. 3 The edification of our neighbour, 2 Cor, 9 which is done whilst that we further him by our works, or provoke him to do the like. b 11. 12. 13 Act. 3.14 . What is contrary to this doctrine? 1 Evil works. 2 The error of the papists, who teach that good works may be done without faith, as also of them that think they are perfect, which boast of the perfection and purity of works, and securely rest in them. Also their error who brag of their merits of congruity and condignity, and boast of the works of supererogation which teach that their wilworships, Numb. 15.39. Ezek, 20.18 19 Mat. 15.19 that is worships of there own devising are acceptable to god. Which account these for good works which are done with good intent, and lean only on the will and tradition of men: which imagine that the violating of these is more heinous then of the commandments of God. As for that which is said that we must hear the guides even as Christ himself d. Luk. 10.16, Heb. 13.17 , it must be understood only of the true pastors of the Church which watch for the salvation of the souls committed to their charge: And the error of them who affirm that man is justified before God by works, as causes: & slander us that we contemn good works, as though this were in controversy between us and them, whether good works are to be done, whereas we do more carefully urge this than they do 3 Of the Epicures or libertines, which neglect good works as unprofitable, The three and thirtieth common place. Of Christian liberty. What do you understand by this name Christian liberty? NOT looseness, or in general simply every liberty, but in some respect restrained to some certain kind, and certain degrees. For this Epithet, or title, Christian or spiritual, puts a difference, whereby this special kind of liberty is discerned from civil, and bodily liberty, and from the counterfeit liberty of other sects. Neither yet is it contrary to bodily and civil liberty a Eph, 6.5 1 Cor. 7, 22 , or to that service, that we own to God, and to justice b 1 pet. 2.16 &: Rom. 6.18 . 1. Cor. 7.22. He that is called being free, is the servant of Christ, that is, he ought to serve Christ. Again, whereas we speak of Christian liberty, we must put difference between the liberty of the will, whereof we have spoken in the common place of free-will: and the liberty of the person whereof here we are to entreat. In Greek it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 3.17. for where the spirit of the Lord is, there is liberty .. In Latin it is called libertas, liberty, or setting free; not that it it is done by force, as in old time, when the Lord delivered the people from Pharaoh, unless it be in respect of Satan, whose power and kingdom Christ hath destroyed: neither is it obtained with the leave of our enemies, as when the people returned out of Babylon, but by the full price paid not to Satan, but to God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle calleth, the price of our redemption, whereby we are made free. How manifold is personal liberty? Paul sets it down to be twofold, not in the kinds, but in respect of the degrees, one whereby Christ having paid that endless price, namely his blood, we are redeemed, that we might be set free from the slavery of sin, death, and the Law c Ephe. 1.7. Rom. 7.6. , which for instruction sake we may call the Redemption of liberty. Whereof the Apostle maketh mention, Rom. 6.22. Now are we made free from sin, but are the servants of God, and 8.2, Christ hath set me free from the law of sin and death. The other whereby we shall be wholly redeemed into full and perfect liberty a Epb, 1, 14. . And this is called the redemption of liberty that is, freedom of liberty, or of deliverance. And Rom. 8.21, The glorious liberty of the sons of God. b Luk. 21.28 . And the redemption of our bodies. Rom. 8.23. We may term that, only begun, this perfect. For though we be made free by the first kind of liberty, yet in some part we are held in some slavery, by the power of sin, so as we cannot do that we would c Gal. 5.17. . And the servitude of corruption, yea even death itself, doth hold us fettered in her chains, until that day of redemption d Eph. 4.30 , when Christ shall by his power, set us free, being redeemed by himself. For we are only saved by hope, Rom. 8.24. and 1. john. 3.2. Now are we the sons of God, & free indeed e Mat 5.17.25. , but it hath not yet appeared what we shall be, but we know that when he shall appear, we shall be like unto him, even as he is. Like unto this shall that our deliverance be, or the restoration of the creature, not of the Angels, or of every particular man, but of the frame of the heavens, and of the elements, whereby it shallbe delivered from the bondage of corruption, whereunto now it is subject, into the liberty of the glory of the sons of god, that is into that happy estate of incorruption, which shallbe made manifest when the sons of God shallbe exalted into glory. For there shall be new heavens and a new earth. 2. Pet. 3.13. f 2, pet. 3.21, Ro. 8, 19.20, 21 now in this place we do especially speak of the first kind of liberty. What is christian liberty? It is a spiritual liberty, whereby we that truly believe are freed, and set at liberty by the blood of Christ: from the slavery of sin, and the tyranny of the devil. 2 From the accusation, burden and curse of the law, the weight of God's anger, Damnation and eternal death. 3 And being endued with the spirit of adoption, of liberty & illumination, we are delivered from the vail of the heart, that is from the miserable blindness of error, and the bondage of darkness which was brought upon us by Adam's sin, lastly from the yoke of the ceremonies of the law, of meats, drink, days, of apparel of the body, and from such necessary observing of d●fference, in things indifferent, and so from all human traditions; to the end that we might willingly and cheerfully as well in soul as in body serve God in righteousness and holiness all the days of our life. Rom. 4.12.13.14. a 1. Cor. 9.27. Gal, 3.45. Tit. 2.11, 12 . What is the cause of this liberty? The chief efficient cause is god, the meritorious is Christ alone the deliverer, as. joh. 8.36. It is expressly said If the son make you free you shallbe free indeed. And. Gal. 5.1. stand fast in that liberty whereby christ hath made you free. For he hath purchased this liberty for us with his own precious blood. b Col. 1.14 1. Pet. 1.18 . The cooperator is the holy Ghost, 2. Cor. 3.17. where the spirit of the Lord is there is liberty, who is also both the earnest, and witnesser of the same. There be two instrumental causes namely the truth or the gospel, wherein this liberty is propounded jer. 34.15. Behold I preach liberty. john. 8.32. ye shall know the truth, and the truth shall make you free And faith, whereby it is embraced. Rom. 5.2. By faith are we brought into this grace wherein we stand; the subject is every one that believeth, whether Grecian or jew, whether male or female, whether bond or free. 1. Cor. 7.22. c Gal. 3.28. The manner or form of this spiritual liberty is not perceived by the sense of man, but it is wrought secretly whilst that the souls of the faithful are besprinkled, and washed in the blood of the son of God, and are reform by the holy ghost, and their consciences purified by faith from dead works, to serve the living god, Heb. 9.14. By which means it cometh to pass, that this liberty wheresoever it is hath these accidents or properties, righteousness, peace, a good conscience. and joy in the holy ghost. a Rom. 14.17 1. Ti. 3.3 And therefore joseph enjoyeth this liberty although a slave and bound in prison. b Gen. 39, 20.21. Daniel sitting amongst the lions. c Dan. 6.17 23. Lazarus full of botches and boiles. d Luk. 16.20 22. In what things doth it consist, or how many parts hath it, or how many degrees be there of this liberty? Four. 1. The first is a deliverance from sin and death which is wrought by the remission of sin that it be not imputed, by the mortifying of the flesh lest it prevail: and by freeing us from the second death according to the saying of Paul. Rom. 8 1.2. there is no condemnation to them which are in Christ: For the law of the spirit of life which is in Christ jesus that is the spirit of Christ, or the grace of regeneration, hath freed me from the law, the authority and force of sin and death, and therefore this is called, the liberty of righteousness, d Col, 1, 14, Heb. 9.15 and of life, and the remission of sins e Eph. 1.7. and transgressionsg. the law of the spirit of life, that is Christ's holiness, inherent in Christ which is in Christ jesus himself, hath freed me from the law of sin and of death. How are we said to be freed from sin, seeing it doth always dwell in us, and john. 1.8. If ye say we have no sin we deceive ourselves and the truth is not in us? We must distinguish between sin reigning, and sin subdued: Rom. 6, 6. etc. so also between the matter and the form of sin: For we are freed from the reigning and dominion of sin which dwelleth in us, also from the form or the guilt of sin: whereupon is that. 1. john. 3.6. we read, whosoever abideth in him sinneth not, that is, greedily, with desire to obey it, slavishly and without all resisting of it ᵃ, that is to say, he that is truly partaker of Christ doth not give himself over to sin. Again verse. the. 9 every one that is borne of god sinneth not, that is he doth not sin with full purpose. And we do not deny that sin is in the faithful, or dwelleth in them, but that it reigneth not b Rom. 6, 12 . And touching the guilt. Psal. 32.1. Blessed are they whose iniquities are forgiven, and whose sins are covered: blessed is the man unto whom the Lord imputeth no sin. But of sin subdued and the matter of it Eccle. 7.20. it is written: there is no man just upon earth which doth good, and sinneth not. What is the use of this part? It is double. 1. For comfort, that we are freed from the dominion of sin which maketh us strangers from God The other for instruction that we should be thankful to him that hath delivered us, and with all care to take heed we do not again entangle ourselves in the snares of sin, lest the later end be worse than the beginning c 2 pet. 2.20 that is least our last estate be more miserable than our former d Mat. 12, 15. . Therefore. Rom. 6.14. Paul reasoneth thus, sin ought not to reign in us, because we are not under the law, which maketh us guilty and provoketh us to sin, for which cause it is called the power of sin e. 1. Cor, 15.56 : but under grace that is endued with the spirit of Christ, by virtue whereof we do subdue the relics of sin. Gal. 5.13.14. What is the second part? Freedom from the moral law, not in regard of obedience but in regard of justification and condemnation, that is from the dominion, rigour, extreme justice, the importunate exaction and justification of the law, or from the necessity of perfect fulfilling of the law to attain to righteousness. Again from the binding over to punishment, and therefore from the care and fear of the anger and curse of God, or of eternal death for breaking the law, Gal. 3.13. Christ hath redeemed us from the curse of the law, being made a curse for us, that is he sustained the curse inflicted by the law, that we might escape the same, and that we might obtain the blessing of Abraham in jesus Christ, and that we might receive the promise of the spirit by faith. Hence Paul saith Rom. 6.14. we are not under the la, because we are not under the curse nor under compulsion. And that the la is not given for the Just, to wit in regard of the burden of the curse, and compulsion. Why are not we freed thorough Christ from the first death, as well as from the second death, seeing both of them are the wages of sin, and depend upon that threatening Gen. 2.17, whensoever thou sinnest, thou shalt die? Because the kingdom of Christ is not of this world john. 18.36, Though he hath not clean taken away the first death, yet to the faithful he hath changed the nature of it. So as it is the utter abolishing of the relics of sin, and a gate unto eternal life: according to the rule. Rom. 8, 27. to them that love god all things are a furtherance for their good: which David meaneth. Psal. 116.15. precious in the sight of the lord is the death of his saints. And Paul. Philip. 1, 21. death is to me advantage. And verse. 23. I desire to remove from hence, and to be with Christ. And. Eccle. 7.2. the day of death is better than the day of ones birth And Cyprian saith, death is the gate to life, the victory of war, the haven of the sea. 3 We must put a difference between the times of the Kingdom of grace, and the glory of Christ, and the distinct times of the benefits of God; the soul of the believer is regenerate in this life, but the body must of necessity first die before it be regenerate. 1. Cor. 15.36. &. 43. That which thou sowest is not quickened, except it first die; now saith he, verse. 44. it is sown a natural body, but it riseth a spiritual body (not in substance but in quality) for he calleth that a natural body which liveth by the soul alone, and a spiritual which together with the soul is quickened with the spirit of God. 4 For the exercising of the faith, hope, invocation, and of the duties of charity of the faithful in the conflict. 5 Because the death of the flesh according to the saying of Paul. 1. Cor. 15.26. is the last enemy, which must at length be abolished by a glorious resurrection. What is the use or effect of this liberty? That the believers have a quiet conscience, they do no more tremble at the law, but are delighted with it a They believe that their obedience though imperfect is acceptable to god as to a father. b What is the third part of Christian lihertie? The giving of the holy ghost, which is the invisible & inward sealing up of the former, Rom. 8.15.16.18. ye have not received the spirit of bondage to fear, but the spirit of adoption whereby we cry abba Father. And. Verse. 16. And, he testifieth with our spirit that we are the sons of God: now if we be sons than heirs also, even the heirs of God, and fellow heirs with Christ He doth also take away the vail of our heart, that is that miserable slavery of blindness, and the yoke of darkness whereunto we are subject by reason of sin, and doth enlighten the heart, converteth it to the Lord, and maketh us fit, to behold the light of the Gospel, that we may be delivered from this slavery of blindness, into the liberty of light. Therefore 2. Cor. 3.17. Where the spirit of the Lord is, there is liberty, that is, quickening, or illumination, thorough the holy Ghost, by the preaching of the Gospel, whereby that vail of ignorance, darkness, and weakness is taken from our hearts, that we might be able to behold the glorious face of Christ: and lastly it causeth us to obey the law, not by constraint but willingly and cheerfully. Psal. 51.14. What is the fourth part of Christian liberty? Freedom from the rites of Moses his Law, or from the ceremonial Law, and much more from the traditions and inventions of men, which are ordained for the worship of God: and first from the sacrifices and sacraments commanded of God to the people of the jews, which because they were but types and shadows of the truth, aught to cease after the truth was revealed, as now being fulfilled and having obtained their end, for which they were ordained, as the Apostle teacheth in the whole Epistle to the Hebrews: concerning which we must observe this rule, All the ceremonies of Moses before, at, or after the coming of Christ in the flesh, are abolished, so as he which will observe them, falleth from the liberty which we have in Christ. Gal. 2.4.5. and chapped .. 3.25. After that faith came, c Ep. 2.15, Ga', 2.14.16 we are no longer under the Schoolmaster, Further from the necessity of observing certain legal things concerning things indifferent, as of the choice and eating of certain meats, observing of days, and such like, of both which parts of liberty. Gal. 5.1.2.13. ᵃ. What call you things indifferent? Basill calleth them such things as be in our power and indifferent. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianzene, such things as be placed in the mean. chrysostom upon the Rom. calleth them things indifferent. So then things indifferent are works or actions which of themselves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in their own nature are neither good nor evil, but are judged good or evil by the circumstances of the use of them. Or else those things or actions are said to be indifferent, which by the law or word of God, are neither precisely commanded, neither expressly forbidden to be done: As to eat flesh, or this kind of meat, this day, or that day, or not to eat, to wear garments of this fashion or colour, or not to wear them. For such things which are either expressly commanded in the word of God, or are manifestly contrary to the word of God, as to be present at Mass, to be partaker in superstitions contrary to the word of God, and repugnant to the benefit of Christ, or else such as be impious, by reason of the opinion of merit or worship joined with them, are not middle things, and indifferent. Is it lawful without all respect and indifferently to use things that be middle and indifferent? No, but these cautions are to be observed. 1. Concerning faith, to wit, that we never enterprise or dare to do any thing with a doubting conscience (which causeth a scruple, as whether it be lawful for us to use this thing; to do that thing with a good conscience or not): But that we be thereby persuaded out of the word of God, what is lawful for us, what is commanded, what is forbidden, according to that. Rom. 14.5. Let every man be fully persuaded in his own mind, and verse. 14. There is nothing unclean of itself, but to him that thinketh any thing to be unclean, to him it is unclean. And verse 22. and 23. Blessed is he that doth not condemn himself in that thing which he alloweth, etc. 2 In the use of things indifferent three sorts of men are to be considered: For some be weak in faith, that is, less exercised in the Doctrine of faith, and not knowing their Christian liberty: some be obstinate, some in deed be stung, and have learned what Christian liberty is. Concerning the first, we must beware that we use not those things which we have learned out of God's word to be indifferent, either to satisfy our own lust, or rashly and unseasonably with the offence of our brother that is yet weak in faith but that we should moderate the use of those things for the edification of our brother as yet weak thorough ignorance, and but a Novice in the school of Christ, and that so long till those simple ones may be instructed a Rom. 14.2 . One man (such an one as hath well profited in the knowledge of the Gospel, and knoweth, what that meaneth, whatsoever GOD hath created is good, and nothing is to be refused, if it be received with giving of thanks. 1. Timoth. 4.4. So that all things are pure to the pure, but to the polluted, and unbelieving nothing is pure, but their mind and conscience is defiled. Titus. 1.15.) Thinketh he may lawfully eat any thing; But another, being weak in faith, eateth herbs; he that eateth, namely knowing his liberty, let him not esteem as nothing, him that eateth not, that is, let him not proudly despise him; and he which eateth not, let him not condemned him that eateth, that is, Let him not condemn that he understandeth not. So 1. Corinth. 8.11. Do not thou destroy him with thy meat, for whom Christ died: Wherhfore if meat offend my brother, I will not eat flesh while the world endureth, lest I should offend my brother. And to the second kind of men, this rule doth appertain. The obstinate superstitious, or such as maliciously seek to ensnare our liberty, are at no hand to be confirmed by our abstinence in the abuse of liberty, in their wicked opinion. We must yield unto the weak for their edification. But to the Pharisees, that is, such as be obstinate, and maliciously seek to entangle our liberty, we must yield nothing at all, that our Christian liberty may be maintained safe and sound: Whereupon Christ, Math. 15.24. Let them alone. So Paul permitted Timothy to be circumcised, having regard of the infirmity of the believing amongst the jews a Act. 16.3 . But would not suffer Titus to be circumcised, because it was needful for him to defend the christian Liberty against the obstinate, and such as crept in privily, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 2.4 Or lay in waiteb. 4 Our liberty is not to be dissembled or neglected: but to be used to the edification and confirmation of those which are already strong, and are well instructed in the word. So Paul. Gal. 2.11. writeth, that he did very sharply reprove Peter, because to please the jews he had withdrawn himself from the Gentiles, lest he should offend them: whereby he did embolden the obstinate jews to judge the Gentiles for ever to be unclean 5 Those which be ignorant, and frowardly weak, must not condemn that they know not, but must leave their power and liberty to those which be stronger than themselves a Ro. 14.13 . Neither let any Church condemn another, because of their divers manner of observing of things indifferent; as it fell out with no small danger in the primitive Church about the feast of Easter, and fasting. What should we think of the tradions of men, which are not ordained of God? We must have respect to the written word of God alone, in whatsoever concerneth his worship, and not unto the traditions of men: For God hath revealed unto us the manner how he will be both known and worshipped. And therefore there is no obedience due to constitutions which concern doctrine, or the spiritual government, which are either directly, or indirectly contrary to the word of God, and do draw men from Christ: or else to such rites and ceremonies, whereof some be foolish vain, and very toys: others either in themselves, or by some other accident superstitious: other some impious and wicked, as the selling of Masses, praying to Saints, vows of single life, the differences of meats, the supremacy of the Bishop of Rome, the making of Idols, and the crosses, the opinions of free-will, of merits, and of Indulgences, of transubstantiation, of the Chrism, of fasting in Lent, of holy-water, of the consecration of Altars, the determinations of Councils, monastical vows, prayers for the dead, the dream of Purgatory, the worshipping of relics. Math. 16.6. Beware of the leaven of the Pharisees: and 15.9. In vain do they worship me with commandments of men. And Ezech. 20.18.19. Walk ye in my precepts, and not in the precepts of your Fathers. We ought rather to obey God, than men, Act. 5.29. If any man preach another Gospel let him be accursed, Gal. 1.9. But lawful ceremonies ordained by an Ecclesiastical Synod, without all opinion of worship, and of necessity, but that all things might be done in the Church comely, and according to order. 1. Cor. 14.40. although not of themselves, yet by the law of charity ought to be observed. So as he which doth contemn them, and obstinately refuse them with offence, is guilty before God, of violating order, and breaking the bond of charity. But where there is no scandal, not obstinate disobedience, they do not sin which omit such ceremonies. Furthermore some human rites are not in themselves impious, but yet little, or nothing availing to edification, which it were good if they were clean taken away. In the using of these, or in the omitting of them, we must have regard of offence. Doth this speech of Christ Math. 23.2. the Scribes and Pharisees sit in Moses chair, whatsoever they say do ye, allow of traditions or opinions contrary to the word of God? No, in no case, but of Moses his constitutions and manner of government which were by the ordinance of God, for here indeed they were to be heard, howsoever in other things they did wickedly. Thus much the metaphor, or borrowed speech of the Chair, doth import, which they did occupy as the Teachers of Moses Law. And he that bids to hear the Pharisees, if they teach out of Moses, else where warneth his disciples to beware of their Leaven; Math. 16.6. so neither aught that saying. Luke. 10 16. He which heareth you, heareth me, to be applied to opinions contrary to the Gospel. What should we think of good intents as they call them? That there is no good intent, which doth appoint any thing in the worship of God even without all reason against the word of God, by the only rule of man's reason. See that ye do not every man what seemeth him right in his own eyes, but whatsoever things I command you. Deuter. 12.8. and 11.8. When Paul doth command, Rom. 13, 5. to obey the Magistrate not only for anger, that is, fear of punishment, but also for conscience sake, doth he mean that it is lawful for the magistrate to impose a law on men's consciences? No, seeing he doth every where extol the worship of God, and the spiritual rule of living well, above all the devices of men whatsoever: But his meaning is only this, that we are to obey the magistrate commanding honest & lawful things, that is, so far as we may by the word of God, because God doth enjoin us this obedience, whose commandment no man can refuse with good conscience in the sight of God. Therefore he doth not subject the conscience to men's laws, but to the ordinance of God, so far forth as he doth command us to obey the laws of men, which are not repugnant to the laws of God. What are we to think of ceremonies ordained by Christ? They must be observed, because of the commandment and authority of him that ordaineth them, but yet so as by the observing of them, men are not justified in the sight of God. Again in the case of necessity that men are excused if they do not observe them, as if any man being by necessity hindered, do abstain from the use of the Sacraments, so that there be no contempt, according to the saying of Bernard, not the want of sacrament, but the contempt is damnable. What is the end and fruit of this part of Christian liberty? 1 That we may use the gifts of GOD with a quiet conscience, for which purpose he hath bestowed them upon us, yet so as we must moderate this use, by the edification of our neighbour. 2 That we may know that our consciences are at liberty from the power of all men, 1. Corinth. 3.21. & 7.23. ye are bought with a price, be ye not the servants of men. 3 That we should not condemn our brethren which are yet but simple, for they stand or fall to the Lord. Rom. 14.4. Lastly, that we might serve God, and not Creatures with true worship, that is, with spiritual worship, neither that we should soothe ourselves, or other men in evil. What things make against this? Not the service of the body which is of the inferiors toward the superiors: nor that service which is of the spirit towards God, or of the body to the spirit, of which, 1. Cor. 9.27. But the slavery of sin, error, and of the ignorance of the law, and of the constitutions of men. 2 The jews who dream of the earthly kingdom of the Messias. The Paradox, or odd opinion of the Stoics which attribute liberty to none, but only to the wise men of the world. 4 The bands of human laws, and traditions wherewith the consciences of men are burdened. 5 The error of those who boast that they are freed by the preaching of the Gospel from all bodily debts, and therefore deny all duties which they own unto their masters, creditors, and magistrates. As also of the Libertines, and Anabaptistes which under a colour of Christian liberty bring in liberty of sinning, abusing the saying of Paul, Rom. 7.25. I myself, in my mind serve the law of God, but in my flesh the law of sin: For hereupon they say, that they do in the flesh only commit adultery, are drunken, live impurely, but in mind and spirit that they are pure and serve the law of God, whereas our liberty doth rather respect this, that we should be servants of sin no more: for he that committeth sin, is the servant of sin. john. 8.34. And Paul, Rom. 8.13. If ye live after the flesh, ye shall all die. So then the words of Paul are the words of one who wrestleth against sin, neither are they to be understood of voluntary and outward actions, but of the sinful affections which do spring forth, from which, not the most holy men can be wholly freed, so long as they carry about them this mortal body. 6 Of the Millenaries, concerning the kingdom of the saints in this whole, which shall last a thousand years before the last day. 7 The error of the same Anabaptists, who under the colour of spiritual liberty, take away the Magistrate, freedom from the duties of Magistrates, and civil subjection, where there is nothing hinders, but a man may be free in mind, and servant in his body. Therefore Paul saith. 1. Cor. 7.21. Art thou called being a servant? let it not trouble thee, as though this calling was unworthy of Christ. And, Ephes. 6.5. ye servants obey your bodily masters as the Lord. 8 The rashness of those who abuse things indifferent unseasonably, or intemperately, or without all difference, having no regard at all of their weak brethren, but rashly offend them. Rom. 14.15.16. 1. Cor. 6.12. and 10.23. 2. Cor. 11.12. The four and thirtieth common place. Of Offences. What is the signification of the word? THE Grecians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Math. 18 7 , a Scandal, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an offence b 1. Cor. 8.9 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stumbling block c 1. Cor, 9, 12 ; and this word Scandal is derived either of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying to halt, so as a scandal is an offence or stumbling block whereat he that stumbleth, falleth, or staggereth, or is so hurt that he gins to halt: or else of a word that signifies some crooked thing, as we say acrooked thing will never be straight. So then a scandal doth most properly signify the cross beam in a trap wherewith mice, foxes or wolves are taken. Whereupon the Church hath borrowed the name of scandal to signify layings in wait, wherewith men are entrapped, even as beasts in the gins d Esa. 8.14 15. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly when something in the way hindereth the feet, whereupon a man lighting doth stumble, derived of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to stumble. Rom. 14.13. to put a stumbling block or scandal before his brother: hence it is called the stone of stumbling e Rom. 9.32 33 1 Pet 2.8 . For evil examples of sins are like unto certain stones on which men lighting do stumble, yea do fall down flat. Whereupon is that. 1. Cor. 10.12. he that standeth let him take heed lest he fall. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to hit against a thing, to disturb or break of, it is the very offence itself, or the dashing against any thing, in latin they call offence; when in the way there lies some stone or log against which men as they walk do stumble, so as they hurt their feet, or else fall down headlong, whereupon Leuit. 19.14 it is said, put not a stumbling block before the blind. Now this word scandal is in the perdicament of relation whereby it comes to pass that it signifieth sometimes the matter, that is to say the very object or impediment, offending any man: and sometimes the manner or form, that is the very offence itself. What is the scandal? Whatsoever is the cause or occasion to any man of offence, whether it be word, deed, or example or counsel, whereby our neighbour is either grieved, or troubled, or offended so as he is either hindered in the straight course of salvation, or turned out of the way, or is induced to any error or sin, Rom. 14.15. 1 Cor 8.9. or else is confirmed in some evil. a How many are the kinds of Scandals. Bernard, maketh two, Inward and outward: Inward is when the old man giveth offence to the new man, touching which Mat. 5.20. If thy right eye offend thee pluck it out & cast it from thee, where by the eye, hand, and foot, he understandeth the lusts of the flesh, or of the old man which do often annoy the new man; & all impediments although never so dear which hinder a man, so as he cannot walk in the continual obedience of the law of god. Outward, which cometh from without, and gives any man the cause or the occasion of fall. This external scandal how many fold is it? Threefold: Active, either given or afforded: passive or taken; and mixed of them both. What is a scandal given? Whose fault proceedeth from the author of the thing, or action itself, either when a man doth give another an effectual cause of falling, or else some word or deed, that is evil in itself, because it is repugnant to the love of God and our neighbour: and therefore such a thing as of it own nature, and of itself doth either confirm the liberty of sinning in others, or else either greiveth the godly, or doth carry them into error & sin a Math. 18.6, 7 . whereof Christ speaketh to Peter. Math. 16.23. Get thee behind me Satan, thou art an offence unto me; For though Christ himself did not stumble, yet there was no let in Peter, but that Christ, being astonished with thinking of the cross, should have broken off the course of his calling, and Peter's speech in very deed did grieve him, and might have given an occasion of falling to the weak. How manifold is a Scandal given? Double, by dividing the subject into the accidents, private & public: Private, which may, also be called Domestical, whereby one, or some few are offended, as children, servants, husbands & wives, as when the child, servant, Husband or wife, see the parents, Masters, wives or husbands abstain from the worship of God, hear them swear, to do any thing, or to speak unchastly, whereby it presently cometh to pass that they are either grieved or else ready to imitate their examples. Against which Christ speaketh, whosoever shall offend one of these little ones which believe in me, it had been good for him rather that a Millstone should be hanged about his neck and he should be cast into the sea. Mark. 9.4. Public is whereby some whole multitude is offended, or else that which giveth an occasion of falling to many weak ones; as covetous men do, whoremasters, drunkards, and such like which by their bad manners offend the Church and do cast both themselves, & many others headlong into ruin. 2 A scandal given is distinguished by the distribution of it, from the adjuncts, or from the difference of the persons that cause it: and hereby it comes to pass, that one is far more grievous and pernicious than another, for that which is given by a person placed in some great dignity, is more dangerous, and his example hurteth more than that which is given by some private person, or otherways obscure. So the adultery of David the king is more grievous a. Sam. 12, 12. etc. , then of some obscure Citizen: and therefore a scandal is more severely punished, both in regad of the person himself who doth disgrace that place into which he is exalted by god, as also in respect of other men to whom he hath given a more effectual cause of falling by his evil example. So that scandal is most grievous which is given of the ministers of the Churches, and the students of divinity, when they either by false doctrine, or impure living give occasion to many to speak ill of the gospel. As the sin of the sons of Helie is said to be exceeding grievous, in the sight of the Lord a 1, Sam. 2 17 . And they sin more heinously which be in the communion of the Church than they which be without. So the governor of a family being a drunkard, sins much more grievously than a servant. What is the cause of offence given? The remote cause is the judgement of God. 1. Against the wicked, as was the scandal and impediment which the wise men of Egypt gave unto Pharaoh. b Exod, 7 22 . And the false prophets, in whom was the lying spirit, gave to King Achab c 1. King 22 22 . and the lying signs of antichrist wherewith those which received not the love of the truth were deceiuedd. a 2. Thess, 9 10.11 2. The judgement of God for the godly or the good of the elect, whereof. 1. Cor. 11.19. There must be divisions that those which are approved, that is whom experience hath showed to be of faith unfeigned and sincere piety, might be made manifest. The nearest cause is Satan, who moveth men to all evil. The helping cause is the naughtiness and corruption of man's nature, false teachers, the unskillfullnesse, pride, covetousness, impatiency of teachers. In respect of which causes Christ saith. Math. 18.7. It must needs be that offences come, that is by necessity, not by compulsion, nor by this necessity proceeding from God, but from the voluntary corruption of man: for no man is an offence to another against his will, or through inconsideration but of purpose with deliberation. Therefore though it be necessary that offences come, yet woe unto the world because of offences. What are the joint causes, or by how many means is an offence given? Four. First By false doctrine and false worship, such be heresies, errors, worshipping of idols, superstitions, the traditions of men whereby the weak are withdrawn from the simplicity of the word 2 By word or speech and that either filthy, cursed, or blasphemous. 3 By life and behaviours repugnant to the law of god, such are filthy gestures, heinous offences, and evil examples in the abuse of Christian liberty, whereby the weak are discouraged from christianity, but for the most part the offences given by doctrine do more harm, than the offences by manners, because they work more closely, & presently assault the faith: but these other do sooner appear and do less hinder our faith; as in the beginning, the devil gave Eve a deadly wound, putting into her a false persuasion a Gen. 3.2. . And Solomon's idolatry, brought forth the worshipping of idols, for a long time after. What punishment is appointed for the authors of this scandal. Christ. Math. 18.17. doth threaten that lamentable sentence or horrible woe against them, woe be unto the world because of offences, and verse. 6. he pronounceth, that it is better for that man by whom the offence is given, that a millstone being hanged about his neck he should be cast into the bottom of the sea. What is an offence taken? That which men take unto themselves from the doings or sayings of other men, either from true doctrine and the outward form of the Church, or else in general from any other things whatsoever. But in special some speech of ours, purpose or deed which is godly, just, and of itself honest, or at least not done wickedly and unseasonably: By means whereof notwithstanding some man doth judge ill of us, but without cause, either of some frowardness, ill will, or a certain sinister spitefulness of the mind; or else upon error, and taketh it as an occasion of offence. How manifold is an offence taken? Double, either from man, or from the devil, from man, which also, by division of Accidents into the subjects, is double, of the wicked, and of the godly. The scandal of the wicked is of worldly men as of the wise men of this world, and of hypocrites, who are offended. 1. at the poor estate, humility, and cross of Christ in our flesh assumed. 2 At the absurdity imprudently conceived, of the novelty, & simplicity of the doctrine of the gospel, and preaching of grace (whereby we are taught that all men being by nature sinners & subject to the wrath of god are justified, and saved thorough grace, or by faith alone in jesus Christ:) and by the article of election & predestination, and the mortifying of the old man. 3 By the life and actions of the godly whereby they imagine themselves to be controlled in the free use, of the things of the world. 4 Lastly by the crosses and persecutions, which go hand in hand with the profession of the gospel, which offence because it springeth from the malice of them that are offended and from their spite it is called the offence of the pharisees, of which Math. 15.12. The discples said to Christ, dost thou not know that the pharisees are offended hearing this speech of thine. So Christ and the gospel were to the jews an offence taken, and to the Grecians foolishness. 1. Cor. 1.23. And the stone of offence, And the rock of offence to the two houses of Israel a. Esa. 8.19. Luk. 2.34 1 Pet. 2.7.8 . to wit by accident and privatively: as Christ being despised and rejected is the author of just condemnation, whereas in truth and by himself (but to the elect) he is the way, the truth, and the life, and the fountain of all good. Concerning this we must observe the warning of Christ, Blessed is he that is not offended in me. Math. 11.5. So the sermon of Christ concerning the eating of his flesh, was a scandal to the Capernaites b joh 6.41 57, 60, , So the jews were offended with Peter's going in to the Gentiles c gall, 2.12. . So the righteous actions of the godly are an offence to the wicked d Psal. 56.6 7 . So the disciples of Christ pulling the ears of corn, are an offence to the pharisees e Math. 12.2 . So many are offended by reason of the jars which follow the preaching of the Gospel to condemn it. What are the causes of this offence taken? The principal efficient cause is the just providence of God, which doth decree and execute this, although men stumble through their own malice: as it is written, Behold I put in Zion a stumbling stone and a rock of offence. The second cause is, Satan who provoketh the wicked to take all things in the worst part. The instrumental cause are the men themselves who are offended at the godliness of others. The causes assisting are the blindness of man's reason, the corrupt judgement of the world, the affections of the flesh, envy, malice, rash curiosity, the neglect of the holy scripture, bad opinions conceived, the persuasion of a man's own righteousness, the desire of gain and keeping credit, hating to be instructed: occasions, are the confessing and preaching of sound doctrine, the behaviours, life, deeds and crosses of the godly, the condition of the truth. As for the form or manner it is expressed in divers examples. Is this kind of Scandal to be avoided? No, but not to be regarded, according to the commandment of god. Deut. 33.9. He that shall say to his father or to his mother, I know you not, he that shall not acknowledge his brethren and his sons these do keep thy law, o Lord. And according to the rule of Christ concerning the pharisees which were offended at his word. Math 15.14. Let them alone, they are blind, and the leaders of the blind. that is neglect them, neither take care for offending them: and of the Apostles Acts. 5, 29. we must obey god rather than men. And of Bernard, It is better an offence should come, then that the truth should be forsaken. Besides we must prefer the first and second commandment before all the duties to men, according to the example of Elias against Achab a. 1. King. 18 18 . and of Paul against Peter. & those which played the jews b Gal. 2, 3.4 5 11.14 . What is the offence of the Godly taken? Which is taken only of such as be yet weak in the Church or not wicked, but is greedily taken of them that be more malicious, that they may make the doctrine of the gospel doubtful and uncertain to the simple sort, either by the calamities of the church, the punishments of the innocents, the heresies, & dissensions, which trouble the church, or else by the multitude, power, and authority of the adversaries of our doctrine, and by the flourishing estate of the wicked, and the prosperous success of all things. whereupon the prophet saith, my feet were almost moved, because I burned with zeal as concerning the wicked, beholding the prosperity of the ungodly Psal. 73.2. What remedy have the weak against this Scandal? If we call to mind the condition of the ancient Church and kingdom of Christ, if we meditate upon the heavenly doctrine, and mark the ruin of the wicked, and the blessed end of the godly: this the Prophet teacheth us, in that same. Psal. v. 16. I mused (saith he) that I might understand this, but it was hard for me until I came into the sanctuary of God, & considered their latter end. So job contemning the prosperity of wicked men in the midst of his afflictions, burst forth into this speech. job. 19.25. I know that my redeemer liveth and that I shall rise again at the last day. What is that offence taken which comes from the Devil? When men do wretchedly abuse the faults and sins of the saints to encourage them to sin; as I'm the drunkenness of his Father a Gen. 9.2, , orhers the incest of Lot b Gen. 19.30 31. , David's adultery and murder c 2 Sam. 12 2.3, 15 , the perjury of Peter d Math, 26.72.74 , Zacheus his extortion e Luk. 13.8 , & such like, that they may without shame give themselves to all kind of wickedness. And it is well called, Diabolical of the quality and not of the subject, because it is used maliciously to the disgrace of the Fathers, and the reproaching of God, and therefore ought above all the rest to be taken heed of, What is the third kind of offence? You may call it a mixed kind of offence, that is partly given & partly taken, to wit when a man doth use his christian liberty unseasonably: or else when a man dallieth with the enemies of the truth, yet this kind of offence seemeth to be more like to that which is given, then that which is taken. For the avoiding whereof this rule is to be observed, we must do nothing without faith and against charity. Therefore Paul. 1. Cor. 6.12. And. 10.23. saith All things are lawful for me, but all things are not expedient: And the saying of Clement they which do whatsoever is lawful for them, do quickly come to do that which is not lawful. What is the end of offences? The purpose of Satan who stirs up scandals, is to draw men from the truth, to 'stablish errors, to corrupt good manners, to waste the Church, to increase his kingdom, to hinder the glory of God, to harden and to destroy men. But the purpose of god, who decreeth them, is to prove his own, to manifest the reprobates: that there might be made a manifest difference between the true worshippers of God and hypocrites a 1 Cor. 11.9 . What is the use of this doctrine? That our minds being confirmed by the word of god against offences, and our affections brought into order according to the direction of the law of god, we might be sincere and without offence unto the day of Christ, full of the fruits of righteousness, which are to the glory and praise of god thorough Christ jesus. What things are contrary to an offence given? Honest examples, speeches and deeds, which invite others to imitate them, according to the commandement. Math. 5.16. let your light so shine before men that they seeing your good works may glorify your father which is in heaven. The five and thirtieth common place. Of Prayer. What mean you by the word Prayer? NOT after the manner of Rhetoricians, an order of speech thoroughly laboured by art which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but according to divinity, a holy speech or talk with God, not so much of the mouth as of the heart, which also in other terms we call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to call upon, to request, which is properly spoken of him, who being in danger desireth, the help of God with a crying out. Hereupon by a Synecdoche, it is taken for the whole worship of God b Acts, 2 21. 1 Cor, 1, 2 2 tim. 2, 22 , also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, prayer or entreating, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, supplication. The Scripture also Allegorically or Metaphorically calleth it, the calves & fruit of the lips, a sacrifice of praise, incense and a sweet smell. c Ose, 14, 3 Psal, 116.17 &. 141.2 Heb, 13, 15 Malach, 1.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is Prayer? The Greecians do thus define it, Damasc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Prayer is an ascending of the mind towards God, and a request of things convenient of him. By a translation taken from offerings unto prayers. Act. 10.4. Thy prayers and thy alms b Acts, 2 21. 1 Cor, 1, 2 2 tim. 2, 22 are come up into remembrance before God. Or, prayer is a holy meditation of things pertaining to the glory of God, and our safety, and an earnest wishing and desiring of the same, proceeding from a filial or sunnelike trust in God: to the which, for the most part thanksgiving is wont to be added of holy men for benefits received from God. Or, it is an ardent affection mounting up to God, whereby we do both ask and expect, from God alone, for Christ's sake, gifts spiritual and corporal, according to his commandment and promises, and also do give him thanks for gifts received. Or, it is an ardent & earnest laying open of our hart before God, whereby from faith in Christ, we do either request, or entreat for any thing, or do give thanks for benefits received, whether this be done with words or without words, as with groans & fighs alone. Whereby it is gathered, that the ten commandments, the Angel's salutation, & the rehearsing of the Creed are no prayers, because in these, nothing is asked of God. Though simple people use those as prayers. Of how many sorts is prayer? Twofold, in regard of circumstances: Public or Solemn, which is made in a public & Ecclesiastical assembly, & for the most part is wont to be vocal, & it is the 2 part of the ministry a 1 King, 8.41 Esr. 7, 23 &. 3.1 . And Private which every one do use privately, either at home, or abroad, in secret corners of the hart, as Christ prayeth in the mountain b Mark, 6.46, Acts. 10.9 , Peter in the upper part of the house. Izack in the field, Daniel in the den, & Paul at the shore. How many are the parts, or kinds of prayer. vel, precamur, vel deprecamur aliquid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Paul. 1. Ti. 2.1 doth reckon up 4 which are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is a deprecation, whereby we desire the turning away of some evil, which either troubleth us already, or hangeth over our heads, of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is to ask, to pray, as Luk. 22.32. I have prayed for thee, that thy faith fail not. And Heb. 5.7. Christ is said to have offered up prayers and supplications, with strong crying, and tears unto him, that was able to save him from death. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is Fear: as when Paul 2. Thess. 3.2. desireth them to pray for him that he may be delivered from unreasonahle and evil men: and when we desire remission of sins, and deliverance from evil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is a precation or petition wherein we desire those things which make to the glory of god himself, or some benefit: as the kingdom of christ to come, the name of God to be hallowed, his will to be done, & daily bread to be given us daily, & the holy ghost to be sent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Act. 1.14. all continued with one accord in prayer & supplication. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is an interpellation or intercession, or postulation made for another. Therefore Ro. 8.26. the holy ghost is said, to make request for us, & ver. 34. Christ the mediator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, maketh request for us, as when one prayeth for another, or all do pray one for another, and for the Church, as Act. 12.5. The Church maketh intercession for Peter, or, it is an interpellation wherein we complain to God of them which do hurt us, as David sometimes in the Psalms. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is a giving of thanks, wherein we give thanks to God either for benefits bestowed upon us, & others, whereby we set forth his fatherly chastisement a job 1.21. , or for evils taken away from us or others, Psal. 116.12. What shall I render unto the Lord for all his benefits towards me, I will take the cup of salvation. etc. But the scripture doth not always observe the differences of those three kinds. Therefore we may restrain them unto two, that is to wit, invocation of God's name, and thanksgiving: like as David restrained them, Psa. 50.15 Cal upon me in the time of trouble, I will deliver thee, & thou shalt glorify me. What are the causes of prayer. The efficient inward cause is the holy ghost. Rom. 8.26. For we know not what to pray as we ought, but the spirit itself maketh request for us with sighs, which cannot be expressed. Not that he in very deed doth either prey, or sigh, but because he stirreth us up to prayers, & doth inwardly teach us words and sighs. So he is said to cry, Gal. 4.6. Because he causeth us to cry: whereupon Zachary 12.10. he is called the spirit of grace & of prayer. And the Apostle biddeth us pray in the holy Ghost b jude. 20. 1 Cor. 14.16 , that is, by the instinct of the holy Ghost. The instrumental inward cause is Faith c Rom. 10.14 . The principal cause which moveth us to pray is manifold. 1 The commandment of God, whereby he requireth of us service of invocation, which is chief in the Church of God, Deu, 6.13. Thou shalt watch thy Lord, and serve him alone, and Psal. 50.15. Cal. upon me. Mat. 7.7. ask, seek, knock. 2 The promise of hearing, and I will hear thee, Psal. 50.15. & 145.18. The Lord is near unto all that call upon him: & Pro. 18.10. The name of the Lord is a strong tower, the weaponless man flying unto it shall be safe & sure. Hither do belong the allurements, wherewith Christ doth allure us to pray, Mat, 7.7. it shall be given you, ye shall find, it shall be opened, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Luk. 11.13. if ye which are evil can give good gifts unto your children, how much more shall your heavenly father give the holy Ghost to them that desire him. Ps. 65.3. thou O God which hearest my prayer, unto thee shall all all flesh come. And Esay. 65.24. ye shall call upon me, & I will hear yea before ye cry, will I answer you, for our heavenvly father knoweth that we have need of all these things before we pray, Mat. 6.32. 3 The feeling of our poverty, & of the want of others, spiritual & corporal, & the desire of God's kingdom, & glory, seek first the kingdom of God, & his righteousness, & the rest shall be cast unto you, Math. 6.33. 4 Dangers & troubles of all sorts which do compass us about, miseries, divers temptations, the fault and guiltiness of our sins, and the snares of the most grievous, and watchful adversary the devil: Who walketh about as a Lion. 1. Pet. 5.8. seeking whom he may devour. Whereupon Christ saith, Math. 26.41. Watch and pray, that ye enter not into tentation. 5 Exercise of piety, faith and hope, which from hence do take increase. 6 The nature and property of love, wherewith the godly are affected towards God: for it cometh to pass that he which loveth is greatly delighted with the communication of him that is loved, and he desireth nothing more, then that he may pour out into his bosom those things wherewith he is affected. Hereunto is added, that love is more and more kindled by the talk of the party loved. 7 The example of Christ, and of all the Saints, whose chief care was in their life time to call earnestly upon God. 8 The utility of prayer: for by it we obtain necessary benefits, as well corporal as spiritual, jam. 5.6. The fervent prayer of a righteous man availeth much. But the bountiful largesse of God's benefits and gifts as well corporal as spiritual, and his so great miracles, which are seen which way soever you look, aught of right to provoke us to the sacrifice of praise and thanksgiving. Therefore David having perceived the Lords liberality doth show openly that a new song is put into his mouth. Psal. 40.3. What is the object of prayer, or who is to be called upon? That one, and eternal God, who is the father, and the son, and the holy Ghost: for in true invocation none of the three persons of the Godhead is omitted, although they be not always distinctly named, because they are one God. 1 But, he alone, 1 Because he is the searcher of all men's hearts. Act. 1.24. the searcher of the hearts and reins, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, viewer of the thoughts and affections, or the knower of all things a Psal, 79, &, 33, 15 & 44, 21 . 2 Because, Invocation is the chiefest part of the worship of God, and therefore is due to God alone, according to his commandment b Deut. 9, 13 Math. 4, 10 . And Psal. 50.15. Call upon me (saith the Lord), and Christ, Mat. 6.9. after this manner therefore pray ye, Our father, etc. 3 Because he is the alone author of all good things, alone omnipotent, the knower of all things, full of compassion, who knoweth, willeth, and can hear, heal, deliver all in all places that call upon him, therefore the faithful say, Esay. 63.16. Thou Lord art ur father, Abraham knoweth us not, and Israel is ignorant of us. 4 Because we must believe in him alone, Rom. 10.14. How shall they call on him, in whom they do not believe? But we do not believe in Angels, and holy men. 5 Because the saints are read to have called upon none at any time besides God. Wherefore the invocation of Creatures is wicked and sacrilegious, because it taketh away from God his glory, is established without faith in the word, yea rather is contrary to the same. Which also Epiphanius doth stir against. Pag. 448. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say, the old error shall not rule over us, to forsake the living, and to worship one fashioned of him. What need is there to pour forth our prayers unto God, when as he loveth us, & knoweth already before hand what things we need, what is expedient for us, neither hath need of an informer, but rather hath decreed that he will give them. Esay 65.24. & Mat. 6.32. 1 Because as God hath appointed this order, that he will nourish us with meat and drink, although he could do it without these means: so it is his will that we should obtain by prayers (which proceed from faith) the good things which belong both to our salvation, and also to the sustaining of this life c jam. 1, 6. , and Christ saith. Luke. 11.13. Your heavenly Father will give the holy Ghost to them that desire him: not to them that are idle. 2 Because he will have his own right to be given to himself, Petentibus non otiantibus and us to be admonished from whence succour is to be sought; from whom good things do come unto us, and to whom things received are to be ascribed, and also what is our need. 3 That he is the overseer of our matters, as it is said, Psal. 34.15. The eyes of the Lord are upon the righteous, and his eyes are open to their cry: and that, as a most gentle father he will bestow upon his beseeching children those things which they desire, according to his will, & be near unto all that call upon his name in truth a Psal. 145 18 . 4 That we may receive his benefits with true thankfulness of mind, which by our prayers we do testify to hap unto us from his hand. 5 That we may more earnestly miditat upon the bounteousnes of god 6 Finally he will have our faith, in petition & expectation of his benefits, to be exercised, by fervent prayer to be kindled, & our hart continually to be inflamed with a desire of seeking, of loving, of worshipping him. Are we unworthier, or greater sinners, then that we may presume to pray? But we must set the commandment of God against our unworthiness, and his promises, and kind allure, and also the most sweet name of a Father, which he vouchsafeth to suggest unto us. Finally, the righteousness and intercession of the Mediator, against the sense of our sins: for it is written, Call upon me in the day of trouble: and joel. 2.32. Whosoever shall call upon the name of the Lord, shall be saved. And Math. 7.7. Ask (saith our master,) and ye shall receive, knock, and it shall be opened unto you. Seeing there is none which ma● present himself unto God, and come into his sight, by whom is God to be invocated of us, or who is our mediator with the heavenly Father? By him who is given unto us of the father himself, a Mediator, Advocate, and Priest b 1 Tim. 2.5 1 joh. 2 1 , Wherefore he himself saith, john 14.6. I am the way, the truth, and the life. No man cometh unto the Father but by me. And vers. 13. as also chap. 16.23. Whatsoever ye ask the Father in my name, he will give it you. In this regard God had appointed in the law, that the priest alone going into the Sanctuary, a Exod. 28 9 &. 39, 7. & 14. should bear upon his shoulders the names of the Tribes of Israel, and so many most precious stones before his breast, but the people should stand a far off in the court, and from thence should join together prayers with the Priest. And whereas Christ biddeth his Disciples fly to his intercession after he had ascended into heaven, saying. john. 16.26. A● that day shall ye ask in my name, he denieth not that God was appeased with the intercession from the beginning of the world, but he doth rather commend unto us this benefit as now more clear after the Ascension of Christ, as the Apostle saith, Hebr. 10.20. That a new way is prepared for us into the most holy place. Mark. 10.47 Acts, 7.59 Therefore Christ is to be invocated by a double name. 1 As God the author of all good things, with the father and the holy ghost b. 2 being mediator & intercessor, that we may be heard by him. Therefore he is called a priest for ever. Psa. 110.4. & Ro. 8.34.3 Who is at the right hand of God, & maketh request for us, that it may be evident that he is a perpetual mediator, not only of redemption, but also of intercession, & Heb. 7.25. Wherhfore, he is able perfectly to save them that come unto God by him, ever living to make intercession for them. Not by any gesture, or prayers as though being fallen down at his father's knees, he did humbly pray for us: but both by the merit, and virtue of his death, and price of redemption, which is always fresh before God, and upon which the father looking, doth hear those that be his: and also by offering unto him our prayers. And this is that which is, Zacharie 1. vers. 12. The Angel is ready to pray for the people of God: and to offer the prayers of the Saints. Apoc. 8.3. To wit, that Angel which delivered jacob from all evil c Gen. 28.16 . And which went before the tents of the Israelites in the wilderness, & brought them into the land of Canaan d Exod. 23 20 , that is, the Son of God jesus Christ, God and man, the only mediator between God and men. Wherefore not trusting in our own worthiness or merits, we come into God's presence, not as the Pharisee e Luk. 18.11 , Or as Agamemnon, who thought that he should be heard for his sacrifice of a hundred beasts: & Chryses for his merits: but by the protection of Christ alone. And from hence is to be sought a difference between a christian prayer, & the prayer of all other men: for faith alone in Christ doth make a difference between the invocation of Christians & of other men. But must not we go unto God by Saints, as we go to the king, and the prince by Earls and Councillors? This is a wretched excuse, saith Ambrose: for therefore do men go to the king by tribunes and Earls, because the king likewise is a man, and knoweth not to whom he ought to commit the commonwealth. But to get any thing at the hands of god (from whom nothing is hid) there is no need of a helper, but of a devout mind. And Christ upon earth heard neither the Apostles making intercession for the Cananite a Mat. 15 24. . Nor Marie his mother for the new married couple, but roughly put her back from him b joh. 2.4 . For seeing he himself is sufficiently careful of our safety, he needeth not intermessengers Are there not also in the mean time left to the saints in this life their intercessors, whereby among themselves they do commend one another's safety unto God? Yes doubtless c 1 Tim. 2.1. , proceeding from charity, but which do depend upon that only intercession of Christ, and are made in his name, and are directed to it. Whereupon rightly Augustine. If thou seek for a priest, he is above the heavens, where he maketh request for thee, who died for thee upon earth. Doth the intercession of Saints departed, follow upon that, because men which live upon earth are commanded to pray likewise one for another? jam. 5.16. In no wise, because they which live here, do this, for the maintaining of charity, according to the Lords precept, neither are they destitute of a promise: which reasons are far from the dead, whom the Lord hath removed from our company and conversation. Eccle. 9.5.6. The dead know us not, and therefore he would have them to be estranged from the knowledge of our affairs: for that which some say concerning the looking glass of the Trinity, wherein they may from aloft espy the conditions of men, it is a feigned fable. What is the subject of prayer, wherein it is? Not the mouth, not the tongue, not the lips, not the throat itself d Esay. 29, 13 Math. 15.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but the soul itself, or mind of the faithful: for prayer is the talk of the soul, and properly of the inward affection of the heart, which is powered out unto God the searcher of hearts e Math, 6, 6 & joh. 4.24 : God is a Spirit, therefore he is to be worshipped and adored in Spirit. And I will pray with the Spirit, and with the understanding, saith Paul. 2. Cor. 14.15. What is the matter of prayer, that is, what things are to be asked of God? Not all things whatsoever, but things promised and commanded of God, and which can conveniently be given of God, and according to his will declared to us in his word: Therefore we must not ask unprofitable, foolish, hurtful, unjust things, but those things which are lawful a Luk 1, 6.13. &, 12, 13, & Math, 20.24.22 . And this is the assurance that we have toward him, that he heareth us, if we ask any thing according to his will. 1. john. 5.14. Neither let us desire one thing which he may not grant. For, true prayer ought to rest upon the promises of God b Exod. 32 23 Deut. 9.17 . 1 But the things that are to be prayed for, are threefold. 1 Before all things, those which concern the glory of God, and which make for the advancing of it c Math, 5 33 . 2 Those which belong to the salvation of our souls, as are the gifts of the Spirit, faith, remission of sins, patience in adversity, perseverance in piety, etc. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, those things which serve for the use of this life. Contrariwise, three sorts of things are to be prayed against. 1. whatsoever hindereth the glory of God. 2. whatsoever is contrary to our salvation 3. Whatsoever in this life is hurtful unto us. The matter of all things to be asked and to be prayed against, Christ hath briefly gathered into the number of six things generally. But how are these things to be asked or prayed against? The good things of the first and second sort, that is, which concern the glory of god, and which make for our salvation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are to be prayed for absolutely, simply and without condition, because simply, absolutely, and without condition they are promised to us in the word. joel. 2.32. And. Rom. 10.13, whosoever shall call upon the name of the Lord shall be saved: and because we cannot but use them well. But the good things of the third kind (which we may use both well and ill) we must pray for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the evil things (which may be a help for us unto that which is good) we must pray against, with condition that God's glory be not lessened, or our salvation hindered. So peace, health, riches, succession of children, and other things which belong to this life, are to be asked of the Lord: Sickness and povettie are to be prayed against, because they are promised unto us, with a condition, if according to the judgement of our best Father they be deemed profitable for us. For as Augustine saith. Quod utile est aegroto, magis novit medicus quam aegrotus, 1, that which is profitable for the sick, the Physician rather knoweth then the sick. Moreover, the manner is not to be prescribed unto God, but to be left to his will: for he knoweth best at what time, after what manner to do any thing, how he oughto set forth his glory, and to help us: which thing is confirmed by innumerable examples of godly men praying. But doth not a prayer made with these conditions, if it maketh to the glory of God, if it be wholesome for us, disagree with the words of james, Chap. 1.6. who biddeth us to ask without wavering? No; for it is one thing to ask with wavering, which james forbiddeth, because it is contrary to faith; and another thing with a condition. For a faithful man doubteth not but that god heareth his prayers, when as he hath a certain promise of God a joh, 16, 23 , because if he giveth not that which is asked, truly he bestoweth that which is better: whereupon Bernard, unum e duobus sperare indubitanter possumus, quoniam aut dabit quod petimus, aut quod nobis noverit esse utilius, that is to say; one of the two, we may undoubtedly hope for, because he will either give that which we ask, or that which he knoweth to be more profitable for us. And this thing the name of Father, most good, most wise, omnipotent doth declare. Because the Lord speaketh generally john. 16.23. whatsoever ye shall ask the father in my name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will give it you, whether therefore are all things to be asked and expected of God? No, but the general particle whatsoever in this speech is to be restrained to a certain kind, that is to say, whatsoever is profitable for you, b Math. 9 38 Coll. 4, 3 Rom. 15 30 2 Thess, 3.1, not in your, but in the judgement of my Father. After which manner. 1, john. 5, 14. this kind is restrained, if we ask any thing according to his will, he heareth us. For whom ought we to pray? Not only for ourselves, but for all men. 1. For magistrates and subjects. 1. Tim. 2.1. I exhort that first of all supplications be made for all men, For kings, and for all that are in authority. 2. For the ministers of the word, and teachers of the church. 3 For friends, brethren, and the whole church c 1 Cor, 1, 2 one for another d Ier, 42.2 20, 1 Thess. 5, 15 jam. 5, 16 2 Cor, 1, 11 . 4 For enemies e Numb. 16 22. Math, 5, 44 Acts. 7.60 . 5 For sinners and unbelievers, as Abraham for the Sodomites f Gen. 18 23.24 , Let also for zoar g Chap. 19 20, 21 , Moses for the people when they had most grievously sinned setting up a calf h Exod, 32 11 , so Samuel for Saul. 1. Namely that of enemies he would make them friends, that he would convert them and frustrate their attempts. 6 For the afflicted and sick, but for these, whiles they live with us in this life, i 1. Sam. 15 35 How must we pray for our enemies? k jam, 5.13 15 2 Sam. 12 16. If they be adversaries to a just cause, as to true doctrine, we must pray that god would maintain his own cause, and either convert them if they be curable, or confound them if incurable, if we have wronged them, we must ask them forgiveness, and requite them; if we never hurt them, we must pray that they may become our ftiends, or freed from the enemies both to a good cause, and our person; by Christ's example, we may pray for such as are curable, and for vengeance upon the desperate. For whom must we not pray? 1 For the dead. 1. because whatsoever is done without faith is sin. Rom. 14.23. But of that matter in the canonical scriptures, we have neither commandment, nor example, and therefore is not of faith. For that which is reported of judas Machabeus. 2. Machab. 12.40. sending to jerusalem an offering for the slain jews, which had privily taken things consecrate to the idols of the jamnites; it is not canonical but Apocryphal, and of suspected credit, seeing that the author of the discourse doth crave pardon in the end of the book: which thing agreeth not to the scriptures inspired of god a 2, Tim. 3 16 , nor to the writers which have written as they were moved by the holy ghost b 2 Pet. 2, 21. ; and no such sacrifice was commanded of God to be done, yea rather it was done against the law, which did forbid sacrifices to be done for them who had polluted themselves with an excomunicate thing. 2 Because such prayers are unprofitable: For whosoever do depart from hence, either they depart in faith and are blessed, and therefore have no need of prayers: or do want faith, and are damned c joh, 3.18, 36 1 joh. 5, 16 1 Sam, 16, 1, , and therefore cannot be helped. 2 Nor for the indurate enemies of God, or them whom the lord as it were with the finger hath showed us, to sin against the holy ghost ᵈ: but against them rather: 1 That they may not make a proceeding, but that they may be letted and stopped e 2 Sam. 15 31 Acts, 4.29. (which is a point of charity) 2. That they may be cut of, if with a devilish fury they go forward to resist god, the Church & the truth, and are uncurable: which thing belongeth not to private revenge, but cometh of a singular zeal of god. So David f Psal, 5, 10 Psal, 59, 5 Psal. 14, 13 &. psal. 110.9 10.11 , And Paul 2. Tim. 4, 14. Alexander the Coppersmith hath done me much evil, the lord reward him according to his works. So Moses against Korah Dathan and Abiram, Num. 16.15. What is the form of invocation? Although there be many forms of praying, as are the psalms of David, and the prayers of other holy men, both old and new, written well and profitably by the spirit of Christ: yet notwithstanding the short form which God of his great goodness prescribed unto us g Mat, 6, 9 Luk, 9, 11 2 ; which is called the Lords prayer, is to be preferred before all the rest: both for the majesty of the author, the order of the things to be requested, and also because it containeth in brief, all things which belong to the glory of god, and our good and what we may ask of the best god, whatsoever is needful to desire, and what he will graciously bestow upon us, whereupon great fruit of comfort doth redound unto us, because we who do in a manner ask out of his mouth, know to ask nothing absurd, nothing unmeet, or unseasonable, unto him, Yet, we are not tied to every word of this form; but it is lawful to take no other matter of prayers, and all the prayers of the faithful aught to accord (in respect of the sense) to this most perfect and truly lawful pattern: but they which go further, do add of there own, to the wisdom of God, and do despise his will, and ever obtain nothing, seeing that they pray without faith. What are the conditions of prayer, or the adjuncts and circumstances? Some are inward, proper, and perpetual: but others are outward, indifferent, and changeable, Which are inward? 1 A mind well ordered, that a man being about to pray may come with a mind void of other cares, and of fleshly & wandering thoughts, wherewith it may be carried about hither and thither, or pressed down from heaven towards the earth, and with convenient attention and reverence towards the majesty of that god, to whose conference he doth go a dan, 9, 3.4 5 Math, 14, 23 . 2 The sincerity of the heart, or a pure heart b 2, Tim, 2.22, of Daniel. , that he which is about to pray may lay aside all opinion of worthiness and merit, and may feel not feignedly but truly his own want, after the example of jacob. Gen. 32, 10. I am less than the least of God's mercies, of Daniel Chap. 9.18 we do not present our supplications before thee, for our own righteousness but for thy great tender mercies c. of, David Psal, 14 32 Esay, 64, 6 , and of the publcan d Luk. 18, 13 , I am not worthy to lift up my eyes to heaven. 3 A misliking and humiliation of a man's self, that he may prostrate himself before God with an humble and free confession of his sins and requesting of pardon e Dan. 9 4.5 Psal. 51.5 1. joh. 1.9 . 4 True repentance and a godly purpose, Psal. 26.6. I will wash mine hands in innocency O lord, and compass thine altar. For god heareth not sinners f joh. 9.31. Psal. 109 7 . Esay. 1.15. When ye shall make many prayers, I will not hear you, because your hands are full of blood, g Rom. 10 14 Heb. 10.22. jam. 1.6 1 joh. 5.14 Contrariwise. If we shall ask any thing, we shall receive it of him, because we keep his commandments. 1. john. 5.22. And if any man be a worshipper of God, and doth his will, him heareth he, john. 9.37. 5 A steadfast trust of mercy, and of the favour of God for Christ's sake, and a sure hope of audience, that he will liberally and freely help them which ask, according to that, Math. 21.22. whatsoever ye shall ask, if ye believe ye shall receive it: For it is wondrous how god is provoked by our distrust, if we crave of him pardon which we do not look for: And indeed faith doth stay 1. upon the promise or power and truth of the promiser. 2, upon the fatherly affection of God in Christ's merit which is infinite. 6 Understanding, for prayer without understanding of the things and words, no less then without affection, is hypocritical, and without fruit a 1 Cor. 14 15.16 . 7 unanimity and brotherly agreement, and pardoning of offences that is, remission of anger and of hatred, of revenge, laying aside affection and forgetting of injuries. b. 1. Tim. 2, 8 c Esay, 43 25 (for remission of anger and of the fault belongeth to God alone) and mutual reconciliation, as Acts. 1.14. The apostles continued in prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is with one accord. So Math. 5, 23.24. the party disagreeing, (the speech being fitted to the manner of that time) is commanded to go from the altar, and first to be reconciled to his brother, before he offereth sacrifice to god. unanimes 8 Perseverance, if we be not wearied with praying, if we give not place to afflictions or evils, as they do which are quite out of heart d Luk, 11 9 & Luk. 18, 2 & 21, 36 Rom, 12.12. Eph, 6, 18 1 Thesse's, 3 10, &, 5.17 Act,, 6, 4 Act, 10, 2 , Habacuck. 2, 3. Though the lord tarry, wait for him, for coming he will come, and shall not stay. Yet the former conditions are not so required with extreme rigour, but that god here doth tolerate many infirmities in those that be his, and) so that the godly do lament, and chastise themselves and by and by come to themselves, strive and endeavour whither they do not eftsoons reach) doth forgive them; as is showed by the examples of David, Psalm. 39.13 Stay thine anger from me till before I go hence and be not. Psalms, 80.5. How long wilt thou be angry at the prayer of thy servant, and of jeremy, lament. 3.8, when I cry and shout, he shutteth out my prayer. Which are the outward circumstances, or Accidents of prayer? Five, Time, place, Gesture, speech, fasting. When must we pray? Ephes. 6.18. praying always. 1. Thess. 3.10. night and day praying exceedingly Psal. 119.62. For so great is our neediness, we sin so often, we are pressed with so many perplexities, so many temptations do insult over us, so great is the heap of God's benefits upon us, that there is cause enough for all men why they should continually groan, and sigh unto God, crave his help and prosecute him with thanksgiving and praises. Notwithstanding the ancients had set hours of praying, as the morning, noon, and evening not for superstition but for order sake. But in the new testament their is no certain prescript time, but it dependeth upon the quality of affections and causes of praying, howbeit to uphold our weakness and to stir up our dullness, it is profitable that every one of us should appoint to himself hours of praying as it were ordinary, namely when we rise in the morning, when we go about work, when we sit down to meat, when we are fed with gods blessings, when we betake ourselves to rest, so that this observing of hours want superstition. But especially we ought to pray and give thanks, as often as either sorrowful or joyful things are offered to us or to our brethren b Exod. 15, 1 judg. 5, 1 Psal, 50.15 jer. 6, 14 . But to have public prayers, it is meet that a certain time in every church be appointed, so that there may be provision for the profit of all, and all things may be done decently and in order, 1. Cor. 14.40. Where must we pray? God in times past, to one nation had appointed one place namely the Tabernacle c Exod, 25, 8 & 40.2, & in other places often , afterward the Temple of Solomon d 1. Kings 6.4 , because they were the figure and type of the only mediator and appeaser of god, Christ the true temple, by whom alone god will here us. But Christ the truth of the temple, Dan. 6, 10 Luk. 18.10 Acts. 8.27 by his coming took away the ceremony of a holy place. Therefore it is lawful for us to pray in any place (and yet arightly and orderly) so that it be godly and religiously observed. Psal. 103.22 praise the lord, all ye his works, in all places of his dominion. john. 4.21.23. not in this mountain, nor at jerusalem, but the true worshippers shall worship the Father in spirit and in truth. 1. Tim. 2.8. The apostle will have men to pray every where as need shall require, whether in the temple, or out of the temple, lifting up pure hands unto god. For not the quality of the place, but rather the piety of the party that prayeth doth sanctify the prayer: Esai. 56.7 yet notwithstanding, Christ allowed a public place appointed for common prayers, and holy assemblies, when he saith. Math. 18.20. where two or three are gathered together in my name, there am I in the midst of them. And in this respect, he called the temple the house of prayer. Math. 21.13, And the Ancients, from their lawful use, called them Oratories: only we must take heed lest we account the temples to be the proper dwellings of God, (from whence he doth the nearer give ear unto us) or attribute unto them I know not what secret sanctity, which may make the prayer more holy before god. For this doth Esay reprove chap. 66.1. and god, Acts. 6.48. But seeing we are the temples of God, if we will call upon God in his holy temple, we must pray within ourselves. What is it therefore that the Lord saith Math. 6.6 But when thou prayest, enter into thy chamber: and when thou hast shut thy door, pray unto thy father which is in secret? He doth not simply condemn public prayers made in the assembly of the Church, but by an Hebrew catalepsis, & respectively & comparatively, by entering into the chamber, the corrupt affection of hypocrites, that is to say that vain glory, which they did seek in prayers, whiles that going forth into a public place, they did pray in cross ways, & in corners of streets in double paths, and in places where three or four ways meet, where men are wont to come together, rather seeking the great assemblies of men which might see them praying, than a departing into some solitary place. And by that manner of speaking he teacheth that hypocrisy, that ambition, that vain glory, that wandering of the mind (of itself too slippery) is to be excluded from all prayer. And that a solitary place is to be sought, which may so far help us, that being far from all kinds of cares, & tumults of men we may descend, and thoroughly enter into our heart. What ought to be the gesture of him that prayeth? A diverse gesture is not prescribed, but yet is described in the scriptures. The jews in time past, did pray sometimes standing a Math, 6.5 Mark. 11, 25 , but sometime with bowed knees, as Solomon b 1 Kings. 8 54 Dan, 6, 10 , and Christ himself ᶜ kneeled down and prayed, as also Peter d Luk. 22, 4 Acts, 9.40 , and Stephen e Act. 7.60 , Paul also used bowing of the knees, Ephes. 3.14. For this cause (saith he) I bow my knees unto the father of our lord jesus Christ, by which gesture, a lowly subjection, and an empting of ourselves before God is signified. 2 Moses lifteth up his hands towards heaven: and Paul willeth. 1. Tim. 2.8. that pure hands should be lifted up unto God: which gesture belongeth unto children, who do reach their hand to the parents, when they will obtain any thing, or are suppliant to them. But this ceremony of lifting up of hands doth admonish us, that the heart and senses are to be lifted upon high, lest they which desire to be heard of God, should abide in their dregs, as David interpreteth Psal. 86.4.25.1. unto thee o Lord I lift up my soul. f joh, 11.41. 3 jesus lifting up his eyes prayed: which is also a token of the heart lifting up itself unto god with confidence of hearing: contrariwise, the letting down of the eyes in the publican g Luk. 18.13 , was a sign of exceeding great demission of the mind. 4 Paul biddeth the man to pray with his head uncovered, to testify the greater reverence of God: but the woman with her head covered, for subjection and for modesty sake. 1. Cor. 11.4. 5. There beseemeth also the office of prayers, a voycc, or tongue, both in speaking moderately, and also in singing, either privately, or in the church assembly, so that it followeth affection, 1. Cor, 14.15. I will sing with the spirit: I will sing with the understanding also. And Ephes. 5.19. And. Col. 3.16. Teaching and admonishing your own selves, in hymns, psalms, & spiritual songs, singing & making melody with a grace in your hearts to the Lord. So Christ after the supper instituted by himself, together with the Apostles did sing a psalm a Mat. 26.30 , And Pliny the second, in a certain Epistle to trajan the Emperor, writeth that Christians accustomed to sing hymns to their Christ before break of day. But we must take heed lest that, the song be made only for sweetness and the delight of the ears, lest that the ears be more bend to the pleasant tuning, than the affections to the spiritual meaning of the words, and that neither merit nor the greater part of God's worship be placed in singing. Non vox sed votum, non musica cordula sed cor, Non clamans sed amans cantat in aure dei. For, It's not voice but vote; not musical harmony, but heart, Not clamant, but amant, chants it in gods holy ear. Otherwise, the tongue moveth the senses, exerciseth and retaineth the mind in thinking of God, and is made specially to declare and publish the praise of God, according to that Affectus cordis, verbis excitatur orantis. The affection of the heart is stirred up by the words of him that prayeth. Yet it is not always necessary. For sometime the best prayers are without voice, so Moses. Exod. 14.15. is said to have cried unto God, who yet is not read to have opened his mouth. So the moving of the lips of Anna the mother of Samuel is commended b 1. Sam. 2.13 , whose speech notwithstanding was not heard, for (as Cyprian saith) est Deus non vocis, sed cordis auditor, that is, God is a hearer not of the voice but of the heart. yet notwithstanding the principal use of the voice, is in public prayers, for mutual edification and for the setting forth together of the praise of god c Coll. 3.16 . What kind of language ought there to be of prayers? Not outlandish or strange, but popular, which may be understood of the common people and of all the assembly, to the edification of the whole church. Therefore Paul. 1, Cor. 14 16.19 If thou blessest with the spirit, he that occupieth the room of the unlearned how shall he say amen, seeing he, knoweth not what thou sayest. For thou verily givest thanks well, but the other is not edified. But in the Church I had rather to speak five words with true understanding, that I might instruct others, than ten thousand words in a strange tongue. By the word spirit, signifying the singular gift of tongues which some being endued therewith, did abuse, when they did take it away from the chiefest part of the soul, that is, the understanding & there is no doubt but that a language without understanding displeaseth God. What is to be decreed concerning fasting? That it was and is wont to be joined to prayers both private, & public, as it were a preparative a 1. Cor. 7.5 : only let it not be superstitious, nor in opinion meritorious b joel. 1.14 & 2.15. . Mat. 17.21. & Mark. 9.29. There is a kind of devils (saith Christ) which is not cast out but by prayer & fasting. And Anna the prophetess c Luke. 2.37 , is said to have served God with fastings & prayers: also Act. 13.3. After fasting & praying, the Prophets & teachers of the Church that was at Antiochia laid hands on Barnabas and Paul d Act. 14.23 . What is the end of prayer? Twofold; the chiefest, is the glory of God. The subordinate is our safety & profit, for we pray to that end, that we may obtain those things by which we may be blessed, & may honour God by this service. e Mat. 4.10 . What is the fruit or effect of prayer. 1 The custom of seeking, of loving, of worshipping God, and of flying to him as it were to a holy anchor. 2 A pouring forth of the soul beore God. 3 A preparation to thanksgiving. 4 A meditation of his benignity. 5 Experience of his providence & ability. 6 An hearing or obtaining of spiritual & corporal good things asked of god, yea more than we ask or think f Eph. 3.20. , & salvation g Rom. 10.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . 7. joy or the peace of God, which passes all understanding. Phil. 4.6. In all things let your requests be showed unto God in prayer, & supplication with giving of thanks. And the peace of God, which passeth all understanding, shall preserve your hearts & minds in Christ jesus. 8 Sanctification of the good creatures of god, as of meats, of drinks & the lawful use of other things necessary for this life, & conjoined with the good favour of God, 1. Tim. 4.5. Prayer joined to the word of God sanctifieth the creature. Whose prayers & petitions doth God hear? 1 Of the poor, Psal. 9.10. The Lord forgetteth not the cry of the poor: And 10.17. The Lord heareth the desire of the poor 2 Of the afflicted. Psal. 22.24. He despiseth not the affliction of the poor, neither hideth he his face from him, but when he calleth unto him, he heareth him. 3 Of them that cry unto him a Psal. 107.13. , of the repentant b ●say. 1.17 , but yet faithful which do call upon him with a lively faith. Psal. 145.19. he will fulfil the desire of them that fear him. For the promise is most sure. Psa. 50.15 I will deliver thee. And Christ saith, binding it with an oath, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, for confirmation of things to be said, and for the assurance of the hearers (saith Basil) Verily, verily, I say unto you, what soever ye shall ask the father in my name, he will give it you. joh. 16.23. But because they who pray oftentimes obtain not that which they ask is the prayer in vain, or God to be said not to hear? In no wise, because God sometime denieth the things asked, not because he despiseth our prayers: but because those things which we ask are not profitable for us. Hitherto belongeth that of james 4. vers. 3. ye ask and receive not, because ye ask amiss, that ye might consume it on your lusts. Whereupon Augustine saith, Saepe non exaudit ad voluntatem, ut exaudiat ad salutem. That is, oftentimes he heareth not according to our will, that he may hear for our safety. In like manner he saith, Si non dat ad horam, exercet quaerentem, sed non contemnit petentem. That is, if he giveth not after a while, he doth exercise him that seeketh, but despiseth not him that asketh. And god deferreth to give those things which he will give. 1 That he may try his own. 2 That he may the more kindle their faith. 3 That he may make his gifts more acceptable. 4 Lest the thing soon given should be of little account 5 That we may keep the things given in his fear. 6 That we may be inflamed more and more with a desire of praying. So he doth hear, while he seemeth not to hear. But there is beside with God a double manner of hearing, outward and inward for sometime outwardly he showeth manifest help, after which manner he heard the three children c Deu. 3.27. : and Daniel d Dan. 6.22. and in other places often. Esay. 37.36 . Sometime, he assisteth by the virtue of his holy spirit, least being overcome with evils we should faint. So he heard Stephen e Act. 7.55. , & infinite martyrs at all times. And to Paul complaining, that he besought God thrice, it was answered, my grace is sufficient for the. 2. Cor. 12.9. From hence a rule is to be made, that it is the grace of God, if God by & by heareth not them which pray devoutly. For the Lord giveth to them which pray devoutly something which is better, that is, the strength of the spirit, that those things which do grieve them may turn to their good. Wherefore the hearing of our prayers is to be measured not by sense but by faith Which things are contrary to true prayer? 1 A Pharisaical opinion of man's own merits. 2 The hindrances of prayers, as distrust, doubting, and double mindedness a jam. 1.6.7.8. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cruelty, pride b Esay, 1.15. 1, Pet. 37. , also brawlings or hatreds, among which there is no place for invocation ᶜ, surfeiting and drunkenness d Luk. 21 34 & 1. Cor. 7.5 , corrupt desires e jam 4.3. . Impenitency, according to that, God heareth not sinners, john. 9 Ambition and vain glory f Mat. 6.5. & 23, 11. , Hypocrisy, battology, or vain babbling, and repetition of short prayers. Math. 6, 7. of which fault the breviaries of the Romanists are guilty, the hours (which they call) canonical, the rosaries and infinite things of like sort. 3 The prayers of hypocrites, who in no measure are touched with the feeling of their sins, or slightly do rehearse prayers for fashion, as if they should pay a task to God, or yawning do mumble prayers, but coldly without meditation and consideration. And of them who account faith and hope in prayers to God for an absurd thing. 4 The error of invocation or intercession of Saints, of prayers for the dead, of outlandish and not understood speech to bev said in prayers. 1. Cor. 14.15. 5 Falling down before Idols and Images, false opinion of merits and the number of prayers: the superstition of them which do think that prayers made by themseselues in a certain place, imagine in this or that chapel, or at this or another time, are more effectual. 6 Superstitious rites of the dedication of Churches, the vain and false distinction of religious adoration into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: whenas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is termed among the Grecians the same which also is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And Paul when he had said, Rom. 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is, to serve) chap. 16. vers. 18. used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth also to serve. 7 All superstitious, impious, unjust, curious rashly taken in hand, unprofitable, much more hurtful prayers are contrary to the true invocation of God's name. The six and thirtieth common place. Of Predestination. For an entrance into this Treatise, what words must we consider? THese especially, Providence, purpose, prescience, predestination, election, reprobation and the book of life. Explain therefore these words. First the word providence is a general word comprising preordaining, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disposing and ruling all and singular things in this world; predestination respecteth specially the reasonable creature, & of such chief the everlasting life, and death of man. To go further, Providence hath her direction to ends natural, Predestination to ends supernatural, as to be adopted the children of God, to be regenerate, and in the end to be glorified. Thus we say not that brute beasts are predestinate, because they are not capable of this supernatural end. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 For purpose, Paul calls it Purpose, which God had appointed from eternity with himself, according to the good pleasure of his will, a Rom. 8.28 9, 11. Ephe. 3.21 , As for his decree that is in the word commonly called his eternal counsel b Act. 2.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the good pleasure of God, which he purposed in himself, the counsel of Gods will. And this is nothing else, but as it were the judgement of the mind of God either in general concerning all creatures, or in special of creatures rational. 3 Prescience is that by which, in gross, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God by his uncompounded understanding, foreknoweth all things created. Some call this notitia or knowledge, but in truth God's knowledge extendeth further than his foreknowledge. For his knowledge extends itself not only to things past, present, & to come, but also to such things as never shall be, be they possible, or impossible. But as for prescience, it is of such things as shall be: And therefore prescience presupposeth will to go in order before. For nothing can be, unless God will have it to be, if he would not have it, he is able to hinder it. Therefore God foreknoweth what things he will shall come to pass, yet so that to his knowledge nothing is either past or to come, but all things present. a Heb. 4.13. There is not any creature that is not manifest in the sight of God, nay all things are naked, and open to his eyes. This universal knowledge doth not infer a necessity of the effects. For neither is the very foreknowledge the cause of things simply, as that because he foreknoweth them, therefore they shall come to pass, but therefore he foreknoweth them, because he hath decreed that they shall be. 2 In kind and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after an excellent manner it is wont to be taken for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foreknowledge which is of them by name who are Gods children, whom he knoweth with affection, in that manner as one friend knoweth another. For this is a special foreknowledge, not a simple knowing or foreseeing, but such as is joined with love and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good will. For god is said to know those whom he approveth, whom he careth for, and whom he vouchsafeth his love, and not to know others, whom he rejecteth, Exod. 33.17. Thou hast found grace in my sight, and I know thee by name b Math. 7.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, . Also, God knoweth who are his. Psal. 1.6. and 2. Tim. 2.19. 3 It is also taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. foreseeing: in which sense it may seem not to be derived from foreknowing, but from praeordaining that is, from foredecreeing, as the judge is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is to determine and the Magistrate or commonalty to decree, that is to establish: from whence is derived that which we call a law made by the commonalty, it may also be termed a foreknowing, and therefore it is often usurped for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. c Act. 2.23 Rom. 8.29 & 11 2. &. 1. Pet. 12. 1. A fore-determining: that hence it may appear that they do not well who oppose them which are foreknown to those that are praedistinated, as though foreknowing should pertain to the reprobate only, praedistinarion only to the elect: for that predestination is subordinate to foreknowing, for so the Apostle reckoning up the causes of the salvation of the elect, recounteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which these interpret foreknowledge) in the first place. Rom. 8.29. 5 predestination, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which some more generally apply as well to the good as to the bad, others more strictly refer it to the elect only: because it seemeth a hard point to them to think, any to be predestinated to death, seeing the case itself requireth, that some being predestinated to life, the residue should be understood as destinated to death: and if those which are predestinate to glory be called vessels of glory, the opposition of them that affirm the contrary, doth altogether require, that we should interpret them which are predestinate to death, vessels of wrath. 2 Many understand predestination to be the Purpose or decree of God, in as much as it is with God from eternity, before men are borne. jer. 1.5. When I had not yet fashioned thee in the womb, I knew thee of old: or an appointment from the womb. Whereby Paul, Gal. 1.15. saith: That he was put a part from his mother's womb, long before he was converted. And Rom. 9.11, 12.13. of the twins, he saith. Before they had done any good or evil, it was said, jacob have I loved, but Esau have I hated. Others take predestination for a preparing of the means which tend to a determined end as Augustine, Predestination, saith he, is a preparing of the benefits of God, whereby whosoever are delivered, are most certainly delivered. To conclude others for the very execution, and manifesting of the Decree, which in time cometh to pass, as that Paul going to Damascus is converted to Christ, and so in very deed, is severed from the unbelievers a Act. 9.13. etc. . We after the manner of schools do at once generally under the name of predestination understand these three points or degrees: Viz. An eternal Decree which is in God: A disposition or determination: and the whole course of the means, whereby God leadeth his children to the end. All which the Greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signify, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, to determine and appoint the end of a thing before hand. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the end or compass of a thing, which is to predestinate so to somewhat as thou shouldest also purpose all the ends and limits thereof, as for example: the causes, all means, number, time, afflictions, and such like, whereby he who is predestinated may assuredly be brought to attain the thing he was before appointed to. For Ephes. 1.15. We are said to be predestinate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to adoption, and Cap. 2.10. to good works, and Rom. 8.28.29. to bear the cross, or to be made like unto Christ. And vers. 30. whom God hath predestinate, he is said to call, to justify, and to glorify them also: whereupon the Latin name of Predestination is taken from a determined end. For to determine, is to purpose somewhat in the mind, and with a firm decree of the mind to direct that, by certain means some-whither. Hence to predestinate, is, before thing be done to dispose the same to certain ends. v Election, 5 Election, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Is sometimes taken generally for the choosing of some nation to be a people, as when God generally chose the people of Israel rejecting others, Deu. 4.39. & 32..8. When the most high God divided the Nations, and separated the sons of Adam, his portion was the people of israel, the lot of his inheritance, and chap. 10.14. Behold, the heaven is the Lords thy God, and the earth, with all that therein is: Notwithstanding the Lord set his delight in thy fathers to love them, and did chose their seed after them, even you above all people. And Psal. 105.6. ye seed of Abraham his servant, ye children of jacob which are his elect. But this his election is temporary in part, and not always firm & ratified in all, but only in a remnant a Rom, 11.5 , for many of the posterity of Abraham are cut of as rotten members b vers. 20 . 2 Sometime it is taken for choosing to some office, as the 12 Apostles c Luke, 6, 13 & judas also is said to be elected d john, 6, 70 namely to the Apostleship. 3 But specially it is taken for the electing of all those to salvation that shall be saved, whom God by his decree hath predestinated to life e eph. 1.4.5 , whereupon they are called the elect, not for any excellency of nature, as the best gold is termed chosen, but because amongst other the like, they are chosen to a peculiar use, by the special grace of God: as he loved jacob, but hated Esau f Mala. 1.2 , and this election is very firm, effectual, and eternal. 6 Reprobation 6. Reprobation. is contrary to election, whereupon the reprobate are so called, by a metaphor taken either from sergeant silver which is rejected g jere. 6.30. , h Heb. 6.8. or from a barren soil, which is left untilled, as cursed of God. But it is to be noted, that election and reprobation are taken two ways. In deed they are properly referred to the condition of man already created, and through his fall corrupted, that by election there might be signified a separation, which in very deed might be in time through an effectual calling, i Mat. 3.12. john. 17.6. Isay. 9.2. 1. Pet. 1.2 of certain men from amongst the castaway sort of mankind, and that from darkness to lightl. But by reprobation is signified a neglect or a casting away of some, who being left to themselves and their corruption, are forsaken of God. k Isa. 6.9, But they are often used metonimically for the very decree of Election & Reprobation, which God hath decreed in himself, as Eph. 1.4. He chose us in himself before the foundations of the world were laid, that we might be holy and blameless before him in love. The mystery whereof is hidden from us, Although both of them are manifest to us in due time, by those causes, means or effects, which God hath expressed in his word. 7. The book of life 7. The book of life. is twofold. The first, a material book, which is called the Bible, that is, a book of holy things, penned by the Prophets and Apostles, teaching the way of eternal life. The second metaphorical, which after the Hebrues manner (to whom a Book signifieth a Catalogue or reckoning up of certain men, as in Genes. 51. Matth. 11. appeareth) is attributed to God by a metaphor and similitude or anthropopathy, and is often used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, a foreknowing or knowledge of God. It is threefold. First, wherein he hath written as it were in his book of remembrance all men generally, not only by name, but also hath foreknown them according to every one's birth, fort, quality, and death, before the framing of the world: whereof David, Psal. 139.16. In thy book all were written, when the very days were framed. The second, wherein are contained the deeds of them which are at any time living, according whereunto they shall be judged: neither are their deeds only rherein contained, but even also their banishments, tears, sorrows and afflictions, of which the Psalmist speaketh, Psal. 56.9. a, Apoc. 20, 12. Dan. 7.10 & MalaC 3.19. The third, in which are written as many as are appointed before hand to life: and it is taken for the very election of those, on whom God hath determined freely to bestow life eternal, whose names are for that respect said to be written in that book, b, Exod. 32 32. which also is called the book of the living. c Esai. 6.9 29. And the lambs book of life. d. Apoc, 20, 12. Phil. 4, 3. And (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) excellently may it be termed a Book, e. Dan. 12.1 ezech, 139. the writing of the house of Israel, and the closet of the Lord, also (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the book of the Enfranchisement of the Church, and city of God. But their names are said to be written therein, whom God by electing hath entitled, and by entitling hath elected, lest any should think that he can hide from his own conscience, those things which are evil. Moreover, lest any should suppose that god hath no care over him, for god hath as much care and knowledge of the number of his children and servants, as any the best and wisest father of a family: whereupon Luke 10.50. Rejoice saith Christ, that your names are written in the heavens. Again in the like figure of speech, jud. 4. the reprobate are said (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to be prescribed of old to this condemnation, not with ink and paper: for God needeth no books, whereby to be put in remembrance, but through his foreknowledge, judgement and divine predestination. and they that depart from god, are said to be written in the earth, jere. 17.13. as on the other side Theophilact devoutly upon the 10. of Luke. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) He hath written our names in the heavens, not as branded, but as in the remembrance and grace of God. What is the order and process of these words? Although in god who is the sincerest essence, and with whom all things are present, they cannot be so distinguished, yet in the course of Nature, and in respect of ourselves, they may be so ranged successively, that the first may be the knowledge, as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the general foreknowledge of god. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the purpose of god, which is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or his counsel and decree. f. Act, 2.23 & Eph. 1.13 , 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Predestination. g. Rom 8.28, 29. . 4. Election, which order thou hast Eph. 1.4.5. he chose us in Christ, after that he predestinated us: but on the contrary Reprobation answereth Election. 5. An effectual calling in time, which is subordinate to Election from eternity; and a casting off in time, which is subordinate to reprobation. Whereof Ro. 11.1. Hath God then cast off his people? 6. justification followeth Vocation. 7. and Glorification justification, a. Rom. 8.30. . as impenitency or hardness of heart doth follow casting off, and condemnation hardness of heart. Whether is there Predestination or no? That there is, it is proved, 1. by the testimonies of the Prophets, Exodus 33 34. I will have mercy on whom I will have mercy. jerem. 1.5. before I fashioned thee in the womb I knew thee Malach. 1.3. jacob have I loved, but Esau have I hated. 2 By the testimony of Christ. john. 3.18. I know whom I have choose 3 Of the Apostle. 2, Pet. 1.10. Give diligence that you may make your election & calling sure (in you) b Rom. 8, 28 &. 9.15.98 . Act. 13.48. As many as were ordained to eternal life believed. 4 By arguments, because it is meet that God (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) who is not to be called to account should do with his own what shall please him, and the same God being most wise and not subject to change, hath ordained the creation of man to a certain end, not to an uncertain event. What is predestination? It is the eternal, immutable, and most wise purpose of God, going in order before all the causes of salvation and damnation, by which he hath decreed to adopt of his mere grace in Christ some out of all mankind and those to call effectually, to justify them through faith, and to glorify them: by his just judgement to reprobate and put by others in Adam and themselves, and to punish them for their sins whereinto they fall of their own inclination: that in those the mercy of the creator, but in these his justice, in either his glory might be declared. Or it is the aeternal purpose of god, whereby, according to the good pleasure of his will before the foundations of the world were laid, he hath c Act. i, 25 john. 17, 12 Apoc, 17, 8 Ephes. 1.4 2. Tîm. 1.9 Rom 1. 9.2● etc. determined to glorify himself by ordaining some men to grace & salvation, others to displeasure and eternal destruction. Is predestination but of mankind only? It is of Angels also: for Paul calleth the Angels which stood steedfast in their integrity, Elect ones, 1. Tim. 5.21. But if their steadfastness was grounded in gods good pleasure, it argueth that the fall of others was utterly abandoned. Whereof their can no other cause be brought, but reprobation, which is hid in the secret counsel of God. But our purpose is in this place to speak of the predestination of mankind. How many degrees or parts of predestination are there? Three. 1. the very decree in the wisdom of God for saving or casting men away. 2 The execution or proceeding of the very decree of that aeternal God by outward means. 3 The most excellent end of the Master builder, namely the glory of God himself, who doth so lay open both his power, & mercy. What is the decree of predestination? Whereby God determining to what end he would create men, before he created them, hath according to his power and mere goodwill decreed so to further his own glory, that some of them should be vessels and examples of his goodness & mercy; but others vessels and (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) matter for his wrath, that is, of his power, and just revenge on sin a Rom, 9.22 . 1. Pet. 2.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to which they were appointed. 1, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it is said. Rom. 9.17. I have stirred thee up, saith the Lord to Pharaoh, that I might show my power upon thee. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were fitted V 22. And this decree is such as that it disposeth the causes of the execution & consists not of them. But because the Apostle treating of the vessels of mercy, useth the active verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ro, 9.23. & speaking of the vessels of wrath or the reprobate, hath the passive participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. fitted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prepared. doth it therefore follow that the reprobate are the cause of their own reprobation? No: because Luk. Act. 13, 48. treating also of the elect useth the passive participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, appointed, who nevertheless are not ordained of themselves, but rather of the mere grace of God. Moreover, if question be made of the ordinary means, whereby the vessels of wrath, are carried to destruction, they alone are the cause of their own utter decay. But when we mention the decree of election and Reprobation, the Reprobates can no more be said to have cast away themselves then the elect to have elected themselves, no more I say, then if one should say that a pot was not made by the potter, but of itself. What is the primordial efficient cause of this great decree? (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) The pleasure of God to do with his own what it shall please him b Mat. 10 25.20.16 , For S. Paul saith. Rom, 9.21. Hath not the potter free power and authority? how much more than the most just God and wisest workman over clay; that out of the same lump, that is, out of a substance as yet unwrought, and only prepared to a future work, he may make some vessels for honour, and others for dishonour: c. jer. 18.1.2 & 5.14. Isa. 64.8. and the will of God or his good pleasure, because he bringeth all things most wisely to pass after the counsel of his own will. Ephes. 1.11. d. joh. 6.39. Act. 2.23. and Rom. 9.18. He hath mercy on whom he will, and whom he will he hardeneth. This one cause we know, that so the most merciful and most just lord will be glorified: for the Scripture setteth forth unto us no other cause besides this, & faith biddeth us in this cause only to rest likewise on the Scripture, so that to seek out the cause of this cause, why it so pleased him, were a point of rash boldness, and ungodly curiosity. a. Ro. 9.20.14. & 11.33 When began this Decree? Not only then after men were created, or began to sin, but before the foundations of the world were laid, that is, God had this purpose from eternity. b. Matt. 25.34. Ephe. 1.4. What kind of Decree is this? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The deep and wonderful gulf of his riches. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Unsearchable. c. Roet 1.32 33. 3. Eternal in respect of the beginning. d. Eph. 1.4 but it is also eternal in regard of the end. 4. And therefore immovable, immutable, unrepentable, and irrevocable, because those whom the father hath given to the Son, no man can pluck out of his hand. joh. 10.28. and because it is the father's will, that not one of these little ones should perish. Math. 18.14. Here Paul crieth out, that nothing is able to separate us from the love of God, namely wherewith he hath loved us in Christ▪ Rom. 8.35. How many kinds are there of this Decree of Predestination. Two: 1. The first is called an Election or Predestination to life. 2 The other is called a Reprobation, or Refusing, or Casting off, or Decree, or Predestination to death: for some he chooseth to eternal life, but neglecteth and rejecteth others. e. Rom. 9.13.18.21.22. But these two kinds of Predestination do concur as well in the end, as in the beginning: for God his decree is the beginning of each: now both the ways, which are divided as it were from this beginning, meet again together in the extreme, namely in the glory of 〈◊〉 Whether Reprobation be also subject to God his Decree as Election is? Yea verily: for he that chooseth, taketh not all, & because he chooseth somewhat among two or three, he is said necessarily to refuse those things which he chooseth not: therefore whom God doth not receive, him he rejecteth; and whom he neglecteth or chooseth not, him he casteth out of favour. 2. Reprobation is understood in Election by the rule (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of Relation; that if Reprobation be nor, neither should there be Election. 3. The Scripture doth manifestly confirm God his Decree concerning reprobating, a. Rom. 9.22 1. Pet. 2.8. And the Apostle subiecteth both of them to the Decree of God, 1. Thess. 5.9, God hath not (saith he) appointed us unto wrath, but to obtain Salvation through our Lord jesus Christ. Neither is it a harder speech to say some are predestinated to destruction, then that some are (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) ordained before of old to this condemnatio, as Jude speaketh vers. 4. Jude 4. or (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) appointed unto wrath, as Paul speaketh 1. Thess. 5.6. What is Election? It is the Predestination of certain men in Christ to eternal life, namely, whereby God willing to manifest the glory of his grace, hath of his only goodness & mercy determined, out of the whole race of mankind being subject to sin & death, freely to adopt in Christ some certain men, to call them effectually, & to justify them that through him they may be partakers of the heavenvly inheritance and of eternal life. And this Election is eternal in the purpose of God, although in respect of ourselves, we may then be said to be elected, when God doth execute his purpose in us. Or, election is the execution of God's will, or the act in separating from the rest of the world, through effectual calling, justification, & Sanctification those, on whom he hath appointed from the beginning to bestow everlasting life. What is the principal cause of Election? God is the principal cause: All that the father giveth me, shall come unto me. No man can come unto me, except the father draw him john. 6.37.44. & 17.9. I pray not for the world, but for these whom thou hast given me, for they are thine, Ephes. 1.4. God hath elected us. And Christ because he is the same God with the father, saith that he hath chosen us. joh 15.16. And the holy Ghost said Act. 13.2. Separate me Saul & Barnabas for the work whereunto I have called them What is the efficient inforcive or precedent cause thereof? The inward cause is only in god that is to say his mere Charity & the only goodness of the will of God. Eph. 1.4.5. He hath chosen us saith he, before the foundations of the world were laid, according to the good pleasure of his wil And his free love joh. 3.6. Ro. 9.13. In which place saith he, jacob have I loved: the only grace & mercy & love of God, b john. 4.10 19 . 2, Tim. 1.9. he hath called us with an holy calling, not according to our works, but according to his own purpose & grace, which was given to us through Christ jesus before the world was. I say the mere good pleasure of god, only respecting itself, but excluding all other outward cause which is or can be in men a Rom. 9.16 . So then election is neither in him that willeth nor in him that runneth, but in god that showeth mercy: where he calleth the thought & endeavour of the mind a will, & the exercise of good works a race, & that by supposition: for no man willeth, or runneth of himself: but it is god which worketh in you, both to will & to do according to his own free goodwill. Phi. 2.13. So. Ephe. 1.9 Accord to the purpose of his good pleasure which he had purposed in himself, as if it should be said, that god considered nothing without himself, whereof he might have respect in determining or choosing & cap. 2. to Tit. 3.5. Doth our election consist of our own faith, holiness, worthiness, lineage or works foreseen of God, or no? In no wise. 1. because our sure & certain salvation is evidently in the singular & freely bestowed grace of the merciful god according to that; It is not in him that willeth, nor in him that runneth, but in god that showeth mercy. Ro. 9.16. 2 Because the praise & glory of our election is wholly due to god alone, he chose us to the praise of the glory of his grace. Eph. 1.6. Moreover, if works foreseen, faith or worthiness might move god to choose some, the elect might have whereof they might boast. 3. Because god could foresee no worthiness or good at all in men, but what he had determined now already freely to bestow on them by the benefit of his election, who not by custom & imitation, but by nature are the enemies of god b Rom. 5.10 , and sons of wrath c Ephes. 2.3 . dead in sin d Rom. 7.10. Ephes. 2.1 . unapt even to think a good thought as of themselves e 1. Cor. 3.5. . Finally in whom by nature there is nothing but matter of eternal death & damnation. f job. 15.16 Psal. 14.3 jerem. 10.23 7. Because than there should be no cause why the Apostle should say, O man who art thou which pleadest against god? Ro. 9.20. For he might have answered, that god foresaw the desert of the one & of the other, yet doth he not say so, but flieth to the judgements & mercy of god: Neither the exclamation of the same Apostle, Ro. 11.32. of the depth etc. should take place. For he might have declared in a word, that some are e●ected, others rejected, for the works which he foresaw would be in either. 5 Because our salvation is more safe and sure by gods election, then by our own works, which evermore have a doubt annexed to them a. Rom. 4.16. , 6 Because then it would follow that faith is of ourselves not of god, or that we first loved & chose god: which the scripture pointeth out to be false & absurd b. joh. 3.5. & 6.37. & 8.47. & 15.10. ye have not chosen me, but I have chosen you. 7 Because that place. Rom. 9.11. For yer the children Esau and jacob, were borne, and when they had neither done good, nor evil (that the purpose of god might remain according to election, not by works, but by him that calleth) it what said, the elder shall serve the younger. Where the Apostle drawing forth the rejection of Esau, For that he was condemned to be his brother's bond servant as also the election of jacob, because he was made lord over his brother, even over the first borne: that Esau his servitude was joined with God's hatred, jacobs' rule with God's love, out of Malachy the best interpreter of Moses, chap. 3.e. As it is written, I have loved jacob, and hated Esau: So that neither any goodness in jacob, nor any other thing in Esau may be accounted the cause either of the choosing of the one, or rejecting of the other, doth evidently impugn this foresight of faith. 8. Because there can be no goodness in the world, unless God had placed and ordained it. 9 Because naturally, the efficient cause cannot be after his effect: but Election is the cause of faith and good works: for we are called Elect, that we might be holy, Ephes. 1.4. and without blame, not contrary, because he foresaw that we would be such: for these two are contrary, that the godly have from their election, this, that they should be holy, and that they should attain the same election by means of their works. And Paul writeth plainly, 1. Corinth. 7.25. that he had obtained mercy of the Lord, that he might be faithful. 10. Because the Logicians rule is manifest, Whatsoever is the cause of the cause, is also the cause of the thing caused. If then faith and works foreseen were the cause of Election, they should also be the cause of Vocation and justification, which are the effects of Election. c. Rom. 8.30 But the Scripture teacheth the contrary, d. 2. Tim. 1.9 To Titus 3.5. He hath called us with an holy calling, not according to our works, but according to his purpose. and Rom. 4.6 God imputeth righteousness without works. Is the Election of all men common or general, that is, doth God ordain all men to Salvation? No, but special, because all are not elected nor blessed in Christ, a. Eph. 1.3.4. neither have all men faith. b. 2. Thess. 3.2. 2. Because he which receiveth all, maketh no choice. But all election either of some one or some few, must needs be out of a number of some remaining, nay, it is an unsavoury contradiction, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a monstrous speech, to say the Election of all men were general. 3. The Scripture declareth that there is a certain crew of Reprobates: both john 6.44. No man cometh unto me, but whom the father shall draw. And Rom. 9.18. Whom he will he receiveth to mercy, and whom he will he hardeneth. And 11.7. The Elect have obtained it, but the rest have been blinded. Of what sort of men is Election? Of such as are unclean and ungodly in the sight of God. For he hath chosen us, that we might be holy & without blame, Eph. 1.4. But whereas he chose us before the world was made, it is effected, that God set before his eyes all men that ever should be, and for as much as they would be ungodly and accursed, he likewise so considered them, and so chose some out of the common lump and filth of men, and those freely, according to the good pleasure of his will, leaving others in their sin and curse. Wherhfore hath not God elected all? Let us not be too curious in inquiring, if we be unwilling to fall into error, saith Augustine. Nevertheless we must not doubt that the reasons of this his secret counsel are most sufficient, although they are unsearchable. c Ro. 11.33 . Is not Christ the Redeemer of all men? No: for he is a Redeemer neither to Pharaoh, nor judas, neither unto Caiphas, nor Herod, neither unto julian, nor in brief to all those that are damned or without hope, for whom neither he died. Died not Christ for all men? His death was sufficient for all, say the Schoolmen, but effectual only for the Elect and them that are faithful. If we respect the virtue and force of Christ's blood, it is sufficient for the redemption of all: but if we look upon the purpose and eternal counsel of God, and the good will of the Mediator, he died for the elect only, joh. 10.15. I lay down my life for my sheep, saith Christ, and 17.9. I pray not for the world, but I pray for them whom thou hast given me. Therefore he neither offered sacrifice for it, neither did he redeem it. And vers. 19 For their sakes who believe, and whom the father hath given me, sanctify I myself. And Matth. 26.28. My blood which is shed for many for the remission of sins, Is not the calling and promise general. Matth. 11.28. Come unto me all ye that are weary and laden? It is indefinite rather, and that truly in respect of certain circumstances, as of nation, and condition, of age, sex, and the like, whereby God is moved not to choose some one. Moreover, neither doth God generally call all outwardly by the preaching of the Gospel, for that it hath never been known unto many, much less doth he call all inwardly by an effectual calling. And although the voice of the Gospel speak to all men generally, yet faith is rare and singular, because the arm of the Lord is not revealed unto all, Isa. 53.1. a. joh. 12.13 How doth it then accord, that God calleth them to him, whom he knoweth will not come? Austen answereth out of the Apostles words, Serm, 11. Wilt thou dispute with me? Marvel with me and cry out, O the depth! Let us both agree in fear, lest we perish in error. But so the kingdom of grace shall not be very large. Yea, very large, simply in respect of the citizens, members and parts of that kingdom: though in regard of them that are let pass, and of those that refuse the Gospel, many are said to be called, but few chosen, Matth. 22.14. By this means than shall not God be an accepter of Persons? Not at all, for else the fault (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of having respect of Persons would be in every benefit, wherein one is preferred before an other, which is false, for we may benefit whom we will with our own, this man rather than that: Moreover, respect of Persons is committed, when we bestow somewhat, or give our judgement being thereunto moved by circumstances and conditions inherent in any person, which make not to the cause: as if of two men alike offenders, the judge doth free the one, because he is rich, or because he is his kinsman or countryman: which thing cannot fall out in God: for he findeth no such conditions in men, but setteth down what he will himself. But God would have (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) all men to be saved, & come to the knowledge of the truth. 1. Tim. 2.4. He lets them not, for this is meant of all sorts of men, but not of all of every sort. God therefore would have some of every sort and order of men to be saved, namely those who come to the knowledge of truth, that is to say, all which believe on the Son of God. a Mark. 16 16 joh. 3.18. . 2. General experience itself, whereunto the will of God agreeth, convinceth, that faithful men only are saved. 3. All that the Lord would have done, that doth he. b Psal. 115.3 . But he saveth not all men, but only his faithful servants: Therefore without question, he would not have all men to be saved. 4. Of like things, a like judgement: But in these words, concerning them that shall be saved, the general experience is restrained to the faithful, john 3.15.16. That every one which believeth on him, should not perish, but have everlasting life. And cap. 1.16. Of his fullness have all we received, 1. Cor. 15.22, In Christ shall all be made alive. And vers. 28, God shall be all in all. And chap. 10.13. All things are lawful for me, but all things are not expedient. And vers. 33. I please all men in all things. 1. Tim, 4.10. We trust in the living God, which is the Saviour of all men, specially of them that believe. In like sort therefore in saying, Who would have all men to be saved, let us understand all believers, as well jews, as Grecians, private men, as magistrates, both men and women, both bondmen and free, as well those that are guilty of many sins, as those that are guilty of few, but yet not all men altogether. So he would not have any to perish. but would have all men come to repentance, that is, the elect: to whom Peter joineth himself, when he declareth, that God is patiented toward us, deferring his coming only until the number of the Elect were fulfilled, and that all might have opportunity to convert themselves unto God. What is the execution of predestination? It is the disposing, use, and application of all second causes, or means, whereby as it were by degrees, God doth pass to the end of his highest decree. Of how many sorts are those means? Of two; some are common as well to the Elect, as the Reprobate, wherein the Elect and the Reprobate are made equal: others proper and special to either, wherein the elect are discerned from the reprobate. Those that are common are threefold, namely the Creation of man, male and female in the upright state, that is, in righteousness and holiness, a. Gen. 1.26. Eccles. 7.29 but changeable. For God alone is unchangeable. 2, The Fall of man, whereby he defiled himself with sin most foully, b. which could not have happened without both the ordinance and will of God, that man's wretchedness might give place to God his mercy, and the transgression of man to God's justice (neither yet can any thing be said to fall out without the knowledge of god, or God being against it and unwilling, or unadvisedly, from whose will and pleasure not the little sparrows are excepted, Matth. 11.29.) Nevertheless the fall of man was from his own accord, and of his own will: and therefore the fall of Adam sticketh as a fault in his free, a●d uncompelled will, wherewith he obeyed the serpent rather than god, and not in the only bare will of god: whereupon it was very well said of Prudentius, Nemo nocens, si fata regunt, quod vivitur et fit: Imo nocens, quicunque volens, non quod licet audet. No man is bad if fate doth rule, and cause men live in ill, Yea he is bad, who lawless lives, and lives so with his will, 3. The spreading of that sin, that is of the guilt and punishment from Adam over all men: for no clean thing can be bred of an unclean: d. job. 14.4. from whence it cometh that all men by nature, not by imitation and custom are the children of wrath, Ephes. 2.3. For seeing that God, before he created mankind, had determined both to show a notable token of his mercy, even in the salvation of the Elect, and also to declare his just judgement, it was necessary that either should be included under sin, namely, that he might have mercy on them that believed, and again, that he might find argument of just condemnation in those, to whom it is given neither to believe, nor to understand the mysteries of God, Matth. 13.11. By these ruins of mankind therefore, God alwise decreed to separate some to himself, to choose them, and to bring them to life as vessels of his mercy: and to leave others in their corruption, and to reserve them unto punishment, as vessels of his wrath against sin: and that with such wisdom, that all the praise of the salvation of the Elect should wholly be referred to the mercy of God: and the whole fault of the condemnation of the Reprobate should remain in themselves. How many are the proper and peculiar means ordained by God for the Elect? They are six, which being referred to Election, or the Predestination of the Elect, are properly the effects thereof: but compared one with an other, and to the end of Election, may be called both the causes and effects. And three are like mediate causes, the other three like the effects. The first means is Christ, not as the word is singly, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) consubstantial and equal with the father in all points (for so is he the first cause of our Election together with the father and the holy Ghost, and not the second, john 13.18. I know whom I have chosen.) but as he is the Mediator, in whom the father might choose, according to that saying of the Apostle, In him we were chosen, before the foundations of the world were laid, Eph. 1.4. and through whom, being applied to the Elect, God would both remit sins, as also impute perfect righteousness: by which name Christ himself being defined, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is called a man as it were appointed, Act. 17.31. and which was ordained before the foundation of the world, but was declared in the last times for our sakes, 1. Pet. 1.20. Therefore the Father hath ordained his Son, that he might assume an human nature into the unity of his Person, who suffered and was dead for the satisfaction of the Elect, that he might redeem them from iniquity, and might rise again for their justification. a Rom. 4.25 Finally, who to the Elect, which apply him to themselves through faith, might be Wisdom, and righteousness, Sanctification and Redemption, 1. Cor. 1.30. In choosing and appointing which mean, all these miracles of God, saith Bernard, do at once concur. 1. God's justice, his mercy towards his Elect, as also his justice in punishing their sins in his beloved one. 2. In one and the self same person of Christ, God and man. 3. One and the same woman, a mother and a virgin. 4. One and the same Son, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) without father, without mother. 5. And the same Christ, our judge and Advocate. The second mean is Vocation, effectual unto true repentance, and acknowledging of Christ, through the inspiration of the holy Ghost, b Rom. 8.30 ad Tit. 2.14. &. 3.7. Ordinary in them that are of years, through the preaching of the Gospel: Extraordinary also, as in Infants that are elected, as namely john Baptist in his mother's womb, c. Luk. 1.44. and in some that are deaf, the mean thereof being unknown unto us. The third mean is faith in Christ, or the applying of Christ by faith, whereupon our most strait conjunction with him, our union, our incorporation, or society, and engrafting into him followeth. d john. 15.5 & 17.21. Gal. 3.27.28. Ephes. 3.6. 1. john 1.3 Rom. 11.17. From these follow three effects, justification before God, which consisteth in the imputation of Christ's righteousness: justification, by which the Elect having the holy Ghost freely bestowed on them are renewed in the spirit of their mind, and are made new men, which by them also worketh good works, which are pleasing and acceptable to God for Christ's sake: and Glorification through the same Christ: which very means, God's Predestination ordained from the beginning; these and every of them, God of his mere grace applieth to every of the Elect by the effectual preaching of the Gospel, whensoever he pleaseth, sometime sooner, sometime later, even as God himself doth will, and decern most wisely and most mercifully. And this is the true golden chain of Salvation; and indissoluble knot, which leadeth from the supreme cause, through means ordained and applied to the last effect. The end therefore cannot be hoped for, without the means thereof, neither aught th' end to be separated from the means, neither may we, omitting the means, run from one end to another. What is the proper end of Election? The remote and farthest end in respect of God that electeth, is his glory or praise, and the declaring of his mercy, Rom. 9.23. That he might make known the riches, that is exceeding greatness, of hss glory toward the vessels of mercy, which he hath prepared unto glory, Eph. 1.9. He hath elected us to the praise of the glory of his grace, wherewith he hath made us freely accepted in his beloved And verse 11. That we should be unto the praise of his glory. But in regard of us, that is nigh at hand or successive, that we should be holy, Ephes. 1.4. and 2.10. We are his workmanship created unto good works, which God hath ordained, thst we should walk in them. And Rom. 8.29. That we might be made like to the image of God. The last is, our Salvation, Life, and Glorification a Col. 1.12.13. 1 Thes, 13.14 Act. 13.48 Rom. 9.23. . What are the marks of Election? There are many marks, whereof true faith in Christ, effectual through Charity is the spring: whereby a spiritual life is certainly discerned, and thereby our Election is perceived, as the life of the body is by sense and motion. What is Reprobation? A certain execution of God's will, in casting off and refusing them which are predestinate unto death. Or it is a Predestination whereby God from the beginning, without any injustice, hath determined not to have mercy on some that were corrupted in Adam, and in his eternal judgement to adjudge them unto death, for their sins, being left to themselves, that in these as in the vessels of shame appointed to destruction (which is spoken not in respect of the event, but of the purpose, for that the particle (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) doth not only declare the event, but the scope and purpose) he might make known the glory both of his justice and power, a Exod. 9.16 Pro. 16.4. The Lord hath made all things for himself, yea, even the wicked for the day of evil. b Rom. 9.17 21.22. 1. Pet. 7.8 judith. 4 Apoc. 17.8. &. 20.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is the efficient cause of Reprobation God, who as he hath elected us according to the good pleasure of his will; so hath he rejected the reprobate, according to his just will or purpose, which in order goeth before all: for as he taketh mercy on whom he will, so whom he will he hardeneth. For the same verb (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is not otherwise to be expounded, either in the former or latter part of the sentence; but because contraries are the consequents of contraries, if it be godly and truly spoken of God, (which no man denieth) he hath mercy on whom he will have mercy, Exod. 33.19. without doubt Paul spoke truly and godly; but whom he will he hardeneth. And Ephes. 1.11. God doth all things after the purpose of his will. The word of Election doth approve the very same thing. For, in whose power it is to elect some, in his power also it is not to elect others, but to pass by them, or to reject them: for neither can the Election of some be granted without a rejection or neglecting: nor a rejection or neglecting without the election of others. And whereas it is said, Ezech. 18.23. I will not the death of a sinner, but that he return from his ways and live. It appeareth to be an indefinite Proposition, which differeth very much from an universal, and is to be restrained to them, to whom is given the grace of repentance. Which also Christ saith, Matth. 23.37. How often would I have gathered thy sons, and thou wouldst not, he speaketh of the outward ministery, and as far as he himself was generally promised for the salvation of this nation, and as he was also careful of it in special. Are not some sins, as Incredulity, etc. the causes of the Decree, why some one is rejected? No: for if sins were the cause of Reprobation, there should not one be elected, because God hath foreseen that all men are sinners. But only the purpose and will of God, which in every work of his, is both just and the only rule of all justice. Therefore can it neither be justly blamed, or accused by us. a. For in these sayings. joh, 3.18. He that believeth not, is judged already. And 16.9. The holy Ghost shall reprove the world of sin, because they believe not in me. And Mark. 16.16. He that hath not believed shall be condemned. Christ hath not appointed incredulity the cause of the decree of reprobation, but of execution thereof, or of condemnation and judgement. Is not God tainted with the note of injustice, if his will only be determined the cause of Reprobation? In no sort: for when we entreat of this supreme will of God, which ordaineth the causes of all things, we must not say, there must have be●ne somewhat just before God willed it, but contrary, God must first have willed somewhat, before it could be just. For so is the will of God, the principal rule of justice, that whatsoever he will aught to be accounted just, even because it is his will: but there is a deeper reason of God's justice, then that it can be measured by any means of man, Rom. 11.13. Rom. 5.20.21 or can be comprehended by the slenderness of man's witb. And as he hath chief and free power by his proper right over all creatures, So likewise over man as the potter over the clayc. That neither God should have been unjust, if he predestinated none to salvation, seeing he is debtor to no man, and we are all borne the sons of wrath. 2 Between the decree, of that secret, and unblamable will of God in rejecting some, and the corruption of mankind, which is the true and first original of the condemnation of the reprobate, the will of the first man cometh, which being created good, of it own accord corrupted itself, and thereupon made open passage for the just judgement of God to destroy them, to whom he vouchafeth not his mercy. Moreover, although no man be condemned, but whom the Lord hath rejected, yet no man is condemned, but he that is for certain found to have in himself just causes of damnation. Therefore it is manifest that this decree is most just, by the means and degrees as well general as special, whereby the Reprobate in going on, are the cause of most just condemnation to themselves, so as they can accuse none but themselves. For there is one cause of Reprobation, and an other of the condemnation of man. albeit then that sins are not the causes of reprobation, which was from the beginning but the just will of God is the cause, yet are they the cause of the damnation, which will follow in the last time. Neither are the Reprobate condemned simply for their reprobation, but for their impiety and incredulity; that is, that decree of God is not the cause of the damnation to them that perish, but their own natural corruption, and the fruit of that corruption, from whom it pleaseth God to exempt his only predestinated to salvation: very fond do they then, who confound the decree of reprobation with damnation, seeing sin is the manifest cause or the later: but the will of God only of the former. Neither also doth God for that cause make them wicked, whom he rejecteth, of pour out his malice on them, but in his most just, though hidden and unsearchable judgement he doth not bestow on them the mercy, which he giveth to the elect. But they are punished voluntarily, and of their own malice, according to that. O Israll thy destruction is of thyself, but thy salvation is of me. Osey. 13.9 What are the common means of Reprobation? The very same whereof we spoke before, namely Creation in integrity & righteousness. For God did not create man in sin. For so should he be the author of sin, which God forbidden. 2 Man's fall, who fell away of their own accord and most free-will, by which falling away they offended God. 3 Man's corruption, they corrupted themselves, and so they drew upon themselves through their own fault, judgement and destruction a Pro. 2.22 Eccle. 7.30. . What are the particular means of the execution of God's decree for the rejecting some men? Six, likewise in number, 1 An infinite increase of actual sins. 2 (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Infidelity, or an alienation and separation from Christ. 3 A forsaking, or an uneffectual calling, or no calling at all by the preaching of the word, or no inward consent to vocation: for neither hath the Gospel been preached to all men, nor in every age, nor now also is it preached all the world through, neither is it granted unto all to believe. Math. 11.25. but in verse 28. all are called which labour and are heavy laden, that is, are weary v der the burden of their sins, which only is meet for them who acknowledge themselves to be sinners and fly unto Christ. 4 Stubbornness, or hardness, and blindness in sin. 5 Hence cometh a perpetual turning away, and contempt of God, and proceeding from sin to sin. 6 At length thereby followeth their most just condemnation: Just therefore is the Lord, and all his judgements upright. Exod. 7.3.22.23. a Exod. 8.15. &. 9.34. 2. Par. 36.13 Act. 7.12.51. &. 13.46 Is the execution of reprobation, or the appointing of wicked means subject to the decree of God, as faith and other means of salvation is to the decree of Election? It is, and it is not: because the decree of God is said to be twofold, simple in some respect: the decree is called simple, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. when God willeth and approveth somewhat simply, whereof himself is truly, properly, and principally the efficient cause in his own time: from whence also the decree may be called effective, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of which sort is the decree of the salvation of the Elect, and of all good means which tend to salvation, as of Creation, effectual calling, faith, justification, and sanctification. Whereupon God, Ose. 13.9. Thy salvation is of me. Moreover God is the Author and cause of the substance (that I may so speak) of all actions and qualities, both good and evil. For the action is one thing by itself, the fault or faulty quality of the action is another. But the decree in respect is when God decerneth, and will permit somewhat to be done, and that also in his due time: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but he doth not truly effect it himself, but suffereth it to be done of wicked instruments, not as though he beheld the affairs of men negligently and from a far, but as the ruler of all. For Paul affirmeth that God provoked Pharaoh, and whom he will he can harden, Rom. 9.17.18. for God is not a negligent God, neither were God omnipotent, if against his will he should suffer any thing. Whereupon also this may be called a Decree of permission, of government, or of dispensation. And of this sort is the Decree of all evil means, which tend to destruction, as of the fall of man, his hardening, and the like: for they come not to pass without the will and knowledge of God, because by this means Atheism or Epicurism must necessarily follow, but of all these man's will is chief, purchasing God's wrath, hereupon is that rightly said. Thy destruction is of thyself O Israel. Ose. 13.9. And nevertheless they are subject to the Decree, because though not by the decree, yet for the decree, and not without the decree they come to pass, and whereof the deficient, but not the efficient cause is surely purposed in God. For as God createth faith in them that believe; so, when God left the will, sin came upon mankind. As the Sun maketh the day of itself, and with his own light, when it riseth and shineth, and the night likewise, but by the retiring of his light and the shadow of the earth. Furthermore it is no decree of a sufferance of malice, in that it is malice, but in that it hath a purpose of goodness. For if we consider the decree of God, the very evil (though bred in itself) hath a purpose of good: for what God hath determined to suffer, and what he permitteth, he doth it for some good end, as for the evidence of his glory and justice. Wherefore in respect of God, who in determining to suffer, and in permitting doth always behold a good end, the darkness helpeth forward the light, and the malice which proceedeth wholly from the evil instrument is converted into good, as the punishment of sin, and the mean of God's glory, as that Paradox of Augustine might be verified. That it is good also there should be evils, for else God would not suffer evils to be: but he suffereth them not as against his will, but as willing, and as the same father saith truly and wisely: That which is contrary to the will of God, cometh not to pass against his will. What is the end of Reprobation? Surely the just condemnation of the Reprobate. But in respect of God, the declaring of his glory, justice, and power a Exod. 9.16 Rom. 9.17. & 22. . After what manner is the administration and application of the doctrine of Predestination to be taken in hand either of Pastors, or of all men in private? 1 We must take heed that we run not out from one extreem to another, as from the decree to salvation, or damnation, or on the contrary, neglecting the means & neearer causes of salvation or destruction. 2. As God descending unto us from his most excellent and eternal decree by the middle degrees, or the means, which are the effects of that decree, doth lay open his glory & mercy: so we returning by those same degrees & effects (keeping the order of the effects) do ascend to the certainty of our election, which we shall find most firmly founded in the only mercy of God. What ought to be the order of Application? analytical, namely that every one who seeketh the declaration of his election, should not begin at that most excellent degree, that is, at the very secret purpose of God, without Christ and the voice of the gospel crying out in the Church: for so will it fall out, that he cannot at all endure that immensurable right of God in a contrary course, but let him so begin at the lowest degrees as at the effects, namely, let him make his beginning at the calling through Christ, & the hearing of him, according as Rom. 8.30. Those whom he hath elected, he hath called: so he may by little and little come to that principal part of our salvation: where at last having found a firm and substantial remedy against all tempests, he may rest as it were in harbour, in this wise. Let him search diligently, if he hear the word of God with a good heart, and therewith be well affected, both to godward, and toward his neighbour (for this is an effect of Regeneration and Sanctification): from thence to faith, whether he feel himself to be in Christ by faith, or whether he doth believe on Christ. From faith to justification, from justification let him go on to effectual calling. By which graces of God, if they be in us, every faithful man may most assuredly judge of his own election a john. 1.12 Eph. 1. v, 4, 5 1. Pet. 1.20, 21.22.23. . For sense and motion are not more certain proofs of an animal life, than Faith, Hope, & Charity are arguments of our election. Besides in the children of God there is a singular testimony of the holy Ghost testifying to our spirit that we are the sons of God, by which spirit we cry boldly Abba Father. Rom. 8. ver. 14.15. Gal. 4.6. But if sons, than heirs with God, and fellow heirs with Christ, and so from the last to the first praedestinate to life. Hereunto belong also certain outward things, as annexed to them. viz. hearkening to the word of God, and signing of the Sacraments, whereto we attribute the second place. But what if any shall not as yet feel these effects of faith of the holy Ghost, and of regeneration, or shall feel them weak, shall he therefore make account that he is of the number of the reprobate, or shall he despair of his salvation? By no means, but let him rather fly to the word and will of God therein revealed, that by obeying it he may obtain salvation a Rom. 10.8 14.15 1. Cor. 11.24.25 , neither ought any to despair of the mercy of God, as long as he doth not sin against the holy ghost: for some are effectually called of God later than others, as that famous example of the thief hanging on the cross, showeth b Luk. 23 40.41.42 . Is there a certain number as well of the Elect, as of the Reprobate? Surely with God there is, but not with us, john. 13.18. I know whom I have chosen, & 2. Tim. 2.19. the Lord knoweth who are his, and by consequent who are not his. But are there few that shall be saved, Luke. 13.23. or is there a greater number of the Elect, then of the Reprobate? Seeing there are few, which find the way of life c Mat. 8.13 14. , and it is but a fourth sort of them neither, which receive the word of God with an honest and pure heart, surely the number of them is great, if it be considered by itself. But comparatively, if the number of them that shall be saved, be laid unto the number of them that perish, then surely, Christ being judge, the number of these is the greater d Math. 20.26 . May the regenerate assuredly by faith make mention of their Election, and may they glory thereof in the Lord? They may and ought so to do. 1 Because they shall glory to the Lord that they are Christ's chosen people, and peculiers, Isa. 44.5. 2 Those that are foreknown, predestinated, and elected, the same are called, justified, and sanctified, neither can they be separated from the love of God, Rom. 8.29.30.31.35.38. 3 Because God confirmeth, anointeth, and sealeth us, with others partakers of the faith, into Christ, through the holy Ghost. 4 Because the son casteth forth none that are his. john. 6.31. Nor suffereth one sheep to be taken from him. john, 10.28. 5 Because we must certainly and constantly believe in God the father, in jesus Christ, and in the holy ghost, that there is a holy Catholic Church, a communion of Saints, that our sins are forgiven us through jesus Christ, and for his sake, and that the raising up again of the flesh, and life everlasting is assuredly promised. 6 Because God's decree cannot be made void. Hence our comfort is. 1. john. 3.14. We know that we are translated from death to life, and verse. 21. If our heart condemn us not we have boldness with God. And chap. 5.19.20. We know that we are of God, we know that the son of God is come, and hath given us a mind to know him which is true. May the Elect perish? No, neither be seduced finally Mat. 24.24 . I Because they are the blessed of the Father for whom is prepared the kingdom before the foundations of the world were laid. Mat. 25.34. 2 And it is the father's will, that they which are given to the son perish not. joh. 6.39. 3 They are committed to the son, joh. 17.12. 4 They are kept by the power of GOD through faith. 1. Pet. 1.5. 5 And to them is given faith and perseverance to the end, Act. 13.48. Phil. 1.6. 6 Last of all, God's purpose is unchangeable. But many seem possible to he blotted out of the book of life, by the place in Exod. 32.32. Blot me out of the book of life, and Psal. 69.29. Let them be blotted out of the Book of life. It is the fallacy of a figure of speech. For Moses saying is partly Hyperbolical and Exstaticall, of a mind only bend upon salvation of the chosen people: partly hypothetical, namely if it might be possible, as is that speech of Paul, Rom. 9.3. I would wish myself to be separate from Christ for my brethren's sake. Such account did they make of the glory of God, and such was their love towards their brethren. And Psalm. 69. the Prophet by speaking figuratively doth desire nothing but that Hypocrites, who seemed in the error of themselves and others the sons of the kingdom, and are called the unwritten, might be manifested, that they belong not to the company of the elect, and therefore he addeth: Let them not be written with the just. Of whom, 1. john. 2.19. They went from among us, but they were not of us: For had they been of us, they would in like sort have remained with us, but this came to pass, that it might appear that all are not of us. But what, doth it follow of the doctrine of predestination that it skilleth not how any man live, seeing the elect can no more fall away, whatsoever they do, neither can the rest be saved God forbid: for God in calling doth so call, that he turneth the will also of the elect to repentance by the spirit of regeneration, and giveth and bestoweth on them true faith and perseverance, & passeth by the reprobate so, as they themselves also are otherwise unwilling. Besides it is contrary to the nature of the elect, to abuse the decree of their election to the desire of sinning, nay unless they live godly, they boast of their election in vain: because as God hath predestinated us to life eternal, so hath he predestinated us to good works. Ephes. 2.10. And that we might lead a holy and blameless life. Ephes. 1.4. But it neither happeneth to the reprobate to live godly: which if it might, they should not be of the number of the reprobate, but of the elect, because the love of an innocent and honest life cannot be seen but by election. What is the use and fruit of this doctrine? 1 It is available for the confirmation of our faith in God, for he knoweth not God aright, who doth not acknowledge him to be most wise, omniscient, almighty, and unchangeable in ordering his creatures. 2 It helpeth the assurance and sound confidence of our salvation, because it dependeth not on us, or of any variable cause, but of the eternal and immutable good pleasure of God a Romans. 8 21. & fol. 2. Tim. 2.19 . 3 It profiteth us touching our comfort against the furies of the children of this world, and the fewness of believers, as Christ saith, Mat. 11.26. and cap. 13.14 b john. 12.39 . And therefore could not they believe, because saith Esay, he blinded their eyes, not as though God doth spread a blindness on them, but for that as a just judge he delivereth them being deprived of his grace to be more and more blinded by Satan, and their own desires, and Paul Rom. 11.12 doth often use this doctrine. 4 It availeth against temptation and all the fiery darts of Satan, by making certain account that no creature can separate us from the love of God. Rom. 8.38. And against all affliction, because all things aswell adversity as prosperity make for their good who are called according to the purpose of God, Rom. 2.8.4 3 It maketh for our instruction, viz. 1 To acknowledge Gods singular goodness toward us, who vouchsafed to elect us unworthy ones out of the company of wicked, and to ordain us for heavenly glory. Rom 1.25.2. For stirring up an humility & godly sorrow in us. 3 For our thankfulness, that we attribute the glory of our salvation to God only, and that we celebrate his infinite benignity toward us, in heart, word, and work, who of his mere grace in his son Christ would save us being in ourselves past recovery a Eph. 1.3.5.9 . 4 And that we strive to make our vocation and election sure by good works. 2. Pet. 1.5. He is just that worketh righteousness, and he that is justified is called also, because righteousness is by faith: but faith by hearing. Moreover he that is called, Is chosen according to the purpose of God. Verse. 10. Also, He hath chosen us in Christ. Ephes. 1.4. That we might be holy and blameless before God, and so the vessels sanctified to honour and prepared to every good work, that is, The Elect are to cleanse themselves by the power of the spirit of Regeneration with which they are endued b Tim. 2.21 . What is contrary to this doctrine? 1 The error of the Pelagians, and Semipelagians, who teach an universal grace, and so that there are none Elect, and that it is in the power of man to believe, or not to believe, feigning the causes of salvation to be in men themselves without God, also they teach that the elect may perish and fall away from the grace of the mercy of God. 2 The error of Thomas Aquinas, who thought the number of the Elect in deed to be certain, but the number of the reprobate uncertain. 3 The error of certain Ubiquitaries, who 1 teach that the fall of Adam happened without the decree of God, and without any ordinance of his, contrary to that is spoken, Prou. 16.4. Esay 45.7. c jam. 3, 37 Amos 3.6 joh, 12.39 2 That no decree of God concerning the saving of the godly, or casting of the reprobate consisteth of his simple will, against the places. Rom. 8.28. and 9.11. 3 That God without doubt would not the reprobation of any, against the places. 1 Sam. 2.25. Rom. 9.19. He hardeneth whom he will, and by consequence taketh vengeance on those whom he will have to be hardened. 4. Also that the reprobate may be converted and saved, contrary to the places, jere. 6.30. and 13.23. a joh. 12.39. &. 17.9.12 19 Rom, 9, 22, Luke. 22.20. This is my blood, which is shed for you, etc. Math. 26.28. For many (not for all) to the forgiveness of sins, Ephes. 5.25. Christ offered himself for the Church: Hebr. 10.26. 1. Pet. 2.7.5. That it is the purpose and will of God simply, that all should be saved, and that the general promises are to be understood without restraint, against the places of Scripture which restrain the effect of them to the Elect b Col, 1, 20 25 2 Tim 2, 19, Heb. 10, 14. . 4 The error of the Papists, who make faith foreseen, or good works, or a foreknowledge of merits the precedent cause of Election: and that the predestinate cannot be certain of their predestination, unless it be revealed, and that by some notable privilege, and the Elect may doubt of their Election. 5 The error of them, who subject Election to the eternal decree of God, but not reprobation, for that it is necessary that two opposites should be reckoned under one kind. 6 The error of them who would not have predestination to be taught in the Church, against the saying of Theodoret. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we ought not search out those things that are hidden, neither to be utterly ignorant of those that are manifest. 7 The error of them, who not distinguishing reprobation from damnation, do think that as God hath reprobated some of purpose only, so he condemneth them of the same purpose, when notwithstanding sin is the cause of their damnation. 8 The error of the Libertines, who dream that Christians may be saved without the mediation of the middle causes. 9 The error of profane persons, who wickedly abuse this doctrine to the licentiousness of sinning. The seven and thirtieth common place. Of the last Resurrection. What doth Resurrection signify? PRoperly, a certain standing again, which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a second standing of him that fell: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in composition signifieth again. But specially it signifieth the returning or restoring of bodies from death to life. Figuratively. 1. It signifieth Metonimically an immortal life a Phil. 4.11. . 2 Metaphorically, a deliverance from dangers, unto which by the like figure death is attributed b 2 Cor. 1 10.11. &. 4.14 . 2 The souls new birth, which is when we rise from sin, that we may live unto righteousness, which is, also called a Repentance, and spiritual Resurrection: Whereof Paul, If ye be risen with Christ, seek those things that are above. Colloss. 3.1. and Revellat. 20.5. It is called The first Resurrection wherein they that have their part, the second death shall have no power over them. verse 6. to which there is a later. revel. 20.13. which is called The resurrection of the flesh, and is also called of Christ, a new birth, Matthew. 19.28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereby all the Elect indeed shall begin to live a new life, and by Analogy an awakening or raising up, chap. 27.53. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the Greek word that signifieth, to raise up, or to awaken, whereof here we must entreat. What is resurrection? It is the restoring of the same human body to life, in the same substance, taking away the mortality, which by the mighty power of God shall be in the last day to the glory of God. Or, It is a certain new birth, or second union, and insoluble coupling of human bodies, and souls, which before by death were severed one from another, as, death being overcome, men in all points made immortal may be preserved, and may live for ever, some in glory, some in pain, after the course of their life before led. How manifold is Resurrection? Twofold: General or final which none shall escape, which is reserved until the last day a job, 15, 12 : which we confess in the Creed, I believe the Resurrection of the flesh. Particular or going before, whereof there are singular examples in the Scriptures, both of the Old and New Testament. As 1. Of the widows son of Sarepta raised up of Elias b 1, Kings, 17 22 . 2 of the Shunamitih woman's son, which Elizaus raised up c 2, K●ngs, 4 33 . 3 Of a certain man at the touching of Elizaeus bones lying in the Sepulchre d Cap. 13 21 . 4 Of jairus daughter e Math, 9, 25 . 5 Of the only son of a widow in Naim f Luk, 7, 15 . 6 Of Lazarus the Bethanian g, joh. 11, 43, . 7 Of Christ himself, which obtaineth the chief place h, Math, 28 6 . 8 Of some Saints, whose Sepulchers though (when the stones cleft at the death of Christ) they were opened, yet they went out of their graves after Christ's resurrection. 1. Not that they might converse amongst men any more to die again, as Lazarus and others, but rather that they might accompany Christ into life eternal, by whose power they had risen, that they might be undoubted testimonies of Christ's quickening power. i Math, 27 52, 53. 9 Of Tabytha the woman of joppa at the word of Peter k, Act, 9, 40, . 10 Of Eutychus railed by Paul l Cap, 20, 10 . May the general Resurrection be declared by Philosophical arguments? No: for to the Philosophers it always seemed ridiculous, strange and hard to be believed m Act. 17 18 20 : and to Festus the Precedent, madness n cap. 26, 24 . 2 Because if we consider the efficient cause and means, it is a supernatural action, which exceedeth the whole power of nature. Neither are the principles thereof first, and by themselves known in nature. 4 And those things which are believed, cannot be known by nature, for faith is the evidence of things not seen. Hebr. 11.1. Lib. de Resur, carnis, Whereupon Tertullian saith: The hope of Christians is the Resurrection of the dead. Moreover there are many arguments effectual apparently enough. But if they be diligently sifted, they are probable arguments only, and not necessary, if we consider natural things. On what foundations then doth the faith of the Resurrection consist? 1 On the will of God, that is in the will of god laid open in the w●itten word or on the infallible & immoovable certainty of the whole Scripture, albeit common sense & reason, & nature likewise be altogether contrary thereunto that is, by the manifest testimonies of Scripture, such as among many other, these are. 1 Gen. 3.15. The seed of the woman shall bruise the serpent's head, that is, shall destroy the works of the devil. 1. john. 3.8. And therefore shall abolish sin, and the wages of sin, which is death, which could not be, if the dead were not raised up. 2 job. 19.25. I know that my Redeemer liveth, and he shall stand on the earth in the last day, and though after my skin worms destroy this body, yet shall I see God in flesh, whom I myself shall see, and mine eyes shall behold, and none other for me: that is, I myself shall rise again in the quality of my person, and in the verity of either substance. 3 Esay. 26.19. Thy dead shall live, and thy slain shall rise again, etc. 4 Ezech. 37.12. Behold my people I will open your graves, and cause you to come out of your sepulchres, and will put my spirit in you, and ye shall live: for although figuratively, under the resemblance of the resurrection, he describeth the restoring of the people out of the habitacles of captivity, yet even thereby doth he prove the Resurrection. For that must needs first be to itself, that is compared to another: For a similitude of that which it waste and idle fitteth not; a parable of no body doth not accord; of nothing there is no metaphor and allegory, saith Tertullian. 3 Dan. 12.2. Many of of them that sleep in the dust of the earth, shall awake, some to everlasting life, and some to shame and perpetual contempt, that is, All indeed shall rise, but many of them to life, many to eternal death: or, the Prophet speaketh so, because all of us shall not die, but we shall be all changed. But Christ that is privy to the will of God, and the interpreter thereof, proveth it by a firm argument, Math. 22.32. That God was not, as though they now were not, but is even yet, and for ever, the God of Abraham, Isaac, and jacob, and that truly of the whole person, not of the one part thereof, viz. the soul only: for so doth he assure those that are his, that we will save both body and soul, and will not give them an half, but a full and perfect salvation. Therefore do they live, and God hath care over them, and they shall live. For though God be not the God of the dead, according to the Sadduces argument (who thought that their bodies should never rise again because he cannot be called a God, in respect of them, who neither are, nor ever shall be) yet God is Lord over the dead. Rom. 14.9. according to the argument of Paul, namely, for that dead bodies are not quite brought to nothing: And Christ in his due time shall quicken them again for ever, being joined again to their souls, that he may be true in the covenant made with those Fathers. For how are they happy saith Tertull. If in either part they shall perish. And john. 5.28. Christ saith The hour shall come, in the which all that are in the graves, shall hear his voice, and they shall come forth, that have done good, unto the resurrection of life: but they that have done evil, unto the resurrection of condemnation. Moreover Paul inspired with God's spirit, by these reasons doth confirm the Article of Resurrection (as far as concerneth the faithful) viz. 1. By the preaching of the Gospel. 2 By the similitude, example, communion, power, and certainty of Christ's resurrection. 1. Cor. 15.1.4.5.11.12.13. 1. Thess. 4.14. For if Christ be risen again, the dead also shall rise. For where the head is, there shall the members be also, and even our flesh, which we yet carry about us, is already raised up in Christ, as in the first fruits, wherein the rest of the fruits remaining was justified a 1 Co. 15, 20 Col. 1.18 . 3 By comparison. 1. Cor. 15.21.22. For as by the sin of the former Adam, death entered into the world, from whence by natural generation death spread over his posterity: so by the merit and power of the later Adam, by a spiritual engrafting into him, life everlasting cometh to his members. 4 By the power of Christ the Saviour b Philip. 3.21 . 5 By the dwelling & pledge of the holy ghost in the godly. Ro, 8.11 c Eph. 1.14. 6 By the generality of Christ's kingdom, or from the whole to the part, all subdued enemies shall be subject to Christ, and by consequent, the dead shall rise again d. 1, Cor. 15 25.26.27 7 By arguments leading to absurdities. If there be no resurrection, than the preaching of the Gospel is in vain. verse. 14. Our faith is in vain, in the same verse. And the Apostles are false witnesses, also vers. 15. Christians are of all men the most wretched, verse. 19 In vain are many baptised (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) over the dead, over the carcases of the dead laid in their graves. Foolish also is Paul, who is in danger so often for it a v. 30.31 32 Act. 13, 6 & cap. 24.21 . The saying of the Epicures shall have place who say: Play, drink, & eat while ye have breath, there is no pleasure after death. But these are absurdities among Christians: therefore there shall be a general resurrection. 11. The faith of the resurrection consisteth on God's omnipotency, with whom is possible, that which with men is impossible. Luke. 1.37. Who calleth those things which are not, 11. On God's omnipotency as though they were Rom. 4.17. with whom nothing is impossible, Luke 1.37. and because he that promised, can also perform. Rom. 4.21. which saying we must oppose, as a shield, against our own sense and reason, and subtleties of all men: for he that promised us a life after this, is able to keep promise, and to give us again that we have committed unto him, 2, Tim. 1.12, and 4.8. God could make all things of nothing, and man of the slime of the earth, why then can he not restore a dead man to life? He that made us is as able to make us again, saith Tertullian, why wonder we? why do we not believe? it is God that doth this. Consider the author, and take away the doubt saith Augustine. And this is a most firm argument taken from the power of God, (because God could do many things else which he doth not) when it is joined with a most sure testimony of his will, which we have also placed in the former place. 3 On God's justice: for because he is just, 3, on god's justice he must needs reward godliness, and punish ungodliness: which doth not fall out in this life. For therefore doth he defer it, that the testimony in Resurrection might be apparent b Rom. 2.5.6, 7. . And again, It is a righteous thing with God to recompense tribulation to them that trouble the godly: but to the godly, which are troubled, rest. 2. Thessalonians. 1.6.7. So that it must needs be that both the good and bad rise again, and stand before the tribunal seat of Christ, That every one may receive a reward according to that he hath done in the flesh, be it good or evil. 2. Cor. 5.10. And that that which is just, may be added to the flesh in recompense of the service, according to the protection, that it hath given to the soul, saith Damascen: 4 On gods wisdom 4 On God's wisdom, for seeing it is a wise man's part, not to lose the end of his work, and God is most wise, who hath not made man rashly, but according to his own Image, and so even to the partaking of his goodness, wisdom, justice, and immortality, and to the perpetual service of God, to the performance whereof a perpetuity of life is requisite, neither is repentance seen in God at all; that God then may fulfil his purpose begun at the first concerning us, we must necessarily be restored to incorruption, which cannot be without the resurrection of the dead. But by what arguments is the faith of the Resurrection confirmed? 1 By forewarnings and miracles, which were as Praeludia, and examples of the Resurrection: such as was the translating of Enoch, and the taking up of Elias into heaven a Gen. 5.28. Heb. 11.5 &. 2. Reg. 1.11 : also the casting up of jonas whole, out of the belly of the fish b jon. 2.11 , a particular raising up of the dead, as of the Damsel. Math. 9.25. and others. 2 By the sign and vision given to Ezechiell, of the field full of dry bones, which the Lord commanded to receive flesh and sinews c EZech. 37.7 . 3 By the Sacraments, for Baptism is a seal of our double resurrection d Col. 2.12. , namely, of the soul from sin, and of the body from the dust, or grave: as also the Lords Supper is a most certain seal of spiritual grace, and of a perpetual life to be hereafter obtained in Christ. 4 By signs and similes expressed in nature, but first above all other in the Phoenix a bird of Arabia, of whom it is written, that waxing old, and being laid as it were on a funerally pile, built of the young twigs of Frankincense and Cinnamon, wherewith she hath filled her nest, albeit she is consumed into ashes, shortly after being watered from heaven, she becometh alive. 2 In many small birds, who in the Winter time lie hid in deep fens, and other places, as it were buried and dead: but in the spring time they come forth again alive. 3. In trees & plants, which as it were dead in the winter, losing all their bravery, revive again in Summer. e joh. 14.7 . 4. In the seed, that is cast into the earth, and dieth, and afterward reviveth. f 1. Cor. 15.36 . Whereupon saith Augustine, He that quickeneth the dead and rotten grains of seed, whereby thou livest in this world, much more shall raise thee up, that thou mayest live for ever. 5. In the intercourse of things, the setting and rising of one & the same sun, sleep & waking, labour & rest night and day, the day is dead in the night, and yet it with his brightness is renewed to the whole word, saith. Tert. l. de Resur. carnis. Hereupon job. 17.12. After darkness I hope for light. 5. The Resurrection is also proved by natural arguments, An unperfect thing is not capable of perfect happiness: The soul loosed from the body, is as it were lame and maimed: Therefore it ought again to be joined to it own body in regard of happiness. 2. That is not perpetual, which is against nature: but for the soul to be separated from the human body, is against the nature thereof, because it is the beauty and subsisting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfection of man's body, and which preserveth the parsonage or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subsistence of man departed, and gladly desireth to put on it own body again: Therefore, the soul shall not for ever be separated from the body. 6. By the handwriting of God written in the hearts of men, that is, by the testimony of the conscience, of the reward of the good, and punishment of the bad: which is most of all felt even at the point of death, as well of the ungodly, whose conscience is then more tormented with the thought of their life wickedly led, as of the godly, who rejoice in the spirit vehemently, that at length they are come to the desired haven. 7 By the consent of all saints, before and after Christ exhibited in the flesh. For the holy fathers being as it were strangers here, thereupon confessed that they sought for a city to come a Heb. 11.13 . And being so earnestly careful of burial, professed that a new life was prepared for their bodies laid in grave b Gen. 2●. 4 19 &. 47. 3●. . Also the martyrs would never have sustained most grievous torments with so stout a courage, if they had not hoped for the rewards of their confession, their bodies being raised up in the life to come. What is the efficient cause of Resurrection? 1. The almighty God himself, who hath determined that he will raise up the dead. 2. The son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, working with the Father, joh. 5.21. As the Father raiseth the dead, so the Son quickeneth whom he will also. And Chap. 11.25. he saith, I am the Resurrection and the life. Moreover Christ is the Author of Resurrection partly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, by the virtue of his Resurrection, c Rom. 6.4 1 Cor. 15.20 , partly by the power of his Divinity, whereby he can subject all things unto himself d Thes. 4.14 1 Philip. 3.21 , partly by his most mighty voice and beck, joh. 5.28. They which are in their graves, shall hear the voice of the son of God, and shall come forth. 3. The holy Ghost, Rom. 8.11. But if the spirit of him that raised up jesus Christ from the dead, dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies, by his spirit that dwelleth in you. But although the Angels shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ministers of Resurrection, (for they shall gather the Elect from the winds) yet by no means can they be the causes of it e Math, 24.31, & 25.32, . What are they that shall rise again? All of what sex or age soever, that have died from the beginning of the world to the end, as well the godly as the ungodly, but after an unequal condition, joh. 5.28. All that are in their graves shall hear the voice of the son of God, & shall come forth, they which have done good, unto the Resurrection of life: they which have done evil, unto the Resurrection of condemnation. Mat. 25.32. All nations shall be gathered together before him. Act. 24.15. Paul doth hope that there shall be a resurrection of the just and unjust. Whence springeth a double Resurrection, one which is called the Resurrection of life, which eternal life shall follow, as you would say a lively Resurrection, the other of judgement, or condemnation, that is, a Resurrection which condemneth a Dan, 12.2 . And because they are truly judged to rise again, which rise unto life eternal, they are properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and by way of excellency called the sons of the Resurrection b Luk. 20.36 . Although it is manifest also that the wicked shall rise again, that they may receive eternal destruction, which verily is not called life but death: because a life so unhappy, ought not properly be called a life. Whereas Rom. 8.20.21. the creature is said to be subject to vanity, under hope, because it also shall be delivered from the bondage of corruption, into the glorious liberty of the Sons of God, doth it follow, that the brute creatures shall also rise again? In no wise, because neither are they created to immortality, nor do their souls outlive their bodies, but die in their very bodies. But under the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the frame of the world, consisting of an heavenly and Elementary region, & not the inhabitants thereof is signified, which frame subjecteth by God to a frail and wavering condition for the sin of man, and by a Prosopopeia it is said to expect a repairing with an earnest desire, which repairing shall be manifested, when the sons of God shall be carried into glory. Whereof also there is mention made, Act. 3.22. 2. Pet. 3.13. Why is the Resurrection, which is Christ's singular blessing, granted to the wicked? Because they shall indeed rise again, but by the benefit, virtue and efficacy of Christ's Resurrection, which always is to salvation, and is insinuated in his members only c Rom. 6.8 . But by the necessity and efficacy of that decree of God, which is Gen. 2.17. For in what day soever thou shalt eat of that fruit you shall die the death. Which decree, for that it comprehendeth either death, and indeed specially the second, that is death eternal, it must needs be that the Infidels arise also: but unto their greater condemnation, that they may suffer eternal punishments in their bodies also, because it were but a small punishment, to be taken away by the first death; for an infinite goodness violated, requireth an infinite punishment. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What is the subject of Resurrection? Surely the whole man wholly and generally considered, but not the whole substance of every man particularly, for 1. Indeed the body only, as it died properly, so also doth it arise properly, but because the soul is immortal, it is not said to rise again but Metaphorically through a Eph. 2.1 Col, 2.13. Regeneration, from the bondage of sin, wherein it is dead. 2. The souls of the godly that die in the Lord are received into heaven by Christ b luk. 23.43 Act 7.59 Heb. 12, 23, : but the souls of the ungodly departing from their bodies, are thrust down into the bottomless pit: for as Lazarus was carried by the conduct of Angels into Abraham's bosom: so was the rich man thrust down into hell c luk, 16.23. , and therefore the souls can not be said to rise again either from death, or sleep. In this respect do we confess in the Creed the Resurrection of the flesh only. Yet because the soul returneth to quicken, and govern the body, and there is no resurrection without the soul, it may be said to rise again by accident. Shall the same bodies in number, or shall new bodies rise again? 1. The very self same in number, & those truly without defect, because Psal. 34.21. The Lord keepeth all the bones of the Saints, there shall not one of them be broken. And there shall not a heir of your head perish, Luk. 21.18. 2. Because every one shall bear in his body, that he hath done, be it good or evil. 2. Cor. 5.10. 3. Because God hath consecrated the bodies of the faithful, to be Temples unto himself d, 1. Cor, 3, 16.17. &. 6 15, 19 . 4. Because this corruptible body, saith the Apostle, 1. Cor. 15.53. must put on incorruption (pointing with the finger a like quantity, and the very same essence in number, saith Tertul,) For he could not speak more expressly, unless he should apprehend with his hands his own skin. 5. Because the bodies of the wicked are subject to the torment of hell e Math. 10 28, . 6. Because all that are in their graves, shall hear the voice of God, joh. 5.28. Men therefore shall not rise again out of the four Elements, as if they were made of a new matter: as though the being the same again could not be in the matter of an humane body, but only in the form thereof, to wit, in the soul, (as some unconstant spirits would have it) and therefore man may be said to rise again the same in number, Alber. oratio de Resurr. for the form's sake, namely the soul: for although when a print is made in wax, and marred again, the same form remaineth not, and therefore if it be again made in the same wax, it cannot be called the same print in number, yet the very same wax remaineth: so although the substantial figure of man's body be confounded in the grave, yet the body shall rise again the same in number, because the self same matter with the properties making one and the same Individuum, indivisible body shall be restored by the commandment of God. a joh. 2.18 . 7. Because Christ, whose members we are, and to whose body our bodies shall be conformed, received again that body which he had carried about with him b joh. 2.19. . 8. Because it were absurd that Paul should be deprived of the reward of the Crown in his body, wherein he carried the marks of Christ. So that, even as if a garment be ripped into pieces, & afterward be again sowed together, it maketh all one garment, & no other in number: or, if the small wheel of a firelock be taken in sunder: afterward the joints thereof also made clean, be joined and set together again, it is the same in number: So shall the essence be all one of man's body, which, though dissolved, shall again be joined together by God, and shall rise again, the infirmities and accidents being taken away, which may be wanting without destroying the essence. And because God hath all the Elements ready at his beck, no difficulty shall hinder him, that he may not command both earth, and water, & air & fire, to restore that which seemeth to be consumed by them. What shall be the form or manner of the Resurrection? When the last day shall appear, Christ on a sudden and unawares in the same visible form, wherein he ascended to heaven, shall come in the clouds with Angels and thousands of his Saints. jud. 14. with the cheerful voice of an Archangel, and with the trumpet of God, when at the voice, and so at the sound of the trumpet, Mat. 24.31. (as in mount Sinai, when the Law was promulged c Exod. 19.16 .) they shall be raised up, & shall take again their own bodies, who sleep in the dust, to whom, the act of coupling the soul and body together a new after death, or the returning of the soul at the commandment of God into her own body, shall be the form of Resurrection: but they who shall be found living and remaining afterward in his coming, shall be changed in a moment, and in the twinkling of an eye, 1. Cor. 15 52. d 1 Thes. 4 15 16 & this sudden change, not of the substance, but of the quality of their bodies, shall be unto them in the steed both of death, as also of resurrection, that it might be true which is written, Heb. 9.27. It is appointed unto men that they shall once die. When shall the Resurrection be? Christ answereth, But of that day and hour, knoweth no man, no not the Angels of heaven, but my father only. Mat. 24.16. What shall be the conditions and qualities of the bodies that rise again? Six especially are recited a 1. Cor. 15 32.43.53 . 1. Immortality, for of mortal, such as they are now, they shall be made immortal. 2. Incorruption, of corruptible they shall become incorruptible, it is sown a body subject to corruption, it is raised in uncorruption. 3. spiritualness, for of living creatures, that is of such as are quickened with an human soul, and are maintained in this natural and frail life with outward succours, as meats, and other means ordained of God, they shall be made b Gen. 1.29.40 1 Tim. 4.3 spiritual, not in essence, but in condition or quality, & by partaking of the gifts of the spirit. 1. Because they shall be altogether ruled by the holy spirit. 2. Because they have wholly given themselves to the government of the same spirit. 3. Because being upheld by the power of God they have no need of meats, or other helps, because they shall be endued with an exquisite, fine, and sharp intelligence of the senses, it is sown a natural body, it is raised up a spiritual body. 4. Strength: for of being weak, and subject to sundry calamities, sickness and sorrows, they shall be made firm, strong, not subject to any perturbation, and able: for it is sown in weakness, but shall rise in strength, and the soul shall so perfectly rule over the body, that heaviness and weight shall be no hindrance thereto, whereby it shall come to pass, that we shall be rapt with such a nimble motion of our bodies, to meet the lord in the air. 1. Th. 4.17 5. Perfection: for of being deformed, altogether full of uncleanness, lame, and filthy to behold, they shall rise very beautiful, comely to behold, very seemly, wanting no limb, not young as children, nor decrepit with years, but of a full age, ripe and strong as also the bodies of Infants that die in their mother's womb shall by that wonderful work of God receive (as Austin witnesseth) such a body as in time they should have had, Lib 12. Cap. 13. de. civit. Dei & that of a perfect stature, without use, but not without difference of Sexes c Math. 22.30 , namely such as were the bodies of the first man and woman before the fall, without any blemish or deformity d Gen. 225 &. 3.7 : (for seeing the resurrection is a certain new creation, or reformation, it is meet, that it should be conformable to the former, and therefore very good, that is perfect in it kind) and chief such as is the body of Christ, to whom the bodies of the godly shall be made like, but not equal e 1. Cor. 15.40 . 6. Clearness, brightness, and glory, or excellency & beauty: for the bodies of the just shall be clothed with heavenly glory, & divine beauty, as with a rob, although by distinct degrees, as it is said. 1. Cor. 15.40 The glory of the heavenly bodies is one, and the glory of the earthly bodies is another, etc. and Dan. 12.3. & by the words of Christ. Mat. 13.43. comparing them to the brightness of the Sun, & affirming that the Saints shall be like the Angels, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 22.30. it is concluded, that they shall be bright or clear, yet without prejudice to their substance, & quantity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which is a continual accident to a bodily nature. But the bodies of the unjust shall rise again immortal, and incorruptible indeed, and yet subject to suffer: because they shall be vexed with unmeasurable torments and sorrows, and shall continually remain on live without food and other helps, that besides their intent, they may suffer due punishment (saith Hierome) in hell, in eternal reproach, and without light holden under infernal darkness, bound hand and foot in weeping and wailing. Yet must we not dispute curiously of the manner and form of the resurrection, beyond the word of God. What shall be the state of the Godly souls. The glorious image of God shall shine in them. 1. Their mind or understanding shall be full of wisdom and the knowledge of God, which God shall immediately reveal unto them, by no service of men or Angels, because God shall be all in all. 1. Cor. 15.28. that is, he shall work in all the elect all those things, which appertain to their full and perfect blessedness, but yet in that measure, whereunto every one was appointed by God a 1, Cor, 13.12 Eph. 4.14, 23 Col. 1.10. . 2. Their will shall be full of justice, holiness & the perfect love of God & their neighbour, & shall be most ready & earnest to perform obedience unto God b Ezech, 11.19 . 3. All their affections shall be most pure, not gross nor muddy, nor shall they disquiet their minds: finally there shall be a perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or comely disposition of all the faculties of the soul; For then, saith Bernard, God will fulfil the rational soul of the godly with the light of wisdom: the irrational part of the soul, with reasonableness, the angry part, with perfect quietness. What is the end of Resurrection? That all mankind entirely might be judged at the tribunal seat of God, and so the rewards of obedience given to the godly, and to the ungodly their deserved punishments c 2, Cor, 5 10 joh, 5, 29 , that is, that those wholly in soul and body, may enjoy a blessed and perpetual happiness with Christ their head: and these wholly may be delivered to eternal torments with Satan their head, and his wicked Angels: and so that Christ may reign truly and perfectly for ever. To be short, that the Church might triumph gladly with Christ her Spouse for ever: and the enemies of Christ might for ever lie prostrate and subdued under his feet. What is the use of the Doctrine of Resurrection? 1. It is a common comfort. 1. Against all calamities, persecutions, sicknesses, and despites wherewith our bodies are molested in this life a joh. 19, 25 . 2. Against our sorrow for the death of friends b 1, Thes. 4 13 . 3. Against the terror of death approaching c Revel, 14.13 . 2. It is a bridle, whereby we are withdrawn from sin, & as a spur, wherewith we keep our bodies holy and pure, unto immortal glory, and by which we are stirred up to go on forward in true godliness, and holiness. Whereupon, saith Hierome, Whether I eat, or drink, or do any thing else, always that terrible voice soundeth in mine ears, Arise ye dead, come unto judgement. 3. It warneth us that we honour the bodies of the Saints, that we bury them honourably, and that we keep clean those places, wherein the bodies of the Saints, as it were brought a sleep, do lie hid, until they shall be raised up by the trumpet of the Archangel. What is the contrary hereunto? The error of the Atheists, who call death the last end of all things, and the destruction of the whole man, which was also the error of the Sadduces, who professed that there was no Resurrection of bodies, and that there was a mortality of the Souls. 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Regeneration, and transmigration of the soul from one body to another, an error of the Pythagoreans, who affirm that Euphorbus was turned into Pythagoras, and Homer into a Peacock. The error also of the Chiliasts, who abusing that place. Revel, chap. 20, ve. 5. (by which, a certain number, for an indefinite is signified the time, wherein we remain now under the protection of Christ in his kingdom, which is the church) Imagine that Christ shall reign on the earth a thousand years together with the Saints in great delights, & exceeding pleasantness of body, when on the other side the Scripture affirmeth, that Christ's kingdom shall be eternal, and that there shall be no end to the blessedness of the elect, nor to the torment of the reprobate. 3. The errors of such as are curious, whereof some dream that the souls shall rise with the bodies, as though man died wholly: others, as the Manichees, that the souls shall put on new bodies, in steed of the former (by that means making a creation of new bodies, not a resurrection of the same) others also, that the souls being separated from their bodies do sleep, and shall be raised up with the bodies. 4. The opinion of Hymenaeus, and Philetus, who not discerning the spiritual resurrection from the bodily, said the resurrection was passed already a 2. Tim. 2, 18 . 5. Their Error, who teach that by the resurrection, bodies shall be essentially changed into the nature of spirits. 6. The doting opinion of Origen, who taught that an Airy or divine body should rise again, but not a fleshy. 7. The error of the Mahumedists, and Saracens, who imagine that meats and drink shall in very great abundance be ministered to the blessed, and that they shall have plenteous exercise of carnal pleasure: moreover also that the bruit beasts shall be raised from the dead. The eight and thirtieth common place. Of the last judgement. What is signified in the Scriptures, by the word, judgement? 1 COmmonly to judge, is to deem & to think: and judgement is taken for the opinion or meaning of the mind. 2 It may be known what it is, by the contrary thereof: for to judge, and to save are contrary: as therefore to save is to free one from destruction, and to give life: so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to judge, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to condemn, to destroy, & to give cause of condemnation. In which sense it is used, joh. 3.17. God sent not his son into the world, that he should judge the world, that is that he should condemn, or rather be the cause of condemnation, but that the world might be saved through him: Whereupon judgement is used for the cause of condemnation, vers. 19 This is the condemnation, that that light came into the world, and men loved darkness rather than that light. And for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemnation. joh. 5, 24. He that believeth in me, hath life eternal, and shall not come into condemnation. 3 To judge, is to rule and govern, as jud. 3.10. and in other chapters, where judgement is taken for Rule, and for the mind of the judge, and for equity, or for that which is just and right a luk. 11.42. . And the judge for the Magistrate b Exod. 2, 14 & all through, . And first, surely when judgement is attribured to God, it is taken for the full Rule, universal government and administration, wherewith the whole world standeth sure, is preserved and governed c joh. 5, 22 27, 30 Gen. 18.25 . 2. For the government, and well ordered state of the Church, whereby the father manifesteth the Gospel through the son, maintaineth the ministery, bestoweth the holy Ghost, quickeneth the dead, by the word, even from the beginning to this day, prepareth a kingdom for the son, that is, the Church, Mat. 12, 18, Behold my servant whom I have chosen, I will put my spirit on him, and he shall show judgement to the Gentiles. 3. For God's vengeance and punishment on sin, & sinners d 1, Pet, 4, 17 . 4. For God's precepts or commandments e Psal. 19.9. &, 119, 13 30, &, throughout, . 5 To judge, doth signify to reprehend others faults by the example of ones own virtue f Math, 12, 27, 41, 42. etc., 19.28. . Luk. 22, 30. The Apostles shall judge the twelve tribes of Israel, that is the Apostles faith and Doctrine shall take all excuse away from the Israelites. So Ro. 2.27 6. To judge, doth properly belong to the judge, when he giveth sentence, whereby either he condemneth or justifieth one, that is, he doth indeed condemn by pronouncing him guilty of the fault, and by adjudging him to punishment: but he doth justify, when he freeth any one from the crime, and punishments due to the crime. And in this sense, judgement is the Lords censure freeing the elect and pronouncing them heirs of eternal life, but condemning the reprobate. How manifold is the Lords judgement? Twofold, Particular or Antecedent, temporal and hidden, which is either of many or of every one (in the time of every one's life or death) for that the Lord either in this life doth defend those that are his, according to his promise The gates of hell shall not overcome it, Mat. 16.18, or chastiseth them when they err with war, famine, pestilence, or with some other kind of punishments, that they may not be condemned with this world g 1. Cor, 11, 32 . Whereupon 1. Pet. 4.10. judgement beginneth at the house of God: or finally receiveth their souls into heaven: and on the contrary, keepeth down the wicked, and punisheth their sins diverse ways, and at length delivereth their souls to Satan to be tormented h Luk. 16, 22, 29 . 2 Universal, extreme, manifest, final, absolute, & eternal, is that, which shall be in the last day when the bodies are raised up, of which we must principally here entreat. By what arguments is it declared, that the judgement shall be universal and extreme? 1. Because judgement and Resurrection are so necessarily joined the one to the other, and it cannot be, that God can judge of all men which are dead, unless he raise them from the dead, nor can resurrection be assigned to any other end, then that God might judge all men, & might separate the sheep from the goats, the corn from the chaff, the godly from the ungodly a Mat. 25, 13 . 2. It is declared by a remarkable principle in nature, which teaeth that God i● just, and therefore it must needs be well with the good, and evil with the wicked for ever: which because in this life it cannot be (for that there are so many wicked men and Atheists, who commit all kind of wickedness, whom nevertheless God doth not take vengeance on in this life: again, for that there are godly men, and some that worship God sincerely, who live a most troublesome life, so far is God from rewarding them in this life ᵇ) necessary is it that there should be a certain and unfallible judgement remaining afterward, wherein the wicked might be punished, and the good may receive the reward of piety. Cor, 15, 19 3. burr far more certainly is it showed by testimonies of holy Scripture, Psal. 9.8. The Lord hath prepared his throne for judgement, and shall judge the world in righteousness, and 50.1. The God of Gods hath spoken, and called the earth from the rising of up the sun, unto the going down thereof, our God shall come, and shall not keep silence, that he may judge all men. Isa. 66.15. Behold the Lord shall come in fire. Mat. 25.31. and so following, all the whole act of judgement is described. Luk. 8.17, There is not any thing hid, that shall not be evident. joh. 12, 48. The word that I have spoken shall judge him in the last day. Rom. 2, 16. God shall judge the secrets. 1, Cor. 3, 13. Every man's work shall be made manifest. Heb. 9, 27. It is appointed unto men that they shall once die, & after that cometh the judgement. jud. 14 15, ver. Enoch the seventh from Adam prophesied of such, saying: Behold, the Lord cometh with thousands of his Saints, to give judgement against all men, & to rebuke all the ungodly among them of all their wicked deeds. Therefore must their needs be a judgement. 4. We confess in the Apostles Creed, that Christ shall come to judge the quick and the dead. What is the last judgement? It is the act of judgement, whereby Christ in the last day shall presently after the resurrection of the dead, pronounce sentence upon all men, with great majesty and glory, separating the elect from the reprobate, and adjudging them to eternal life, but the reprobate to unquenchable fire. What are the efficient causes of the judgement to come? 1. The eternal God, Father, Son, and holy Ghost inseparably, for as much as there belongeth to the judicial power, dominion over all things, authority of judging, and even the decree itself, Dan. 7.9.10. The ancient of days did sit, and he sat in judgement and the books were opened, and john. 16.8. When the holy Ghost cometh, he will reprove the world of sin, of righteousness, and of judgement. 2. The urgent cause, in unbelieving men, is original and actual sin against the law of god, also the contempt of the gospel: but in god most upright justice, being an avenger of iniquity, and a maintainer of piety, according to the eternal decree of god himself. 3. But as concerning the manner or exercise of the judgement, the Efficient cause and helper of judgement, or the judge that shall be, is Christ the son of God, as he is man, or the son of man. For truly even he shall judge, who was judged himself, that the wicked may behold his glory, whose meekness they despised. joh. 5.22. The father judgeth no man, but hath committed all judgement to the son. And ver. 27. To him he hath given power to execute judgement, in that he is the son of man. Act. 10, 42. He commanded us to preach unto the people, and to testify, that even Christ is ordained of God a judge of quick and dead, And chap. 17, 31, God hath appointed a day in the which he will judge the world in righteousness by the man whom he hath appointed, Ro. 2, 16, There shall be a day wherein God shall judge the secrets of men by jesus Christ & 2 Tim. 4, 1. jesus Christ shall judge the quick & dead in that his glorious coming in his kingdom. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Angels shall be ministers, who shall be present to serve Christ in the execution of his judgement: for they shall gather before him all people, they shall separate the elect from the reprobate, they shall carry the elect to meet Christ in the air, they shall cast of the reprobate with the devil and his Angels into everlasting fire a Math. 25.31 , Shall then the son, without the father and the holy spirit be the judge, and execute that judgement? Not simply, but after a sort, that is, according to the arguments and reasons, which in this separate him from the father, because the father judgeth no man, namely a part, as the jews thought, but hath committed all judgement to the son, that is to say, that he might judge and govern all things by the son, joh. 5.22. Or because the son is wisdom and truth begotten and proceeding from the father, and representing him perfectly, and judgement ought to be performed in wisdom and truth: therefore is the power of judgement given to the son of God by a certain appropriation, that as the father worketh all things by the son. joh. 1.3. for as much as he is the cunning of the father, saith Augustine lib. 6. de Trinit. So likewise doth he judge all things by the son, for as much as he is the wisdom and truth of the father: which is signified Dan. 7.9, 13, where first it is said, that the ancient of days did sit, and after is added, that the son of man came even to the ancient of days, who gave him dominion and honour and a kingdom: whereby is given us to understand, that the authority of judging is in the father, from whom the son receiveth power to judge. Therefore is not the father said to judge in that day, for in the judgement to come the father shall not appear in visible form, but the son shall in the form of a servant, which truly is not the form of the father, but of the son, saith Augustine: neither is it that form of the son, wherein he is equal with the Father, but wherein he is less than the father, that in judgement he may be clearly perceived of the good, and bad, and may perform those parts which belong to a judge. Math. 24.30. Doth the power of judging accord in Christ, as he is man, and not as he is God only? It doth because the father hath given him power to execute judgement, in that he is the son of man, not truly for the condemnation of human nature: for nothing could let all men to be judges, but for the glorious condition, which followeth the personal union of the divine and human nature because in his human nature, he is head of the whole Church a Eph. 1.12 Col. 1, 18, , & God hath subdued all things under his feet, 1. Cor. 15.27. and because of the intercourse of the Divinity to the soul of Christ, it is meet for him to knowee and judge the secrets of all hearts. Therefore the judicial power accordeth in Christ not only as he is God together with the father, but also according to his human nature, for the agreeableness and affinity between men and him: moreover they that are to be judged, shall behold him their judge. Who shall sit in company with Christ the judge? The Apostles and the rest of the Saints, Mat. 19.28. a luk. 22.30 I appoint unto you a Kingdom, saith Christ, that ye may sit on seats, judging the twelve tribes of Israel. And 1. Cor. 6.2. Know yet not, that the Saints shall judge the world? that is, the rout of the ungodly: and that we shall judge the Angels, (meaning the wicked b jud. 14 reve. 20.4 ?) which is said therefore to be. 1 In as much as the Saints are the members of Christ the judge. 2 Because God hath ordained to gather all his adversaries, before himself, and before the assembly of the Church c joel. 3.2 . 3 Because the Apostles shall judge the world by their doctrine which they have preached, and shall approve the sentence pronounced by Christ, and to his judgement shall all the godly subscribe. 4 The godly also shall judge the wicked by the example of Faith and repentance: by which means the Apostles faith shall take away all excuse from the jews: for as Christ saith of the Queen of the South, and of the Ninivites. Luk 11, 31. that they shall rise in judgement, and shall condemn that generation, which was not moved at his preaching. Who are they which shall be judged? All men without exception, as many as have been since the creation of the word, as it is in the Creed, he shall come and judge the quick: namely whom he shall find remaining on live at his coming, (who shall be changed in a moment, that is, they shall be translated from a mortal condition to an immortal) and all the dead: that is, which are departed this life before the last day, whom he will raise up from death d Rom. 14.12. , 2, Cor. 5, 10. We must all appear before the judgement seat of Christ. 2 And the Angels which sinned and kept not their first estate, but left their own habitation, are reserved in everlasting chains under darkness unto the judgement of the great day. 2. Pet. 2.4. jud. 6. 3 The man of sin himself especially, that son of Perdition Antichrist c 2. Thess. 2, 8 Revel. 20.10 , whom the Lord at that time chief will destroy with the spirit of his mouth, that is, by the preaching of the Gospel and after utterly abolish in his glorious coming, that is, when he shall return in glory unto judgement, which the Epithet, glorious coming, showeth. 4. The unreasonable creatures also, the heaven and earth, and whatsoever is contained in them, shall be judged in their manner: For 2. Pet. 3.7.10.11.12. The heavens and earth are reserved unto fire against the day of condemnation, and of the destruction of ungodly men and the heavens shall pass away with a noise, that is, from mutability to immutability and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, incorruption, and the Elements shall melt with heat, and be dissolved, and the earth with the works that are therein shall be burnt up: but not as touching the Essence, as if this most goodly frame of the world were to be brought to nothing, for then where should Christ execute his judgement? but that, it is to be restored to a better & more excellent form as touching the corruptible qualities, all those things being taken away which are unperfect and transitory, certain filthiness & dregs of mortality being put away, & purged by fire, as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having the virtue of cleansing, as gold in the furnace: as it is said 1. Cor. 7.31. The fashion of the word goeth away, not the property. And Rom. 8.22. We know that the whole world groaneth with us also, and travaileth in pain together under hope, that it also shall be delivered from the bondage of corruption into the glorious liberty of the sons of God: So Act. 1.21. a restoration of all things is promised. So Ps. 102.72.28. The heavens shall perish, and they shall all wax old as a garment, & as a garment shalt thou fold them, and they shallbe changed, namely, to the better. And revel. 21, 1. I saw a new heaven. So Isaiah, 65, 17. and 66.22. New heaven and a new earth, that is, renewed are promised. Therefore Peter addeth verse 13, We look for new heavens & a new earth according to his promise, wherein dwelleth righteousness: but it is not revealed in the Scriptures, what manner of restoration this shall be. For what things shall judgement be given? For the faith and unbelief of every one, according to the effects of either a Math. 12.36.37 : for every idle word, how much more for grievous sin shall there an account be given in the day of judgement, even of them that do not embrace the satisfaction of Christ, Rom. 2.16. The Lord will judge the secrets of men. And chap. 14.12. Every one shall give an account for himself unto God. 2. Cor. 5.13. Every one's work shall be manifest, for the day will declare it, and the fire will try every man's work, what it is, (although this day may be better understood of the light of truth, driving away the darkness of ignorance, and shining in our minds as fire:) And 2. Cor. 5.10. All must be made manifest, that every one may receive according to what he hath done, be it good or evil. The like reve. 20.12. Whereupon saith Augustine, In what facts every man shall be found, when he departeth from his body, in the same shall he be judged. What shall the form of this judgement be? It cannot be declared, but yet the Scripture shadoweth it under the figure of a most just and royal judgement a Math. ●4 30.31. & 25.31. & 50. follow. Math 13, 26 1, Thess, ●, 4 . And it doth consist in preparation, sentence, and execution of the sentence given. The preparation shall be on this wise. 1 As a thief cometh in the night, so shall Christ on a sudden come visibly from heaven, from whence we are bidden to look for him, in his majesty, that is, in divine power, in heavenly brightnsse, in glorification of body, in authority to judge, and in the guard or company of all his Angels, and armed with flaming fire b 2 Thes. 1.8 . Psal. 50.3. A fire shall go before him, he shall not then come alone, humble, despised, neither unto affliction, as in the first coming c Math. 11.29 Isa. 53.5. . 2 He shall sit on the throne of the glorious majesty d Math, 19.28 , but what the throne may be, no man must inquire: yet for certain it shall appear corporally and visibly in the clouds of heaven, apparent to the eyes of all men. Act. 1.11. and reve. 1.7. Behold he cometh with clouds, and every eye shall see him, yea, even they which pierced him thorough. 3 He shall gather together by the ministery of the Angels all nations before him, so that not any how wicked and mighty soever, can withdraw himself, or be absent, escape, fly from, or resist that appearance. 4 He shall separate them one from another, as a shepherd doth sever the sheep from the goats, and he will set the sheep, that is, those who have heard his voice, and have embraced his sheep like innocency, on his right hand: but the goats, that is, those who despising their shepherd, have followed their own wantonness, and lust like goats, on his jest. 5 He shall give a double definitive sentence, and that in order. The first shall be most earnestly wished for of all the Elects: for the King shall say to them that shall be on his right hand, with a singular affection of favour and love, commending and setting forth the grace God, and his free adoption, his Election from the beginning, and blessing in Christ, not their merits, Come ye blessed of my father, and possess for your inheritance the kingdom prepared for you since the foundations of the world were laid. Whereunto he will add a reason of the cause taken from the fruits of faith, declaring the cause, that is, from the works of mercy performed unto him in his members: For I was an hungry, and ye gave me to eat, etc. The second shall be most fearful. For turning unto them that shallbe on his left hand, he will say unto them, depart from me ye cursed into hell fire, which is prepared for the devil and his Angels. Whereunto in like sort he will add the reason of the cause, for I was an hungry, and ye gave me not to eat, etc. 6 The execution of the sentence shall presently follow the sentence. For the reprobates being expulsed by the Angels from the Lords presence, shall, will they, nill they, be compelled by his glorious strength to go into eternal torment a 2. Thess 1.8 9 , but the godly shall be taken into the air to meet the Lord, that they may enjoy eternal life, and blessed immortality with Christ b 1. Thess. 4 17, . After what law will Christ give sentence? Although the godly shall be freed also from the word of the law, in as much as Christ hath fulfilled it for them, and by the same law, which appointeth every sinner to eternal punishments shall the wicked be condemned: yet the last judgement shall not so much be squared by the word of the Law, as of the Gospel, which the Apostles have preached: according to that joh. 3.36. He that believeth in the son hath everlasting life, and he that believeth not the son, shall not see life, but the wrath of God abideth him. And chap. 12.48. The word that I have spoken, it shall judge him in the last day. And Rom. 2.16. The Lord shall judge the secrets of men, according to my Gospel, by jesus Christ. For the sentence in that general judgement shall be nothing else but a manifesting or declaring or the sentence now before uttered in this life, by the ministery of the word, as concerning the justification and condemnation of all. What are the notes or properties and Epithets of the last judgement? The Apostle, Rom. 2.5. reckoneth up three. 1. for he calleth it the day of wrath, that is of vengeance, because vengeance shall be taken on all who in this life have not believed the Gospel. So Sophoniah. 1.15. That day shall be a day of wrath, a day of trouble and heaviness, a day of destruction and desolation, a day of obscurity and darkness, a day of clouds and blackness, so called indeed in respect of the wicked, which day shall be a day of rejoicing to the godly. 2 The day of Revelation, because here things are hid: but there the thoughts, words & deeds, of all the reprobates how secret soever, shall by the divine and omnipotent power of the judge be laid open. revel. 20.12. And I saw the dead both great and small stand before God: and the books were opened, and another book was opened which is, the book of life, and the dead were judged of those things which were written in the books, according to their works. But of the Elect the Lord speaketh. jer. 31.33. and Heb. 10.17. Their sins and iniquities will I remember no more. 3 He calleth it a day of just and upright judgement, lest any should think (saith chrysostom) that the judgement of God should proceed from an angry mind, and that none might think that the judge will take vengeance, otherwise then justice doth sway the judgement. It is called also by way of excellency. The day of the Lord, and of Christ, wherein he shall come with his glory and majesty a ●uk. 17.34 1 Cor, 5, 5, Philip, 1.6. . And day of judgement b Mat. 10, 15 &. 12, 36. . And, the last day, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, the uttermost & last day c joh. 6.39.40 by a signification taken from time because those which fall out at the last, are most strange unto us What are the forewarnings of the judgement to come. e Deut, 27.26 Gal. 3.15 1 The sentence of death pronounced against transgressors before the fall of our first parents d Gen, 2, 17 . 2 The same sentence repeated in the law, by the voice of God. 3 The handwriting of God in the consciences of men, their consciences bearing witness unto them, and their thoughts mutually accusing and excusing themselves in the day wherein the Lord shall judge the secrets of men. Rom. 2.15.16. 4 The examples of God severity, such as was the deluge, in which the whole world perished, No and his family excepted f Gen. 7. ●1 : The burning of Sodom, out of which just Lot was saved g Gen, 19.24, 25 . The destruction of the City of jerusalem, the baseness and overthrow of the jewish civil government. 5 Calamities both public and private, to be short, the death also of the body, are the beginning & resemblances of the judgement to come. What are the signs and tokens thereof? They are manifold; some going before, others joined nigh thereunto, and of precedent signs, some are happened long since, which are far distant from the end, as 1. The publishing of the Gospel in all the habitable earth, or amongst all nations h Math. 24 14 . 2 That security and gluttony long ago waxing strong: as it was in the days of Noah, which were before the Deluge a Moth, 24 37.38 . 3 Apostasy from wholesome doctrine, whereof 1. Tim. 4.1. The spirit speaketh evidently, that in the later times some shall departed from the faith, and shall give heed unto spirits of error. 4 General corruption of manners b 2. Tim, 3 1.2.3 . 5 The revealing and coming of Antichrist. 2. Thes. 2.3. The day of Christ shall not come, except the man of sin be disclosed, and 1. john. 2.18. Little children, it is the last time, and as ye have heard that Antichrist shall come, even now are there many Antichrists: whereby we know that it is the last time. 6 Persecution and betraying of the Godly for the name of Christ. 7 Pulicke offences d math, 24 10 . 8 False Christ's, and many false Prophets, saying, I am Christ, that is, usurping the name of Christ, or feigning that they are sent of Christ, c math. 24.9 Luk, 21, 1. that they are that which Christ is, and showing signs and miracles to seduce the very elect, if it were possible e luk, 21.8 Math. 24, 11 . 9 Neglect of charity, vers. 12. and want of faith. Others going next before, which notwithstanding, the end shall not presently ensue. and that in heaven, Mark. 13.3. The sun shall be darkened, that is, there shall be Eclipses of the sun often: The moon shall not give her wont light. The stars shall fall from heaven, that is, seem to fall. The powers of heaven shall be shaken: for these things are to be understood properly not in a borrowed sense. 2 In the earth, great Earthquakes, troubles, and tumults: For Nation shall rise up against Nation, and Kingdom against Kingdom. Luke. 21 9.10. Nor shall there be any place free from wars, there shall be hunger and pestilence, and fearful things, and people shall be in anguish, and at their wit's end, with desperation f Mark. 13 7.8, , and in the Sea there shall be fearful noises and tumults, or inundations of the Sea and waters g Luk, 21.25 . 4 In the air, fearful and terrible tempests. In a word, the heaven and earth, and even all the Elements shall in a sort resemble the countenance of an angry judge, that sinners being admonished, may repent, unless they desire suddenly to perish. 5 Unto these is also added the conversion, or gathering together of Israel, that is, of the whole Nation in general, unto the Church of Christ, after that the fullness of the Gentiles shall come in: Isay. 29.20. Rom. 11, 25.26. which nevertheless, after what sort, and when it shallbe, is not known: The signs adjoining thereunto, are wailing & sorrowing of all the kindreds of the earth, and the sign of the son of man which shall be seen in the heaven, when the Lord cometh in the clouds a Math. 24.30 , which some interpret to be the figure of the Cross, others great glory and majesty, which shall testify that Christ is at hand. When shall the judgement be? This is importunately asked (saith Augustine): seeing the Lord saith, Math. 24.26. But of that day and hour knoweth no man, no not the Angels of heaven, but my father only, and Mark addeth 13.32. nor the Son. And Act. 1.7. It is not for you to know the times or seasons, and points of times, which the father hath put in his own power: And it is said that the Lords coming shall be unlooked for, & like the coming of a thief in the night b Math. 24, 44 1 Thess. 5, 2 2 Pet. 3.7 . But although that hour is uncertain, that it cannot, nor aught to be searched after by us, yet have we proof sufficient that Christ's day cannot be far off, by the former signs, whereby we daily see many such like things so fall out, by the impiety and corruption of manners, which is now come to a full height c 1 Pet. 3.7 jam. 5.8 . (In like sort as the buds and blossoms of trees, signify summer to be nigh at hand d Math. 24.32. . And when the corn waxeth yellow, the husbandman gathereth, that harvest is not far off) & they are as so many criers, by whose voice men are cited to appear at the tribunal seat of Christ, albeit they can know nothing of the very year, month, day, hour, or moment, because it is not revealed in the Scriptures. For as the last age of man, saith Augustine, that is, his old age, cannot be defined in a certain number of years, as the rest of man's ages may, as his childhood, his youth, his flower and vigour of age: So the world's last age cannot be determined in a certainty of years. And as we do not call (saith chrysostom, Homil. 33. in joh) the very last day in the year, the end of the year, but the last month as well also being the space of thirty days: so if we call the end of so many year, although 400. years and more, we shall not mistake. Seeing 1. Pet 4.7. it is expressly said, the end of all things is at hand: and james. 5.8. The coming of the Lord draweth near doth not Paul make a proposition contradictory unto these, when 2. Thess. 2.3. he denieth the Lord's day to be at hand? No, because neither are the selfsame things spoken of by them, nor in the same respect, and same time. Paul denieth that the Lords day is nigh at hand in his age, and that while he liveth, against false Prophets, who prefixed a certain time not far off then: but he denieth not that the coming of the Lord draweth on, or that those were the last times, in respect of former ages, and of the time of the Messias exhibited, in that there shall not any other time follow, nor shall this have so long a continuance, as was from the beginning of the world, until the coming of Christ. Last of all that day is at hand, in respect of God, with whom a thousand years, are but as one day. Psal. 90.4. and 2. Pet. 3.8. How is the son, Mark. 13.32. said not to know of the day of judgement? Not that he knoweth it not to himself, saith Augustine, but that he knoweth it not to us, that is, he maketh us not know, that is, he showeth it not unto us, for whom it is not expedient to know it: or, as concerning his human nature, which in an ordinary and natural condition knoweth nothing of this thing, but what is showed unto it by the divine nature: or as touching the state of humility, and in as much as being settled therein, he accustomed to attribute works most commonly to the father, as he saith john 5.30 and 7.16. that he cannot do any thing of himself, and that his doctrine is not his but the fathers. Why hath God hidden that last day? Because he will have us look for him every day and hour, to watch least that day come upon us suddenly, we being unprepared, and to bridle our curiosity in prying into the secrets of God. Why doth the Lord defer the last judgement? That the number of the elect may be fulfilled, whom god hath foreknown from the beginning, & determined to call, and that those who yet remain uncalled, might be called through the gospel, & might be gathered to the rest, that have been already called from the beginning of the world, and are at rest partly in the heavens, and partly in the earth. a 2. Pet. 3.9 Reue, 6.11. 2 That he might prove our hope, patience, our calling on him for help, and our faith, & that he might stir us up to repentance. 3 That he might make the wicked more and more excuseles, who despise the long suffering and lenity of God, and the space freely granted them to repent. Rom. 2.4, 5 2 Pet. 3.8.9. Which shallbe the place of the judgement to come? The jews appoint the valley of josaphat, (which was situate nigh to jerusalem, at the east gate of the temple. and was so called, of a famous victory granted to King josaphat, against the Ammonites, & Moabites, b 2 Cron. 20, 26. ) out of joel. 3.2. I will gather all nations, & will bring them down into the valley of jehosaphat, for there will I sit, saith the Lord to judge all the heathen round about. But they affirm this rashly: for as God would have the time known to himself only: so will he provide himself a placc also fit to judge this company. What is the end of the last judgement? 1 In respect of men, that every one m●y receive the things which are done in his body, according to that he hath done in this world, whether it be good or evil a 2. Cor. 5.10 . 2 But in regard of God, that he may give a final & perpetual sentence on all mankind, & that his glory may appear & be declared ●nto all eternity, for the justice, which he shall observe in judgement. 3 The fulfilling of Christ's office: for than will Christ deliver his kingdom to god the father, that is Satan & all the wicked being ●●ed & put to flight at once, & death itself destroyed, & the elect reconciled, he will deliver them to his father to be crowned with eternal glory, & then both his civil & ecclesiastical government also ceasing, he shall appear to have most absolutely discharged the office he received of his father b 1. Cor. 15.24. : yet so as he may reign with the father for ever, and the father may also triumph in his son being conqueror. 4 The freeing of the creature from the bondage of corruption c Rom. 8.20 . What is the use of this doctrine? 1 It serveth for instruction, for it putteth us in mind of a perpetual Repentance, and stirreth us to prayer, watchfulness, piety, justice, and to embrace sobriety d Luk. 21.24 Tit 2.12.13. 2 Pet, 3.11.12. . 2 It comforteth the godly, for that they believe that the troubles of this world shall have an end, and that Christ shall come again to vanquish and take vengeance on his & our enemies, and to deliver us out of their hands, and that he shall be our judge, whose brethren we are, and the members of his body, who is a most loving jesus, that is, a Saviour, Patron, Advocate, Redeemer, and Intercessor for us, who laid down his life for us, and who hath solemnly promised everlasting life to all them that believe in him. Rom. 8.32. Who shall condemn? It is Christ that maketh intercession: Whereupon we have good cause to wish for that day, according to the saying of Christ, When these things begin to come to pass, then look up, for your redemption draweth near. Luke. 21.28. So that it is a marvel, which Tertullian in his Apolegetic. cap. 38. writeth, that Christians were wont to pray for the deferring of the end, seeing we daily desire the coming of God's kingdom. 3 It terrifieth the wicked, because him whom now they refuse for their Saviour, they shall find to be their judge, who shall adjudge them to eternal torments. What is contrary hereunto? 1 The heathens opinions of the world's eternity. 2 The Decree of Origen, and the Chiliasts, that at length a thousand years after the Resurrection all shall be saved. 3 The error of them, who, beside the judgement that ensueth presently at the first separation of soul and body, think there doth not an other universal judgement remain. And of others, who think that the souls of the godly, are not rewarded in heaven, nor the souls of the ungodly punished in hell, before the day of judgement. 4 The wicked opinion of those mockers, who deny or contemning that judgement, or scoffingly ask, when that shall be, which is so long deferred. 2. Pet. 3.3. who so soon as they hear that the last judgement shall be, cavil: As the Epicures and Stoics cavilled, Act. 17.32. following Manilius, who saith. The father's saw no other, neither shall posterity beheld any other. 4 The curiosity of them, who either upon some feigned Revelation, as the Circuncellions, the Anabaptists, the Enthusiasts, who were wont to spread their prophecies amongst the common sort, and to set down the very certain year, month, and day of judgement, or upon some position and aspect of the Stars, or on some imaginary supputations of numbers and times, or on Arithmetical calculations, as this Platonists, or are given to iucidiall Astrology: or on common prophecies, or on human authority dare define that time, as they who repeat I know not what Rabbins dream, as if it were a divine Oracle pronounced by E●ias, Six thousand years the world shall last, two thousand years before the Law, two thousand under the Law, two thousand ●fter the Law, and then shall the end be, which saying may by the History itself be confuted as vain, because there was two thousand, five hundred, and thirty years before the Law, and fewer by many then two thousand years under the Law: and it is manifestly contrary to the saying of Christ. Act. 1.7. For the end of the world doth depend neither on the Law of nature, or on course, or any other cause, but on the pleasure and secret will of God only. The nine and thirtieth common Place. Of Eternal life. How many kinds or differences of life do the Divines make? THree. 1 There is a life of nature, which the Apostle calleth an Animal life, of the natural soul being the better part of man a 1. Cor. 2.17. & 15, 47 , whereby the good and bad do in this world one among another live, are quickened, do perceive and understand: which may also be called, a Bodily, Temporal, Natural, and Present life. Whereunto the first or natural death, which is a dissolution of the body and the soul, is opposed. 2 There is a life of grace, which Gods children only in the spiritual kingdom of Christ do enjoy in this world, which by way of excellency is called The life of God, not so much for that it is from God, as all the other three kinds of life also are, as because God liveth in them that are his, & that this life he showeth and approveth b Ephe. 4.18 : and it is called for the same respect, The life of Christ, because Christ liveth in his through a supernatural faith and spirit: and they live unto God, and conform their life unto his will, c Gal. 2.20. , and it is called a new life, a Christian life, and a Renewing of the mind, will, and affections, and it is also called a new creature, a new man, supernatural and spiritual, which is opposed to death in sin, and to the old man. a Col. 3.3 3 There is a life of glory, whereby the soul being joined again to her own body, shall lead a life, which the Apostle calleth spiritual, not in respect of the substance, but of the qualities. 1. Corinth. 15.44. whereby the faithful shall live for ever, and it is laid up in Christ, and in the end of the world shall be disclosed ᵃ and which is opposed to the second death, and is called eternal, whereof only here we are to entreat, But how many ways is aeternal life taken? Two ways. 1. Metonymically, both for the way, that is in the means and manner of coming to the inheritance of heaven. john. 3.36. He which believeth on the son, hath aeternal life. And Cap. 17.3. This is eternal life, that they acknowledge thee to be the only true god, and whom thou hast sent Christ jesus (where by the way we may note. Thee and whom thou hast sent Christ jesus, to be the subjects in this proposition, and the only true God, the predicates of either subject) Also for Christ himself. 1. john. 5 20. This is the true God, and life eternal. Efficiently indeed, as he is God, but as he is man and died for us, in part materially, because sin, which is the cause of death, was purged in his flesh: in part also efficiently, but by a secondary means namely by his intercession, good will and virtue of his sacrifice, by the communication of his flesh with us, and of forgiveness of sins, and of life eternal, which is therein partly also instrumentally because the deity quickeneth us by reason of the substantial union through the flesh. And after this sense is life aeternal begun in the faithful in this life. 2 Properly for the estate of the blessed after this life, whereof john in the same. 3. chapter. 16. verse. whosoever believeth on the son, can not perish, but hath everlasting life. And. 3.7. to Tit. 9 We are heirs, according to the hope of eternal life. By what arguments do we prove that there is a life eternal? 1 From the nature of God, for seeing there is a god, and the same is living and eternal; it followeth necessarily that there is a life eternal, whereby god liveth and is eternal. 2 From the condition of the soul: for seeing that it is immortal, it followeth that there doth remain an other life after this, wherein the soul liveth by itself, though separated from the body, and in which life she acknowledgeth and praiseth god highly. 3 From the resurrection of bodies: for there would be no need of the rising again of the bodies of the faithful, if there were not a life whereunto they should rise. Moreover the articles concerning GOD, of Christ, of the Providence and of the justice of GOD, of the souls Immortalize, of the resurrection of bodies, of the last judgement, could not stand unless this article of life eternal be annexed unto them. 4 From the handwriting of God written in the soul of every one, for the soul itself often teacheth us, there remaineth a judgement, with the fear whereof they are vexed, who live wickedly, and they are renewed in hope, who love godliness. 5 From an Argument tending to absurdity, because if only in this life, that is, if we hope in Christ for this life sake only, so that our faith hath respect to nothing else beyond this life, we were the most miserable of all men. 1. Cor. 15.19. 6 From the testimonies of Scripture, Dan. 12.2. some shall awake unto everlasting life. Math. 25.46. The just shall go unto life eternal. john. 10.28. I give unto my sheep eternal life. Hebr. 13.14. Here we have no continuing City, but we seek one to come. 1. john. 25. This is the peomise that he hath promised us, even eternal life. 7 From examples, for Enoch, being translated here into, and afterward Elias were as an earnest penny thereof a Gen. 7, 24. Heb, 11, 8 2 Kings, 2, 11 : So was Christ also ascending into the heaven, whose pleasure is that where he himself is, we should be with him likewise. john. 14.3. and 17.24. 8 This an article of our faith, I believe that life everlasting. What are the Epithets, whereby it is commended in Scripture? 1 In commendation it is called the kingdom. 1 of God. 2 of the father. 3 of heaven. b Math. 7, 21 . 2 Metaphorically Abraham's bosom c Luk. 16, 22 , by a Metaphor taken from the bosom of parents, woe are said to have and carry their little children in their bosom, because the faithful like dearly beloved children being recovered out of this miserable world, are cherished and refreshed in the embracing of the father of all the faithful, and are safe and free from all the perilous storms of this life: And there is a place wherein Christ hath prepared us a mansion, as himself declareth. Math. 8.11. Many shall come from the East, and from the West, & shall sit down with Abraham & Isaac and jacoh in the kingdom of heaven. Augustine, though where it should be, Epist. 99, ad Evodion. confese, Lib. 9, 3, confesseth he knoweth not, yet defineth it to be an habitation of secret rest, and affirmeth that therein li●● the spirits of the blessed, and there they enjoy the gladsome presence of God. 3 Analogically, or by proportion Paradise, or a place of delight and pleasantness e luk. 23.43. , by allusion to that garden planted in Eden, of the situation whereof it is fond to dispute, seeing it is manifest that the universal earth was made waste by the Deluge. 4 The house of the father a joh. 14.2. . 5 Metonymically, the fullness of joys b Psal. 16.11 . 6 The Lords joy c Math. 25.21 . 7 The new, holy, and durable jerusalem that shall be d Heb. 13.14 Revel. 21.10 . 8 An inheritance immortal, and undefiled, and that withereth not, reserved in heaven e 1. Pet. 1.4 . 9 The glory of God, because that eternal life consisteth in the communication of God's glory, Rom. 3.23. All have sinned and are destitute of the glory of God. 10 Our glory, for this is that alone, wherein we may rest safely. 1. Cor. 2.7. We speak the wisdom of God in a mystery, even the hid wisdom, which God had determined before the world unto our glory. 11 Rest f 2. Thess, 1.7 . 12 Refreshing g Act. 3.19 . 13 Peace h Luk. 1, 79, . 14 So great happiness, as cannot be contained neither in the eyes, nor ears, nor mind of any man i Psal, 31, 20 Isai. 64, 4. 1. Cor. 2.9 . But why is it called eternal? Because it shall neither be temporary, or determined in any certain limits, neither is it short, vain, or subject to any change, as this our life is k Gen. 3, 19, joh 14 5. , and although it have a beginning, yet shall it never be taken away from them, to whom it shall once be given l Math. 25, 34 , but shall last for ever without end. What is life eternal? It is a glorious estate, wherein the elect being most perfectly joined unto Christ their head, after the Resurrection that shall be of the dead, m Rom. 8 29 1 C●r. 15.49 Phil. 3.21. Reve. 2, 31 shall know God with his Angels in heaven after such a manner, that we are not worthy yet to speak of, and shall enjoy his presence, and praise him for ever, having obtained the sovereign good that Christ hath purchased for us, and shall be conformable unto his likeness in body and soul as he is man. Or, it is the state of the blessed after this life, wherein shall be a perpetual acknowledgement of God, perpetual righteousness, without sin and death, continual joy, free from trouble, grief, heaviness and mourning. n joh. 17.13 24 Isa. 25 8. Reve 7.16 17 &. 21.4 . In a word,, eternal life shall be a certain perfection of souls and bodies, wherein there shall be nothing blameworthy, but according to the pleasure of God all things shall perfectly serve the will of Christ, the Creator and Redeemer. What are the causes of everlasting life? The principal cause is God, who of his mercy and free goodness giveth and bestoweth it on us, through and for Christ our mediator a luk. 12 32 Rom. 6, 23. Eph. 1.5. & 2.5 luk. 12.32 , john. 6.40. This is the will of him that sent me, that every man which seethe the son, and believeth in him should have everlasting life, and 1. john. 5.11. The meritorious & very efficient cause, is Christ only, john. 14.6. I am (saith he) that way, and that truth, and that life. The instrumental, offering and revealing is the Gospel b Rom. 1.16, 17 . The instrumental receiving cause, is faith. 1. Pet. 1.9. Receiving the end of your faith, even the salvation of your souls. The sealing cause, is the holy Ghost c Eph. 1.13 14. , but good works and afflictions, are not the cause of receiving, but the way of the kingdom, saith Bernard. And Act. 14.22. Through many tribulations must we enter into the kingdom of heaven. Why is the gate called strait, and the way narrow which leadeth unto life. Math, 7.14. 1 Because it was utterly unknown, and not to be found out by human reason, but Christ hath revealed it unto us. 2 Because there is one only passage unto life through Christ, not many. 3 Because few enter in thereat, if we compare them with the fashions of the world: as the way of virtue compared to the ways of vices is narrow, for that it hath but few that travel therein. 4 Because it is unpleasant and hard to flesh, by reason of the cross, and denial of ourselves, which are our companions in the way. It is not therefore generally straight, but in respect, for unto the Elect it is wide and broad enough. What is the object of eternal life? Surely the material object is very God: but the formal object is, as far as we are capable thereof, the knowledge, seeing, enjoying, comprehension, and adoption of God. For, albeit we shall most sweetly enjoy the company, sight, and conference of Angels and all the blessed d Mat. 8.11 , yet shall we not take pleasure in the joyful sight, benevolence, and company of them, but in the delightful beholding and favourable enjoying of God only through Christ: Math, 5.8. Blessed are the pure in heart, for they shall see God. And 1. john. 3.2, We shall see him as he is. As also the Angel's felicity consisteth in the same fruition and contemplation of God only e Mat. 18, 20 , Even as the felicity of a Courtier in the King's Court, is, if his King look upon him, with a gracious countenance, if he love him, seek to have his company, long for him especially. And in like sort shall we acknowledge Christ the author of so great a Benefit, that we shall follow him whither-soever he goeth a Reve. 14, 4 , and we shall cleave unto him, and shall never departed from his side. But, do not we enjoy God already, and see him in this earth? Yea truly: (by which reckoning eternal life is even already begun in us) but only obscurely, and by means, that is, by creatures set before us, as it were by a certain veil between, but not by clear sight indeed: whereupon 1. Tim. 6.16. No man ever saw God, or can see him. Therefore we do see God. 1 By a natural vision in the creatures as in a glass, wherein a certain brightness of the Divinity shineth clearly b rome, 1.20, . 2 By a specular or mystical vision, through resemblances and marks of his Divine glory: whereof Esay. 6.1 I saw the Lord sitting upon an high throne, and lifted up, and the lower parts thereof filled the Temple, and the Seraphins stood about him. After which manner Moses is said to have seen the back parts, but not the face of God, that is, not the very majesty of God, Exod. 33.23. 3 By the vision of faith, wherein by the doctrine and doings of the Son, we know the father's good will towards us: whereof Christ saith, john. 14.9. He that seethe me, seethe the father also. Then also when our bodies are raised up in glory, we shall see God by himself as he is, whom now we cannot any way comprehend. 1 john. 3.2. not indeed as he is in quantity, but in quality, having no veils between us, and far more plainly than MOSES saw him in the mountain face to face. Exod. 31.11. And after a better manner than our first Parents saw God before their fall. reve. 22.3. His servants shall serve him, and see his face. Shall men know one another in this eternal life. Yea verily, for they shall be full of the holy spirit, and of wisdom, as Adam before his fall, keeping as then the integrity of God's Image, acknowledged Eve, whom he had never seen, & whence she was, being told of no man, Gen. 2.23. As Peter on the mountain, receiving only a certain taste of life eternal in his mortal body, knew by inward revelation Moses and Elias whom he never saw, Math. 17.3.4. yet this shall not be a carnal, but a spiritual knowledge. For whom is eternal life ordained? For any one of what nation soever, a Math, 8 11 but not confusedly, but according to that saying, Rom. 11.7. The elect have obtained it, and the rest have been hardened. Life eternal therefore is ordained for the fathers blessed only, or the Elect, and consequently for them that believe in Christ, b Io. 3.16 & 6.40 and do according to his father's will c Mat. 7, 21 , & witnessing their faith by their works d Math, 25 34. & , as well men as women as heirs together of the life of grace, 1. Pet. 3.7. What shall the Quality or Condition of eternal life be? This surely we cannot in thought attain unto in this dimness of our understanding e Isa. 64, 4 1 Cor. 2 9 , but the perfect knowledge thereof is deferred unto eternal life: for it hath not yet appeared what we shall be, 1. joh. 3.2. yet we learn by the proper adjuncts, which t●e Scripture giveth to everlasting life, as much as is here convenient for us, what, of what manner, how great, that is, how excellent the condition thereof shall be. And first surely the Office and action of the parts and faculties of our body and soul shall be most perfect. For there shall be all manner abolishing of sin both in soul and body f Isa, 60.15 16. etc. , and freedom from deah, and all troubles, there shall be no death nor mourning, nor crying out, nor sorrow any more ᵍ, and moreover all weakness, sickness, grief, heaviness, old age, corruption, defect, & neediness shall be wanting ʰ, for there shall be healthful eternity, and eternal health, saith Bernard, because the just shall live for ever, and their salvation shall be from the Lord. Psal. 37.29. Again the office and action of the parts and faculties of our body and soul shall be most quick, for that either part of us shall receive from the holy spirit whatsoever shall be and is necessary unto life, and it own action. 1. Therefore there shall be a perfect knowledge of all things, i 1, Cor. 15.23 for we shall be conversant in the eternal light of the father of lights, and the very wisdom of God shall show itself unto us. 2 It shall have a full sufficiency of a blessed life; for it shall need none of the helps of this life, as meat, drink, apparel, light or heat of the Sun, or cold of the Moon, rest, or other like succours beside itself, whereby it may be sustained, cherished, or perform it actions k Psa. 121.6 Rom 14.17 Rev, 21 23 &, 22.5 . For even God himself Schaddai, shall then be all in all, and shall fill all things with all manner goodness. 1. Cor. 15.28. For the grace of God shallbe sufficient for us, we shall live to God, and of God, we shall be filled with the plenty of God's glory, and God shall give us to drink of a river of pleasure l psal. 17, 5 &. 36, 9 . 3. It shall be most holy, for it shall respect nothing else, but the glory and solemn service of the only true God a Isa. 43 7 Eph. 1, 6, . And because we shall be holy, as God is holy, for we shall be like, although not equal, unto him. 1. Io. 3.2. And there shall be a Church without wrinkle and without spot, holy and altogether blameless. Ephe. 5.27. b reve. 21.27 4. It shall be most delectable, because the elect shall enjoy all their desires: (for whatsoever, saith Bernard, shall be delightful, will there be present, and there shall be nothing to be wished for, that shall be wanting there) and they shall feel most excellent and sincere pleasure, both in soul and body by the presence of Christ, and daily beholding of God. Psal. 16.11. Thou wilt show me the path of life: in thy presence is the fullness of joy, & at thy right hand there are pleasures for evermore. And 17.15. When I awake (from the dead) I shall be satisfied with thine image. For how great will the delight be in the beholding of that sovereign good, which is the storehouse of all good things and of all joys! Hence proceedeth that eternal gladness, or perpetual and unspeakable joy, which the holy Ghost shall stir up in the Elect, and which none shall take from us. joh. 16.22.5. A participation of Divine nature, that is, not a pouring out of the divine essence, but of divine qualities into us, that is, a communication of God's immortality, glory, virtue, wisdom, justice, and image c 2, Pet. 14, , which shall be those white garments of the Saints, the long white robes, and garments of pure fine linen and shining, wherewith the elect shall be clothed d reve. 3.4.5. &, 6.11 & 1.13. & 19.8 . 6. There shall be also a clarifying of bodies, excellent beauty, & majesty, wherein they shall be made like to the glorious body of Christ, Phil. 3.21. and the just men shall shine as the sun e Math. 13.43 , and they shall glister as the brightness of the firmament. Dan. 12, 3. And they shall be as the Angels of God f Luk. 20, 36 . 7 There shall be the Triumph of the elect over the Devil, Death, and Hell g Rom, 16.20 Revel. 20.10 14 , Fellowship with all the blessed, conversation with the holy Angels, perfect Love of God and our neighbour, Concord and exceeding quietness of all things: for there they shall be all of one mind, because their will shall be none other but the will of God: so that whatsoever they desire, shall come to pass: Melody, for there we shall sing with quires of Angels praising god without end for ever. Last of all there shall be all the good gifts of body and soul, such as neither the eye hath seen, nor ear hath heard, nor heart of man imagined. 1, Cor. 2, 9 who then would not desire to pass through thither with Christ by death. Shall the glory of everlasting life be common to all the elect after an equal measure? No, but as God bestoweth his gift on the elect in this life, not alike unequally: so will he crown those gifts of his in the elect with an unequal measure of glory in heaven. For that saying of Christ is proper to the Apostles, Ye shall sit judging the twelve tribes of Israel, Mat, 19, 28. And Paul doubteth not but that there is a peculiar crown laid up in store for him according to the proportion of his labours, 1. Thes. 2.19. and so Dan. 12.3. The wise, saith he, shall shine as the brightness of the firmament, and they that turn many to righteousness, shall shine as the stars for ever and ever. And the Scripture, doth not only promise life eternal to the faithful, but in the same a special reward to every of them a Math, 19 29 2 Tim. 4.8 . This is probably perceived by the reason of the contrary b Math, 11, 22.24, . Hither may be also alluded that saying of Paul. 1, Cor. 15, 41, For one star differeth from another star in glory. When shall eternal life take beginning? It is begun in the minds of the faithful in this life already, when the holy spirit by the preaching of the word, doth endue their minds with the true knowledge of God, and bendeth their will to a ready obedience of his commandments: yea they feel an earnest penny thereof, & have a most true taste of it, Eph. 1.4. whence floweth that hope, which cannot fail the faithful, Ro 5.2.5. We greatly rejoice under the hope of the glory of God: And hope maketh not ashamed. Finally we have passed already from death to life, by faith in Christ c joh, 5.24 1 joh. 3.14. , because what we possess through hope, we know shallbe as certainly, as if it were in very deed, already bestowed on us. Yet shall we attain the full possession & consummation thereof afterward in the time that God hath ordained, in which, after the number of those that shall be saved is fulfilled. Christ our redeemer will appear unto us from heaven. Do the souls of the godly already separated from their bodies, enjoy a perfect and absolute happiness? It is sufficient for us to know, that presently after the departure from the body, the spirit returneth unto God which gave it, Eccl. 12.7. and after the dissolution or uncoupling of the soul from the body it is with Christ d Phil. 1.23 , In Paradise e Luk. 23.43 , in peace f wisd. 3.3 , in rest g Heb, 4.11. , in comfort h Luk. 16.25 , in refreshing or ease i Wisd 4.7 , in security k joh. 11.15 18, , in the hand of God, that no anguish at all may touch it so much as slightly l Wisd. 3.1. , in glorifying of the name of God. Yet because they look for a resurrection of their bodies, & a most plentiful fruition of all good things, which God hath promised to all that love him, they cannot be said to be in a perfect & absolute, but in an unperfect happiness. 2, Tim, 4, 8. There is a crown of righteousness laid up for me, which the Lord the righteous judge shall give me at that day: & not to me only, but unto all them also that love that his glorious appearing, And reve. 6.9. I saw under the Altar the souls of them that were killed for the word of God: & they cried with a loud voice, saying. How long Lord, which are holy & true, dost not thou judge & avenge our blood on them that dwell on the earth? Then long white robes were delivered unto every one, & it was said unto them, that they should rest for a little, until their fellow servants & their brethren that should be killed even as they were, were fulfilled. On the contrary. 2. Pet. 2.9, saith that the unjust are so punished, either with the loss of this life, or with other punishments, as that they are nevertheless reserved against the day of judgement to be tormented with far sharper torments, namely eternal punishments both in body & soul. What is the place of eternal life? Not this earth, or aery or Elementary Region, which as yet, death, horror, and sin, the power of darkness, and wicked spirits do inhabit a job. 10.22 Eph. 6.12. & 2 8 , and which at length shall be dissolved b 2 pet. 3.10 . But the heaven of heavens, or the highest heaven, whereinto Christ, as he was man, ascended, being made higher than the visible heavens c Heb. 7.262 , or that third heaven into which Paul was rapt, which by Interpretation he calleth Paradise. 2. Cor. 12.2.4. But after the judgement & restoring of all things, eternal life, or the seat and place of the blessed, shall be not only in the heavens, but in the earth also: For we look for new heavens and a new earth according to his promise, wherein dwelleth righteousness, that is, which are the mansion place of the righteous. Isa. 65.16. 2. Pet. 3.13. revel. 21.1. What is the end of eternal life? 1. That God may make good in very deed and fact his grace toward the elect. 2. That the godly may enjoy the fruit of Christ's death and passion. 3. That they may receive rewards meet for their labours d Tim: 4.2 . 4. That they may acknowledge Gods bottomless mercy. That they may see him for ever, which is the end of all their desires, and that they may praise him continually without tediousness. What are the effects of eternal life? 1. Our being like unto the Angels, that is, not as touching the substance, but as concerning the proper conditions of this life a Math. 22 30 . 2. Our participation of the dignity of the man Christ: for them he will make us verily Kings, Priests, and Prophets with himself b rev. 1 6 , but with this condition, that himself be unspeakeably above all in dignity. What is the use of the Doctrine, of life eternal? 1. It is a comfort in calamities and injuries, whereunto we are subject in this life. 2 It mitigateth the sorrow, which we take for them that are dead. 3 It lesseneth the fear of death, when we believe that a better life shall follow after this death, and when we think upon that saying, revel. 14.13. Blessed are they that die in the Lord. 4 It maketh us earnest and cheerful to perform our duty to God, and charity to our neighbours, with whom we shall have a perpetual conversation hereafter in heaven. What are the Opinions disagreeing thereunto? 1 The absurd opinions of Democritus, Epicurus, Pliny, Galene, and others who jest at the question of eternal life, and think that all parts perish with the body. 2 The curious questions and determinations of the Papists, concerning the degrees of the Saints in eternal life, as of a thirtieth fold pofite to married folk that live chastened, to them that keep themselves widows sixtiefold, and to Virgins a hundredth fold to be recompensed. And of them also, who before the time desire to know what is done in heaven, and take no care, which way to go to heaven. 4 The opinions of some Fathers, as Irenaus, Tertullian, and others, who did not think that the souls of the godly went unto heaven, until after the resurrection, but were in a temporary storehouse, receptacle, or Region, though not in an heavenly one, yet in an higher than hell, where they might have a refreshing even until the resurrection. The error of Pope john the twentieth, who thought that fowls did not see God face to face, until the last day of resurrection. 6 Especially eternal death doth directly thwart eternal life, and so likewise doth lamentation, fear, crying out, mourning, cold, weariness, sleep, sickness, death, hunger, thirst, poverty, the snares and temptations of Satan, torment, fear of hell, etc. The fortieth common place. Of eternal Death. From whence is death derived? MAny take it in a good sense to be derived from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taken upward unto God: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to consider diligently, those things which are above, because it brings us back again to God. It is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an entrance into eternal life. In Latin Death seemeth to be derived from tarrying, because death tarrieth or stayeth for us, and it cometh stealing on us with a still foot, or because it esteemeth the condition of none. How manifold is death? fourfold. 1. A corporal death which is also called temporary, and it is either natural, or accidental, and it is either violent, or a voluntary separation of the soul from the body, common both to the good and bad, inflicted on all through the malice of Satan by the just judgement of God for the sin of Adam: a Gen. 2, 17, joh. 8.44, Ro, 5.12.17 & 6.23. 1, Co. 15.21. Heb, 9.27. and it is called by john, the first death in respect of the wicked, Reu. 20, 14. And surely the godly do not escape it likewise, albeit their sins be forgiven them. 1. That thereby they might learn to hate sin. 2. That they might acknowledge the severity of God's anger for sin. 3. That they might lay away the remnants of sin, together with the miseries that cleave unto them by reason of sin. 4. That they might try the power of God in raising the dead, and so their death and infirmity might serve for their own good and for God's glory. And for that respect should it be desired of them, after the example of Paul, I desire to be dissolved. Phil. 1.23. Not for that they are weary of life, or for their ownselues (because this desire is contrary to natural reason) but for another end, namely, because it is a deliverance from sin wholly, as also from the miseries of this life, and a passage unto the bright presence of God, a returning and removing from banishment, not unto a ruinous, but unto a new and most delectable dwelling a 2. Co. 5. ●0 . Because it is an advantage b Phil. 1.12 , a passage to the father c joh. 5.24, & 13, 1. , and therefore not to be feared, because Christ hath overcome it d Ose. 13, 14 , and it is such unto us as he hath made it e Herald 2, 4.3 (and the very hour thereof is appointed unto every one by God) but it should be desired by the desire of faith: yet so, that we continue in this earthly house, as long as it shall seem good to the Lord: for the godly do rather wish to live unto the glory of Christ, then for their own benefit. 2 A spiritual death, and it is either of believers or unbelievers and that of the believers is threefold. 1. Of sin, as concerning the strength, that is, the force or life of sin, which is called mortification, Rom. 6.2.8. We are dead unto sin (in the dative case) how shall we live yet therein? 2. Of the Law, but in part, as far as the Law is the power of sin. 1. Because it accounteth them which are in Christ, guilty no more. 2. Neither doth it provoke men to sin, Rom. 7.4. Ye are dead to the Law, by the body of Christ. And Gal. 2 16 19 I am dead to the law, that I may live unto God: for Christ maketh us dead to the Law, because by justifying us, he taketh away those terrors of conscience, which the Law doth cast into us: and by sanctifying us, he maketh that our concupiscence is mortified and that it taketh not occasion to sin by the forbidding of the Law, as before it was wont f Ro. 7.5, 6, 8, 9 . 3 Death of the world, by which the world is dead unto the godly, and that actively, not unto them who enter into cloisters & profession of a monastical life, but unto those who for the excellency of the knowledge of Christ, despise all things which the world esteemeth and is in love with. 2. And who renounce the works of the world, as whoaring, dicing, and whatsoever is a work of the flesh. 3. And who are not carried away with the delight of the world: Again the world is passively dead unto those, who in like for● are despised of the world, for otherwise the world oftentimes were nevertheless dead unto them, who notwithstanding, are dead unto the world. Therefore Gal. 6.14. Through Christ, the world is crucified unto me, and I unto the world, And Phil. 3.8. I account all things but loss for the excellent knowledge sake of Christ. But the spiritual death of the unbelievers, or of natural men is that which may be called the death of faith, or the soul's death, namely, by which they being without Christ, and his spirit, being also void of faith, are dead in their sins (in the ablative case) Ephe. 2.5. and yet they live in sin; nor do they earnestly desire forgiveness, and so living, they are dead, g Mat. 8.22 1 Tim 5.6 Rev. 3.1 and are said to walk in the shadow death h Esa. 9.1. . 3. And eternal death, is a perpetual infelicity and misery of the whole man, and it is called the second death a Rev, 2 11 &. 21.8 : of which is said, The death of sinners is the worst death Psal. 34.22. I desire not the death of a sinner, but that the sinner turn from his ways, and live. Ezech. 33.9.4. A civil death: Among Lawyers it is meant of them whose estate is altered, that is, who have fallen from some degrees of honour and liberty, and have not kept the reputation of an honest man. But at this time we entreat of the third kind of death. What is eternal death? It is the unspeakable, most wretched, most fearful, and endless condition of the Reprobate, ordained by God: not in that the soul may again be separated from the body, or that the body, or soul dieth, and that they cease either to be, to live, to have sense (for they shall be, and shall live continually:) but in that they shall be for ever shut out both in soul and body; not only from all favour and beholding the presence of God, but also that they shall be adjudged most justly to an horrible endless and deserved curse, by reason of their sin b Isa. 66.24 Math. 25.41 46 2 Thess. 1.9 . For as neither eye hath seen, nor ear hath heard, neither hath it entered into the heart of man, what things God hath prepared for them that love him. 1. Cor. 2.9. So also neither can the greatness of the pains and torments, which are prepared for the damned, be plainly understood in this life, much less be expressed in words. If the soul and body of the Reprobates shall have a being, and shall live for ever. Why is their future estate, not called a life, but a death? Because such an estate and condition of life as theirs is, every way most miserable, deserveth to be called a death & not a life. What are the Epithets of eternal death? That the greeveousnesse of the punishment might in some sort be pouretraied, it is called in scripture by terms taken from the punishments of this life, as Confusion, Shame, eternal reproach, The worm that ever gnaweth, the lake of fire and brimstone, Hell, mourning, weeping and gnashing of teeth, A fiery furnace, an eternal devouring, and unquenchable fire, extreme darkness, out of the kingdom of light, the worm that dieth not, eternal torment and the like c Isa. 30.33. & 66.24. Math. 8.12. & 22, 13. & 25, 46. Mark, 9.43.47. reve. 19.20 & 20.10, 14 15. In which Epithets is shadowed as it were the form, what and how great the punishments of eternal death shall be. what be the causes of eternal death? God the most just judge is the cause a far of d Math. 25.41. Rom, 2, 8 2 Thess. 1, 5 6, 8, 9, . The nearest cause is Satan the seducer unto sin, and a murderer even from the very beginning of the world's creation, for that he slew man through sin a john. 8, 44 . The subministring instrumental cause, is man himself consenting unto Satan: lastly sin, whereby man departed from the law of God, Gen, 2.17. In the day that thou eatest of the tree of the knowledge of good and evil, thou shalt die the death, either death, aswell temporary as eternal: And Rom. 5.12. Through sin, death entered into the world. And, 6.23. The wages of sin is death. And. 1. Cor. 15, 21. By man came death. For whom is eternal death prepared? For the cursed, or Reprobates, for the workers of iniquity, for ungodly sinners, horrible murderers, whoremongers, witches, for Idolaters, and all liars b Re. 21, 8, : and to speak in one word, for unbelievers, that is for those, who have not known God, nor harkened unto the Gospel c, 2. Thess, 1, 8, that in body and soul they may be punished punished, because they have sinned in body and soul, Math 10.28. Fear him which can destroy the body and soul in hell, namely with eternal torments, and therefore the substance of neither shall perish. What place is ordained for eternal death? That which the Hebrews call Tophet, of noise and confusion and Gehenna of a place nigh to jerusalem situated in the field of a certain man called Hinnon, wherein the Israelites offered their sons to the Idol Moloch d josua. 15, 8 Isa. 30.33 2. Kings. ●3. 13. 2. Chro. 28.3, jerem. 7.31 which the Greeks' interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a dark place, a house without sun-light, and Tartarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it frighteth all: which place the Latins expound Inferos of the situation a nethermost place, Hell, as also Abyssum, that is a gulf of unmeasurable depth or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bottomless place e Luk. 8.31 Reu. 9, 20 , What is Hell? It is a certain hidden and horrible place appointed by God unto eternal torment for the damned men, and evil Angels f Num, 16 30.33, Esa, ●0, 33 Math. ●, 12 & 25, 41 2 Thess, 1, 9 . Where is Hell? It is hard to judge. and it becometh us not to be inquisitive herein, but to endeavour, that we take heed that we one day prove not by experience where it is. Yet is it somewhere, nor any upper but a neither (because it is below) and therefore farthest of from the highest heaven which is the seat of the blessed. For the Scripture Luk, 16.26. placeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a broad and large gulf (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to gape or cleave in sunder) between the godly and the wicked, And the rich man when he was tormented in hell, lifted up his eyes, and saw Abraham a far of, and Lazarus in his bosom. And they which are cast into that place are said to be thrust down thereinto, as it were into some nethermost place in respect of heaven and of us here on earth. a reve. 9.11 & 20, 8 And revel. 17.8. The beast is said to ascend out of the bottomless pit into the earth. As also. Num. 16.30.33. Chore, Dathan, and Abiron are said to have descended quick into the pit of hell, not into the grave simply as the word sometime is wont to be usurped b Gen 42.38, Psal. 16, 10 Act. 2.31, . Neither doth that make against this, where Satan is said to fall down from heaven, when his power was abolished at the voice of the Gospel, Luk. 10.18. And to be busy in this air, Luk. 8.31. c Ephes, 2. ● & 6, 12 for he is hear busy only for a time to exercise the faith of the Godly and to execute the just judgements of God upon men; otherwise the Devils are said to be thrust down into Hell, and to be kept bound in chains of Darkness, 2, Pet. 2.4. jud. 6. but there is an evident description of hell. Isa. 30.33. Hell is prepared for the King of Babylon by God, who hath made it low, that is hath placed it in the lower parts, and hath enlarged it, that is hath made it deep and large: the burning thereof is fire and much wood: the breath of the Lord, like a river of brimstone doth kindle it, When shall the punishments of hell begin? Some begin in this life, like preambles, in some wicked ones: so is it hell, to feel the wrath of God, & to be accursed, & as it were rejected of God, which things are even felt by some of the godly also sometimes, but it is only for their trial in this life. d Psal. 18, ● But the chief punishments are deferred until the last day, yet the souls of the wicked as soon as they die, do undergo punishment and damnation, e Luc, 16 22.23. and are reserved unto the day of judgement, when taking on them their bodies again they shall be tormented for ever. Shall the torments of the damned be perpetual? Yea because so doth the rule of god's justice require: for God's infinite majesty is offended: and because the happiness of the Elect is eternal, therefore must the misery of the reprobate be eternal. And so doth the scripture witness. Isa. 66, 24. Dan. 12.2. Some shall awake unto eternal reproach. And Math. 25, 41 Go ye cursed into everlasting, and unquenchable fire, In which the damned shall abide for ever, to endure those torments; For as much as the Salamander also is not consumed in the midst of fire. And Mark. 3.29. The Blasphemy against the holy Ghost shall never be forgiven. Shall the condition of the Damned be alike, as touching the very measure of eternal torments? In no wise: which is gathered by these sayings. Mat. 10.25. It shall be more easy for Sodom then for thee (that is, for the city that despiseth the Gospel. And 11.22.24. It shall be easier for tire and Sydon in the day of judgement. And 23, 14. Christ saith to the hypocrites, For this shall ye receive a greater damnation. And Luk. 12.47. The servant that knoweth his master's will, and doth it not, shall be beaten with many stripes: but he that knoweth it not, and doth those things that are worthy of stripes, shall be beaten with few. To what end is Hell? A second end is, that the wicked may be afflicted with deserved punishmen. But the chief end is, that God might appear the just God of all the world in punishing them, and that by this means he might declare his justice and wrath toward the reprobate and his exceeding goodness, grace and clemency toward the vessels of mercy, which he hath chosen of his mere grace, that he might preserve them for ever, What is the use of this Doctrine? It availeth to stir up in us a continual desire of true piety and repentance. Math. 3.8, 10. Bring forth fruit worthy amendment of life. For the axe is put to the root of the trees, therefore every tree which bringeth not forth good fruit, is hewn down & cast into the fire. Hereupon Chrysostom Homil. 13. Rom. saith, I wish hell were disputed of every where, for the remembrance of hell will not suffer a man to fall into hell. Who are they resist this Doctrine? 1 The Epicures. who deny the immortality of souls, and so the punishments ordained for the wicked, whom not only the word of god, but even common sense itself refuteth. 2 The Origenists, sometime, called the pittiefull Doctors who dreamt there would come a day wherein mankind all and singular, yea even the wicked, and the devils themselves being discharged from those punishments should be released. 3 Many whose opinion is, that there is no particular place appointed for Hell, but that whatsoever severeth us from God, and as Hierome saith, Whatsoever maketh division among brethren, is Hell. 4. The error, which Hierome attributeth to Origen, Epist. ad Amitum; That hell is nothing but the horror of conscience. The one and fortieth common place. Of the Church. Whence is the word Ecclesia, that is Church derived? ΠΑρὰ τό ἐκκαλεῖν, which is to call: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was called of the Greeks, An assembly of the citizens, called from home by the voice of a crier, to hear the judgement of the Senate: (whereupon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to make an Oration, to an assembly: And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Preacher) which is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is a gathering together, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gather together, to bring together, and to assemble together. But because the jews called their assemblies and places ordained for the reading of the law and Prophets, Synagogues: the Christians, that by the very name they might distinguish their assemblies from the jewish, have usurped and kept the better word of Church, for the congregation of them which profess Christ, (for which Church many do wrongfully use the name of city and common wealth) Although james 2 2. useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If there come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into your company a man with a gold ring, etc. And Heb. 10.25. not forsaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the fellowship that we have among ourselves. And the word church, is not absolute, but relative, so called in respect of God, who calleth men out of the world into the kingdom of his son, by the preachers of his word. And they which obey their calling, and come unto the church, are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, called by name, as may be seen in the salutations of Paul's Epistles, because no man doth truly join himself unto the church of his own motion and instinct, but all, how many soever do come, are called of God. How many ways is the name of church usurped in the scriptures? 1 Largely, or politicly for every civil company of men as Act. 19.32. There was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a confused assembly: & Verse, 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lawful or comely assembly which is not only contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a seditious and tumultuous congregation, but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to an assembly solemnly proclaimed. 2 Spiritually, and. 1. strictly, for the multitude of the Godly alone, who do all, and in several cleave fast to the true god by true faith a Act. 20.17 28. &, 1. Tim, 3, 15 2. more strictly for an ecclesiastical synod or council, because it is gathered together in the name of the whole church, whereof it hath charge: and it is called by Paul a presbytery c 1, Tim, 4 14. 3, b Math, 18 17 most strictly, for a little Church, that is the faithful servants of some family d Rom, 16. ● . 3 Commonly for an holy multitude, either of one province, or of the believers dispersed through the world, wherein truly the godly and the hypocrites are mixed in this earth e 1. Cor, 11, 18 22, . 4 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is a place wherein the faithful do assemble together to hear or to preach the word of God f 1. Cor. 14 34, . 5 It is abusedly taken for the false church, which is called the malignant church g Psal. 26.5 , which is a conventicle and conspiracy against Christ and his truth. what is a church? It is a multitude of men Elect, and effectually called from the world by the preaching of the gospel, and so of Christians or such as believe in Christ, and depend on him as on their only head, and do openly profess their belief on him, and do know and worship God by their belief and by his word, reckoning also those that are newly instructed, and the children of the Elect, (and sometimes also of hypocrites) although by reason of their young years, they are not capable of vocation or of the Sacraments h Ro. 10.14 Act. 2.39. 1 Cor. 7.14 . Or it is a company of men dwelling every where, called by God from the corruption of all mankind into the spiritual kingdom of Christ, by the voice of the Gospel, severed and distinguished from other companies of men, by the hearing of God's word, by faith, by the sacraments, by invocation, by holiness of life, and by profession, which is grounded on Christ the corner stone; that God may dwell therein and may be therein worshipped according to the doctrine of the Prophets and Apostles for ever. john. 10.4.5. My sheep hear my voice, not the voice of another. The definition is clear by the example of Abraham, who with his family being called out of Hur of the Chaldees, and from amongst the Idolaters, obeyed the voice of God, and sequestered himself by his obedience toward God and the profession of his faith, from the profaneness of the world a Gen. 12.1 & 13.18 & 15.6, & 17 23. Acts. 7.3 Rom. 4 13, etc. . Or in a word, b 2. Cor. 2 14. a church is a communion or society of men through faith, which is by hearing, of such as are justified and sanctified in Christ jesus through the holy Ghost: and not such a society as consisteth in a Platonical, Monastical. anabaptistical communion of substance or possessions, but in spirit, Doctrine, Faith, hope, bountiefullnes, and in other exercises of Piety: In the outward company whereof nevertheless there are many hypocrites. How maniefold is the church? It is one only, because there is but one body of Christ, compacted of divers members, as there is one god the Father, and father of all, one Christ the mediator, and one only head of this mystical body, one faith, and one hope through the holy spirit, (both these are one not in number, but in kind) last of all there is one eternal life. It is said to this whole church. Gal. 3.28. All ye are one in Christ jesus, that is as one man, to signify a most excellent conjunction. And. Ephes. 4.4. There is one body of Christ, one spirit of life, even as ye are called in one hope of your vocation: And. Cant. 6.8. My done is one and undefiled prefigured in Noah's one Ark c Gen. 6.14 1 Pet. 3 20 . And john. 10.16. There is one sheepfold: and one shepherd. Moreover there is one by consent of doctrine, by a conformable interpretation of the places of scripture unto the Analogy of faith, by a pure administration of the sacraments: One by the author and head of salvation, by the subministration of one spirit, and by the bond of the same spirit, lastly by conjunction of minds d Act. 4.32. : though divers be called thereunto at divers times and in divers places. But is not that one only church divided? Yes, and that diversly. 1. In respect of the Essence: for there is one, called a church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: simply & of the same signification an other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in part, & aequivocally. The church simply and of the same signification, is whereunto that former definition of the essential church doth agree, namely that it is a company of men, which knoweth and worshippeth the only God in Christ according to his written word, and obeyeth him sincerely in all things, and yet after a sundry measure: which also is called the Orthodox, pure and well advised Church. But that is called a church after a sort which departeth from that knowledge of God, and from performing the worship of him according to his word, which is wont to be called a straying, erring, heretical, or schismatical church, be it in faith, or charity, or in both. So the company of christian men, which are now in Greece under the Turkish Empire, so the crew of Anabaptists, or heretics, that have not utterly fallen away from the doctrine of the Gospel, so the rabble of papists likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aequivocallie & after a sort are churches: as a man polluted with the leprosy, and mad, ceaseth not to be a man. Whereupon Tertull. lib. 4. contra Martion. The wasps make coambes, and the Marcionites make churches also. But among these companies, which are, & are called churches in part only and equivocally or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those who retain more of that definition, are also more rightly named a church, and those who come short of that definition, are more improperly, and less truly called a church. 2 A church is divided in respect of degrees: for one is called a perfect, another an imperfect church. The perfect is that, which firmly consisteth on these two parts, namely, on the full knowledge of God's word, by his word, and on the full obedience to his revealed will a john. 1.14. &. 17.23. Ephes, ●. 13.32 Col. 3.4 which is begun in this life, and shallbe perfected in the other b Philip. 3.12.13.14. The unperfect church is, wherein the one of these two parts is altogether wanting, or is less forcible. So the company of the Corinthians, who denied the resurrection to come: the company of the Galathians, who affirmed that Christ's merit only was not sufficient for our justification before God, are by Paul called Churches, but unperfect, as a building, or a body that is unperfect in some parts or limbs, is not a body or building so absolutely, as that which hath all the parts it should have. 3 In respect of age and condition. The church of Israel, which was under the law like a pupil under his tutor, until it increased in age, that is until the coming of Christ, and the Christian church now at full groweth after Christ's coming, wherein that Tutorship of the law ended, are divided: Although both be one, if we consider not the enjoying, but the law of liberty itself c Gal. 4.1.2.3, . 4 In respect of the subject, one is called a particular church, gathered together out of the people of the jews only before the coming of Christ, which is called the Israelitish, and jewish church likewise: an other is called Catholic, that is the universal church, mentioned in the Apostles creedd. Why is it called the Catholic church? 1 Because it is the church of all ages and worlds, and hath always been, is, and shall be one and the same, and for ever. 2. Because the partition wall being broken down, which was placed between the jews and Gentiles, it is closed again into one body, and is ever gathered from among all kind of men and people, neither is it tied to any one certain people or place, as to the lineage of jacob, or to jerusalem a Math. 28.19 Gal. 3.28 Ephes, 2.14. Reu. 21.13 Rom. 9.10. 11. Chapter. . 3. By reason of one and the same faith which is common to all believers and therefore according to the sincere profession thereof, the fathers have judged Churches either catholic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or heretical, and schismatical, opposing the word catholic not only to heretical, but to schismatical: as appeareth by their disputation, against the Novatians, and Donatists, who challenged the name of a church to themselves only. How is the catholic church again divided? 1 In respect of places or of parts: for there is one Catholic Church in heaven, another in earth: that ever perfect, absolute, glorious, and pure, undefiled, not having spot or wrinkle, holy and blameless, whereof Reu. 7.9. b Heb. 12.22 23. Ephe. 5.27 This ever unperfect, as touching the knowledge of God and faith, and as touching sanctity of manners, not without wrinkle and spot, through fault of the members of the same Church. 1. Cor. 13.9. We know only but in part. Whereupon that which is in heaven is called Triumphant, which consisteth on the faithful departed, who have gotten the victory over all their enemies, and do triumph in Christ, but after the Resurrection they shall have a full triumph. And that which is on earth, is called the Church militant, which consisteth of the faithful yet living, who as yet strive and wrestle with Satan, the relics of the flesh, and with the world, and is subject to the Cross: whose complete armour is described. Ephe. 6.13. 2 In respect of the adjuncts, the Catholic Church is invisible which containeth the true members of Christ only, or the Elect, or whole number of them who belong to Christ. Therefore called invisible, only in regard of men. 1 Because true faith (which is the conclusive difference of a Church, and whereby a Church is that which it is) hath his being in the heart, and so is invisible: neither can it certainly be discerned but by God, the searcher of the heart, and by them in whom he is, who is endued with true faith c Ro. 2.20 Act. 1. ●4 . 1. Cor. 2.11. No man knoweth what things are in a man, but the spirit of man that is in him. 2. Tim. 2.9. The Lord knoweth who are his. 2 And seeing it consisteth of the Elect, it must needs be invisible, because no man's Election is manifest, albeit we may probably conjecture, that, this or that man is endued with Faith or Charity. 3. Because the greater part of the Church triumphant is in heaven, invisible to mortal men. But the Church taken Synecdochycally, that is, in part of itself, or a particular Church, is visible, which is judged by the notes of outward profession, which come in the eyes and sight of men, without any difference between the faithful and the Hypocrites yet unknown, but yet openly professing, though not believing the doctrine of the Church. b Luk. 3.17 And the visible Church on earth is compared to a net cast into the Sea, wherein are contained fishes good and bad. a Mat. 13.47 . And to a flower in which there is mingled wheat and chaff. Hence is it that many are said to be of the visible Church, who are not of the invisible Church. 1. john. 2.19, And many are said to be in the house, which are not of the house, and again, many out of the house, who nevertheless are of the house. Aug. in john. Homil. 45. 3 In respect of the course of times: There is on ancient Catholic Church, or of the Old Testament, which was from the beginning until Christ was exhibited, and that either without the Law, or under the Law. another new of the new Testament, or under grace, which is since Christ was exhibited, especially since his Ascension into heaven, and is gathered together of divers nations. and since Christ was exhibited, it is called by way of excellency, the Christian Church, c Eph, 2.13 Act 11.26 : Which again in regard of times is called either the Primitive, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 2. The. 2 13. , which was ordained by the Apostles, and their Disciples: or the Successive Church, which succeeded that Primitive, and the same hath lain long buried in Popery: but in this age from the year 1517. it is called the Reformed, Church, or the Church that is gone out of the mud of Popery. 4 In respect of places on earth, the Catholic Church is divided into Diocese, and particular Churches gathered together in divers parts of the world: and into Parishes, and household assemblies, which are parts of that Universal Church, according to which it hath divers names e Reu. 2.18 1. Cor. 1, 8 Rom. 16.5 1. Cor. 16.19 Math. 18.20 Phil. 2 , which particulars do make one body of the Church. For as in a Pomegranate many grains inwardly divided as it were, by celles are united under one bark outwardly: So the holy Church containeth an innumerable number of people that profess Christ, whom the unity of faith covereth: As also it is but one sea, which taketh divers names by the distinction of divers Regions. 5 Again, the Visible Church is either in the multitude, as Act. 15.3.4. and in the Ecclesiastical assembly made by the people, where in all, one among another, do meet religiously to perform the service of God ᵃ; or in the Pastors and Ecclesiastical assembly, which consisteth of the principal and sit members of the Church, and is gathered together in the name of the whole Church, whereof it hath charge, to consult of Church matters: in which sense Christ saith, say unto the Church. Math. 18.18. etc. But is there any visible Church, seeing we say in the Creed, I believe the Church, and faith is of things which are not seen. Heb. 11.2. 2. Cor. 5.7. and Augustine saith, it is an action of faith to believe what thou seest not: for if thou seest it is not faith? That which is said in the Creed, is not meant of any one Church this or that; but of the Catholic Church, that is of the whole body of the Church, at what time soever it hath been on the earth: which, for that it consisteth of the godly & Elect, which have been heretofore from the beginning of the world, which are at this present, and which shall be hereafter until the world's end, being gathered together at once, whom no man in this life can ever behold with his eyes, surely there is a Church believed, and not seen, because it is not of the fashion, that it may be here wholly seen, but only in part. 1 Because the glory of the Catholic Church is inward. Psal. 45.13. The King's daughter is all glorious within. 2 Because it cometh not, with observation. b Luk, 17, 20 . 3 Because it worshippeth God in spirit and truth c joh. 4, 23 . 4 Because the sense cannot judge surely, who they be that belong to the Catholic Church. 5 Because the principallest and greatest part thereof is in Heaven. 6 Because it is a spiritual house. d 1. Pet. 2, 5 . But the Church taken Synecdochically, that is, The particular Churches are visible. 1 Because the men, whereof they consist, are visible. 2 Because the outward form of them is visible: and concerning the particular Church, or the Pastors thereof it is said. Math. 5. Vers. 14. A City that is set on a hill, cannot be hid, but it ought to be well known, and excellent for piety and life, lest it be an offence, but at length after the resurrection, all the whole Church shall be seen in heaven, where she shall be knit together with her head, revel. 14.4. Is there, or hath there been always a glorious visible state of God's Church on Earth, among all men, and all the world over? No surely, for that being sometime oppressed by tyranny (as in the time of the ten persecutions) and after that under Antichrist it was hid in heresies & errors, as a spark under the ashes (as in the time of Arrius, when as Jerome saith, the whole world mourned exceedingly, and wondered that itself was turned Arrian) and it may often come to pass through the just judgement of God, that there be none assembly of men apparent, which worship God publicly and visibly, according to his word only a Psal. 74.3 Isa. 49.21. , as happened in the time of Elias the Prophet, 1 King. 19.10. when he said, I only am left, that is, not only not a Prophet more, but even not one that worshippeth God, and God answered, I have reserved unto me seven thousand men that have not bowed their knees to Baal. And revel. 12.6. when the Church of God is said to have fled into the wilderness, that is, to have lurked or lain hid from the sight of men, by reason of the furies of Antichrist. Therefore the state of the Church is at sometime more visible, at sometime less, neither is it visible unto all, nor always after one fashion. The invisible Church doth either openly profess the faith, or not profess it at all: If she profess it, then is she not the invisible Church; if she do not, then is she not the true Church because she confesseth not the faith. It is not requisite, ●hat we should always & every where confess our faith: for that were to betray ourselves unto our enemies: but when the cause, occasion, time, and God's glory do require: Neither did Elias make any such argument, when God answered him: I have reserved unto me seven thousand men which have not bowed their knees to Baal, though they were unknown to him. But where and how was the Church so many ages passed in Popery, seeing Popery is not the Church? In that manner it was, as john foretold it should be, revel. 12.6 namely in the wilderness, and in that manner as the Church of Israel was after the falling away of jeroboam, especially in the days of Achab, in the Apostatical and false Church, which worshipped Calves in Dan and Bethel: whereunto the popish Church is altogether like. As than Elias, Elizaeus, and seven thousand men, which bent not their knees to Baal, were, and lay hid in the wilderness: so also even many in the time of Popery bent not their knees to Antichrist: which very argument Paul apply to the Church of the jews in his time. Rom. 11.3. May the Catholic Church fall away? By no means, because there shall be no end of Christ's kingdom a Luke, 1.33 , because the Catholic Church is builded on a rock, And the gates of Hell shall not prevail against it. Math. 16.18. But some particular Church may fall away, and fall away in such sort, that where there was a true Church, there may appear no true Church at all, but a false: and Satan may prevail against it: as many examples teach, to wit, the Churches of the Ephesians, Galathians, and the like, which have ceased utterly to be: nay particular Churches may be brought to that smallness, that there may not be any particular Christian visible Church on the Earth publicly known. And there is ever some number on Earth, which worship Christ with an honest affection, but this number is not ever visible, full of people, glorious, established in some visible place, seat, or succession, but scattered here and there, obscure, and unknown to men: as Isaiah saith. 1.9. and 10.20.21. The Lord hath reserved to himself a seed and remnant. When began the Church to fall from the truth? It is one thing for the Church to have failed in some points, and an other to have fallen away so, as it should be utterly abolished; while the Apostles lived, heretics began to sow darnel in the Lord's field, to work the mystery of iniquity, and many Antichrists began to he. 2. Thess. 2.7. 1. john. 2, 18. 2 The holy Bishops after the Apostles times through lack of heed taking, mingled many falsehoods with the truth, and left their errors to posterity, neither did all fail at once, and at one time. This plague began by little and little to creep far and wide, until at length it spread the whole world over. But in the mean while the Church fell not utterly away, because God reserved to himself a remnant of the Elect. And the holy Ghost foretold of a general Apostasy from the faith b 2. The. 2.3 1. Tim. 4, 1 , and revel. 13.3.7. the whole earth followed the beast and wondered, and power was given him over every kindred & nation, and all the inhabitants of the earth, saith john, worshipped him. All, saith he, whose names were not written in the book of life, that is, all, saving the Elect. Where then was the Church? Tertullian in his book de poeniten: saith that the Church may be in one or two. Wherefore if in those desperate times of the Church, there were but one or two faithful servants of God, it sufficeth that it may be called a Church. Therefore it is not our part to determine at what certain time the Church began to fall away, but to labour rather, by what means it may be freed from this calamity. What are the causes of a Church? The principal cause is God the Father, who hath chosen a church, and at length calleth and gathereth it unto himself, Ephe. 1.4. john. 1.13: The faithful are not borne of blood, nor of the will of the flesh, nor of the will of man, but of God. And 6.44. No man cometh to me, except the father draw him a Exod. 13.21. Mat, 18.18. . The second, or helping cause, is the son of God himself, john. 14.6. No man cometh to the father, but by me, who also hath purchased a Church with his own blood. Act. 20.28. The fellow labourers are the preachers of the word, the Prophets, and Apostles, and their true successors, who are therefore called builders b Ro, 15, 20 1. Pet. 2.7 , and master builders c 1, Cor: 3.10 , but in respect of the ministery only. The outward instrumental cause, is the preaching of the word, whereby God gathereth himself a Church. The inward, and very efficient cause, is the holy Spirit. The formal cause, is the sincere profession, both of faith, and of true Doctrine likewise. The Material cause whereof, are men chosen out of the whole world, according to the commandment of Christ, Go into all the world, Preach ye the Gospel to every Creature. Mark. 16.15, 16. Are not the blessed Angels likewise a Material part of the true Church? They are surely, and so are the souls of the blessed, and that the most beautifullest part d Psal. 103 20. . Hebr. 1.6.7. & 12.23. The Apostle acknowledgeth a company of innumerable Angels, and an assembly, and congregation (or Church) of the spirits or souls. And Christ also as he is man, is head and Lord of every creature, and so of the Angels also. e Col. 1.17.18. . But we speak of the Church, insomuch as God hath purchased it by his blood, and doth gather it together by his word, but God redeemed not the blessed Angels, who never fell, as neither did he take their nature on him, Hebr. 2.16. Neither doth he call them to the communion of this Church by the ministry of his word but only established them in their first blessed beginning: Therefore we affirm, that the Church is to be reckoned of men only, according to the promise of the father made to the son, Psa. 2.8. Hath the Church an head? Seeing the Church is a body, not natural, or mathematical but mystical a 1, Cor. 10, 17. & 12.12. Col. 1.18 it must needs have a head, of whom it may be governed, nourished, and cherished, and of whom it may depend: for every living body hath it head, to which it is subjecteth by the Creator himself, and from whom it draweth life. The Church therefore hath her head, not many heads but one only, for it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: headless: nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a beast of many heads, succeeding one another by death's prevention, because it must have died as often, as it should be deprived of it head by death, and must have revived as often, as it got any new head, which were altogether monstrous: but it hath one only head, to wit Christ, who is the head of his Church, as the man is of the woman b Eph. 5, 27 & 1, 23. 1 By perfection, because he is the only true God, and very man, that in all things he may have the pre-eminence. Col. 1.18. & 2.10. 2 By office, Because Christ only is King, Prophet, and High Priest, who hath rule, dominion, and excellency over the Church, as the head hath over the body c reve. 1.6 . 3 By efficacy, because he only inspireth vigour, sense, motion, spiritual life, and all goodness into his members d joh, 6, 5, 7 & 15, 1, 2 , and he only being fastened to the body, by the bond of the spirit, giveth to the whole Church his re-edifying, conjunction, joining, or fastening together, and communion, of the members between God and themselves e 1. joh, 1, 3 joh, 17.22 Eph, 4, 12 , he alone, is never absent, but ever present with his Church by his spirit f Mat 28, 20 : and he only giveth life to the body g Eph, 5, 24 , and never dieth, Death shall have power over him no more. Rom. 6.9. So that he needeth no head by deputation: as one Bride, receiveth not two heads, nor two Bridegrooms. 4 By Decree, because he alone is the shepherd of one sheepfold h joh. 10.16 , and the chief shepherd, as Peter himself affirmeth. 1. Pet. 5.4. Neither is the condition of any of the Pastors of the Christian Church, equal to that of the high Priest long ago under the Law: for that one high Priest, was a true type of Christ a Psal. 101.4 Heb. 7.17 & 7.9.11 . but none of the Pastors of the christian Church, is a type of Christ. Besides he had charge but over one small quarter, and but over one Temple, and over one people by the ordinance of God, but none can have charge over the whole world, through which the Church is dispersed, for this were to desire to include the world in one City, saith Hierome. Therefore is not the Pope the Ministerial head of the Catholic Church, because it cannot be proved by any testimony of Scripture: and seeing Christ's kingdom is not of this world, he hath no need of a Viceroy or Vicar, and the Ecclesiastical ministery, which consisteth in the administration of the Gospel, and Sacraments cannot be performed through the whole world by 〈◊〉 any one man. But concerning Constantine's Donation made to Pope Sylvester, that voice which Sylvester heard from heaven, This day is poison entered into the Church, doth sufficiently testify what we must think of it. Finally, he that calleth himself the Universal Bishop, Lib. 4. Epist. 76 is the most true forerunner of Antichrist (as witnesseth Gregorius Magnus) who was himself Bishop of Rome. Hath the Church any foundation? Seeing it is a Spiritual house b 1. pet. 2, 5 , it hath a foundation which is twofold. 1 Ministerial, in respect whereof the Church is said, To be built upon the foundation of the Prophets and Apostles, to wit, even on Christ himself: or Metonymically and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in some sort, namely, that which belongeth to the publishing, open declaring and testimony of Doctrine: or because the Prophetical and Apostolical Doctrine only, whereunto the Prophets and Apostles give testimony, or both the Old and New Testament, as saith Ambrose, is the foundation of the Church. Hereupon God's City is said to have had not one, but twelve foundations, wherein were written the Names of the Lambs twelve Apostles, Revel. 21.14. Hereupon james, Peter, and john seem to be Pillars of the Church. Galat. 2.9. namely, Metaphorically and after a sort, because they sustained the Church and Religion, but jesus himself being the corner stone, who alone sustaineth the whole building. Ephes. 2.21.23. A foundation of strength and power: in respect whereof the Church is said to be built on Christ, God and man: which belongeth to the Author, foundation, and merit of salvation, the fountain and efficacy of doctrine, and the Church is founded upon Christ, when he alone is accounted for Wisdom, justice, Sanctification, Redemption, Life, and Eternal glory of the faithful. For this cause, 1. Cor. 3.11. Other foundation can no man lay, then that which is laid, which is jesus Christ. And Isay. 28.16. Christ is called the foundation stone: Which is so proper unto Christ, that it communicateth in no participation with any other. But in Christ's words, Thou art Peter, and upon this Rock will I build my Church, the Evanglist who interpreteth them saith not, Thou art Petra (a Rock) but thou art Petrus (Peter), neither doth he say upon thee Peter, but upon this Rock, distinguishing manifestly Peter who is a part of the building, from the Rock whereon the building chiefly doth stay, by changing of name & person, and by different terms. Wherefore the Church is built upon Christ the Rock, not on Peter the Apostle, who eftsoon and often erred: for the Rock was Christ. 1. Cor. 10.4, which Peter confessed in the name of all the apostles a Mat. 16.16.18 And he gave the keys not of fullness of power, but of knowledge (which in verse 19 he promised to all under the name of Peter, who answered for all) to all the Apostles equaltie, and without difference b Mat. 18.18 john 20.21 , and in the person of them, unto all the ministers of the Church. That speech also Feed my sheep, being thrice enjoined uno Peter, for his three denials together. john. 21. vers. 17. ordaineth him a Pastor indeed over the flock, but not an universal Pastor: for it was also said unto others, Teach ye all nations, Math. 28. vers. 19 and it was spoken alike to all, As the Father hath sent me, even so send I you. john. 20.21. Finally, neither was Noah, who in the Ark was the head of his sons, a type of the Bishop of Rome, but of Christ c Gen. 7.13 1. Pet. 3.20 : like as Baptism is an Antitype of that deliverance, which befell unto the Church in the Deluge. What are the true and inward properties of the Church? 1 Consent of the Doctrine of the Gospel. 2 The inhabiting of God by the holy Spirit: whereupon, 2. Corinth. 6.16. the Church is called, the Temple of God: and they who are led by God's Spirit, are called the sons of God. Rom. 8.14. 3 A right Faith, Hope, and Charity, True Religion according to God's word, Repentance, Confession, and a true calling upon the true God, all which do as it were form a true Church. The Apostles Creed is a token thereof, although when the outward and usual ministery of the word is often for a season interrupted, the Church is extraordinarily nourished by God as it were in the wilderness, the same God raising up teachers known unto his small flock, after such a sort, as himself according to his unsearchable wisdom knoweth requisite and necessary a reve. 12.6 . For as there may be a Church, and yet lie hid: so may there be teachers in a Church, albeit not apparent to all. What are the manifest tokens of a visible Church, whereunto we may safely ioy●● ourselves? They are two. The first and chief note is the pure preaching and professing of God's word comprehended in the writings of the Prophets & Apostles, because wheresoever the word is truly preached, it is not without profit at all b Isai. 55.11 Rom. 1.16 . 2 A lawful administering of the Sacraments of Baptism and the Lords Supper, according to Christ's institution, with pure preaching conjoined thereunto, as a part thereof, if there shall be no just impediment to the contrary c josu. 5.5 john. 10.4, 5 27. & 8.47 Act. 2.42 1 Cor, 11.20 23 Mat. 28.19 20 Mark. 16.15 Luk. 16.29 Rom 10.14 , which notes do nevertheless admit a more, and a less, and do presuppose a lawful calling of Pastors d Rom, 10.15 Ephe. 4, 11. . And although holy discipline is also requisite in God's Church, yet if the Church governors fail of their duty, it must not presently be denied to be a Church, as long as those two fundamental and essential notes of a visible Church are remaining. e Mat. 18.17 1, Cor. 5, 5 Neither is it material if other sects challenge to themselves these notes, but we must search diligently whether they do so, truly or falsely. Also the preaching of the word is a cause of the Church, and therefore by nature is more excellent and more famous than the Church itself. Whether are, 1. Antiquity, 2. Multitude of followers of some one doctrine. 3. Succession in some one company of Bishops, chief of Rome. 4. Miracles. 5. Continuance. 6. Unity and concord. 7. Efficacy of doctrine. 8. Holiness of life in the Authors and Fathers of the religion. 9 The gift of prophecy. 10. Temporal felicity. 11. The title of Church Apostolical, or that it is one, holy, Catholic, Apostolic Church, these the notes of a true Church? No, 1 Because the names without the substance are not of force. 2 From names proceed not a true and apodeictical, but a false, demonstration of the matter. 3 These Notes are common unto Turks and Heretics also: for they may usurp these titles, by which they may confirm that their routs are and have been the true Churches of God, which is absurd. 4 Neither have all those notes begun with the Church. 5 Neither are they perpetual and proper every way, nor, Essential, which are always naturally in the thing itself, being unchangeable, and the causes of that thing whereof they are notes; but the most part separable accidents, and these notes themselves ought to be examined according to the word of God. Moreover. 1 The Church which now is ancient, in time past was new. And Ezech. 20.18.19. Walk ye not in the ordinances of your fathers, I am the Lord, walk in my Statutes. And Tertull. Lib. de praescriptionibus. Every first thing truest. And Ignatius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Christ is to me the old Church, whom not to obey, is manifest destruction; and Cyprian, custom without truth, is the antiquity of error. 2 The broad way leadeth to destruction, and many there be which go in thereat, Math. 7.13. 3 Hierome saith, They are not the sons of the Saints, which possess their places, but which do their works. And, succession availeth not, where there is no succession of faith and doctrine: neither is succession to be tied unto one seat, unto one place, or unto one Church: for God can raise up Pastors divers ways, and in divers places, as shall seem best to himself. Moreover they succeed the Apostles, who being lawfully thereunto called, do discharge their duty in the Church faithfully, although not in a continual succession from the Apostles. Besides God is wont, when the Church is in a desperate estate, to raise up ministers after an extraordinary manner. And Tertul. lib. de praescriptionibus saith, that faith ought not to be tried by the persons, but the persons by faith. And Ambrose, de poenit. lib. 1. cap. 1. They have not Peter's inheritance, which have not the faith of Peter. 4 Miracles are to be judged, by Doctrine, not Doctrine by miracles, also there are some to be thrown into hell, which have wrought miracles in Christ name, Math. 7.23. 5 Also the devil hath a Church, even from Cain to the world's end. 6 Neither is unity, of itself a note of the Church, except it be joined with faith and true doctrine a Eph. 4.3 , for as there is one Church of God, so is there one Babylon of the devils, saith Augustine: the godly also may in some points disagree b Act. 11 2 . 7 The Apostle, 2. Thess. 2.9. saith that Antichrist shall come by the effectual working of Satan, and that God will send an effectual working of error, to those that love not the truth, that they should believe lies. 8 Doctrine is the only witness of holinsse: Even Satan can transform himself into an Angel of light, and true holiness, floweth from a true faith. 2. Cor. 11.14. Act. 15.9. Although an Angel, or a Saint come down from heaven, and bring not true Doctrine, he is to be rejected, Gal. 1.8. And that saying of Christ, by their fruits ye shall know them, Math, 7.20. The fathers will not have to be understood of manners, but of false opinions, and false interpretations. 9 But the gife of prophesying is not perpetual in the Church: for that place of joel cap. 2.18. Doth describe the state of the Church what it should be in the time of the Apostles, and of the Primitive Church only, Act. 2.17.18. And devils also, and false Prophets may foretell some things to come c 1. Sam. 18 19 Deut. 13.2. Num. 33 7 & 24.3 joh. 11.51 . 10 Temporal felicity, was rather wont to be contrary unto the Church d 2, Tim. 3 12 . 11 True Doctrine is the cause that there is one holy Apostolic, and Catholic Church. 12 Christ showed no sign of them, but said said expressly. My sheep hear my voice, john. 10.27. Doth the Church cease to be a Church, by reason of some blemish or fault in doctrine, and administration of Sacraments? No, as long as it keepeth the foundation, which is Christ, or salvation by Christ, and the truth in the chief, especial, and principal articles of faith a 1. Cor. 3.11 12.13 . And the error, which a few in the Church do hold, is not the error of the whole Church b 1. Cor. 15 12 . Is every one bound to join himself to the assembly of that Church which hath those true notes? He is bound to this or that congregation, as far forth as lieth in him, if it be known to him, & if he can to adjoin himself thereunto, and to profess himself a member thereof indeed, and finally to reverence the holy communion of it, and to love and frequent the meeting together thereof c psa. 27.48 & 42.2.5 & 84.1 Esai. 60.8 Heb. 10.25 35: 39 1. Cor. 11 21, 22. . For such a meeting together is the School of the holy Ghost, wherein is taught the word of God, which is the physic of the soul, a clear glass wherein appeareth the face of God, the Epistle of Almighty God to his Creature, wherein he hath declared unto us his will. The means whereby the way of salvation is known, by which salvation is obtained, faith is nourished and kept: neither is it sufficient to have the Scripture at home and there to read it; for when Paul Ephes. 4.11. saith, He gave some to be Apostles, some Pastors, and some teachers, etc. he saith not, he left the Scripture, that every one might read it privately, but he ordained a ministery whereby some certain men, might teach others true religion. But from other companies of men, wherein heresy, or manifest idolatry is publicly received and taught and the foundation and principal point of salvation is not maintained, namely jesus Christ, a good man ought to separate himself as he would fly from Babylon d Isa. 48.20 Ier, 51.6, 45 Reu. 18.4 1, joh. 5.21 john. 10.5 . 1 Because the Apostle, 1. Cor. 5.11. Forbiddeth us to be consorted with fornicators, or idolators, or covetous persons, with drunkards, or railers, or extortioners, so as that we must not so much as eat with them, much less be partakers of their evil works. 2 Because there is no fellowship between Christ and belial, between light and darkness. 2. Cor. 6.15.16.17. 3 Because the promises of God, and benefits of Christ do belong to God's Church only, chap. 7.1. and therefore without the Church there is no salvation. But this is to be understood of the Catholic Church, because, that we may obtain salvation, it is necessary that we be joined with Christ: but the meaning is not, that those which are out of this or that particular Church, cannot be saved. For although we live among Turks, yet are we the members of Christ, and of the Catholic Church, if we have faith. 4 The same is confirmed by the example of the godly fathers, who sequestered themselves from the congregation even of the Idolatrous Israelites, & ordained congregations peculiar to themselves, where they might worship God purely a Gen, 12.7 & 13, 18 & 26, 25. c. 33 20 1, King. 3.2 c. 18, 24 2. King 4, 38 Psa. 16.4 . Hereupon saith Nazianzen most sweetly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I seek Noah's Ark, that I may eschew the woeful destinies. Can the Church err from the truth, or fall away there from? If the Church be universally, and in that sort as we have before said, considered as the invisible company of the Elect, triumphant in heaven, and militant on earth, the Church triumphant surely without doubt cannot err, because she is utterly freed from sin and error: the Church Militant also in the Prophets and Apostles through a singular privilege in doctrine erred not: and as long as she cleaveth fast unto Christ her Saviour and Teacher by faith, and is governed by his Spirit, and as long as she heareth the bridegrooms voice, and followeth the written word of God, as a Lamp shining in a dark place, and obeyeth the chief rule of the holy spirit. 2. Pet. 1.19. She can never err in points absolutely necessary unto salvation, or from the truth simply necessary, and that because truth dwelleth no where else in the world, but in her only. For which cause so considered, Paul calleth the Church, The pillar and ground of truth, namely, in respect of other congregations, who are buried in falsehood. 1. Tim. 3.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So than not simply, but in some certain manner and condition, the Church erreth not in matters necessary unto salvation, but in unnecessary things it may err. john. 16.13. The holy Ghost will teach you all truth, that is, all that is necessary unto salvation. And in this sense Christ prayed for his Church, that it might be sanctified in the truth, not that it might not err in no point, but that it might not err in necessary points b john. 17, 17 . And surely the Church is to be heard, according to that saying of Christ, a Mat. 244, Luk. 10.16. He which heareth you, heareth me: but yet so that she hear Christ, before she require that herself be heard of others. But if the Church be not considered universally, or totally, but particularly, or according to the members thereof, surely it may & doth come to pass, that some particular visible Churches, yea many in number, by not understanding a right, or by not firmly believing those things which are prescribed by God, may err from the truth, either in part, while they fall into most grievous errors, or else utterly may departed for ever. And this I grant doth happen so much the rather, if the bodies of particular Churches be respected severally, by reason of the weakness of man's disposition, men consisting of flesh and blood, of whom it is said, Rom. 3.4. Every man is a liar; sin also being still inherent in the Godly during this life, and God likewise often giving an efficacy to the Spirit of error, men so deserving: yet so as the Elect may not always persist in error, but being better instructed, may return into the way again. a Mat. 24.24 . Isay 42.19. The Lord saith, Who is blind but my servant, and deaf, but my messenger, whom I sent. Dan. 9.12. Speaking of the Church of the people of God, saith: All Israel have transgressed thy law. 1. Cor. 13.9. We know in part, and we prophesy in part. The Prophet David Psal. 25.7. saith, Remember not O Lord mine ignorance. The Church of the jews erred, and the Apostles themselves about the calling of the Gentiles. Therefore was Peter warned, that he should go unto Cornelius, and doubt nothing b Act. 10.20. & 11.2, 19 , Peter himself erred concerning the observation of the ceremonial law, while he still believed some meats to be unclean c Act. 10.14 15. , he erred also in playing the hypocrite with some other jews d Gal, 11 13. : And again, the jewish Church erred in being zealous for Moses law e Act. 21.20 . So did the Church of the Galathians, which received Circumcision. And the Corinthians, in the abuse of the Lords Supper, and because there were schisms among them: f Gal. 1, 16 And the Church at Constantinople erred: g 1. Cor. 11.18 therefore why might not the Church of Rome err also? For Paul saith, that Antichrist shall shall sit in the Temple of God, and shall accomplish the mystery of iniquity, 2. Thes. 2.4. In Lib. ad Solitariam vitam agentes And Liberius the Roman Bishop subscribed unto Arrianisme, as Athanasius witnesseth. For that which Christ spoke unto Peter, Luk, 22.32. I have prayed for thee that thy faith should not fail .1. It belongeth only unto Peter, who was to be assailed with a most perilous tentation in regard of the rest, and not unto his successors. And he meaneth a justifying faith, of the heart, not of the mouth, not an historical faith, which holdeth only a true opinion of Doctrine. For if Christ requested this for all the Roman Bishops, namely that they might not err, then hath he not obtained that which he asked, for it is manifest that many Roman Bishops have erred. 2. Also that saying nothing appertaineth to the church of Rome: but that happily we say that herein it agreeth with Peter, in that it hath denied Christ, unless it imitate Peter's tears and repentance. Neither is it a fit reasoning from the faith of Peter, which was a personal gift, to the faith of the church of Rome. Neither did Christ himself pray for the Apostles only, but for all them, who through their words shall believe on Christ, john. 17, 20. Although the Papists affirm, The law shall not perish from the Priest, nor council from the wise, nor the word from the Prophet. jer. 18.18. yet jeremiah. 7.4. heard the voice of the lord saying. Trust not in lying words, saying, the Temple of the lord, the Temple of the lord for this is the Nation which hath not heard the voice of their Lord: nor received his discipline. Zeph. 3.2. May the Godly by reason of some men's vices, and evil manners, sever themselves from the outward congregation of those that profess the doctrine of Christ? No, unless they be cast out of the greater part by force: for the Prophets have ever had amongst their auditors some evil ones, yet have they not departed from them. And Christ suffered judas to the very uttermost in his own company. Math. 13.29. The goodman of the house doth not suffer the darnel or cockle to be pulled up, lest it hurt the wheat; and it is certain that there will never be in this world, so sincere and perfect a church, but there may be found chaff and tars mingled with the wheat. Verse. 24.47. What are the conditions of the church? 1 The cross, is a certain mark or token, by which the Lord will have all those that are his, to be marked, that they may be conformeable to the Image of his son a Rom, 8, 28 2 Tim. 3, 12 ; yet is it not a perpetual mark of the church, but is rather to be termed a condition thereof, than a note or mark. 2 That as long as it sojourneth in this world, it hath some evil mingled among many good and sincere men: which thing Christ teacheth in the parables of the tars and the drag-net b Math. 13 24.47. . 3 That although it be cleansed by the blood of Christ, so that it is without spot or wrinkle c Ephes, 5 27 , both by the imputation of Christ's merit, as also for the endeavour, whereby it aspireth unto that state: yet is it still subject to many vices and infirmities of the flesh remaining, whereunto all the faithful are apt and prone, so that they have need perpetually of this prayer: Forgive us our trespasses. What Epithets are attributed to the church on earth? 1 It is called by a metaphor and similitude the Mother of the faithful, Gal. 4.26. because the church bringeth forth sons unto God, unites them to Christ, and nourisheth them by the preaching of the word, and by examples of true good works a 1. Cor. 4.15 , whereupon is that saying, that No man can have God for his father, who hath not the church for his mother. 2 The house of Christ, or of the living God, b Psal, 23.6 1, Tim. 3.15 and a family, c Math. 24.45. because God dwelleth in the midst of them, whom he hath received for sons through the grace of adoption: of which house of lively stones, are both Pastors, & flocks also: d 1. Pet. ●2, 5 and he hath not only vessels of Gold, but even of wood and stone also, some for honour and some for dishonour. 2. Tim, 2.20. Whereof the most excellent, most gracious, most provident, most Mighty and most wise God is master. The first begotten son of God, and Lord of his father's house, is Christ, e john, 8, 3 to whom is given all power. And they of the household are all the Elect, and also the children and sons of GOD, who ought worthily and holily to be busied in this house. the Governors or stewards, are the ministers or preachers of the Gospel. f Math. 24.45, the commons or food of that family, is the very word of God: out of this house, the bondslaves of sin and unthriftiness, are at length to be cast forth g john. 8, 35 . 3 The city of God, h psal. 46 1. Isa. 1, 21 Ephes. 2.19 the faithful city, that is the ⁱ holy city coming down from heaven k reve. 21.2 10. which is the society of the faithful, who depend on the excellent governance of God, as of the only lawgiver, and are governed by his word and laws, and do enjoy the very privileges and benefits of Christ. m ps, 85, ●1 The wall & defender whereof is God, the tower, and Bulwark is the calling upon the lord l prou, 18 10 . the Arms, is goodness, faith, justice, and peace: in the gate and foundation is jesus: And they are the citizens, which are called God's household servants n Ephes, 2, 19, . 4 The inheritance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or lot of the Lord, not in respect of the Pastors only, but of the sheep also o Psal. 2, 8, 1 Pet, 53 , because it is given unto Christ as his own substance, that is, a most acceptable and most precious treasure. 5 The mystical body of Christ, the head and soul whereof is Christ, p Rom. 12 5 because it is quickened, cherished, and conserved by the spirit of Christ, and is perfected by his fullness, and is coupled with Christ the head by the same spirit, as by a most close and strong chain, and the members thereof do by virtue of the same spirit grow together. It is also called the fullness of Christ a ephes, 27 , because although Christ worketh all in all (much less doth he need the supply of any one) yet such is his love toward the church, that he esteemeth himself as it were lame and maimed in his members, unless he have a church adjoined unto himself like unto his body & members. Hence it cometh that sometime Christ is briefly taken for the whole church joined to her head b 1. Cor. 12, 12, 13 Gal, 3, 16 : so that the whole church is nothing else, but the body of Christ only, because it is described an whole mystical body from the head. Hence is it much more expressly said, In Christ c Rom. 6, 2. & 8.1 Ephes, 3.6, , then with Christ. And hereupon Paul saith that he liveth in Christ, and Christ in him, Gal. 2.20. Hereupon was that speech of Christ, Saul, Saul, why persecutest thou me Acts, 9.4. & that which is written, Col. 1, 4, Lastly from hence proceedeth all comfort. 6 The hill of the Lord, or the hill of Holiness d psa. 2.6. & 3.5. &, 15.1. & 24.3 , 1, because it always maketh toward those things which are above, and despiseth those that are beneath, 2, because there is no coming thereunto but by ascending out of the dregs of this life in the cheerfulness of the spirit, 3, And for that the Doctrine thereof neither can nor aught to be hid e Math. 5.14 , 7 It is called the Pillar and Foundation of truth, 1, Tim, 3, 15, Not that truth doth simply depend thereon: for it dependeth on the word, but because being underpropped by Christ and borne up by truth itself, it giveth a testimony unto the truth, and doth sustain, spread. and defend truth by it office and service, and laboureth diligently that truth might have a being among men: or else chrysostom on this place, altereth the proposition well; and saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth is the Pillar and foundation of the church. 8 The church is called a vineyard f Psal, 80.9 Esa. 5.2 Math, 21.23 john. 15.1 , because the lord hath planted it, and doth carefully trim and deck it with his word, & with the gifts of his spirit, doth account it precious, doth bestow exceeding great care and daily thought thereon, and doth conserve it wonderfully by his succour and comfort: And because they that are received thereinto, aught to bring forth the fruit of faith and charity most acceptable to God, wherewith his heart may be cheered. 9 The tabernacle of God g psal. 15.1 , because it hath the Lord dwelling therein, and it hath not a safe or firm abiding in this life, but is now & then compelled to change her abiding, until it be received into her true country. So likewise is it called the temple of God h 1. Cor. 3 19 , because his holy spirit dwelleth in the hearts of the faithful, The Priests wherein, are all christians. 1. Pet. 2.5. The propitiatory Sacrifice for sin, is the only sacrifice of Christ once offered for sins; the sacrifice of thanksgiving, is, 1, the preaching of the Gospel, whereby the preachers do as it were with a sword kill the beastly affections of men a Rom, 15 16. Phil. 7.17 , 2, the offering up of a man's own self, or the mortification of the flesh b Rom, 12, 2 , calling upon God as its Incense, c Psal. 141.2 faith and good works, the giving of thanks, d Psal. 50 14. Ose. 14.3. or the calves of our lips, and mercy the sacrifice of prayer e Ose. 6.6 2. Cor 9.12 Phil. 4.18 . 10 The lover, sister, and spouse of Christ, f Cantic. 4 5.7.8 Ephes. 5.23 and the Queen, and daughter of the King g Ps. 45.10 , because it is joined unto Christ by a spiritual and firm wedlock and league, and by a most sure bond of the spirit, and by most chaste love, and is exalted to the participation of his love, honour and of all his goodness; being beautiful, and without spot throughout, because here it is spotless through grace, in the world to come it shall be spotless through glory: here unperfectly, there most perfectly. Therefore is it also called a pure or chaste virgin h 2. Cor. 2.11. 1 john 3.29 , of which marriage the bridemen, are the ministers of the word, the friends of the bridegroom are they i johu. 3.29 , that according to the world allure the bride, betroath her, and bring her dressed and adorned unto the bridegroom k 2. Cor, 2.11 . l Exod, 19, 6. Reu, 1.6 1 Pet. 2, 5, 9 11 The Elect stock: the royal Priesthood, the holy People, the People whom God challengeth as peculiar to himself. 12 The communion of saints, by reason of the spiritual participation of Christ and all his benefits, m 1. joh, 1, 8 1, Cor, 1, 9, Ephes, 4, 4, Rom. 12, 5 13, Col, 3 and of the mutual communion of the gifts of the same Christ among the faithful, being one heart and one soul n Acts. 4, 32 . 13 A flock of sheep, and the sheepfold of Christ, because it heareth and followeth his voice. 14 The world, taken in the better part, o Luk 12, 32 john, 10, 16 because it is the most noblest part of the world, and that the whole state thereof might be opposed to one people. p john. 3, 16 1 john 2, 2, 2 Cor, 5 19 15 A floor, q Luk. 3, 17 because as in a floor the sheaves are gathered with the straw and chaff together, and after the threshing, the wheat is discerned from the chaff in the van: So there are as well godly men, as hypocrites assembled in the outward society of the church; but strait way they are severed by the outward preaching of the Gospel as with a van. 16 The new jerusalem, r Gal. 4, 26 Reu, 3, 12 and Zion, s psalm, 2, 6 the kingdom of heaven, or of Christ, or of God, 1. t Mat, 5, 19 20. because it is governed by God after an heavenly manner, 2, because the Citizens thereof, conteminng worldly things, aspire unto heavenly. Last of all it is also compared to a Candlestick, a Reu. 1.20 to a dove-house b Esa. 60.8. to a Dove c Cant, 2, 2 14. & 6.8 , namely because these verses of the dove do fitly belong thereunto. No gall she hath, yet groaneth much, nor hurts she with her bill, Her talents harmless, and her crop, with clean corn doth she fill. To a small ship or boat. d Luke, 8, 22 because while it is on earth, it is like to a boat, which one while is carried on the sea with a calm & prosperous gale, by and by the winds rising, & the waves swelling it is in danger: whose Pilot is Christ, whose watermen or mariners are the ministers. To a field, e Math. 13.24. and to a Ploughed Land, f 1 Cor. 3.9 to a drag net containing fishes good and bad: g math. 13 47. to one singular man, h Ephes 4.13 to declare the unity thereof. Lastly to a glass, in beholding whereof the very Angels do good, acknowledging the manifold wisdom of God in the agreement; and repugnant concord of so manifold a multitude i Ephes, 3, 10 . Why is it called an holy church? 1 Because it is redeemed, cleansed, justified, and sanctified by the blood of Christ k 1. john, 1, 7 Ephes. 5.25 26. Heb, 91 . 2 Because receiving that benefit by faith through the holy Ghost it studieth holiness and righteousness: by the which study the imperfect holiness thereof is daily increased, but shall be perfected afterward in an other life. l Rom, 8.1 Ephes. 5, 26 27 Phil, 3.12 All which are attributed to the church for the Elects sake only m Rom 1,7 & 8, 1. 1 Cor. 1.2 & 6.11. . What is the final cause of the church? The true worship of God, for it is elected, chosen and ordained for the true service of God, and to glorify god, both in this life, and in the life eternal also. n 1. Pet. 2, 9 But the end whereto the church endeavoureth, is God, in whose presence there is fullness of joys, namely that heavenly inheritance, which can neither perish, nor be defiled, nor corrupted o Psal, 16.20 1, Pet, 1, 4 . 2 The very perfection and absolute finishing of the church, in that last day when all the elect shall be gathered together from the four winds, and then at last we shall all grow up in the unity of faith, and acknowledgement of the son of God, unto a perfect man, and unto the measure of the age of the fullness of Christ Ephes, 4.13. What is the Effect or office of the church? To hear the voice of her shepherd, to fly from the voice of a stranger, to believe gods word, and to obey it, to use the sacraments lawfully, to acknowledge, to receive, and to embrace, only Christ for the shepherd, for the teacher, for the head, for the spouse, and for the saviour: & lastly to exercise the keys received from Christ, that is to keep diligently the ministry of god's word. a john. 10.5 1 Cor, 11, 23 mat, 16.19 & 18.18, john. 20.23 Heb. 13, 17 What is the fruit and use of the article of the church? 1 That we should desire nothing more, then to abide in it, without which there is no salvation. 2 That we being assuredly persuaded we be the citizens thereof, should nothing doubt of our salvation grounded in christ, from whom we can no more be plukt than his members may be torn & rend a sunder. 3 That we may perceive that those promises pertain unto us, salvation shallbe in Zion: God will for ever abide in the midst of jerusalem, that is in the church, whereof mount Zion & jerusalem were types in times past, least at any time it should be removed b joel. 2.32 Addi. 5.17 Psal, 46.6 . What be the contraries to this doctrine? 1 The enemies of the church which now & then from Satan's camp breaks out, who like tyrants by manifest strength, like Sophisters by corruption of doctrine, like hypocrites by superstition, like Epicures by lewdness of life do assault, and fight against the church. 2 The error of the prelate's, which exclude from the church then that are newly instructed, & infants that are not yet entered in the sacraments. 2. which transform the church into a civil kingdom, that requireth a secular arm, and into the greatest monarchy of the world, wherein the Pope is chief ruler & governor over all persons: as well laymen, as clergymen, over Emperors & Kings, who hath authority in heaven & in earth, & who is the universal B. of the whole world, 3. which teach that the church hath many heads that Christ indeed is the head of the church triumphant, but the Pope of the church militant. & which say that it is necessary to salvation to believe that the Bishop of Rome is over all churches, or as it is in the article of Boniface the. 8. The greatest lord over all. 4. which tie the catholic church not to the word only, but to a certain place, namely to the city of Rome, to the Pope, & to the Bishops, & which make personal succession to be an absolute & sure mark of the church: by the church, they understand the pastors only, and they call it heresy to refer the name of the church to the number of the faithful, contrary to the saying of Christ. super hanc petram. i. upon myself will I build my church, & contrary to the article of our creed, which commands us to believe the catholic church. 5, which make the word of God subject to the church, and not the church subject to the word of God. 6, which make the doctrine and precepts of men the foundation, upon the which the church is built. 7. which place the unity of the church not in faith, not in spirit, but in the use and similitude of such ceremonies, and which teach, that multitude, visibility, perpetuity, antiquity and such like, for the mark of the true church. 3 The Roman clergy, or that rabblement of Monks and Priests, which deprave the natural sense and meaning of the scripture, and do in very deed deny the office of Christ, while they do attribute to the work of their own or other, that the most proper and peculiar unto Christ: and their sects, whereof some are named after one teacher, some after another, whose rule they have made choice of, to follow and to live thereafter: 4 The assembly of all infidels, which do persecute and reject the doctrine of the prophets and Apostles, and Christ himself. 5 The error of those men, that are of opinion, that every one shallbe saved in his own religion, when, without that one alone catholic church their is no salvation. 6 Of the Academics which have brought into the church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, incomprehensibility. 7 Of the Platonics which make the church to be altogether invisible: and on the contrary, of them that think the church is, and hath always been visible on earth. 8 Of donatists, Anabaptists, and schismatics, which because of the wicked, make a departure from the true church, in which the true gospel is preached, and the sacraments rightly administered: which as much as in them lieth divide the unity of Christ's body break the band of peace, that is Charity, wherewith Christ knits the church to himself: these proudly contemn the church, and endanger there own salvation, for he cannot have any communion with Christ, which will not have communion with the church. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. schism: not such whereat a wicked unity is divided like as the unity of the jews who hearing of Christ raised adissention among themselves: whereby their unity broke and was divided, a john. ● 16 & 10.9 neither such: by which good Men separate themselves from wicked men: but factions, whereby the society of the faithful is divided into contrary parts and studies, as when the Corinthians were divided into parts b 1 Cor. 10 11.12. &. 3 3 either when they did disagree one from the other, not only in opinion, and will, but in the very community of holy things, and in rites and customs, so that one another's community and fellowship, they avoided as damnable: an heresy declares properly some certain faction and sect about doctrine e Act. 5.37. : and so heretics are called, which in such sort depart from the true and sound doctrine, that contemning the judgement of God, and the judgement of the Church, continue in their opinions, and violate the concord and agreement of the Church. 10 The contempt of Ecclesiastical assemblies, namely, of them which seem unto themselves to know all things, or which keep themselves busied at home, or which misliking the meanness of the preachers person, or finding some other occasion of absence, neglect Sermons, or which for fear of the cross, or for the favour of great men, or of their friends, contemn and set light by them. Also the abuse of those men, which either through some foolish devotion, or accustomed ostentation, or to beguile the tediousness of time, frequent holy assemblies either seldom, or at them trifle the time away, or let their mind range abroad, or else after they have heard a word or two, depart out: or in a word, they hear indeed Sermos', but yet live wickedly. The two and fortieth common Place. Of the ministery. Whence comes this word ministery? OF the Latin word Ministre, to minister, or serve. The greek name for Ministry, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying dust, whence is this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to serve, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to minister, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or servant, who labours till he be as of a dusty sweat. a Math. 20 26.27 hence is it, that in the new Testament this word is taken for any person labouring b Rom. 16 11. painfully & earnestly in any service, c Rom. 13.4 for the, commonwealth, family, or Church d Mat. 22, 15 . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is all one with this word ministery, signifying both the office of e Act. 6.4 2 Cor. 6, 3 Ephe. 4.12 ●eaching, and also the performance of any Ecclesiastical function, There are diversities of ministries, but the same Lord. 1. Cor. 16. Not unlike to this is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Liturgia coming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to do, minister, or do one's duty: so it is used Acts. 13, 2. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whilst they ministered, that is, as chrysostom expounds it, preached, not sacrificed, except, as the words Liturgia and sacrifice are used for the public functions of the Church. As Phil. 2 17. Though I be offered up upon the sacrifice, and service of your faith. And for this cause the Fathers called the Lord's Supper, a Liturgy and Sacrifice (whence came that execrable error of such as will have the son of God daily in the Church to be offered and sacrificed,) Hence also was it that public officers, both g Rom. 15.16. ministers and Magistrates were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deacons. Rom. 13.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea, Heb. 1.7. Angels are called Ministers, and ministering spirits. Hence also was the public service of the Church called a Liturgy, as Luk. 1.23. Yea, and the very execution of that service was so called, as if a man should have given that name to the levitical sacrifices. Heb. 10.11. every high Priest standeth daily to Minister; So that this action of his, were it of preaching, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or performing holy mysteries, might be called a Liturgy. Furthermore, this name of Liturgy, Oblation, and sacrifice began to be given Metaphorically to Alms h Rom. 15.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Gentiles ought to Minister carnal things to the Saints at jerusalem. By the like reason all Christians may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ministers, as Paul called Epaphroditus Phil. 2.25. To conclude, in the Ecclesiastical story, certain forms of service at the Church were called Liturgies, as the Liturgy of Basill, Chrysostom etc. Again, each professor of Christ hath the name of Deacon or minister given unto him. joh. 12.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If any man will be my Minister let him follow me. But more specially this word Diaconia, doth signify provision for the poor, and that collection itself is so called k 2. Cor. 9 Diaconissa : and properly, 1 Ro. 12.7. men Deacons were such as were overseers for the poor: and women Deacons in the Ecclesiastical History, who looked to the poor being sick, or who were as the public hosts to entertain Christian strangers a Rom. 16.1. 1 Tim. 5.9 10. . But Christ he is called the minister of Circumcision. Rom. 15.8. Not of circumcision itself, or of the Law, which he by his coming did abrogate, or rather fulfil, but of the Circumcised jews, amongst whom, he only lived, so long as he upon earth lived b mat. 15 24. . He is called the Apostle of our profession, that is of the Gospel c Heb. 3. ● , as he who immediately (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) was himself sent from the Father. Now, in this place we take the word ministery as it generally signifieth, for an Ecclesiastical function. Why do you call this Function a Ministry? Because it is not a chiefdome, Dominion, Magistracy or imperious office: but rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 care, and Diaconia service yea a painful service, and ministery. Neither are the Ministers of the Church (as Ministers) such rulers or Lords as may challenge to themselves dominion over either the Clergy, or man's conscience, or the members of the Church, or unto aught to have power to make laws, and translate kingdoms, but they are the servants and ministers of that one Prince and Lord of Lords Christ jesus. For after this sort to domineer, Christ expressly forbiddeth his Disciples both by word, and example; Rom, 1.1. Phil. 1.1 jac. 1.1. 2. Pet. 1.1 jude. 1. by word. Luke. 22.25.26. The kings of the Gentiles rule over them, it shall not be so with you: and by example, verse. 27 and john: 13.4. and. 13. yea and Peter himself exhorteth all Pastors to be not as Lords, etc. but as ensamples to the flock of Christ. This made Bernard writing to Eugenius the Pope, to say, Dominion was plainly forbidden the Apostles, be not thou therefore bold to Challenge to thyself either ruling Apostleship, or being Apostolic, rule: Thou art quite forbidden both. If thou wilt needs have both together, in the end thou shalt lose both. What is ministery? It is an Ecclesiastical function upon earth, assigned, to preach the word, to administer the Sacraments: & to practise Christian Discipline, and things which are called Ecclesiastical. What is a Minister of the Church? He is a person lawfully called to teach God's word, administer the Sacraments, Church government, and things ecclesiastical, according as they are prescribed in the word of God. How many sorts of Church Ministers are there in the scriptures? Two, some of the old Testament, others of the new: and again the Ministers of the Church of the Old Testament were some perpetual, and as it were ordinary, as Patriarches, Levites, Priests, Scribes: others, Temporary, and (as I may say) extraordinary as the Prophets were. As for the Pharisees, and Saduces, they were rather names of Sects, then public functions as appeareth: Act. 23.9. What were the patriarchs? The heads of Families, or heads of Fathers in their kindreds a Exo. 6.13 2. Chro. 8.10. Act 7.9. : or they were men of the Old Testament, before and after the Deluge till Moses, unto whom God revealed himself, by Angels, Visions in the night, apparition by day, and by dreams b Gen. 8, 16 6.13.14, 12.7.20.13.28 12.46, 2, Num, 12.6 . And that by a voice perceptible to man, and framed to the speech usual amongst men. And by these only in lively tradition, he taught their family's religion, they being in the families as Prophets and Priests. Thus Adam, whilst he expounded to his wife and children the promise of that seed of the woman, taught them a twofold service of God, and offered Sacrifices unto God c Gen. 4.4 . And Henoch the seventh from Adam, is thus said to have prophesied d Gen. 5.22 Gen 14 ● . And so Noah is called a Preacher of Repentance e 1 Pet. 3.19 4.6. 2. Pet. 2.5 , Righteousness, the Gospel, and of Christ, because all those hundred and twenty years before the flood be ceased not by words and works, to admonish that wicked world, how great a measure of God's wrath did hang over their head. After this the chief in each family are said to have been teachers, and Priests. So in the land of Canaan at Salem (which was after called jerusalem) Melchisedeck (who as some think was Sem) a Priest of the most high God, and who was also King of Salem f Gen. 14.18 Heb. 7.1 : so Abraham performed the office of a Doctor, and a Priest g Gen. 13.18 17.23.20.17 22.10, 13 , and by faith is said to have offered sacrifice h Heb. 11.7, Gen. ●3, 20 35.7 49.2 . After Abraham, Isaac, after Isaac, jacob, who himself as a prophet instructed his people, & at divers places erected divers Altars, and offered sacrifices ⁱ. At the length when it was now time, not to teach only private families, but many people in the true knowledge of God, Moses being stirred up by God a Exod. 3.2 , did establish a service and Church among the people: and to this purpose he ordained Priests and Levites, to whom from God he prescribed certain Laws, according to which God would have the people of Israel governed, not only by lively voice, as before, but by writing, and at God's commandment he delivered the word of God. For before Moses, we read not of any Scripture, given by inspiration from God. What were priests? They were men immediately called out of Aaron's posterity (for they only were Priests, and were called the sons of Aaron) and anointed with oil, and consecrated in the sight of the people b Exod. 41 29. Levit. 8, 2 , that they might teach others the doctrine mediately received from GOD, offer sacrifices, bless the people, and might make intercession for themselves and the people c Levit. 9, 7 16.6. Num. 17.6.24 2. Chron. 1.4 Mat. 2.4 : and these were superiors who ministered to the people in the Tabernacle: among whom some were called High Priests d 1. Chron. 1. , these were the heads of their families. For the which cause they were called Princes of the sanctuary, and divided into twenty four ordes or classes e Hebr. 5.6. , all which were figures of Christ, but yet was there ever some one above the rest, he was the eldest of Aaron's sons and posterity, who was called the high Priest, and was especially in his function a figure of Christ, the head of his Church f Heb. 6 & 5 , he alone might go into the Sanctuary g Hebr. 9.11. Levit. 16.2. , and he alone might appear before God, having a covering on his head, in which was granen, the holiness of God, that God might be pleased with them, Exod. 28.6. Although it appeareth, and that by ancient institution. 1. Chron. 24.2.3. that there were two priests who in course did exercise the Priesthood: yet so as one was chief, and the other next unto him, as it is plain out of 1. Kings. 25.18. and Luke. 3.2. note we here, that it was not unadvisedly done, that the holy Ghost doth never in the New Testament give the name of Priest, or Priesthood peculiarly to the Ministers of the Gospel; for Christ being made a Priest for ever according to the order of Melchisedech by the oath of God, Hebr. 7.21. hath no companions of his Priesthood: neither left he to his a Priesthood, but a ministery: and that because there remained for us no such propitiatory sacrifices, to be performed, as that was which was procured by the Priests in the law: yet by a certain similitude, as they who preach the Gospel, do kill with the spiritual sword, and consecrate men to God, they may be called Priests: as also sometimes all the godlly are so called, to whom it is said, If ye will keep all my commandments you shall be unto me a kingdom of priests, Exod. 19.6. What are Levites? Num. 8, 7, They were inferior Priests, coming from, and called so of Levi jacobs' son by Leah: of whom some served under the Priests in the Tabernacle, and after in the Temple: and they being purified by a holy water and sacrifice before the Church b Num. 18 6.3.6 , did carry the Tabernacle, which was portable, and other things of use, and did minister to the high Priests as they sacrificed, serving them in the whole administation of sacrifices, but they had not authority to sacrifice b Num. 18 6.3.6 , and they themselves did pay tithes of their tithes to the Priests c Num. 16.26. , for this cause the Deacons of the New Testament, properly so called, are (by the ancient) compared with them. But of these afterward David appointed holy Singers, Treasurers for holy things, Overseers, and Porters, and these from twenty years till 50 killed the sacrifices d 1. Chro. 23 35. , but others being dispersed through divers countries partly did service in the Synagogues, and partly did sit in judgement with the elders in the gate e EZec. 44.15 . What were Scribes? Of them there were three sorts: one which stood before Kings as 2. Kings. 12.10. another who did write private contracts and instruments such as we call Notaries or Scriveners: such were Cinney f 1 Chro. 2.55. jerem. 32. 1● Psal. 45.2. , and in a word, they were called Scribes being more skilful than others in God's law, and they especially were of the Tribe of Levi g joh. 1.18 Esd. 7.6 , who both in the Synagogues, and in the Temple did teach the law: for the which cause they were called Lawyers and Teachers of the law h Mat. 17.29.23.2 Mark. 12.18 , so also they were called Scribes, because they did write and interpret the law, as it were keepers and teachers of the holy Tables i jere. 8.8 . What were Prophets? They were persons immediately, and extraordinarily called by God, who should speak, k Mat. 13.52. Hebr. 1.1. by an extraordinary instinct of God's alone Spirit, those things which they did understand; that is, such as were extraordinarily raised up for the government of the Church, to ask God upon present occasion concerning her present calamities l 1. Sam. 2, 27. , as also in want of Priests to deliver to others doctrine immediately received from God, to interpret the Law, to restore God's worship, and as often as the people fell away, to reprove with great zeal and sharpness of speech, the Priests and Kings, sinning or negligent in their office m 2. Sam. 12.7. Exod. 22.21 , and so should instruct them, and stir them up to good works, foretell certainly things to come, as the mutation of empires, punishment of sins, special events, and deliverance to the glory of God, and good of the people; and which was most principal to comfort the people, with the hope of the Messias to come, and therefore being moved by divine inspiration, they prophesied in several provinces assigned them, of his Conception, Nativity, Passion, Death, Resurrection, coming to judgement, and everlasting kingdom ᵃ. These were called Prophets, of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to foretell, to which answereth that Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Isay. 1.6 er. 14. etc. Ez●ch. 1.2.3 1 Pet. 1.1 2. Pet. 1.21 Esai, 7.14 9 5.6 Mich. 5.2. Esai. 53. Luke. 24.27 Mantenesthai, yet so as this belongs to profane prophets, that to holy prophets. Yet this is also true that they also are called prophets, but distinguished from these, who were ordinary teachers, and brought up in the doctrine of the Law by men b jer. 26.11.29.1. ; whence it is, that Paul sometime useth the word Prophecy for the interpretation of prophecies, even without the Spirit of fore telling things to come b jer. 26.11.29.1. But by way of excellency Christ, the head of all Prophets, is called that Prophet. Deut. 18.15. john. 1.45 Acts. 3.12. c 1. Cor. 14.29 How were true Prophets made to prophecy? Either by Visions and figures, or Images offered to their mind or eyes. d Num. 12.6. Whereupon they were called Seers e 1. Sam. 9.9 . Thus jeremy saw an Almond tree, and a seething pot f jer. 1.11.13. , Ezechiell four beasts, and so many wheels g Eze, 1. , Daniel the handwriting on the wall, h Dan. 5.24 25. , Zacharie a man riding upon a red horse, betwixt the Myrtle trees, and four horns i Zach. 1.8.20. : or by Dreams sent from GOD: or by inward inspiration of God's Spirit k 2. Pet. 1.21. : or by express word, by the apparition of an Angel, representing GOD l Gen. 18.13 , or by God himself, speaking face to face with them, that is, familiarly, as he did with Moses m Num. 12. & 16.20.20. . How did prophets differ from priests? 1 Priests were ever of the tribe of Levi: but prophets also of other tribes n Esa. 1.1 20.2. Dan. 1.3. Amos, 7.14. , 2. The Priest's duty was not only to pray and teach, but also to perform holy rites, which prophets did not; for in that Elias sacrificed, and that out of that place chosen by God, o 1. King, 18 38. it was extraordinary, because he was moved by a private inspiration from God, contrary to the general law, as Augustine saith in his 56 question upon Leviticus. The lawgiver when he commandeth any thing contrary to his laws, his commandment is to be reputed as a Law. 3. Priests were chosen only by succession, and had an ordinary ministry, but prophets were sent by god at his pleasure, after an extraordinary sort, and inspired by his spirit without respect had even of sex. a jud. 4.4 2. King. 2.15 . fourthly priests might err as Aaron did: but true prophets, to wit inspired by god, as they were prophets, did not err. How many kinds or sorts of ministry are there of the new Testament? Paul, Rom. 12.6 7, maketh two, to wit Prophecy and ministry, under the name of prophesy comprehending their office who labour in teaching and exhorting, whether it be in speech as pastors, or instruction as Doctors b 1 Timo. 5 17 . But under the name of ministery he understandeth their office who had another service, as distribution of alms, censure of manners, provision for the poor, or other ecclesiastical offices from which the Apostles exempted themselves. c Act. 6.2.3, 4. The like distribution he hath. Philip. 1.1. Tim. 3.2.8. calling them Bishops whom Rom. 12, 6.7. He calleth prophets, namely to whom is committed the ministery of teaching, understanding the rest by the name of deacons. So Peter. 1, pet. 4.11. saith if any man speak, let him speak as the words of God, if any man minister etc. So then of them that bear Ecclesiastical office, some are teachers, others are ministers. How many orders of teachers are there? The same Paul. Ephes. 4.11. Numbereth five, Apostles, Prophets, Evangelists, Pastors, and Doctors. Of whom Apostles, Prophets, and Evangelists had a temporary and extraordinary calling, and therefore are now ceased; but pastors and doctors, which are ordinary callings are to continue for ever, to the coming of Christ for prophecy and knowledge, that is the gifts of teaching & prophesying, being instituted of God for the collecting of a church and nourishing it in this life, are therefore said to be abolished, and of no use, 1. Cor. 13.8. because god by himself through an inward power, shall effect that in the life to come, which he hath begun in us in some sort by his ministers in this life. What were Apostles? Peculiarly and by way of excellency those that were called the first Apostles, as also those eleven elected & called out of the world, not by men, or from men, but immediately by Christ living yet upon earth before his manyfestation, that as hearalds they might stir up only their own nation, and being sent prepare them to hearken to Christ. a Math. 10.6.7. . And in the end after his resurrection, being confirmed by him to the same apostleship, they might publish the doctrine committed to them through the whole world b Mat 28 19.20 Mark. 16.15 john. 20.21. . But because he commanded them to stay at jerusalem till they were endued with virtue from above, c Act. 1.24 after his ascension in the same place, and at the same time, to wit on the day of Pentecost, they were by the visible gift of the holy Ghost, as it were by a solemn inauguration, Mathias being joined with them, before the whole people of Israel, confirmed in their appostleship, and declared to be the apostles of Christ. in which respect they are said then to be given of Christ, from heaven d Act. 2.1. etc. Ephes. 4.11 . By this it appeareth that this solemn sending of the holy Ghost, did appertain to none other but to those twelve, destined by so peculiar abundance of God's spirit to plant churches through the whole world: even as to them properly and peculiarly the promise was made e Luk. 24.49 Mat. 28, 19, 20. , and as the Apostleship was proper to them. f Act. 2.22. , To these add we, those two called by Christ after his ascension, Mathias by lot, g Act. 1.16. , and Paul from heaven. h Act. 9.3. Gal. 2, 1. . All which as builders and founders of the future edifices of the church, & as it were patriarchs were sent, not to teach only in certain places, but to plant churches through the whole world: when also they were called apostles, as it were the lords legates, who also being inspired by God did deliver the doctrine of the gospel both by word and in writing, so as their doctrine is the canon and rule of all christian religion, which must be showed to the end of the world: and being endued by Christ with virtue of doing miracles, they confirmed their doctrine by miracles and sealed it by the administration of the sacraments. i Math. 28.19. & which was principal in them, they alone in the infancy of the church; by a visible sign of Imposition of hands gave the holy Ghost: and who all and each of them were all of equal power and dignity ecclesiastical amongst themselves, in a primary & principal, but yet a spiritual power, but not in regard of the gifts of the spirit, for although the same talon was given to all, yet it was doubled upon some, and tripled upon others: so as one excelled an other in labour and eminency of grace a 1 Cor. 15 20, This office after they had well discharged, together with them, that apostolical function ceased, not in regard of their doctrine to which the church is perpetually obliged, nor in regard of their ministry to preach the gospel, and administer the sacraments. But in regard of apostolical excellency, plenary authority, for itself to be believed, (so as he that should resist their doctrine, did not resist man but God) and that it was not circumscribed within any confines of the world, but to be divulged through the whole earth, as also to found and plant churches, & to confer the gifts of the holy ghost by Imposition of hands, to constitute perpetual functions in the church, and in a word to prescribe rules for church government; for thus their office was temporary: for that of Christ at this departure. john. 20.21. as my father sent me, so I send you, is to be restrained to their apostleship only: & they were as we may say, successers of the prophets: but the prophets were Sowers; the Apostles reapers, b john. 4.35 c ●ct 11.28 2●. 10. they preached Christ to come, these Christ already come. Who were called prophets? Specially they who about the beginning of the gospel preached and excelled in a singular gift of revelation and wisdom by the instinct of God's spirit, and were sometimes able to foretell matters of great moment concerning the Church, or such as should be tied some of the faith full, whom GOD adjoined to the Apostles, though they also were endued with the spirit of prophecy, ᶜ that by this supernatural grace of the spirit, he might also confirm the Apostles preaching: by which grace it pleased him to adorn & confirm that then breeding church, such a prophet was Agabus, and the four daughters of Philip th'evangelist. d 1. Cor. 14, 29.31. hence to prophecy, is to interpret prophecies. 1. Cor. 11.4.5. And the spirit of prophets. 1, Cor. 14.32. Is for the doctrine which prophets endued with god's spirit do bring; notwithstanding in general they were called prophets who had a singular gift in interpreting scriptures, such are now adays, the learned interpreters of scriptures, Who are Evangelists? 1 Companions, fellow labourers, and fellow ministers of the Apostles, not chosen by Christ himself, that is without man's ministery, but by the Apostles delected as associates, to perform their office, in watering their plantings, building upon their foundations, perfecting their work: and were in preaching the gospel, sometimes in one, sometimes in another place, as it were subsidiary, and certain secondary apostles, not in one only, but in many churches, and who should have power and authority to set pastors, and orders in particular churches, to which they were sent, and that till such time as they were recalled by the Apostles a Tit. 1.4 : such were Timothy b Act. 16.3 , Luke, Mark, Tichicus c 2. Tim. 4.11 12 , & Titus, d 2. Cor. 8 23. Philip e Act. 21.8 and others, whether they were called out of those 70 disciples whom Christ appointed besides the 12. f Luk. 20, 12 or from among others. 2 In a more strict signification those four penmen of the holy Ghost, whose labour the Lord used to publish the evangelical history of Christ, and to describe the beginnings of the christian church, are called Evangelists: of these two, Mark & Luke were companions of the apostles and Evangelists: The other two Matthew, and john, were Apostles, and Evangelists, May not other pastors and doctors of the church be called Apostles Prophets and Evangelists? No, but abusively, for concerning the appellation of an Apostle, Andronicus, and Innias, are said to be famous among the Apostles, that is of note with those ancient Apostles, but yet they are not called Apostles. g Ronvere, 16, 17 , besides the name of an Apostle is given to Titus his two companions h 2 Cor. 8.23 , yet not simply but with addition, as they were sent by certain Churches to collect alms. And Epaphroditus is not simply called an Apostle of Christ, but of the Philippians, sent by them to relieve Paul, i Phil. ●. 25. thus that great name was so peculiar simply to those chosen Apostles, that Paul saith not without advise, All are not Apostles, 2. Cor. 12.29. As for Evangelists, to preach is proper indeed to all, k 1, Cor. 12. but the appellation of the Evangelists belongeth to none but them whom the Apostles joined unto them; as occasion served in watering those Churches which they had planted, and whom they appointed not over one Church, but over Provinces and that only for a time. But the name of a Prophet is sometime generally given to all the interpreters of God's word, as Rom. 12.6. 1. Corinth. 14.29. sometime it doth distinguish them peculiarly from Doctors, as when difference is made betwixt doctrine and Revelation. 1. Corinth. 14.16. and also when Doctors are distinguished from Pastors by Doctrine and Exhortation, as Rom. 12.7.8. Who are are called Pastors? Surely they who may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. Rom. 12.8 exhorters, that is, who being lawfully called, do preach God's word, and in preaching do not simply explain it, but by teaching, admonishing, reproving, correcting, informing, exhorting, and comforting, do publicly, o 1. Pet, 5, 2 and privately apply it to the use of the Church m Act. 14, 13 1. Cor, 11, 18 1. Tim. 3.16 Tit, 1, 5.9 , and beside do labour in the administration of the Sacraments, conceiving public prayers, and are watchful to take away offences, and to govern the Church n Rom. 12.7 . These by a general name are called Elders, and Deacons, p 1, Cor, 13, 5 Col, 1, 7 such as are over us. q 1, Thes. 5 And Hebr. 13. Guides: to conclude the chiefest of them were called Episcopi, Bishops of a Greek word, which signifies to look into, that nothing be wanting to the people of their Diocese, because it is the duty of Pastors as it were spies to look narrowly into the doctrine and manners of the flock committed unto them: What were Doctors? Who only applied themselves to the faithful and plain interpretation of the scriptures, and to rule ecclesiastical schools, to the end that sincere doctrine might be kept in the Church: or they who only explained the word of God, to deliver true doctrine and confute false. Such were Catechizers as Origen in the Church of Alexandria, and Clemens, and the like. Are not Doctors and pastors all one, as Augustine thought? No, because Paul gives them divers names. Ephes. 4.11. And Rom. 12.7. he distinguisheth teachers from Exhorters, and speech from knowledge itself of holy things; or he thus distinguisheth Pastors from doctors. What degrees were substituted unto these? Rather for exercise then for office sake. 1. Porters, who kept the gates of the Church, that they might let in penitentiaries, and keep out wicked men from the Church, and such as were excommunicated from the Sacraments. 2 Acoluthoi, followers, attendants and as it were, pages of Bishops, being witnesses and imitators of all their speeches, and withal most ready servants unto them. 3 Lectores, or Readers, Ministers of Pastors and Doctors, reading so the Scriptures out of some high place, that within one year all the books of the Bible, for the more familiar knowledge of the Scripture, might be read over. 4 We read also in very ancient writers of Exorcists who using the name of God, and having the gift of miracles, by calling upon Christ, and imposition of hands, cast out devils Act. 19.23. But this office is ceased with the gift of miracles. In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 5 In the Scriptures they are called the Clergy who are the congregation of the faithful, and flocks of sheep, or the members of the Church, a 1, Cor, 14.39 because they are the portion and inheritance of the Lord, 1. Pet. 5.3 but afterward the ancient fathers, did translate the name of Clergy to the College of Ecclesiastical ministers, so as all students were called Clergy men, who are maintained of their parents, or the Churches cost to become ministers. How do Pastors and doctors differ from Apostles, Prophets, and Evangelists? Nothing at all in respect of the Essential parts of the ministery, which are the sincere preaching of the word, the administration of the Sacraments, and correction of manners: but in respect of things peculiar to the calling of Apostles they differ much: for 1. Cor. 12. the Apostle Paul having divided the ministery of the word, into the word of wisdom, and the word of knowledge; to Apostles, Prophets, and Evangelists he doth attribute wisdom, to wit, that more excellent, and without all controversy, greater knowledge of the mysteries of God, Act. 11.27.6 21.10 that hath with it the greatest authority, and is given by the peculiar inspiration of the holy Ghost, namely by Revelation and as a for knowledge, which is the understanding of the Gospel, that is gotten by hearing and reading of the holy Scriptures, that is to say, by studying and learning, that he refers to ordinary Pastors and Doctors. But the personal gifts of the Apostles, that is, c 1. Cor. 12.9 10. Act 5.5.10 &. 8.20. & 13.10.11. 2. Cor. 10.6 such as were given properly to the Apostles alone. as 1 prophecy by singular revelation: 2 Discerning of spirits, the gifts of tongues, & of doing of special miracles the gift of bestowing the free gifts of the holy spirit by laying on their hands, & of most sever revenging of contumacy by extraordinary punishments as it appeared in Ananias and Saphira, Act. 5.5.10 & 8.20 & 13.10, 11 2. Cor, 10, 6 and Elimas'. The sorcerer. 3 The testimony of the holy spirit, that they should not e●re. 4 The verse authority of their Apostolical office, superior to all others, not only in order, but in degree also and in power; and their charge, that was extended over the whole earth, and not tied to one flock alone, or to one Church, as it appeareth, Math. 28.19. e Mar. 16.15 These personal gifts I say, and this Apostolical authority was not passed over neither unto Pastors nor yet unto Doctors of the Church, but ceased with these men of the first time. What be the orders of them that minister? There be 2. orders of them, the one of Elders, the other of Deacons. Act. 1.8. 2. cor. 11.21. The elders are of two sorts: Some are Pastors and Doctors, which ought to spend their time in the word and Doctrine; others whose office is to govern. 1. Tim. 5.17. The Elders which rule well, are worthy of double honour: but most of all they which labour in the word and in Doctrine. Elders properly so called, rather of manners, then of age as far forth as they are distinguished from Pastors, and do not preach the word of God, are men of approved godliness, appointed to every Church, in the peculiar censure of manners, and government of the Church, to observe diligently the manners of the flock over which they are appointed, & constantly to admonish every one out of the word of God, if they shall espy any fault or offence, either in doctrine or in life: of whom Act. 14, 23. Whom Paul. 1. Cor. 12, 28. Terms by their peculiar name Governments, in the abstract for Governors in the concrete, distinguished from Pastors and Doctors properly so called; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers. Rom. 12.8. Sometime they are called by the general name of watchmen and bishops that is overseers, whom we may call the Censors of manners, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. 4, 14. unto whom also was committed the cure of ecclesiastical discipline. Which be the deacons? The stewards of the house of God, lawfully chosen out of the common assembly of the Church, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. were properly called Deacons, which had the charge of the Ecclesiastical treasure or the office of assistance, that is, who were set over the receipts, and also the orderly laying our, and distributing of the holy alms and collections, and other goods of the Church which were to be administered, as themselves, the Pastors, and the Elders should think good, and to the relief of the poor, the Orphans and Widows, and Strangers, but especially of such as were of the household of faith, and to other holy uses c Act, 6.1, 2 Gal. 6 16. Phil, 1, 1 1 Tim, 3.8 12, & 18 , unto whom it is therefore thus commanded, Rom. 12.8. He that distributeth, let him do it in simplicity, that is, in sincerity of heart & without respect of persons. And in veery deed they took the name of Deacons from their serving at tables, because upon them was laid the laboursome charge of gathering and disposing the Collections and Offerings, whereof the Love feasts were made, which consisted partly in receiving of common meat d Act 2, 46 & 20 7 1 Cor 11.20 jud. 6.12 , but especially in the celebration of the Lords Supper, and partly in holy speeches and the conferences at, and after meat: Tertul. in Apolog. cap. 39 And when these Love feasts were grown out of use, yet there remained the same charge of Deacons still in the administration of the Sacraments, but chiefly in the giving about of the Cup, But they were neither Pastors nor Doctors, because the Apostles themselves professed, that they were not able to attend, both serving at tales, and preaching, Act. 6, 2. And Paul would have Pastors, to be apt to teach c 1 Tim. 3.12.9 Luk. 4.7 Act. 13 15 : but in Deacons he only requires, that they hold the mystery of the faith. And Stephen, Act. 6, 8, Because he was a Deacon only, he is not said to have taught in the Church, but in the Synagogue of the jews, where every one might speak as it appeareth, Luke. 2.46, d Act. 8 5 & 21.8 , And Philip being no longer a Deacon of the Church of jerusalem, but of a Deacon made an Evangelist preached the Gospel, yet if such be found to be fit for the ministery of the word, we must not deny, but that they are to be preferred before others, of whom there is not so good proof. Furthermore, since the Censuring and judgement of manners is not a daily function, it cannot be denied, but that these two offices of Eldership and Deaconship may easily be executed. Further, the Church hath always had a public stock, collected justly and certainly among the people, for the retaining of the holy exercises of Religion and faith. Hence it came that there was a treasury in the temple e Luk, 20, 1, , and God in times past appointed a tax to be raised upon the people, for the repairing of the Tabernacle, and the temple f Exo. 30, 13 . And the tithes he commanded to be paid to the Priest, Deut. 14.28. yea and the Apostles themselves had a care to constitute a common treasury of the Church, for the relief of the poor, and for other necessities of the Church. hereupon Paul appointed, that Collection should be made upon the Lord's day h 1. Cor. 16 Mat, 10.10 1 Cor. 9.19 , and afterward Churches waxed rich by the liberality of divers Godly people: And lastly the paying of Tithes was again restored. And these riches of the Church are honest and just; considering that they are given of such, as had right to give, them and whom the fear of God stirred up to bestow them. Further, Ecclesiastical goods were divided into four parts: One part was distributed to the Clergy, that is, to those which gave themselves to the service of the Church, aswell in learning as in teaching. 2 Another part was given to the relief of the poor, who are members of the same body with us under Christ our head. 3 A third part to the keeping of the buildings and vessels of the Church. A fourth part went to the Bishop, or to the Ruler, that therewith they might entertain poor strangers, and also comfort their brethren that were in Captivity i Act. 6.1. & 1 Tim. 5, 9 10 . Unto these Deacons there were adioned Deaconesses, or Widows of three score years old, appointed especially to look to the sick, to receive travelers that were brethren, and for the necessities of others, unto whom it is commanded, Rom. 12.8 thus, He that shows mercy, let him do it with cheerfulness. The use of which office, if for the weakness of that sex, and other discommodities and inconveniences, it may not well be restored, yet it may be supplied by the bounty and godly care of holy women towards the poor, whether they be Noble, or of meaner estate. Do you deny that the Pastors had any care of the poor imposed upon them? In no wise: For this care is twofold. The former consisted in the charge of gathering & distributing the holy benevolence, which is proper to deacons. 2 The other was only both in exhorting of the Churches to show themselves bountiful to the poor; and also in the overlooking of the Deacons, which things did only pertain to the Pastors m 1 Cor. 16.2 2 Cor. 9.1 23 . Who is the Author of the ministery? The principal cause is God himself, who first immediately preached unto our first parents in Paradise, giving the promise of the blessed seed n Gen. 3.15 , which promise it was his pleasure should be propagated successively by the patriarchs o Gen. 18.18 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Afterward he instituted Priests among the people of Israel, choosing the Tribe of Levi for that office, yea further it is God which both calls himself the Lord of the harvest, and also thrusteth forth labourers into his harvest a Mat. 9.38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And 1. Cor. 12.28. God hath ordained some in the Church, as first Apostles, secondly, Prophets, thirdly, Teachers. 2 The helping cause is Christ, as being the Son, and Lord of his Father's house by full right, who also called Apostles and set them over the Ecclesiastical ministery. john. 20.21. As the Father hath sent me, so send I you also. And Mark. 16.15. Go saith he, into all the world, preach the Gospel to every creature, and baptise them. And Ephe. 4.11. And he (Christ) gave some to be Apostles, others to be Prophets etc. Gave I say not only in in that he chose them, Athanasius but also in that he made them to be such as they ought to be. 3 The holy Ghost in respect of his necessary gifts for the happy execution of the ministery. 1. Cor. 12.11. All these things worketh and anh the same Spirit, distributing unto every one as he pleaseth. For all things ate common to the holy and blessed Trinity. And is not the ministery of teaching taken away in the church of the new testament by the saying of jeremy chap. 31.34. A man shall not any more teach his neighbour, joh, 6, 45 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but all shallbe taught of God? No. 1. because Oratione Ecliptica, by this defective speech (as is that also. Gen. 32.28. Not jacob shall thy name be called, but Israel) is signified, that the Elect shall not only be taught outwardly by the ministry of the word spoken, but also inwardly of God by the holy ghost, as it is said. 1. john. 2.27. Ye have no need that any should teach you, but the anointing, that is the holy spirit doth teach you all things, Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said Comparate to wit by Pastors and Doctors. 2 Because the prophet speaks not simply, but by way of comparison. For in the old Testament, by Moses and the prophets were most things propounded obscurely, and under shadows and Types, and according to the letter only, so that it was needful to demand, what those Ceremonies meant, and when Christ shall come. But in the new testament Christ being already exhibited, is plainly preached, and the vail of the temple being rend, & the way into the holiest of all being opened, all these tipycall things are made manifest. Heb. 9.8. And they that have the spirit of Christ do know all things, insomuch that now a child of ten years old, to whom it is given to here and learn, doth more clearly understand those things, than many priests did in times past, because the earth is full of the knowledge of the lord. Isa. 11, 9 What is the form of the ministery? A lawful calling, and also a faithful execution of the function. What doth calling signify? Not actively, the very action of calling, but passively that kind of life and function, as well private as public, unto which any one is appointed of God, because in the Hebrew phrase he is said to call those, whom he makes to be: and in like sort they are said to be called of the Lord, Adipsam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who do begin to be, whether that be referred to the very substance and subsistence c Rom. 4 11 , or to the manifestation of the thing already being d luke. 1.32.35. , or to the public and real nomination which agrees with the thing itself e Mat. 5.9 1. john. 3.1 , or to the quality and attributes or conditions of life f 1. Cor. 7 20.21.22. , or unto the gracious adoption, or unto the public declaration of the eternal counsel of God, whereby when when we are ordained to a certain office, and as it were a scope or mark in this world, we are put inro the possession thereof. This borrowed speech comes I from hence, that when any one gins to be, than he receives his name, and when he puts on a new quality, than also he takes a new surname. Secondly from Princes, who call such unto them, whose service they purpose to use, unto whom it is enough only to have commanded. How manifold is Vocation or Calling? Twofold. The one General, which is done commonly by the outward preaching of the word: And this is either Effectual, of which Rom. 8.30. or ineffectual by men's fault, which will not hear the word of God, of which Mat. 22.24. The other Special, which respects a peculiar function, and it is either Ecclesiastical, or political, or Domestical. Is the Calling to the ministery necessary? Yes verily. 1 For the glory of God, the honour of the ministery, the security and comfort of the consciences of the Ministers: and also to the end that the people may know, that they have lawful Ministers, and that they may obey their Minister. 2 Because none must thrust in, or choose himself to the Ecclesiastical ministery, but aught to be called of another that hath power to call him. For none must usurp unto himself that honour, but he that is called of God, as Aaron was Hebr. 5.5. And he that hath either no calling at all in the Church, or no lawful calling, cannot execute any Ecclesiastical office in the Church lawfully with a good conscience. Therefore saith Paul. Rom. 10 14. How shall they preach unless they be sent. And the Lord himself stands against such as were not sent of himself jerem. 23.21 They did run and I had not sent them. And for this end Paul, that he might approve his Apostleship, doth so oft in his Epistles allege his calling. And whereas it is said. 1. Cor. 16.15. That the family of Stephana, and Fortunatus ordained themselves for the ministery of the Saints (whereupon Ecclesiastical callings began to be called Orders) It is not meant, that they did of their own minds call themselves, and so began to serve in the ministery, but that after they were lawfully called, than they did willingly give themselves to the ministery of the Saints, whether by preaching, or by helping. What is lawful calling? That which is done by Right and Law, that is, which is done by such a one which hath power to call, & to constitute another in a place and office, as is the Lord of that place, or he that hath right and power from him to make choice. But God alone is the Lord of his true Church, b Isa. 54.5 as also Christ alone is the head a 1. Cor. 11.1 Ep. 1, 22 &, 5 23 , and redeemer or defender thereof. Wherefore it belongs to God alone and to Christ, to set Ministers over his Church. And therefore they only that are called of him, are to be accounted lawful, but whosoever are not called of him, are all unlawful. How many sorts are there of lawful calling? Two: The one Internal, or secret, which is done by the holy Ghost, and of this every Minister ought to be privy to himself before God, that neither Ambition, Avarice, or any other sinful desire, but the sincere fear of God, and endeavour to edify his Church, moved him to enter into this Office offered unto him. The other external, and solemn, which belongs to public order, which again is twofold, Mediate, which is also called Ordinary, and Immediate, which is termed Extraordinary and Special. Which is the Mediate or Ordinary Calling? Ordinary is said to be two ways: either properly, and then it signifies that which is done by lawful course and order, and which hath his dependence of God: or else * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abusedly, as that which consisteth in fashion, use and custom. After the first manner therefore, Ordinary Calling is that, which is administered of God by man, that is, whereby any man according to the order instituted of Christ, after he hath been exactly examined, and approved both for life and doctrine, is chosen by the voices of the godly, whom God commands to be used herein, after due invocation of the name of God, with all simplicity and sincerity, as it were by the voice of the holy Ghost himself speaking by the mouth of the godly, and also confirmed and ordained, to exercise Ecclesiastical Office in some certain place, and is accepted of the flock unto which he is appointed, and behaves himself in his place, as it is prescribed in the word of God. What manner of men are to be called and Elected? Bishops or Pastors, and also Doctors, which are first of sound doctrine, or sound in the faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and which firmly hold that faithful word, which makes for doctrine, that they may be able both to exhort with sound doctrine, and also to convince the gainsayer. 2 Of irreprehensible life, that is, not notorious for any fault, that may either diminish their authority, or be a blot to their ministery thereby. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3 Which are meet and apt to teach, and which have knowledge rightly to divide the word of Truth a 1. Tim. 3.2.3.4.6. Tit. 1.6.7.8. 2 Tim. 2.15. . Deacons also and Elders in like sort, who are not only adorned with holy life, but also do hold the Mystery of faith, and are furnished with wisdom necessary for the execution of their office b Act. 6.5. 1 Tim. 3.8 9 How, or after what manner are they to be chosen? With a religious fear, which the faithful in times past did testify by laying aside all private affections, with fasting and prayers, in which they desired of God the Spirit of Council and discretion c Act. 1.22. &. 6.6. &. 13 2.3. &. 14.23. , and with examination aforehand of their life and doctrine. Of whom ought they to be chosen? Of the Bishop and governors of the Church. 1 And first they ought to be examined not of all and singular the inhabitants of the Church, for the which he is to be provided, for the avoiding of confusion and ambition, but of the Doctors, and Pastors of the Church adjoining, to wit, both leaders of the flock, and also in all probability of more grave judgement in discerning of Doctrine. And whereas in the beginning the whole congregation was called together, and their voices also taken d Act, 6, 6 , that was accidental, namely because that then was the order of Deacons first constituted in the Church, and it was expedient that the cause thereof should be once jointly understood of all: and because that otherwise that murmuring of the Greeks' against the Hebrews could hardly have been pacified by any other course. 2 They ought to be approved of the chief men, which do excel others both in piety and in dignity in the Church, as of the Magistrate, if he be godly, Christian, or an allower of the Christian Religion: yet not excluding the consent of the people, but giving them power, if they have any reason to dissent, to declare the causes of their lawful refusal, so that none be admitted to Ecclesiastical functions without the privity, open notice given, and the acceptance of the whole Church. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Paul and Barnabas are said to have appointed Elders in the Churches, not according to their own private pleasures, but by advisement of the people, first by wholesome counsel, and yet the people declaring their voices or consent by holding up of their hands. And when they had ordained them Elders by voices, (or holding up of hands) in the Church saith Luk. Act. 14.23. And. 2. Cor. 8.19. Luke himself is said to have been chosen by voices of the Churches to be a fellow to S. Paul in his journey. a 1. Tim. 4.14 & 2. Tim. 1.6 And the laying on of hands (by which the whole election is signified) was not done of one, but of many. So upon those seven men whom we call the first deacons, not one only of the Apostles, but all the Apostles laid their hands. Act. 6, 6. So the governors of the Church of Antioch laid their hands upon Paul and Barnabas. Act. 13.3. So not Paul alone, but also the company of Elders laid their hands upon Timothy. And in this sense. Tit. 1 5. For this cause (saith he) have I left thee in Creta, that thou mightest ordain Elders in every town, as I have commanded thee. And. I. Tim. 5.22. Tripart. Histor lib. 7. cap. 8 Lay hands suddenly on no man. In the person of Timothy he admonisheth all Ecclesiastical governors, that they ordain only such, as far as lies in them, which are fit for so great an office, as near as may be, but yet always making the Election with the consent of the Church. So in the Election of Ambrose, respect is had first of the people that desired him unto whose judgement the Emperor Valentinianus yielded, as also the Bishops that were present. And the people, saith Cyprian have power especially, either of electing worthy Priests, or rejecting unworthy; Lib. 1. Eph. 4. for they best know the life and manners of every one. And Theodoret when he reports how Peter was of Athanatius nominated his successor, he adds by and by that, The Sacerdotal order ratified it: The Magistrate, the chief men, and all the people, with their acclamation approved it. Yet when as afterwards the people did seditiously desire oftentimes evil and unworthy men; It was decreed in the Counsel of Laodicea Canon. 13. That the multitude should not have power to make election, not because the people's consent should be excluded, or any thrust upon them against their minds, Epist. 17 which was forbidden in the Counsel of Antioch, but that the chief men of the church might by wise provision repress the foolishness of the people. And this order Leo also sets down The wishes of the Citizens, the witnesses of the people, the pleasures of the honourable, the election of the Clergy are to be stayed for. And there is, saith he, no reason it should be otherwise. And at Rome, in times passed so powerful was the authority of the Emperor in creating of the Bishop, that Gregory Epist. 5. lib. 1 saith That himself was constituted in the Government of the Church by the commandment of the Emperor, when as yet after the solemn manner he was desired of the people. Otherways there are decrees extant in Gratian, that the king shall not at his own pleasure constitute a Bishope, taking a way the Canonical election, and that such a one shall not be consecrated of the metropolitans which shall be promoted by such violent command. With what right or ceremony are Ministers to be ordained or consecrated, and put into possession of their office? In time passed under the Law, laying on of hands was used, First in consectating of sacrifices unto God a Leu. 1.4. . Secondly, in prayers and private blessings b Gen. 4.14. . Thirdly, In the consecrating of Magistrates, Levites, and Priests c Num. 8.10 , Christ also, adding prosperous prayers, used the same d Mat. 19.15 . The Apostles therefore, and Apostolical men, whether one as the chief, in the name of the Eldership, or more did ordain Ministers after they were elected, by solemn prayers, and laying on of hands, and did, as it were, offer and consecrate them unto God. Whereupon the Latins called this solemn ordination, and consecration. The Greeks' of the Ceremony did name it Laying on of hands, observed of the Apostles e Act. 6.6. &. 13.3 1 Tim. 4 14 & 5.22. 2 Tim. 1, 6 , where there is no mention made of Chrism, shaving, wax-candles and such like toys. Yea, further the Apostles used also a miraculous laying on of hands both in curing of the sick, of which Christ speaks, They shall lay hands upon the sick, and they shall recover. Mar. 16.18. f Act, 28.8, and also in bestowing the visible gifts of the holy ghost g Act, 8, 16 17, &, 9, 17 &. 19, 6. , the use whereof together with other miracles hath now ceased. Yet it is thought good, that the former sort of laying on of hands should still be used, not only for decency, but that by the symbol or token of such blessing, both the dignity of the Ministry may be commended to the people, & also that he who is so ordained & put into possession of his office, may be better assured of his vocation & put in mind. First that he is not now his own, but adjudged to the service of God and his Church. Secondly, that a great charge is laid upon him, and therefore that he ought diligently to call upon God, that he may be able to discharge his duty. Thirdly that he ought to ask and expect from God blessing, help, defence perseverance, patience, counsel, comfort, more full understanding of the Scriptures, and other gifts of the spirit. 4. That he is offered unto God for a clean, pure, and chaste sacrifice, and therefore that he ought to endeavour to be pure both in body and soul. But far be all conceit of necessity and worship, for the avoiding of which, many had rather use in stead of laying on of hands, the holding up of hands, or giving of hands in token of faith, love society, and consent in doctrine after the example of the Apostles which gave unto Paul and Barnabas, the right hand of fellowship. How long must we observe the visible and ordinary calling and succession of pastors? As long as order, and the lawful state of the Church shall stand & be evident, so that it is not lawful for every one rashly and without lawful and ordinary calling to thrust himself into the Ecclesiastical Ministry. But when as that same order & state is fallen and broken, God doth himself extraordinarily, or rather besides the wont fashion, restore the order of the Church by those whom in his unsearchable counsel, he doth choose and stir up for the performance of that work. What is extraordinary calling? That which is done by God himself, or the son of God immediately without the work, & ministry of man: or whereby God doth of himself call any to any Ecclesiastical office, which is done three ways. 1. Without using any man's service or suffrage, but his own voice only, of this sort was the calling of Abraham, Moses, the Prophets under the Law, of john Baptist, and the Apostles h Gal. 1.1 . 2. When God useth some, but yet as messengers only, showing the calling and commandment of God, as Aaron and the tribe of Levi, by Moses the messenger between, a Ex. 4.14 &. 28.1 and Elizeus by Elias sent unto him: After which sort we do not read that any was called of Christ, as unto the function of the ministry, but only in respect of some other certain work, as Philip was called by the message of the Angel, to Baptizm the Eunuch b Act. 8 , Ananias sent to Baptizm and comfort Paul the Apostle, ordained by God to be an Apostle. Act. 9.10.11. And so also were Barnabas and Paul by the denunciation of the Prophets, not unto the Apostleship, but unto that first journey out of Antioch c Act. 13 . 3. By his inward inspiration he sends hither and thither: of this kind was the journey of Philip before that time a Deacon only, into the city of Samaria, without the privity of the Apostles, after the scattering abroad of the Church of jerusalem d Act. 8.4.5 14 : of this sort also was the calling of those men out of the said scattering, who first preached the Gospel in Phoenicia and Cyprus, and did happily begin the Church of Antioch without the knowledge of the Apostles e Act. 11 20 21 22 , and of this manner, and sort also was the calling of many in France, and the low countries, whose calling the crown of martyrdom hath confirmed. What if any do brag that he hath an extraordinary calling by the inward inspiration of God alone, is he therefore, presently to be heard? No: but that we may discern that true and lawful extraordinary calling from the counterfeit, three rules are to be observed. 1. First, that there only it must have place, where there is no using of lawful ordinary vocation, which any such teacher may seem to have contemned. The second, that the spirit of such a man be proved, before it be admitted f 1. john. 4.1 . that is, that both his doctrine be tried by the rule of god's word, as near as may be, which Christ commanded to be done in himself g john. 5.39 and which is commended in them of Beraea h act. 17.10 , and also that his manners and disposition be diligently looked into, as Christ admonisheth. Mat. 7, 20. And that they be not such as are described. Rom. 16.18. which by fair speech and flattering do deceive the hearts of the simple. i & 1. Tim. 6.3.4.5. & 2. Tim. 3 6. 2. Pet. 2.14 jud. 12. . 3 The third that being thus tried, they be lawfully ordained of that church, of which themselves have laid the foundation. And within these lists do we enclose that extraordinary calling, and otherwise must we never approve it. What, when ordinary calling ceaseth, ought every christian, that hath skill in the scriptures to impugn false doctrine, and to deliver the true, for that cause go up into the Pulpit? God forbidden, for this were to open a door to every one every where, which esteems himself a wise man, under pretence (true or false) of withstanding corrupt doctrine, to have private conventicles: which is the practice of the Anabaptists, and Libertines following the bad example of them, which privily crept in and made so great stirs first at Antioch, and after that in Galatia, & elsewhere of whom the Apostles writ thus. We have heard that certain which departed from us have troubled you with words, and cumbered your minds, commanding you to be circumcised, and to keep the law, to whom we gave no such commandment. Act. 15.24. Which be the testimonies or notes of extraordinary calling? Not the gift of miracles. For john Baptist being extraordinarily called did no miracle a john. 10.41 , for although he was the son of a Priest, yet in the Temple did he not exercise the priesthood, but his prophetical office without the temple. So also neither Oseas nor Zephany, nor Aggeus nor other prophets albeit they were extraordinarily called of God, were ever famous for miracles. Neither is it necessary that a vocation or succession extraordinary, in respect of the order publicly received, should be confirmed with miracles. For Antichrist is not to be killed with miracles, but with the spirit of Christ, that is, with the voice of the Gospel. 2, Thess. 2.8. And as for the faith which we teach, Christ and his Apostles did sufficiently confirm it by miracles, because they were sent by a new order instituted of God, to change the government of the Church. Neither do we now bring forth any other books or any other writings then of the law, of the Prophets, and of the Apostles. And Christ hath told us that false teachers must be discerned from true ones, not by miracles, but by their fruits, to wit, of learning, and of life Mat. 7.16. But these three are the signs of lawful extraordinary calling. 1. That he that doth allege it, do plainly preach the word of God b jer. 23.21 22.27.28. & 27. &. 29 9 . 2. That he who is sent of God extraordinarily, have the necessary, and manifest extraordinary gifts of the holy Ghost for the execution of that his office: as first of all, the gift of the true wisdom of God, and the knowledge of his heavenly Doctrine. Secondly, the gift of speaking and teaching. Thirdly the gift of undaunted constancy in the true Doctrine of the true God, after the example of Esay c Is. 3.8, & 5.8. &. 6.1, 2.3 , of Christ d Mat 7.29 Luk. 4.18.22 and of Paul e Eph. 4.9 . 3 Gods incredible, unexpected, and right marvelous blessing of the labours of such a calling, the manifest success, fruit, and effect of it, shining in the miraculous reformation of life, the most plentiful profit of the Churches, and the propagation thereof increasing daily, although the Devil and the whole world do set themselves against it f jer. 1.8.10 19 Luk. 21.15 Rom. 15.18 19 2. Cor. 3, 3.10.3. & 8 1 Thes. 1.5. . May not they that are sent extraordinarily of God, err and slide in their doctrine. They may: for Aaron erred g Ex. 32.4 21 &. Num 12.1. , and Peter in the beginning did not know that there should be a calling of the Gentiles, but was to be taught this same by a heavenly vision h Act. 10, 11 . Of what sort is the calling of the Preachers of the Gospel in our age? The calling of the first reformers of the Church, if we take the order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the common manner and use, was ordinary. For they were Doctors, Pastos, and Elders from the institution of the Church of Rome: But when the filthiness of that Church, was wiped away: it was also lawful, although extraordinary, as might easily be gathered from the former rules, & signs, namely excellency, & might, and also example of right Christian life. And because their Pastors were both acknowledged and ordained of their people, of their flocks, and of the lawful Magistrate, therefore were they lawful Pastors. The calling of the later men, and of such who have and do succeed the former is also of God & lawful, but yet ordinary, because they are called by the ordinary way, and that same manner, which is prescribed in the word of God, & are received of those congregations, which, as is apparent by manifest signs, are the true Churches of God, which have the right of choosing Pastors. Therefore the Antichristians, who when they cannot convince the Doctrine of the Gospel, restored of our men, of any falsehood, do ask us of our calling, are by the example of Christ a Luk. 20.2 to be sent back again of us to the Doctrine of Christ and his Apostles. What if the Romish Bishops should free themselves, and their Churches from the Tyranny of the Pope, and should purge them from all Idolatry, and would purely, preach the word of God in their Churches, thus reform, have they need of any other calling, save that which they have already? Yea verily, because the Papistical Ordinations, in which there was no examination first used either of life or learning, neither any conditions observed in their elections, which are prescribed out of the heavenly law, and in which morever, all pure Canons have been violated, are nothing else but most filthy profanations. And if any shall truly detest Popery from his heart, verily he will renounce his most disorderly Ordination, neither will he from the right thereof challenge unto himself any authority. Neither yet do I deny, but that of the false bishops, if they are such as be learned, godly & meet, new Pastors may be lawfully ordained; provided always that that commandment of the Apostle concerning young plants be observed, which is in 1. Tim. 3.6.7. Are there any certain testimonies in the Scriptures, that after the coming of Christ there should be extraordinary callings for the restoring of the Church? There are: For first john, revel. 11.3. and 14.16. entreating of the general corruption of the Church, which should come after, doth foretell that God will st●rre up witnesses, which may prophecy against the corruptions of the Church, and the Beast ascending out of the deep; and Angels, that is some holy men, which shall preach the Gospel to the inhabitants of the earth, that they may give glory to God alone, utterly rejecting all babylonish errors. And Paul. 2. Thess. 2.2.8. after he had foretold that there should come a general Apostasy or falling away, he adds that it shall come to pass, that the Lord shall consume that Son of perdition, with the breath of his mouth, that is with the pure preaching of the word of God, which seeing it is not with him, which hath corrupted the Church, it follows that the Pastors and Preachers thereof shall be raised up of the Lord extraordinarily. For the very word of God, or the very preaching of the gospel do infer an Ecclesiastical Ministry. Therefore there are express places for extraordinary vocations to ground upon. Why doth not the Lord rather teach by himself, or by Angels, then by men? 1 He provides for our infirmity, while he chooses to speak unto us by interpreters, after the manner of men, and so allure us unto himself, rather than to drive us away by putting on his Majesty or thundering from the heavens. 2 That he may make trial of our obedience, when we do hear his ministers, who are like unto ourselves, and sometimes inferior, no otherwise then if he himself did speak unto us. 3 That he may declare his favour towards us, when he consecrates the mouths and tongues of men to himself, that in them his very voice may found out unto us. 4 Lest without the outward word, we should expect the hidden revelations of the spirit, or the preaching of Angels from the heavens, but that we may be content with the Gospel, which is preached by men, which is so certain, that we ought not to believe an Angel preaching any other Doctrine. a Gal. 1, 4. ● . Lastly we have this treasure in earthen vessels, that the excellency of the power thereof may be of God, and not from ourselves b 2. Cor. 4.7. Are there or aught there to be degrees among ministers? Ye● doubtless, for the Apostle maketh a Bishop a degree above Presbyters or other ordinary Elders. And for order and policy among us unto whom the office of teaching is joined, teacheth that one may go before others, who ought to be the chiefest among his fellows, And so the Elders, who were both pastors and doctors, did in every City choose one precedent to whom they gave the special title of a bishop, and the honour of the first place in their holy assemblies that he should have the right of governing the common action, or be as it were moderator, or precedent of the Eldership, & convent of the Pastors, who also himself should be directed by the assembly of his brethren and fellows, according to that general and most true Apostolical rule, which appoints, that all things should be done in order in the house of the Lord. 1. Cor. 14.40. Unto whom afterward the council of Nice gave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, as P●utarch witnesseth, properly primacy, by reason of his time or age (which is that honour of priority, which useth to be given to old men) in honour of their age, because counsel belongs to old men) which afterwards grew to be taken more largely for that honour which is given to any one for some dignity, and which he is honoured with, that he may have precedency and worship. And which the general council of Ephesus in the year. 435. calls that due which every one ought, to have And so we hold that Peter went before his fellows in order c act. 15.5 & 12.4. &. 8.14 Gal. 2.21.24 . But we do deny a●y tiranizing degree of dignity & power, or Gen il. like eminency to be among ministers as they are ministers, 1. because christ doth purposely fight against such primacy. Luk. 22.25 john. 13.3. And he that will be great, let him be your servant, saith he, Math. 20.26.2, because the same right & power is granted by Christ unto all a Mat. 28.18 joh 10.21, ●2 23. . And Paul attributes equally unto Ministers the Ministry of reconciling men unto God b 2. Cor, 5.18 19.20 and when he reckons up the ministers, c Ep, 4, 11 he sets down no monarchy among ministers, 3. because by the bringing in of superiority, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first the government of few and strait ways tyranny by false bishops, and false patriarchs overthrew all Ecclesiastical good order, and lastly the Church itself. We do verily confess that there is and hath been among the holy orders imparity, and not only a simple order or rank, but degrees. For it is certain that Pastors have their charges over peculiar Churches, are eminent both above Deacons, & also above their flock, & also teachers above their Scholars. But we deny that there hath been or is any superior degree between Colleagues of the same function, as of an Apostle over his fellow Apostles, of an Evangelist above his fellow-Euangelists, of a Doctor above other Doctors, of an Elder over his fellow Elders, of a Bishop over his fellow-Bishoppes, and of a Pastor over his fellow Pastors whether they be of the same town or Province. For the Apostles are called the master builders of the city of God, as Preachers and Ambassadors of that only Emperor, not over their Colleagues, but over the flocks committed unto them. Did our Saviour Christ, when he added 70. other Disciples to the twelve Apostles, Luk. 10, 1. ordain two orders of the Ministers of the Gospel, and divide them into two Classes or forms, differing in dignity and authority? No verily. For even that first emission of the twelve Apostles mentioned. Mark. 10.1.5, and Luk. 9.1. was not properly and peculiarly called Apostolical. For those twelve were as yet unapt for it, but it was after instituted, both before the ascension of Christ d joh. 20 21 , and especially on the day of Pentecost. As for the seventy Disciples, that they were immediately sent by Christ, after his ascension, to preach the Gospel with the twelve Apostles, it cannot be proved by any testimony of Scripture; notwithstandid that the Apostles by the eminency of their own function, were preferred before the rest, we do not deny. Wherefore that Peter is termed by the Fathers, Prince of the Apostles, Bishop, and prince of priests, it is spoken by a dangerous Catachresis; yet by latin signification, whereby he is in the Latin phrase so called, who is first in order, though not superior in degree. With what titles are the ministers of the word adorned in the Scriptures? With many and sundry, whereby they are admonished of the dignity and duty of their charge, for they are called. 1. Angels a Malach. 2.7, &. 3.1 Reu. 1.20 , because being sent unto us by God, they declare unto us the will of God. 2. Seers b 1 Sam 9.9 and Prophets, because they foretell of things to come, concerning the salvation of the believers, and the damnation of the reprobates: they expound unto us the Oracles of God, propound nothing of their own, but only that that God hath spoken unto them. 3. Bishops or overseers and watchmen c Ezeh. 3.17 &. 33.7. act. 20, 28 , because they are set as Sentinels and scoutwatches, that they may watch for the salvation of the people. 4. Ambassadors d 2. Cor. 5, 20 , because they ought only to deliver those things which they have in commandment from God and not their own. 5. The servants of God e Titus. 1.1, , and servants of jesus Christ f Rom. 1.1 , because they must regard and do those things that are Gods, and not their own. i Luk 12.42, 6. God's witnesses g joh 15.27 Act. 1●8 , because they have been unto God truly, undoubtedly, conscionably, and faithfully, a sure witness, approved by the word of God, and that not in words only, but in life and death, yea and with their blood if need be. 7. Preachers h Mar. 3.14. , because they preach and proclaim the Gospel, concealing nothing thereof. Mat. 16.19 8. Faithful disposers and Stewards of the mysteries of God, because they give every one their portion in due season, and k 1 Cor. 4.1, dispose all things according to the will of their Lord: that which the Lord hath committed unto them they deliver from hand to hand; And because they have received the keys from the Lord, whereby they open the kingdom of heaven to the believers, and shut it to the unbelievers l. 9 The light of the world m Mat. 5.14 , because they should shine before others in doctrine and manners. 10. The salt of the earth ⁿ, because they should not be themselves foolish and unsavoury, but aught to season others with the salt of Doctrine and life. 11. Husbandmen o Mat. 12.2 1 Cor. 3.9 and sowers p Isa. 32.20 Mat. 13 32, , and planters, and reapers, because they should q Mat. 9.37 joh, 4, 38 blow up the hearts of men by the preaching of the law, and fit them for the receiving of the seed of God's word, and throw this seed into men's hearts, the force and increase whereof is only from God alone. 12. Leaders, and r joh. 10.2 Shepherds of souls, because they must feed nourish, and refresh the flock of Christ with heavenly food, govern them with the sheephooj of Ecclesiastical discipline, and take care that the sheep be not devoured of the wolves, nor infected with the poison of perverse Doctrine, nor with the contagion of evil manners. 13. Priests, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not in that they offer unto God either Christ or any other propitiatory sacrifice, but because by the ministry of the Gospel they withdraw men from the profaneness of the world, and offer and present them before God, and set them upon the Altar Christ jesus, by whose obedience they are justified, and by whose spirit they are sanctified, to the end, their oblation may be made holy and acceptable before God through Christ. Rom. 15.16. 14. Begetters and Fathers a 2. King. 6.21 1 Cor. 4.15 Galat. 4.19 , for honour's sake, in respect of them whom they teach, and saviours b Obadia. vers. 21 1 Tim. 4.16. , in which sense they are said to remit sins, which otherwise is proper to God alone d Mar. 2, 17 : but instrumentally, because the spirit of God in the preaching of the word is powerful in the regenerating e 1 pet. 1.3, 23 of the elect. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow workers with God, ministers, and f 1 Cor 3, 9.10 builders. 16 The trumpet g Isa. 58.1 of God, because they must proclaim perpetual war to the wicked, and must stir men up to war against the devil and sin. 17. The voice of God h Mar. 1.3 . 18. Fishers of men i Mat. 4.19 . 19 The feet of those that bring the glad tidings of peace and good things k Rom, 10.15 . 20. Presbyters, that is to say, Elders, because they must avoid youthful inconstancy and lightness, and embrace and use such gravity, as may procure them authority, and credit among the people. 21. Lastly, Christ could no way more honourably set fourth his ministers, than when he saith of them. Luk. 10.16. He that heareth you heareth me; he that despiseth you despiseth me. And Paul 2. Cor. 3.8. could attribute nothing more glorious and excellent unto the ministery, then when he said, That it is the ministery of the spirit, of righteousness, of life eternal, and of reconciliation. 2. Cor. 3.8.9. What is the office of pastors? l joh. 21.15 To speak in the name of God, or to feed the flock of Christ, with the pure (that is) the only word of God, and that learnedly, faithfully, sincerely, constantly, freely, without respect of persons, or any evil affection of the mind a jer. 1.7 , teaching modestly b 2. Cor. 10 13 14. , defending the truth, reproving c Tit, 1.9 errors, not with scoffs, but with arguments, rebuking offences, admonishing all and singular, of the calamities and tribulations to come, which accompany or follow the preaching of the Gospel. By the example of Christ d joh. 15.18 , and of Paul e 1. Thess. 3 ● , comforting the heavy hearted, confirming those that are ready to fall, provoking those that are slothful, often to beat upon righteousness, faith, hope, charity, and good works, both in public, and in private. 2. To administer the Sacraments according to Christ's institution. 3. To govern his flock with spiritual discipline. 4. To pray for the flock. 5. To have a care of the poor. 6. To be themselves the pattern of the flock, in Doctrine, in life, and in the cross; and to beware, that they do not pull down that with their evil manners, they build up with sincere and wholesome Doctrine, or as the proverb is, that they build not heaven with their words, and hell with their works; and that they be not like the Carpenters, which built the Ark of Noah; for they preparing an Ark for others, whereby they should be freed from the Deluge, perished themselves in the midst of the flood a 1. Tim. 1.3 18, 19 1 Tim. 4.12 2 Pet. 5.3 . What is the cause that should move the pastors to such an earnest desire of feeding the sheep of Christ? The love of the Prince of Pastors, our Lord jesus Christ, who gave himself for his sheep; for he joh. 21.15. saith to Peter, Lovest thou me? and he making answer, I love thee, he addeth again, Feed my sheep; and so again, and so the third time; signifying that no man is fit to feed Christ's sheep, but he that is led with the love of Christ. 2. Moreover the glory of God, which is to be preferred before all the things of this world, and likewise the salvation of the sheep. Is it lawful for the Pastor in the time of persecution to fly and to forsake his flock? There is an example of such flight in Christ himself b joh. 7.1 , in David c 1. Sam. 19 10 , in Paul d Act. 9.21 &. 17, 14. , and Christ teacheth it to be in some respect necessary, Mat. 10.23. When they persecute you in one city, fly into another; although Christ in that place speaketh rather of their perseverance, and swiftness in executing their office, then of the avoiding of persecution. But Augustine prescribeth this moderation to Honoratus; Let no man cowardly leaving his place, either traitorously spoil his flock, or give an example of slothfulness. And yet let no man unadvisedly cast himself headlong into danger. If either the whole Church be set upon, or any part of the Church be sought to be put to death, the Pastor shall preposterously withdraw himself, unless the flock fly: for it were his part to lay down his life for every paaticuler a joh. 10 11. . epist. 80. But it may sometimes happen that (the flock not desiring one over them) he by his absence appeasing the rage of the enemy, may so much the better provide for the Church. But he that winketh at false Doctrine, he that doth not oppose himself against sin, by reproving and correcting it, he that dares not with the Prophets and other true Pastors rebuke offenders to their faces; he that dares not offend any man, for fear of procuring the hatred of men, although he do not change his place, yet in mind he is a fugitive. Because thou heldest thy peace (saith Augustine) thou stedst, thou heldst thy peace, because thou wast afraid. But he that flieth from place to place, either to augment his substance, or by reason of weariness, or for men's unthankfulness, that man surely is a hireling. Is it lawful to seek an Ecclesiastical function? It is lawful for him that hath gifts, but yet not rashly, but circumspectly, & moderately, and with a mind prepared to advance the Church of God, when and where it shall seem good unto God, and with this condition, that he do not ambitiously seek, or by force occupy the Calling, that he do not hinder the judgement, but leave it freely to those to whom it belongeth: for this is nothing else, but to offer his pains unto the Church, that the talon committed unto him may not be buried; for the gifts of the spirit are given for the edification of the Church a Mat. 25.14 15 . And 1. Tim. 3.1. If any man desire a Bishopric, he desireth a worthy work. And 1. Cor. 14, 1. Desire spiritual gifts, and rather that ye may prophecy, that is, that for the time ye may teach the Church. May hire be lawfully required and received of godly Pastors, seeing that john. 10.10. hirelings are reprehended? Saint Paul maketh answer 1, Cor. 9.14. So hath the Lord ordained, that they that preach the Gospel, should live of the Gospel that is to say, by the preaching of the Gospel. Mat. 10.10. Galath. 6.6. Let him that is taught in the words, make him that hath taught him, partaker of all his goods. So that godly Pastors are not reprehended, who require the wages ap-apointed for them, but those only, who look unto the reward as the scope and end of their labours, and fly or keep themselves silent, or change their notc, when the wolf cometh, that so they may provide for their own lives; and seek their own, and not the things that are jesus Christ's. Phil. 2.21. What is the end and use of the holy ministery? 1. That the goodness of God may be revealed, in saving men by the free covenant in Christ. 2. That the pure word of God may be preached, & being preached, and understood of the hearers, may be put in practice. 3. That it may be as the shepherds Crook, whereby the sheep that are scattered may be gathered unto their shepherd Christ jesus, and so refreshed and nourished with the food of the word a Psa. 23.4 . 4. That those that believe might be saved, the kingdom of Christ might be enlarged, and the Church preserved b joh. 20, 23 5 For the gathering together of the Saints, for the edification of the body of Christ, till we all meet together, in the unity of faith and knowledge of the son of God unto a perfect man, unto the measure of the age of the fullness of Christ. Ephes. 4.12.13. and that we may increase in that eternal and spiritual life, till we grow ripe in Christ, and Christ in us. Neither is the light or heat of the sun, or meat and drink so necessary, for the maintenance and sustentation of this present life, as is the Pastoral function necessary for the conservation of the Church upon earth. What end ought the Minister to propound unto himself? The glory of GOD, and the edification and salvation of the Church. What are the things disagreeing hereunto? 1 The error of the Swinkfeldians, who call the outward ministry of teaching a dead letter, and therefore say, that inward revelations of the spirit are required also. 2 Of the Donatists, who deny, that the ministery of wicked Ministers is powerful in the administration of the Sacraments, according to Christ's institution. And of the Anabaptists who hold that all who of themselves will, of what estate soever they be, without any sending, ordination, examination, choice, and testimony of a lawful calling, even women if they be learned, may teach, either by word or writing, after the example of Holda, Deborah, and the four daughters of Philip, which did Prophecy; whereas this nothing toucheth the ordinary function of teachers in the Church. 3 Of those which either go about utterly to put down the ministry, or else make light of it, as not very necessary. 4 False Prophets, which preach the fancies of their own brain and not the word of God. 5 Hirelings, who run, never looking for a lawful calling, and enter in by the window, seek their belly, and the things that are their own, and not the things that are Christ's, which strive to get into the ministery, not with a sincere love of Christ and his flock, but in a desire of their own private commodity; and insinuate themselves, not only with Simoniacal subtlety, but with base obsequies, and in servile manner flatter all men by whose help they think they may be advanced. 6 The contempt of the ministery in them, which do not maintain with their convenient charge, the teachers and learners of the word of God; And which despise the ministers, and give not that honour unto the holy and sacred ministery that is meet. 7 The Simony of the Papists, and their buying and selling of holy orders, all neglect of law Divine and Ecclesiastical in the popish elections, as namely, that they have no regard of learning or life, but promote rude asses, and those of most filthy & wicked life. They use vain ceremonies of anointing, shaving, wax candles and such toys: they attribute that to the ministery of men, which is only the work of God alone, they transform the ordination of ministers into a sacrament. They do no more think of feeding the flock then a cobbler doth of ploughing. 8 In conclusion, all the popish hierarchy and the primacy of the Pope of Rome, contrary to the word of God. First, that from the authority of saint Paul, they make Peter the Bishop of Rome. Secondly, the Roman Bishops, which would be thought to be the successors of Peter, call themselves indeed the servants of servants, yet are not saluted by any other name, than our most holy Lords, they translate empires and Kingdoms, and finally, they usurp unto themselves all government, pure and mixed, they domineer in manner of Kings, they boast of the patrimony of Peter, usurp a double sword, spiritual and temporal (and yet have neither of both) and challenge unto themselves power, to draw all men to hell without cause, and cause even Kings to kiss their feet. 3 They allege, that the Priests of Moses law were a figure of the Pastors of the Church of Christ, and their mass-priests, they term by a false name of Presbyters or Priests 9 All those proud and arrogant titles of the Antichristian counterfeit Clergy, of patriarchs, Princes, and such like. 10 The error of them which make an equality between the Ministers of the Gospel. In holy functions they make no difference between those that are temporary, and those that are perpetual, they that acknowledge no Priests, but those that have charge to teach publicly. 11 Those that usurp that authority in the Church, which was peculiar to the Apostles; for this is that which the Apostle ᵃ complaineth to be then done by some, who boasted themselves as if they were Apostles. 12 The conceit of Morellius concerning the bringing again into the Church of the Democraticke policy. 13 The subversion of the christian ministery, the confusion of Ecclesiastical offices, the robbing of the Ecclesiastical possessions, the end whereof what it is like to be, the history of ᵇ Achan teacheth us. 14 The sin of those who make no difference, between the distribution of the Church's stock, and the disposing of our public goods, which is a thing merely civil, but confound these two treasuries, the naming of all which things, is the confuting of them. The three and fortieth common place. Of the power and authority of the Church, as also of Synods. Is there any power of the Church? YES there is 1. Because no family, no honest society, no commonwealth, (and therefore not the Church, which is the most excellent society of all) can long stand or continued without policy and government. 2 Because God hath prescribed laws to his Church, therefore he hath given power also to judge according to those laws. 3 Because in ancient time the Priests and Levites bare rule over Ecclesiastical matters a Levit. 14.3 Deut. 24.8. , and the Synedry or Counsel for the administering of God's behests was compacted of the Priests, Levites, Lawyers, or Scribes, and the heads of families, or the elders of the people b 2. Cro. 19.8 9.10.11. Mat. 5, 22. . Mat. 18.19. 4 Because in the place of that Synedry or Counsel of the Synagogue, Christ did ordain c in the Christian Church an Ecclesiastical Senate, and the Apostles have diligently retained the same d 1 Tim. 4.14 , so as the Church hath always had the like. 5 Because the power of the keys is committed unto the Church. 6 Because the preaching of the word would be altogether unprofitable, unless the Church had power to bridle the contemners of the same. 7 Because as we must give to Caesar, that that is Caesar's, so to the Church that which is the Churches must be yielded. Mat. 22.21. By what name is it called? Power, authority, Ecclesiastical jurisdiction, the keys of the kingdom of heaven. Mat. 16.19. I will give thee the keys of the Kingdom of heaven. So called by a Metaphor, whereby is signified the power of a Steward in admitting in, and keeping from coming into the house, whom his master pleaseth a Esa. 20.22. , because the kingdom of heaven (which is the Church) is administered, that is to say, is opened to the believer, and shut to the unbeliever by the preaching of the Gospel, yea even heaven itself is propounded unto us as a mansion house, unto the which there is only one entrance by Christ jesus. And to Christ faith only leadeth us, which the holy ghost doth create in us, by the ministry of the word and Sacraments, which ministery, because it is committed unto the Pastors, therefore they are said to bear the keys of the kingdom of heaven. What is the Ecclesiastical power? It is that power that is given to the Church, to be exercised by those that are set over the Church, to establish and preserve the purity of the doctrine, and of the worship of God, decency, order, holiness of manners & honesty, aswell public as private, in the Church and the members thereof, and that not of any liberty to command every thing, or at pleasure: but by the prescript rule, and according to the meaning of the written word of God, for the salvation and edification of the Church. Whence or from whom is this power? From God by jesus Christ, for if you look unto men by whom this power is administered, it is only a mere ministry, But if ye look unto Christ, it is a most high authority, than which there is upon earth none greater, more profitable, or more excellent. But the efficacy of it is from the holy Ghost, which worketh in the ministery of the word, john. 20.22. Receive the holy Ghost, etc. Doth this Ecclesiastical authority differ from the civil authority? Yes indeed: witness Christ himself, Luke. 12.14. a & 22.15 26. 2 Co. 10.4 They do agree indeed in the cause efficient, for the author of both is God But they differ first in the matter. For the matter of civil authority is, a society of men, and the preservation thereof, for the leading of this corporal life, under one & the same magistrate. But the matter of Ecclesiastical authority is, a company of Christian men, so far forth as they are called of God, and consecrated to lead a spiritual life, in the true obedience of God. Moreover civil authority hath reference unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say things earthly and transitory, which belong to the use of this life b 1. Cor. 6.3 ; Ecclesiastical authority is referred unto things spiritual, and those which appertain to the worship of God c 2. Cor. 10.1 6 . 2 They differ in the proper end. For the end of the magistrate is, that he may keep the society of men in peace and quietness, instruct them by good laws, preserve and keep safe the bodies and goods of his Citizens, and maintain and defend their lives, namely, so far forth as they are inhabitants of this world, & do live upon this earth a Rom. 13.2.5 1 Tim, 2 2 , albeit even by him God will have that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Religion to be preserved, as 2. Chron. 15.13. King Asa made a law on this manner: If any man seek not the Lord God of Israel, let him die. But the direct end of the Pastors, is that they may build up, govern, instruct, and teach the consciences of the Citizens of the Church, by the word of God, so far forth as they are freemen of the kingdom of heaven, and are in time to be gathered together in heaven b Eph. 1●. 8 Phil. 3.20 Coloss. 3.2.3 : whence it is, that the Ecclesiastical authority is called Ius poli, or the law of heaven, and the civil authority is called Ius Soli, or the law of the land or soil. 3 They differ in form, for civil authority for the most part is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and arbitrary, and therefore Praetory, or Dictatory consting in the pleasure of those upon whom it is bestowed, for they have power of life and death, and authority to make laws. But the government Ecclesiastical is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministratorie, bounded within certain limits and laws, by God himself the only lawgiver. For the Church hath received laws of believing, but she makes no laws, neither can she alter those laws she hath, but must preserve and keep them, and hath no power but as a Deputy or Vicegerent, and that at the will of the Lord, and doth only (as an Echo) resound and deliver that unto others, which it hath heard God speaking in the scriptures a Malach. 2 6.7 Ezech. 3.17, jer. 23.28 Mat. 28.20 . 4 They differ in the manner, both of their judgement and execution. For the Magistrate judgeth according to the laws of man made by himself, he himself weaveth the judgement web, he condemneth the offender against his will, yea though he deny that fact, yet by the mouth of witnesses he condemneth him as truly guilty b Deut, 19 15. Mat. 18.16, . But the Ecclesiastical authority, judgeth only according to the written word of God, it weaveth not the web of judgement, but summarily knoweth the whole matter through Charity, and by the mouth of the sinner himself, and then when he hath confessed the matter, then doth he know him as guilty, and exhorteth him to repentance c Mat. 15.25 16 1 Cor, 5.4.5 2 Cor. 2.7. & 7.11 . Moreover the civil authority executeth judgement with the carnal sword, with fine, with imprisonment, marshal force, with death itself; the Ecclesiastical government executeth her decrees with the sword of the spirit, that is, the word of God, namely with censures, reproof suspension, and lastly excommunication a 2, Thes. 3, 14 1 Tim. 1.20 . For that the Apostles did sometimes use corporal punishment b Act. 5.5 &. 13.11. , it was a matter extraordinary, when the Magistrate was a wicked man. So that the one doth not take away the other, but establisheth it. Of how many sorts is the Ecclesiastical authority or government? Of three sorts, the authority of ministery, of Order, and of Reproof, or Ecclesiastical government, whereof hereafter in his proper place. What is the power of ministery? It is the authority, or power of teaching in the Church, not every thing, but that alone, which the Lord hath prescribed by his Prophets and Apostles, and of administering those Sacraments which he hath instituted, according to his ordinance; and of blessing of marriages, according to the perpetual use of the Church, which power doth belong only to the Pastors, though oftentimes Deacons in these things have supplied the Pastor's rooms. And this is that, that is specially meant by the terms of the keys, and of opening and shutting c Mat. 16.19 : And it is the former part of the keys, for the later part belongeth unto the discipline of excommunication. What is the first part of these keys? Nothing else but the preaching of the Gospel, committed unto the ministers, whereby is pronounced unto the believers free remission of sins through Christ, and to the unbelievers is denounced the retaining of their sins. For that which Christ said unto Peter. Math. 16.19. I will give thee the keys of the kingdom of heaven, whatsoever thou shalt bind or lose upon earth, shall be ratified in heaven: Saint john thus properly expoundeth it, john. 20.23. Receive the holy Ghost, whose sins ye remit, they shall be remitted, and whose sins ye retain, they shall be retained in heaven. How many Keys are there? Although there be but one ministery of the word, whereby sins are loosed and bound, and therefore there is but one key, to open and shut the kingdom of heaven, yet notwithstanding, in regard of the divers objects and effects, the Key is accounted to be two fold, one losing or opening, the other binding or shutting, inasmuch as the same Gospel is the power of God to salvation, to every one that believeth. Ro. 1.16. & the savour of death unto death, to every one that doth not believe. 2. Cor. 2.16. The losing key is that part of the ministery, whereby remission of sins, or absolution from sins in the name of Christ is pronounced unto the believers, according to the word of God, sometime publicly, and sometime privately: And so heaven is opened, and the believer is loosed, and set at liberty, by the preaching of the gospel, from the bonds of sin, which hold us in captivity, yea from death, and everlasting damnation, and is declared to be an heir of life eternal a Luk. 1.77, Act. 2.38. joh. 20.23. The binding key, is the other part of the ministery, whereby the retention of their sins is denounced unto the unbelievers, and disobedient, and so heaven is shut unto them, & they are bound, that is, they remain captived in the chains of sin, and are adjudged unto death and damnation, unless Repentance follow. And those keys are of such weight and efficacy, that whatsoever is opened or remitted, and likewse whatsoever is shut or retained in earth, by the preaching of the Gospel, is said also to be opened, loosed, and remitted, and contrarily to be shut bound, and retained in heaven, according to that, Luke. 10.16. He that heareth you heareth me, he that despiseth you, despiseth me. And joh. 7.18.36. He that believeth shall be saved, he that believeth not is already condemned. So that indeed, the key of the ministery is but one, but in use double. But he that believeth the gospel by the power of the holy ghost, bringeth also faith, which is as it were another key of the kingdom of heaven. Whereon dependeth this power. Not upon the person or worthiness of the ministers, (for indeed they cannot properly either bind or lose any man, or open or shut the kingdom of heaven unto any man at their pleasure) but it dependeth upon their lawful ministery, or rather upon God himself, who by the holy ghost is powerful in the ministery of the word, as often as the minister doth duly execute his office a heb. 4.12 . In which sense those sayings Mark. 2.7. Who can forgive sins but God alone, (namely in his own right, and by his own authority:) and that john. 20, 23. Whose sins ye remit (namely instrumentally, or by preaching in the name of Christ) they are remitted, must be reconciled. To whom are these keys given. Not to Peter alone, but equally to all the Apostles, and to the faithful Pastors of all ages, to whom Christ saith, Receive the holy Ghost, if you remit the sins of any, they are remitted unto them, if you retain the sins of any, they are retained. john. 20.23. Which is the other part of Ecclesiastical power It is called the power of Order, because it hath a certain and set rule, namely the word of God, which it must always follow. And it is rhar power of the Church, whereby it is occupied, both about doctrine, and the principles of faith, and is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrinal, and also about the making of laws in the Church, for the outward government thereof, and is specially called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, ordained or appointed. What is the power of the Church concerning Doctrine? It is of two sorts. Common, and Special, Common is the common right belonging to the whole Church, not to the Pastors only, but to every member thereof. 1 To keep and preserve the scriptures with very great faithfulness, like a Notary or Register; diligently to read them, and not by way of authority to judge of the scriptures, for the Church itself is subject to the scriptures, but to judge according to the scriptures, and to distinguish and discern like a Moderator, the true, natural, and right scriptures, from the false, imaginary, and counterfeit, the spirit of God being their guide, for the sheep know the voice of the shepherd, john. 10.4 2. To know, admit, and approve, true Doctrine out of the scriptures. john. 5.39. Search the Scriptures. And to reprove false doctrine. Mat, 7.15 Beware of false Prophets. And Luke, 12.1. Take heed of the leaven of the pharisees. And Galat. 1.8. If any man teach another doctrine, let him be accursed. Whereupon Augustine lib. 11. Contra Faustum, cap. 5. The scripture is set in a seat on high, whereunto every faithful and godly understanding must stoop. And in another place, lib. de Religione, cap. 31. It is lawful with pure hearts to know the eternal Law, but to judge it is altogether unlawful and wicked. Special power the Church hath none to frame new Articles of faith, or to teach any thing beside the word of God written, but, like a Crier, to publish and preach the scriptures, to propound only the word of the Prophets and Apostles, to omit nothing, 〈◊〉 altar nothing, to add or invent nothing of their own a Deut. 4.2 & 12, 32 reve. 22.18 19 , and to refer all things (according to the word) to God's glory, and the edification of the Church: Furthermore, so to expound and prove the Principles out of the Canonical scriptures, and to interptete the same Scriptures not out of any prejudicate opinion, or the private sense of any one man, but out of the fountains and originals, by examination of every several word, by observation of the style, and phrase of the scripture, by consideration of the state of the question and matter in hand, and of the things going before and coming after, and by conference of one scripture with another, that they may agree with the Analogy, rule, and square of faith, briefly comprehended in the Apostles Creed a Mat. 23.8, &. 28.20. Rom. 12.6 1 Pet. 4.11 . Lastly, to take away all ordinances, or rather fantasies of all men, of what degree soever they be, that the decrees of God alone may remain firm and established. 2. Cor. 4.7. These are those spiritual weapons, mighty b 2 Cor. 10 4.5 through God to cast down strong holds, whereby the faithful soldiers of God may cast down the imaginations, and every high thing, which is exalted against the knowledge of God; whereby they may build the house of Christ, overthrow Satan, feed the sheep, drive away the Wolves, instruct them that are apt to learn, to prove them that are stubborn and froward; lastly whereby they may lighten, and if need be thunder; and resting themselves upon the power of Christ, may rule and govern all, from the highest to the lowest; but all things according to the word of God, and so, as no man must take unto himself any authority to teach in the Church, either by writing, or word, without a lawful calling, where indeed Order prevaileth, which no man with a good conscience can despise, (for this were to open a window to the Anabaptistical fury) and that The Spirits of the Prophets may be subject to the Prophets. 1. Cor. 14.30.31. Albeit that all Christians ought mutually to teach, exhort, reprehend, and comfort one another in the Lord: and that all households should so be governed of the masters and mistresses of the family, that they should bear a representation of so many private Churches, no man will deny. Are we simply to hear the voice of the Church, to receive whatsoever it teacheth No, but whatsoever it is taught of God, and commanded to teach, and is able to approve by the authority of the word of God. Is it in the Church's power to consign the Canon of Scripture? The Church cannot make Books not Canonical to be Canonical, but only is a means that such Books be received as Canonical which in truth, and of themselves are such. The Church, I say, doth not make Scripture to be Authentical, but declareth it to be so. For that only is called Authentical, which is of itself sufficient, which commendeth, supporteth and proveth itself and from itself hath credit and authority. May not yet the Church be a means to believe that there is a word written, and other things which pertain to salvation? It is indeed a means, not a principal means, but only an external, and ministerial means: but the, principal cause of believing, is the spirit of God: and the Church is a less principal instrument, that is by which not for which we believe; Paul doth plant, and Apollo doth water, but God giveth the increase. 1 Cor. 3.6 The church hath no efficacy to reveal without the spirit, neither can the Church make, that true things in themselves be believed of us for true, but by the testimony of the holy Ghost, she doth commend the Scripture which is her chief office. Truly the Church sometimes may compel men by her authority and perpetual testimony, that they may be persuaded, and that they may know the Scriptures to be Canonical: (neither should we have believed the Scriptures, except the Church had proposed them, and recommended them unto us,) but that in private and internally men may be persuaded in their hearts of their verity, none can effect that, but the spirit of God. For neither faith is the gift of the Church, neither is our faith resolved into the voice and judgement of the Church, but in the word of God comprised in the canonical Scriptures Whether hath the Church authority, and full power to interpret the scriptures? No, but it hath his power from the holy Ghost, speaking publicly and manifestly in the scriptures, and also secretly testifying the same in our hearts, & also in the authority of the Scripture, so that the sense of the scripture is to be taken only out of the scripture, and the holy Ghost; and the scripture is to be interpreted by scripture. because faith alone doth proceed from the scripture. 2 Because they are to be expounded and understood by the same spirit, wherewith they are written according to that of joh. 2 10. The anointing teacheth you of all things a Isa. 50, 16. . 3 Because the Church hath not equal authority with the scripture b Gal. 1.18 . 4 Because those of Berea are commended, for that they did examine Paul's doctrine by the scriptures. a Act. 17.11 5 Because the Church may err. 6 Because he alone hath the greatest authority in expounding the law, which made the law: so we read, Nehem. 8, 8. he read plainly the law unto the people, and expounding the meaning; he made it plain by the scripture itself: yet notwithstanding we deny not, but that the Church hath power to interpret the scripture, and that only in the Church this gift of interpretation doth remain: but we deny that the interpretation of the scripture is tied to any certain seat and succession of men, and that the Pope ought to challenge to himself such power over the scripture. For Moses verily did sit as chief judge in matters controversal b Ep. 18.13 26 , but he was a Prophet endued with singular wisdom, adorned with extraordinary gifts of God, commended by divine testimonies from God, and sent immediately from God himself: but the Pope hath no such power. And Deut. 17.8. and in the verses following, all are commanded to obey the decree of the chief judge, but with this condition, If that be judge according to the law of God, and Mal. 1.7. It is commanded, that the priests lips, shall keep knowledge, and that they shall require the law out of his mouth: but they have no promise that they shall al●aies do so: for it followeth, but you have declined out of the way, & have caused many so to do. Neither do the keys of the kingdom of heaven committed to Peter c Mat. 16.19 , signify authority of interpreting the scriptures, but of preaching the Gospel, which was not solely given to Peter, but also to the rest of the Apostles, d Mat. 20.18 joh. 20.21 , and Mat. 18.17. Christ commandeth the Church to be heard, but that is the true Church, and then only when she doth command those things which Christ doth approve and command, so the Scribes and pharisees were to be heard e Mat. 23, 2 , so long as sitting in Moses chair they did follow Moses in his teaching: otherwise Christ gave his disciples a caveat to take heed of the leaven of the pharisees f Mat. 16.6 . 7 In councils many great things have been defined, yet notwithstanding we see it hath been determined not according to the council, but by the authority of the scriptures. Act. 15.6.15. What power hath the Church in traditions, or making laws? It is Constitutive: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for that it hath any power to impose laws upon the conscience, or that they should prescribe what is just, or what is unjust, which is not lawful for the Angels to do ᵃ, for our only Master and Lawgiver is the son of God, ᵇ, our spouse c Eph. 5.30, , Lord d 1. Cor. 8.6, , the interpreter, of his father's will e joh 1.18. , the head of the Church f Eph. 5.15. , and alone Doctor: of whom alone absolutely was spoken, Gal. 1.8 jam. 4.11 hear him g Mat. 17.7 , who alone hath power and authority over our consciences, who also most fully in his word hath comprised and plainly declared all the counsel of our salvation, and the whole sum of true righteousness, and all the parts of the worship of his name, unto which either to add or detract were abominable: but because it is lawful for the Pastors & governous of the Church, in external and indifferent things to establish or abrogate certain rules, Canons, or laws, for the government, order, & decency, as also certain rites for the maintenance of honesty, & for the better maintaining of a consent in all the members of the Church in this outward worship, so far forth as either the necessity or profit of the Church shall think requisite: neither are such Canons for the most part universal or perpetual. Col. 2.5. For all things in the Church ought to be done decently and orderly, which is the house of God h 1 Cor. 14.40 1 Tim. 3.15 , by the example of the Apostles in the first Synod holden at jerusalem, and of Paul k 1 Cor. 11.4.7.34 : of these rules the Apostle, 2. Thess. 2.15. saith, Hold the traditions which you have learned either by word, or by our Epistle: Except we will understand by doctrine delivered, not an other, which partly by word, and partly by Epistle was delivered; but the same, which both by word, as also by Paul's Epistle they were taught l 2 Thess. 3.6 , But the spirit the teacher of all truth, i Act. 15.24 being especially promised to the Apostles m joh. 14. & 16. , taught them no new thing, but declared and brought to their memories, that which before they had heard: and although all the words are not written word for word, but only in substance, yet notwithstanding all things necessary are written. john. 20.31. Show some examples of those laws which were appointed, or those traditions which were to be made by the Church, or these Ecclesiastical constitutions delivered by word of mouth Such as these, that the Supper of the Lord must be received of those which are fasting: that we must pray kneeling and bareheaded: that the Sacraments must be administered not basely, but with some reverence and dignity: that in burying the dead, and in matrimony some decorum shall be observed: to appoint days, hours, certain places, consent of songs, solemn order in prayers, and sermons, in Providing Catechisms, and destiny them all to mystical actions, and other such like: which according to their genus or kind, that is, such a decency commanded to us all, are divine, but according to their special form, chey are human and changeable. What Cautions or to be used and observed in writing those laws and human traditions? 1 That they be not repugnant to the analogy of faith, or that they lead us not from Christ, or be superstitious: of which sort for the most part the popish rites are: neither must our consciences be entangled, as though those laws of order and decency be for that cause only brought in, as if they were parts of divine worship. 2 That they be not preferred before the heavenly doctrine which the Apostles receiving from God have delivered: nei●●●● must those laws be eternal or immutable, but as necessity shall require, mutable. 3 That those things which are unprofitable, ridiculous, foolish, & parasitical and operative, should not be appointed for a grave, honest, and profitable order: such as those which the Papacy doth command of Auricular confession, the difference of meats, days, and apparel, vowed peregrination and the like. 4 That the Church be not burdened with the multitude of those precepts, as is done in popery, and the true and pure worship of God be oppressed, as it was once done of the pharisees b Mat. 23.4. : and so the commandments of God be made void in respect of men c Mat 15.3. Mar. 7.13. Act. 15.10. . That they do not degenerate into superstition or impiety: that there be no merit ascribed to them, or worship or necessity: that is, they may not be accounted necessary to salvation, or a part of God's worship; and that of themselves, by the work done, as they speak: which if it come to pass, let them presently be reform, or altogether abolished, by the example of Ezechias, which broke in pieces the brazen Serpent d 2. Reg. 18, 4 : and lastly we must beware least through a pretence of indifferency, they offer poison, and hide a deadly hook under a honey bait. Who can ratify or abolish those laws? In particular Churches the Pastors by the sage judgement of the Consistory, and the authority of the Christian magistrate, his consent being thereunto adjoined; lastly the flock being certified thereof, & approving the same, who verily ought not rashly to forsake the opinion of their Pastors, and superintendents, being confirmed by the word of God, & sound reasons: but in provincial Churches, it is the office of the Synods, being lawfully called in the Lord, to constitute such kind of laws. What is a lawful Synod? It is an assembly or meeting, and council, either of certain places (& that is, named A provincial Synod:) or else of the whole Church (and so it is called Ecumenical or universal) represented by certain choice persons of herself, for a certain time, as Pastors and governors, being removed as well from all popular government, as from small government, and especially from Antichristian tyranny, that they may expel the wolves, and compose all controversies which are raised in the Church, out of the word of God, provided that it be always their rule: that they may maintain pure doctrine, and appoint such an outward cutaxie and good order, as seemeth most expedient for the whole Church a Act 15.2.6 etc., . And of such Synods there is great profit. 1. Because that which is sought of many, is with greater facility obtained. 2 Because errors, & heretics patrons of errors are more easily repressed and condemned by common consent, and judgement of many. By whom are Synods to be called and appointed? By the chief Magistrate if he be faithful, or at least if he tolerate the Christian faith, who also either by himself, or by others whom he hath made choice of, aught to be precedent of the Synod. For it is the office of the Magistrate, as the nurse of the Church, to preserve the peace and quiet thereof: but so, that he doth submit himself to the word explained by the mouth of the minister: but if he be an infidel, than it is the office of the Pastors, to have regard as much as in them lieth, that the Church of Christ be no whit damnified, and mutually to stir up each other, that by a common consent they may meet, in the name of the Church, without any prerogative of places to choose those who are known to excel in doctrine, integrity of life, and other gifts of the holy Ghost (the Laity being not excluded) as it is manifest out of the Acts. Chap. 15.2, 22.23.25. but especially that as Chrst did sit b Luk. 2.46. , in the midst of the doctors, so now he must be present and bear rule in the council of the doctors. Are all things which Synods decree, to be accounted always for true and undoubted? They are not, as it is apparent by the second Nicene Council, which did determine against the word of God, for the worshipping of Idols: and the second Council holden at Ephesus, where the heresy of Eutiches prevailed: and the Aphrican Counsels, where Cyprian was, where it was established, that those which were baptised by heretics should be rebaptized, for the Church on earth may err, yea, being gathered together, as it is evident out of Esay; 56.10. jer. 6.13. a Exod. 22.25 1 Reg. 22.6 22 Mar 12.29 joh. 11.2 47 2 Thess. 2.4.11 , the reason is, because the Church on earth is not composed of the blessed Angesl, but of men, whose property it is to err, and to be deceived: for that which is said, Psal. 89.6. that the truth of God is in the congregation of his saints. it is to be understood either of the holy Angels living in heaven, or else of the church where the pure preaching of the gospel soundeth. Is there any authority of the Synods? There is, but that which doth depend on the word of God, namely which is of Christ's promise, Mat. 18. 2●. where two or three (so more) be gathered together in my name, there am I in the the midst of them; neither is it to be doubted, but that much more some universal company he doth govern by his spirit b Act. 15. 2● Cor. 5.4 . Therefore the judgements of Synods are not to be despised, especially of those where Christ doth sit in the midst, but withal observe by what condition Christ is in the midst of a council, if it be gathered together in his name, and the scripture be in the most eminent place, for then the definition of the councils concerning that opinion which is controversed, after lawful examination, and just inquiry, hath his weight: which notwithstanding itself must be tried by the touchstone of the scripture: according to that, try all things, keep that which is good. 1. Thess. 5.21. Doth not the Apostle command us to obey rulers & governors? Herald 13.17 Yes verily: but both with an implicit condition, if they be true rulers, & let not the word of God, the volume of the law depart from their mouths c Ios. 1.7.8. , if they sit in Moses chair, that is, they teach the doctrine of Moses incorruptly d Mat. 23.2 : & in those things which are peculiar to their ministry, as in the word of God, & lawful administration of the Sacraments. But yet the spirits are to be tried, that is (by a Metonymy) those which say they are endued with the spirit of god whether they be of God. 1. joh. 4.1. which cannot be done more certainly by any thing then by the scripture, to which the Lord commandeth the trial of spirits to be conformed a Deut. 13.1 2.3, 4 , neither must we hearken to the words of the false Prophets b jer. 23, 19 . By what name were they wont to call the definitions of Synods? Canons, which then especially have authority, & are as laws, & whosoever contemns & violates them must undergo the politic punishment inflicted by the magistrate, so soon as they are ratified & confirmed by the chief magistrate, but before, they are not available by reason of political punishment, although they be by reason of censure. Do such constitutions bind the conscience before God? No truly by themselves, for that they are human and mutable, yet notwithstanding, being once set down, to violate or contemn them with safe conscience no man can, both in respect of scandalising others, as also by reason of contumacy: but every one is tied faithfully to observe them, and that with a free conscience e 1 Cor. 10.28, 29 : but so as it may be done without scandal, that is, so that the weaker brethren be not offended, and when upon just causes we be hindered, sometimes it is lawful to omit them, our consciences being not offended. What is the end of this power? In general the glory of God, and the edification of the Church, to us, saith Paul. 2. Cor. 10.8. & 13.10. is power given to edification, not to destruction: but the end of Synods is the assertion of the pure doctrine of God comprehended in his word against the heretics, and the constitution of Ecclesiastical government, in respect of the diverse circumstances of time, place, and persons. What effect or use have they? Order, and Decency d 1. Co. 4.40 : Order, whereby the precedents and publishers of the gospel have a certain rule in their actions, and do accustom their auditors to obedience, and in a well governed estate of the Church, peace and concord is kept: Comeliness whereby we may be incited by those helps, to piety, and that gravity may appear in the handling of piety. What things are repugnant to this Doctrine? 1 The error, both of those which ascribe to much, and also of those which do attribute too little to the Church. 2 The error of the Novatians, or Catharists, who deny pardon to those which are fallen, by their confession; or to those which are defiled with great offences. 3 The Monarchy of the Papacy and tyranny, which they have arrogated to themselves, in translating the kingdoms of the world. 2 That tyrannical voice, that the Pope of Rome ought to be judged of no mortal man, and that he is above the council. 3 That usurping and abusing the keys, and the power of remitting or retaining sins at his pleasure. 4 That majority, and supreme power, which he hath taken to himself, by virtue of succession, and of the Church, when soever he please, in consigning the Canon of Scripture, In interpreting the word of GOD, and giving the true sense of the Scripture: in forging new Articles of our faith: in making laws, and proposing traditions, and establishing wicked decrees; because as they say, that the Bishop hath all laws in the closet of his heart. 5. All Ceremonies, Popish rites, and will-worship, repugnant to the word of God. 6, That error, that the Church is the rule of all things which are to be believed; when as on the contrary, the Scripture alone is the rule of faith. 7. A wicked and superstitious opinion of necessity, merit, and worship, in the observation of human ceremonies. 8. A foolish zeal of Moses law. 9 That Sacrilege, whereby they drive the laity from the reading of the word of God, and do prohibit Bibles to be Printed in the vulgar tongue. 10. Furthermore, that Councils should be assembled and governed by the authority of the Pope, and that such Councils cannot err. 11. That the Church ought to supply the defect of the word written, by written traditions, which is to attribute more authority and power to the Church, then is meet. 12, That the Church is eminent in general Councils, and that the truth remaineth no where, but amongst their Pastors. 13. That the power of interpreting the Scriptures is in the Councils, and that no man may appeal from them. 14. That the approbation of the Scripture to be either Canonical, or Apocryphal, dependeth on the judgement of the Church. 15. The contempt of constitutions, simply for order and decency appointed in the Church. 16. The error of those, who in Ecclesiastical controversies, resting on their own private judgements & opinions, do disclaim Synods, and all definitions delivered by Synods. The four and fortieth common place. Of the Government and jurisdiction of the Church, where also of fasting. What is the third part of Ecclesiastical power? IVdiciarie, or jurisdiction Ecclesiastical, altogether to be distinguished from civil, and is commonly called power, and it is another part or kind of the power of the keys, distinguished from the former: for that the first, whereof Mat. 16.19. and joh. 20.23. which is the office of teaching or of preaching the Gospel committed to the Pastors, doth properly appertain unto them: but this doth belong to the moral discipline of the Church, and repressing of offencs, commended to the Church: which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is discipline, correction, institution, whereof Christ speaketh Mat. 18.17.18. If a brother do not hear the Church, let him be as a Heathen or Publican unto thee: verily I say unto you, whatsoever you shall bind on earth shall be bound in heaven, and whatsoever you shall lose, shall be loosed: for the Church doth bind whom she doth excommunicate, and she doth lose when she again receives men into her society. What is Ecclesiastical government? It is an Ecclesiastical pedagogy, instituted by the authority of the word of God, whereby men being received into the family of Christ, they are guided to godliness, and compelled not to commit any thing unworthy the Christian profession: but those which do offend, and are inordinate, are reproved, chidden, and corrected, that they may return into the right way, and that every one may do their duty according to the direction of the Gospel. How manifold is Ecclesiastical government? Twofold: Common, unto which all citizens of the Church ought equally to be subject, and proper which is peculiar to the Clergy, and doth solely appertain to the ministers of the Church, to retain them in their duty; and the common again is twofold, ordinary & extraordinary, now that is ordinary, which always hath the word of God, and Apostolical tradition for his rule, and from which it doth never decline, and is always observed in the Church. How many parts be there of ordinary government? Two, the one in correcting those which fall, the other in exercising Ecclesiastical censures. How manifold are these falls. Twofold, either in Doctrine, or manners. What is the fall touching Doctrine? Error in Doctrine, or dogmatical opinion, which doth arise either of sole simple ignorance, or together with it impiety: but if they do so decline from the wholesome received doctrine, that despising the judgement both of God, and the Church, their opinion be obstinately and stubbornly defended, and the concord of the Church violated, it is then named heresy. What discipline is here to be used? Ignorant men ought by little and little to be instructed a 1 Cor. 3, 2 Rom. 14.1 Eph. 4.2 , and yet malice to be reproved both by private and public admonitions, and if occasion serve, they must be restrained by Ecclesiastical judgements before the Consistory b Act. 7.51. &. 13.10 Gal. 3.1 , but we must shun an heretic after one or two admonitions c Tit. 3.10, , reserving the magistrates office to himself. What is the fall touching manners? A sin, said or done, whereby our neighbour is wronged: and it is twofold, private or hidden, and public or manifest: d Mat. 18.15.16 that is hidden whereof one, or few are guilty, and it is not a public offence: and again, it is committed either of malice, or ignorance, or human weakness. What kind of discipline ought here to be observed? Private admonition is to be used, & that according to Christ his rule prescribed: whereof yet are four degrees 1. That he which offendeth be admonished, & privately censured of him, to whom alone that sin is known, lest that evil do grow on further, which we may redress by private remedy: for the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify, to thee, or with thee, that is before thee, or thou being privy to it. 2. that if he should despise this correction, he be again admonished before one or two witnesses. 3. That if he shall contemn their admonitions, he be admonished of the Church, that is, of the Ecclesiastical Senate. 4. If that this way take no success, he be accounted for an Ethnic & Publican, i. for a wicked & profane man, for an Ethnic (by the old distinction of Israel from other people, which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gentiles and strangers among the Hebrews, and aliens from the common weal of Israel, and from the Covenant of promise Ephe. 2.12.) is he which is profane and altogether an alien in religion: but Publicans, which amongst the Romans, that is profane men, did wholly addict themselves to exaction of tributes, and did lead their life with the uncircumcised, and were very infamous by reason of their avarice, and they were reputed amongst the profane by all other jews, and they were called sinners or wicked men a Mat. 9, 10 & 11.19. Luk. 7.34. &. 18.11 . Yet notwithstanding this correction is wisely to be used: for if on be fallen of ignorance, or infirmity, a mild admonition sufficeth, with an exhortation that hereafter he should fear such a fall: but if he sin upon malice, even a secret fault is more severely to be corrected: but a relapse is more sharply to be handled, then once being fallen by human frailty. What is a public fall or sin? Which is openly committed, or publicly known, manifest, and joined with a public offence: and it is an offence, which is committed either by error, or infirmity, or by an unexpected chance: or an heinous offence, as whoredom, adultery, usury, drunkenness, theft, or stubborness in despising admonitions, & of these, some have seized upon the multitude, others upon few of the multitude. What kind of discipline is here to be used? Paul's rule is to be followed. 1. Tim. 5.20. them that sin (that is with public offence, so that no other inquiry need to be made, or else being convinced in the Church by lawful witnesses) reprove before all, that others may be afraid, and that example, wherein this precept, by reproving of Peter to the face, is ratified b Gal. 2.11.14 : but those which are more wicked and obstinate are to be repaired and corrected in the common assembly of the convocation, or consistory. But here take heed of excessive rigour, lest that the remedy or medicine be turned into poison: severity is to be exercised saith Augustine, upon the sins of few. But in offences and errors which have invaded the multitude, the rule of the same father is to be observed, in chastizing our brethren, let men deal as merciful in correcting as he can: but that which he cannot, let him patiently bear, and bewail and mourn for with love. Who have this power of correction? Secret faults are to be corrected of every private man, who is acquainted with the fault: but public are to be reproved before all by the ministers of the word, if it may be for the edifying of the Church, or else by Ecclesiastical censures. What is the Ecclesiastical censure? It is when, a 1 Cor, 5.3 4, 5 there is a lawful examination or notice is made in the Ecclesiastical Senate of them who have fallen either into error or sin (those being called which ought to be called) and both the guilty person, and also if occasion require, lawful witnesses are patiently heard; then convenient punishment is to be used, but so that the conscience of the offender, be not thereby either cherished in his sin, or be overwhelmed with sorrow, & that a care be had to the edification of the Church. How many parts or degrees, be there of Ecclesiastical correction? Three. 1. Increpation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or obiurgation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comonefaction, which is a censure in respect of the sin, and fitted to the edification of an obstinate sinner, or else of such of an one which doth truly confess his sin, and repenteth for it b 2. Cor. 2. . 2. Exclusion, suspension, or keeping from the Lords Supper, for a time. 3 Excommunication, which is the sentence of the Church, lawful notice going before, propounded in the name and authority of God, whereby a member of the same Church, if he have offended the Church by any crime, or contumacy, and do refuse to repent for the edification of the Church, is justly excluded out of the fellowship of the Saints, or from the body of the Church, by Christ's commandment. Notwithstanding there hath been a twofold kind of excommunication: The first is called of the Hebrews Niddui, that is a seiunction or exclusion from the common assembly: at this day it is called in the Church, the less excommunication: if this avail not, another shall be pronounced against the impenitent sinner, which the Hebrews call Cherem, that is Anathema, and at the length Schamatha, which is the last devouing, or execration, and that Paul calleth, To deliver to Satan, for the mortification of the flesh, that the spirit may be safe. 1. Cor. 5.5. and 1. Tim. 1.20. But with this exception, unless he repent. Now this to be delivered to Satan, is not in respect of bodily affliction, as some do expound it, seeing Ecclesiastical censures do not appertain to the body as civil do, but properly unto the soul: but amongst the jews there was casting out from the Synagogue a joh. 9.22. , and to be cut off from the people b Gen. 17.14 Levit. 7.2 , and to be reputed for an heathen and Publican, that is for profane and altogether irreligious c Mat. 18.17, : but to be excommunicated amongst Christians, is to lose the right of a Christian city, until he repent: and to be made a vassal of Satan, who ruleth out of the Church. Who are to be cited to this censure? Not altogether aliens such as this day the jews and Turks are, neither Schismatics, heretics, and such as have made a secesssion altogether from the Christian Church, or such as never did associate themselves to the true Church, but those especially which yet are as conversant in the bosom of the Church, and have not yet manifestly gone to them of a separation: the Apostle testifying if any being named a brother, that is, which doth profess himself a member of the Church, be an Adulterer, a covetous person, or an Idolater, or slanderer, or drunkard, or an extortioner, with such an one eat not, nor have any commerce with him: for what have I to do to judge of them without? do not you judge those that are within? take away therefore the evil one, from amongst you. 1. Cor. 5.11.8. Who is the Author of the Ecclesiastical censure? God himself, for always from the beginning of the world, this discipline was used in the Church of God, whereby the Church in general was not only discerned from men which were manifestly profane (as in times passed before the flood, the sons of God, that is, the godly which were derived from the posterity of Seth, from the sons of men, that is, from the wicked of Cain's family d Gen. 4.26 &, 6, 4 ) but those which did misdemeane themselves, were cast out of the bosom of the Church, in which sense the ancient father's thought Cain to be cast out from the presence of the Lord. And those which were of mature years, being uncircumcised, if they did neglect circumcision, or being by their parents neglected was approved of them, were cut off by the commandment of God from his people, that is from the society of the Saints g Gen. 17.14. , and by the law of God diverse rites concerning pollution, as of the leprosy, and other severings, purge and expiations a Levit. 5, 1.2 &. 13.2.40. &. 14.2. Numb. 5 2 6 &. 19 were appointed to the consistorian Synagogue. Lastly Christ himself hath expressly appointed this order, being (as we have learned) derived unto us from the Church of Israel: b Mat. 18.18. , and Paul himself at Corinth, and else where hath commanded the same to be kept c 1, Cor. 5.1 2.3.4.5. etc. 1. Tim. 1.20 , and 2. Thes. 3.14. saith, d 1. Cor. 1.2.18. if any hearken not to our speech by Epistle, mark him, e 1. Tim. 4.14 to wit with the note of excommunication. Who ought to have the power of excommunication? The Bishop and the Governors of the Church, which the Pastor ought to denounce, as it is apparent. 1. Cor. 5.4. saith Paul, being assembled with my spirit; for the whole Church ought to have notice of the same: otherwise how can she avoid the familiar society of the party excommunicated: for it is manifest when Christ did dispute of this thing f Mat. 18.17 , that he meant the consistory, or the Ecclesiastical Senate, applying his speech to the custom of his times. And the power of Ecclesiastical jurisdiction, was in their power, which were called the chief rulers of the Synagogue g Mar. 5.22 , who did also manage the affairs of particular Churches. Examples hereof we have. joh. 9.22. h &. 12.42. & 16.2. . and Paul. 2. Cor. 16. saith that it is sufficient that such a man, was rebuked, not in private, not public, before the whole Church, but of many, namely being done in the consistory. Whence it is manifest, that all the excommunications of that Antichrist of Rome, and all his Hierarchy are in truth none at all. How far forth may a lawful convocation use this spiritual sword? Not at their own arbitrement, or private authority: but. 1. By a precedent lawful knowledge 2. Upon just causes. 3. By the prescript of God's word 4. In the fear of the Lord. 5. In the name of our Lord jesus Christ, that is God's name being called on, as it beseemeth them, who do not regard their own work, but the Lords business, according to his word, and with the power of the Lord a 1 Cor. 5.4. 6, with the spirit of meekness, and with especial clemency and charity b Gal 6.9. , for that which is unlawfully and wickedly acted on earth, cannot be ratified in heaven. Upon whom ought it to be exercised? Upon blaspheemers, enemies of God's glory & his truth, obstinate sinners, heretics and seducers, worshippers of Idols, Schismatics or Sectaries, perjured, or faithless, and on open malefactors, as rebels to the admonitions of their superiors, murderers, whoremongers, usurers, railers, drunkards, extortioners, inordinate livers, and such as are condemned in their own conscience, and after their conscience hath been convinced, do persevere in their obstinacy, unbridled, uncorrigible, despising all Christi●● admonition: but present, not absent c Mat. 18.17 1 Cor. 5.11 2 Thess. 3. 1●. Tit. 3, 11. . From what things is the excommunicate person excluded? Not only from the participation of the Sacraments: for this is only a suspension: but from the whole body and benefit of the Church, and from the ordinary conversation, speech, cohabitation & society of life with other members of the Church: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for we must have no voluntary, familiar, & for our mind sake, commixtion, consociation or fellowship with any excommunicate person. e Rom, 16.17 2. Thes. 3.14. couple not or consociate not yourselves to him. 1. Cor. 5.11 But he must be as an Ethnic, and publican to us, as Christ doth advertise us. Mat. 18.17: neither must we eat with him, neither receive him into our house, neither salute him 1. Cor. 5.11. d 2. joh. 5.10 , but we must fly from him: and yet so as our children, wife, & subjects (in respect of the magistrate) be not exempted from due revetence, lest there be a confusion of all) neither must they for the offence of the master of the family be accounted as excommunic te: provided, that they do not by their conversation with him give any assent to his crime. As for others they must avoid an excommunicate person. Notwithstanding he is not to be deprived of the benefit of the f 1, Cor. 14.2 word, by which means the offender may be reclaimed. 2. Thess. 3, 14, if any do not yield obedience to our speech, have no fellowship with him, yet saith the Apostle, Admonish him as a brother. We must not therefore cease from admonition, from instruction, from correction, nor leave off to eat or drink with him, if necessity shall constrain us, but we must try all means whereby if it be possible he may be a new man. We must not, I say, sever ourselves in brotherly charity from him, who is sejoined from us in external society: for this correction must be stretched no further than charity, and other Divine precepts do permit. For excommunication is not a sword of an enemy which goeth about to kill us, but it is the sword of the Physician which goeth about to heal us, as the ancient have taught. As for denying them burial, being dead, in the Churchyards, the Scripture doth say nothing. How long doth excommunication last? So long as the party excommunicate doth estrange himself manifestly from the Doctrine and life of Christ a Rom. 16.17 , but when he shall repent and show in his words and actions some testimony of a better life, than forthwith he is to be received into the Church again: for losing and binding consisteth of contrary causes, & of the same persons. b 2. Cor. 2 5. etc. . As then the Church hath authority to cast out, semblably it hath power to receive sinners again, whose repentance is sufficiently detected. What is the scope and end of excommunication? 1. That wicked men be corrected, scandals be taken away, and the Church kept pure, as it is when the Sacraments, so far as possibly may be, remain undefiled, and it is not defamed by the contumely of God, and the offence of many, as if it were a receptacle of unclean persons. c Mat. 7, 6 Rom. 2.2. ●4 1 Cor. 5, 12 2. That no contagion be derived to other citizens of the Church: for as it is commonly said; Morbida facta pecus totum corrumpit ●uile, Ne perdat reliquas, est separanda grege. One scabbed sheep infects the rest, Such to remove I think it best. And a little leaven doth leaven the whole lump. 1. Cor: 5.6. Gal. 5.9. 3. That the party excommunicated being, at the least somewhat ashamed, may return home again, repent, and desist from evil, and to be saved. This Paul calleth, to deliver to Satan for the mortification of the flesh, that his soul may be safe, that is this punishment being inflicted on him, such sorrow and contrition, such a remorse & shame being begun in him, that the flesh or old man, which led him headlong into this sin may be tamed, crucified, and killed: and the soul, that is the inward man, or new man which altogether seemed to yield in the combat, may revive, raise up itself, go on and increase, and so be saved: that so the sin may die and the man may live, saith Augustine, Sermon 32. upon the words of the Apostle a 1 Cor. 5.5 1 Tim. 1.20, ; according to the proverb, after correction insumeth amendment b 2 Thess. 3, 14, : and so he that repenteth may be saved, as it is expounded 2. Tim. 2.25. 26. that he recovering soundness of judgement, may pass out of the devils snare, wherein he was captivated and 1. Pet. 4. that his flesh being mortified, he may live unto God, that is in spirit, and may die to sin, and live to righteousness. 4. That other citizens of the Church may fear, and be kept in order. 5. That the punishments which for the sins of the Church are threatened by God, may be avoided. What is the effect of Excommunication? It is not a brutish thunder bolt, or a lightning out of a basin, as it is in the Proverb, that is, it is not an idle scarcrowe, or bugbear to fear children: for God hath ratified that in heaven, the which for just causes is truly bound on earth by his true Church d Mat. 18.18 joh. 20.20 , but a judgement most fearful in God's church: yet so as if those who are censurers shall become God's instruments, that is, if any one be condemned by the lawful sentence of the true Church, out of the word of God: otherwise, it is better to be secluded from the society of the wicked, then to be reputed as one of them e, for an unjust excommunication is a blessing f Gen. 12.3. Mat. 5.11 psa. 109, 28 . Further, the party excommunicate, is delivered to Satan, that is, he is effectually declared to be under the power and kingdom of Satan, and that he hath no title to Christ his kingdom, but is given over to destruction, until such time as he hath testified his true repentance g 1 Cor. 5.4, 2 Cor. 2.6 7.8 : for during the time of of Excommunication, he is bound out of the Church, who is delivered to Satan, whose bands are after loosed by repentance. What examples have you of this Excommunication? 1. In Adam and Eve h Gen, 3, 24 1●, 4, 11 , and Cain ⁱ. 2. In those leprous persons k Nu. 5, 1.2.3 , and Miriam Moses sister, God himself being the author thereof, m Leu. 5.2, 6 she being secluded seven days out of the tents, and afterwards restored again. In the separation of the unclean, till expiation were made: o ●u●. 9, 6, 11 &, 12 In the prohibition of the polluted from the eating of the Sacrament, c Chr. 30, 2.15 under pain of cutting off n Leu, 7, 20. . Whereupon we read that those who were defiled celebrated the Passeover, not the first month with the rest, but the month following their expiation. 3 In that incestuous Corinthian a 1 Cor. 5.3.4, 6 . 4. In Hymeneus and Alexander b 1 Tim. 1.20 , as also in the Emperor Theodosius, whom Ambrose did excommunicate for the unjust slaughter committed at Thessalonica. What is Anathema? The Grecians so call things given, or dedicated for the benefit and treasure of the Church, because they were wont to be consecrated and hanged on the walls and pillars of the Temple. Whereupon the Temple of jerusalem was said to be adorned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with donations c L●●. 21.5 , but the word Anathema, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. although it be derived from the same word, yet it hath diverse significations, and is all one with that which the Hebrews call Herem, that is execrable, or devoted to perdition, as Rom. 9.3. In this other signification, Anathema is, when he who is incorrigible and desperate, whether he be an heretic or blasphemer, or any other way notoriously wicked, is addicted and devoted to perpetual death and destruction. Gal. 1.8. If any preach unto you any other thing, than we have preached, let him be accursed, Anathema: and 1. Cor. 16.22. If any do not love, that is, if any do hate and persecute the name of Christ, let him be Anathema Maranatha, which was the last execration: the reason whereof as we hardly know: so the use of it ought to be very rare. So in the old Testament Chore, Dathan, and Abiron were excommunicated, or Anathematized, and as it were, bound to eternal destruction, being swallowed up quick d Numb. 16.26 : so was Achan e jos 7.7 : so in the New Testament, Alexander the coppersmith seems to be cursed by Paul f 2 Tim. 4 , according to that, Would to GOD they were cut off which trouble you. Galath. 5.12. so that R. Emperor julian the Apostata, was cursed by the Church, in such sort that afterward, prayers were not made for him, but against him. But may excommunication and Ecclesiastical censures take place, where there is a Christian Magistrate who doth punish with the sword those who live dissolutely? Yea, if that Christ as head of the Church may be heard, seeing that we have Christ his express word, and a perpetual custom of all ages, and that the Magistrate ought to be the keeper of Divine constitutions: because Christ doth lay out unto us, not a temporal, but a perpetual order of the Church. Mat. 18.17. where following the custom even observed in the ancient Church of the jews, he hath signified that the Church cannot want that spiritual jurisdiction which was from the beginning. Neither surely doth that, tell the Church, signify to tell the Magistrate of the people who hath power to kill, but it appertaineth to the Ecclesiastical Senate; neither doth that, unless he hear the Church, let him be unto thee as an Ethnic and publican, signify unless he hear the Magistrate who is of the same religion with him, but if thou sue him before a profane Magistrate, thou mayst sue him as if he were an Heathen or Publican, as though Christ spoke only to the jews of his time: for that promise, whatsoever ye bind on earth, appertaineth not to one people, or to one year, or to few persons, neither, to the Magistrate. Secondly, this Ecclesiastical government did flourish under the Christian Emperors, and they did submit themselves to it: neither without cause, for a good Emperor is within the Church not above the Church: so Theodosius, for murder committed at Thessalonica was deprived the society of the Church until such time as he publicly deplored and bewailed his sin in the Church, and desired pardon. Were it not better to use means for the receiving of most into the Church, then to expel them from it; and is it not more beneficial to invite all men to the Sacraments: which are incitements to piety, then for their sins to expel them from them who before being baptised, do notwithstanding profess Christian Religion? Both is to be done, and the later of these by the mandate of Christ, speaking not only of the enemies of the gospel, but of profane despisers thereof. Mat. 7.6. Give not that which is holy to dogs, neither cast your pearls before swine: & by the example of Paul, who 1. Cor. 5.2 commandeth the incestuous person to be taken a way from amongst them, but not to kill him: for who would have thought that Paul would give that authority which was peculiar to the magistrate, to the Ecclesiastical synod: neither did he deliver him to the Devils to be tortured, and tormented with some disease, or killed some other way, but to exile him from the company and society of the faithful: yet notwithstanding all things are to be done to edification: and we must be very careful to know what they are able to bear with whom we have to deal, and we must take heed of Schism, yet so as we may be found to serve God, & not men. What is the common extraordinary discipline? Which is not tied to time, neither hath any settled form prescribed out of the word of God, but is left in the power of the pastors and governors of the church, as the necessity of them shall require, as; 1. If any thing happen unexpected, to wit the delivery of some Church, or of some great men out of danger, the happy success of the Church, & the ministry of the word, the propagation of the Gospel in other nations; the duty of the Pastors in this case is (but with the suffrages of the godly Magistrate or some principal members of the Church) at some certain time to call and invite people to thanksgiving. 2 If any thing of great difficulty or importance be in hand either for the good, or ruin of the Church. 3. If that war, famine, or pestilence shall begin to rage. 4. If any Church shall either be ruined or endangered. 5 If there be any crime publicly committed which is more capital, than the people is to be assembled, exhortations to repentance, by fasting and prayers to be made, as examples teach us a jud. 20.26 1. Sam. 7.6. 2. Par. 20.3. Eph. 4, 16 Neh. 9●1. joel. 1.14. & 2.15. , and Mat. 9.11. when the spouse is taken away, than they shall mourn in those days. 6. By which places it is evident that fasting, although it be not of itself a kind of God's worship: (for the Kingdom of God consisteth not in meat and drink, Rom. 14 17. but only respectively or accidentally having relation to some other thing, namely the true repentance, prayer and other godly exercises, was b Act. 13.3. & 14 23. instituted not only by the tradition of man, but by the word of God. What is fasting? 1. Not that which is imposed by God, neither that which is voluntarily choose, or by shutting up of the clouds, the earth's hardening, or when every thing is depopulated by military tumults, & insurrection, as it was in the times of Abraham, Isaac, jacob, Elias d Gen. 12.10 &. 41.53. 1 King, 19.2. and it is called a famine, which to undergo and endure exceeding great faith and repentance is required. 2. Neither is it such an hunger, or fast, which is upon necescity, for want and penury of victuals, as Act. 27.21.33. when as Paul and his companions had not tasted any meat for the space of fourteen days in the ship, by reason of the tempests and feat of shipwreck; or as if any such thing happen, by reason of diseases, people are said Hyperbolically, to have remained fasting: this is not that fast which we speak of properly. 3. Neither that of Paul. Act. 9.9. who being amazed by a vi●ion for the space of three days, he did neither see, eat, nor, drink. 4 Neither that fasting of Christ a Mat. 4.4.2 , or of Moses, b Ex. 24.18. &. 34.28. 1 Reg. 19.8 and Elias, who by virtue of one dinner did walk for the space of forty days and nights unfed c; because it was miraculous, and a fast which cannot be imitated of man for we must not imitate every fact of Christ, or his Prophets. 5. Neither is it simply, daily temperance, sobriety, frugality, and parsimony in diet, or abstinence from too much meat and drink, and from unlawful pleasures, forbidden in the Old law. Whereby the life of the godly, through their whole course ought to be temperate, according to that, watch, and be sober. 1. Pet 5.8. d Gen. 1.29 1 Rom 13.14. But it is a willing abstinence, not from flesh, eggs, or milk for certain days, but from dinner, if it be to the evening: or from Supper, to the dinner, of the next day following, or of both, as also from all other delights and sports of the body, so far forth as man's nature is able to abstain, either for one day or many: And if we must fast many days, and so some refreshing is to be taken; yet it must be a very sparing, and slender diet, without any dainties, only for necessity, not for pleasure, with a lowliness of the mind simply seeking for the merciful clemency of God. The Grecians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of a primative particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is not to eat at all, or a fasting from meat, as Suidas doth expound it e Levit. 16.29 3, 32 2 Sam. 1, 12 & 3.35 , Act. 10.30. I sat fasting until the evening at my house. Dan, 10, 2, 3, I did mourn for the space of three weeks, I did eat no dainty bread, neither did I taste any wine or eat any meat. How manifold is fasting? Twofold: public which is commanded by authority of them who are governors of the Church; and by reason of urgent necessity is celebrated by that Church in some public place: of which sort were those fasts in the old Testament, sometimes from one, sometimes from more meals until the evening, so that sometimes the very creatures were denied food a jer. 37 : All which were celebrated either in the Tabernacle, or Temple, or ecclesiastical convocation b jud. 20.26 jer. 3.6.9, joel. 1.14 & 2.17 , or before the temple, or in any other public place, as in Mitspa, that is, in the watchtower, which place was in the confines of the Beniamites, being situate, c jud. 4.10 as it were in the midst of the country, appointed for places of meetings d jud. 20.1 1 Sam. 7.5.6 : and in the New Testament. Act. 13.2. and 14, 27. Private fasting is that which is performed by any private person at his own discretion, whether he do it upon private, or public necessity, as when he doth acknowledge his sins, or feeleth Satan's temptations, or when he will obtain any thing of God. 2. Sam. 12.16.17. Psalm: 35.13. I put on sackcloth, when they were sick, and I did humble my mind in fasting, and my prayer returned into mine own bosom e Dan. 9.3 Neh. 1.4. Luk. 2.37 Act. 10.30 Mar. 2.18 . In observation of this fast the ancient did confess their sins, did weep, and clothed themselves in sackcloaths, they went crooked f Psa. 35.14. , they did rend their garments, they wallowed in the dust g Isa. 58.5 , and put ashes upon their heads h Da●. 9.3 Hest. 4.1 ; but these were but a party of the pedagogical institution of the Old Testament i Mat. 5.27 because Christ, hath so abrogated those rites, that he hath now left them free. What cautions are to be observed in fasting, for the avoiding of superstition? First of all there is required a spiritual, or as some say, an allegorical fast, which is the purifying of the heart by faith in Christ, abstinency from all the meat and leaven of maliciousness, from unlawful desires, luxury, envying, fraud, anger, malice, covetousness, etc. and from all offences, idolatry, theft, rapine, adultery, lying, strife, etc. as it is recorded. Ier, 14. When they fast I will not hear their prayers, because they cease not from sin: we must rend our hearts and not our garments. joel. 2.3. neither doth God greatly esteem fasting, yea it is rather hypocrisy and Pharisaical fasting, unless the inward affection of the heart be present, a true sorrow for sin, and a displeasure with a man's own self, true humiliation, true grief in the fear of God, and a true endeavour to practise righteousness and charity k Isa. 58.5.6 7 . 2. We must take heed that we do not think it a meritorious work, pacifical, satisfactory for sins, a satisfaction of our vow, or kind of Divine worship, or a means to honour Saints l Is. 58.3 Zech. 7.5 Luk. 18.12. . 3. That there be no superstition put in observation of times & days, or meats, as of flesh, of white meats, and fishes a Col. 2.2 . For the ancient in former times did eat nothing, m Isa, 58.5 when they fasted, but spent the time wholly in mourning, in humility of mind, & confession of their sins: and the law of a set fast, to wit, the tenth day, of the seventh month to be celebrated b Leu. 16.29 &. 23.27.5 , doth not bind in the new Testament: Zech. 7.5 Este. 9.21 much less the fastings of the jews instituted by human tradition. And Christ saith, that when the cross and calamities, and persecutions do come, they do demonstrate the time of fasting to the Disciples of the new Testament. For, when the bridegroom shall be taken away, then (saith he) shall they mourn, and fast in mourning. Math. 9.15. but the godly now that the worldly discipline of the Old Testament is abrogated, may use any meats, by God's leave, without offence to him, or scandal of conscience 1 Tim. 4.4 Every creature of God is good, and nothing is to be refused if it be received with thanksgiving d Mat. 15, 11, Rom. 14.14 1 Cor. 10.25 Act. 10.15 , and Christ himself did eat roasted meat with his disciples, to wit the flesh of the pascal lamb. What is the end and use of lawful fasting? 1 It doth macerate, afflict, bring under and correct the flesh, that it run not to riot; or else causeth the flesh to be subject to the spirit lest the body, being as the beast of the soul, as the fathers speak, by overmuch delicacy, being overmuch fatted do overwhelm the mind, and spurn against the spirit, Deut. 31.15. 1. Esd. 8.21. I have published a fast, that we might afflict ourselves before the Lord. And as Paul speaketh. 1. Cor, 9.27. I beat down my body & bring it into subjection both of the mind and spirit. Psa. 109.24 But this must man so do, as he take heed that the body by overmuch fasting, abstinence, or bad usage be not so weakened, that it being ill at ease, the soul cannot execute her functions: such a kind of abstinence Paul doth condemn. Col. 2.23. and commandeth Timothy that he drink water no more, but use a little wine, joel. 1.14 Neh. 4 for his stomach sake & often infirmities. 1. Tim. 5.23. 2 That we may be better and more fervently fitted for prayers, and holy meditations and exercises of repentance, because a full belly causeth security: whereupon these two, fasting & prayer are joined together in the scriptures. Luk. 2.37. Anna did not depart out of the Temple but did labour in fasting and prayers. Math, 17.21 1. Cor. 7.5. that you may be given to fasting and prayer. 3 That it may be a testimony of our mourning for sins a 1 Sam. 7.6 , & of our submission and humiliation before God, whilst we will confess our guilt before God, Psalm. 35.13. I did humble my soul in fasting. Hitherto of the common discipline. What is peculiar discipline? It is proper to the clergy, or ministers of the church, whereby they are kept in their duty, whereof there be three parts, the first is. 1 Prohibition, prescribed by the cannons, which the ancient Bishops have imposed upon themselves, and to their order. such are. 1 that no clergy man shall spend his time in hunting, dicing or banqueting: 2. that such shall not be usurers or Merchants. 3 That they be not present at dancings or such like: but in the church each minister, shall by preaching, prayer, and the administration of the sacraments, diligently do his duty. The second is execution, which was especially committed to the Bishops, who to that purpose did twice or oftener in the year call provincial synods, in which as well Bishops themselves, as other clergy men were censured. The third is the punishing of Ministers, whereof there were those degrees Reprehension, Translation, deposition, and keeping from the communion. What use is there of ecclesiastical government? It is. 1. as a bridle to curb, and tame such as spurn against the doctrine of Christ. 2 it is a spur to such as are dull. 3. It is a rod, wherewith they that have more grievously offended are in compassion, and according to the mild spirit of Christ, chastised of the church. What is contrary to this doctrine? 1 The peevishness of the Donatists, and Anabaptists who under pretence of a more austere, discipline, acknowledge no congregation of Christ, but such an one as is each way conspicuous for Angelical prefection; for want whereof they by an impious schism do divide themselves from the flock of Christ. 2 The abuse of excommunication; an example whereof we have in Diotrephes, * 3 joh, 12 who desired pre-eminence in the church, and cast out such as he liked not. 3 That Tyrannical authority which Popes, and papal prelates do challenge to themselves, in their jurisdiction, to wit a judgement to determine both of the greater, and less excommunication, which is nothing else but a power to excommunicate. 4 Their error, who either bring into the church an oligarchy one the one part, or an universality for the whole church on the other, by which they would have this jurisdiction executed, and think that with every thing the whole church should be acquainted, abusing for this purpose. Math. 18.17. Tell the church and 1. Cor. 5.4. when ye are gathered etc., 5 That foolish and ridiculous excommunication used by Papists, of Locusts, mice, Eels, flees etc. To the apparent abuse of the church's power, as also that they excommunicate men for the profession of Christ, not paying of debt, contempt of the pope's decrees, or legacies to monks. 6 Their error, who do attribute the parts of this government to the christian magistrate, either in binding or losing. As also their error, who where there is a christian magistrate, will have him to have nothing to do with those ecclesiastical censures: and with these, the neglect of such governors, as punish not offenders. 7 Of the papists, which bring causes merely civil to the ecclesiastical courts. 8 The superstitious, and toyish Popish fasts; whereas what days we shall fast or not fast, as Augustine saith, neither Christ nor his Apostles have determined. 9 All laws for choice of meats, forbidding some, as flesh, butter, cheese, eggs etc. Wherein consisteth the fast of papists. For in that the Apostle saith it is good not to eat flesh etc. Rom. 14.21. & he that is weak eateth herbs, he speaketh not this simply (for them should he contrary himself, and Christ) but as it is used with offence to the weak. He than speaketh of such weak jews, who for fear lest they should in the market light upon some such meat as Moses had forbidden, rather would eat herbs then buy meat in the shambles: yet Christ would not have his disciples to follow the austerecourse of john Baptists life and diet, but showeth that it belonged to the age of the old testament, and in no sort to be practised in the liberty of the new b. b Mat. 9.15, 16 10 These sacrilegious opinions of meriting God's favour, of appeasing his wrath, satisfying for sins, and deliverance from purgatory, by fastings duly observed. All which if they were true, doubtless Christ died in vain. Gal. 2.21. For they grant indeed that man of himself can not render unto God any thing equivalent for sins, but yet they urge that it with God's acceptation, and by communication, of Christ's merit, they may. 11 The decrees of the ancient heretics called Esses, made under colour of wisdom, worship and humility, that men should not taste certain meats; and should use such immoderate abstinence as would hurt the body, contrary to that, Coloss. 2, 21. 12 The Heresy of the Marcionites and the Tatians, of Encratites, in english we may call them continents, which taught men to despise the works of the creator: and Carthusians, who will eat no fl●sh: The Severians who will drink no wine: Montanus his Xerophagie that is eating of dry meat, to demerit gods favour; to purge away original sin, increase in virtue, & to get a great reward. 13 The error of such as allow no fasts at all, but (being led on by the gourmandizing spirit of surfeiting & drunkenness) become belly-gods. 14 The dissolute life of the Romish Clergy, all which to have repeated is a sufficient refutation. The five and fortieth common Place. Of Vows. What is called a Vow? SOme will have it called votum that is to say a vow a voluntate, that is from the will, as it were proceeding from will, advisedness, or purpose. It is called of the Greecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 21.23. We have four men which have made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a vow: And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, a promise of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to promise; because he which maketh a promise (saith Eustathius) that is, he which hath vowed any thing, hath laid a burden upon himself: so that a vow is some voluntary thing which even upon a deliberate purpose or free will some man hath undertaken, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as it were a burden upon himself. As every man wisheth in his heart, so let him give not grudginglie, or of necessity, for God loveth a cheerful giver. 2 Cor. 9.7. And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a vow, not only a prayer, and a desire of obtaining something, but a promise of offering something to God; but yet let the vow be agreeing with the prescript, or rule of the Law. For the scripture doth call a vow, not every promise which may be made to every man, but only that which is made to God, and that willingly & religiously: therefore that which among men is called a promise, in respect of god is termed a vow: for a promise made to a man, hath not the manner of a vow. Sometime metonymicallie it signifieth a thing promised with a vow, a Psal. 66, 13. and by a Metaphor, thanksgiving, or celebration of the name of God b Psal. 50.14 is called a vow. What is a vow? It is an holy & religious promise wittingly and willingly made to God, to do, or leave undone, something, which is manifest to be acceptable to and allowable of him. In which definition, a promise hath the place of the general: holy and religious, of distinction: wittingly and willingly made, belong to difference: the former of which excludeth rash vows, the latter, constrained: made to God, declareth the end to whom: Lastly, to do or leave undone something which is acceptable and allowable to God, noteth out the matter of vows. Of how many sorts is a vow? Doubled. General, which is termed both common and necessary: and special, which may be called particular, personal, and willingly taken in hand. General is, that which christians make in Baptism, where renouncing Satan and all his works, they do vow themselves to God's service that they may obey his holy commandments, but not follow the crooked desires of their own flesh. Hence. 1. Pet. 3.21. He calleth baptism, the stipulation of a good conscience toward God by the resurrection of jesus Christ. And Math. 28.19. The Apostles are commanded to baptise in the name of the Father, of the son, and of the holy Ghost, Teaching them to observe whatsoever I have commanded you, saith Christ, And Rom. 6.17.18. being made free from sin, ye are made servants to God, being delivered unto the form of the Apostles doctrine. And Ephes. 5.26.27, it is said, that Christ doth sanctify and cleanse the church by the washing of water in the word, that he may make it glorious unto himself, without spot or wrinkle. Which common vow is confirmed by the catechism, and taking of the holy Supper: For the more pure church had this custom, that children, (that is to say they which were bapised in their infancy, after that, they were instructed in the catechism, should be publicly brought forth before the bishops & the church, & there should be asked questions concerning the articles of the faith, and with their own voice should confirm the vow made in their name in Baptism. Whereupon that catechistical action consisting 1. of examination. 2. of confirmation of the vow made in Baptism. 3. Of the Bishop's prayers, and imposition of hands began, in part, to be called confirmation. Therefore the godly are always bound to this vow: wherefore they ought always to be mindful of it, that they may keep that which in Baptism they sufficiently vowed, and afterward openly professed, namely faith, and good conscience: also note that they shall have business enough, who all their life long take heed to this vow. A private or special vow is, that which any man, moved by peculiar reason, doth of his own accord promise to God. For although we own unto God all that is ours, without any obligation by vows; yet notwithstanding it may be profitable to vow, to stir up ourselves, to testify to others our faith and the excellency of God. Neither do we cast upon ourselves a new snare which Paul. 1. Cor. 7, 35. saith, he will not do; but rather a new incitation to render those things which we did owe unto God before. Such was the vow of thanksgiving of the patriarch jacob a Gen 28.20 & 31, 13 , such was the vow of the Nazarites b Numb. 6.2. , And. 1. Sam. 2.11. Anna, the mother of Samuel, by a vow bequeathed her son to the service of God. This special vow, is again twofold, lawful, or godly & rash or unlawful: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lawful vow, is that which is concerning lawful things, to a good end, & of persons in their own liberty. An unlawful vow is that which is taken in hand concerning unlawful things to an ill end, of persons also not in their own liberty: such as theirs was which would kill Paul c Act. 23.14 . But, that the one may be rightly distinguished from the other, these four things are to be considered. 1. Who he is to whom the vow is made, 2. Who we are which do vow, 3. What that is which we vow. 4. with what mind and to what end it is lawful for us to vow. Who is he to whom the vow is made? God alone, to whom we own all, ourselves and all ours, and who is the alone searcher of the heart, and hath authority to punish them which are guilty of a vow broken a Deut. 12.17.23.21, Psa. 50.14 ; and, that a vow is a kind of religious invocation, and confession, which is due to God alone. And he often crieth out that he is worshipped in vain with men's precepts. Math. 15.9. And walk in my ordinances (saith he) not according to the precepts of men. Levit. 18.3. Whereupon this rule is to be received, that it is lawful to vow nothing at all, unless the conscience doth first determine out of god's word, if it pleaseth god, to whom the vow is made, and therefore unless it proceed from faith. Rom. 14.23. it is sin. Who, and what are we which do vow? Men, but justified by faith (for otherwise if we be enemies unto god our gifts or vows shall not be acceptable to him) & also free. Therefore Num. 30.4.6.7. Children under government of Parents, a wife, her husband being alive, a servant not yet set at liberty, if they had vowed, their vows might be broken:) Therefore Anna, but by the consent of her husband, or by a peculiar inspiration from god, could not have been able to vow, that Samuel all his life time should serve in the tabernacle of the Lord. From whence we are admonished that a vow is to be fitted according to our ability, that is to that which God hath granted to us) & must be suitable to our calling. Wherefore the vow of those forty murderers, who bond themselves with an oath, saying that they would eat no meat, until they had slain Paul, not only was rash, but wicked, because they would make subject to their power, the life and death of a man b Act. 23 12 So of jephte vowing that he would offer to god for a offering whatsoever should come first out of the house, he undertook a c jud. 11.30 Levit. 27.4 rash vow, or proceeding from ignorance of the law, concerning the redemption of a vow. What thing is it which we ought to vow? Hear we must observe 1. that it be not only possible and in our power, (for it should be a vain and foolish thing to vow those things which are not in our ability: such as that of the jews concerning the taking away of Paul's life, which was not in their power: such a vow also is of them, who vow chastity, when it is not a thing given unto them.) But if it be also lawful, and allowable of God, according to the rule of the scriptures, or the word of God, which always is agreeable to the scripture. For it is a detestable heinous thing to promise, vow, or to offer to God, that which displeaseth him or agreeth not to his majesty. And when we are the Lords, we cannot tie ourselves to any thing, An example of such vows we have in our late Rebels. which is contrary to his will. 2 That the special vow be included in the common vow. Therefore they sin who vow obedience to an Abbot, or to a certain order, and do withdraw themselves from the obedience of parents, of Magistrates, and of Christ himself: often voweing against both Christ, & christian governors. 3 Let us not despise the creatures of God, as they do, who certain days, or in the whole course of life do abjure these or those meats, the use whereof God hath granted unto us for our commodity with giving of thanks. With what mind, and to what end is a vow to be made? In general, to the glory of God, & profit of our neighbour. Therefore unlawful was the vow of Michahs' mother a Iud 17.3 who vowed the money (first taken away from her by her son, and then restored again) for religion sake to make an Idol at the siluersmiths. Such was the oath of Herod b Mat. 14.7 and also of them which vow poverty, and are fatted of that which is another man's. But in special, their be four ends, of a right or lawful vow, whereof the two former do respect the time past: the other, the time to come, and the vows of the former ends are exercises of thanksgiving, but the vows of the latter are exercises of repentance Which is the first end of a lawful vow? That we may testify our thankfulness towards God, for benefits received such as was the vow of jacob c Gen. 28.2 and of the Israelites d josh. 6.19. , and of Anna e 1 Sam. 1.11 , such are all the vows of which mention is made in the Psalms, f Psa. 22.26 & 56 13 &. 116.14.18. Which is the second end? That to turn away God's wrath, we may punish ourselves for offences committed, 1. Cor. 11, 31. for if we would judge ourselves we should not be judged. Which is the third? When as, by a vow we take from ourselves the use (for a time) of a certain thing otherwise indifferent, that we may be made the more circumspect, 1. Cor 6.12. I will not be brought under the power of any thing. And 9 chap. 27. I beat down my body, & bring it into subjection, lest by any means, after that I have preached to others, I myself should be reproved. Which is the fourth? When we do bind ourselves by a vow, that (as it were by that spur) we may be stirred up to the duties of piety, and of our vocation: as when any student, that he may drive away his sluggishness, doth tie himself by a vow to certain hours of reading, and of prayers. What caution is to be used in all these? That in vows we be most sparing, because they which lightly leap unto them, either do after a while repent them, or slavishlie and by consent, and not without grief and yrkesomness do break their task, and so do mar the grace of the work. 2. That we do advisedly determine and that there be an agreement of heart and tongue. 3. That the vow be made with condition, if the Lord will a jam. 4.15 : neither let it be promised for ever, lest that we cast snares upon ourselves by out rashness. Are vows from the law, or of faith, that is to say, Legal or evangelical, enjoined to the ancient people only, or to Christians also? Vows in time past were certain parts of the Ceremonial Law, whereby men in dangers did flee unto God, and which they did undertake in time of war: such was the vow of the Israelites, Numb. 21.2 Israel vowed a vow unto the Lord, & said, if thou wilt deliver and give this people into my hand, than I will utterly destroy the cities. So was jericho devoted joh. 6.7 . So Agag with all his pride c 1 Sam. 15 3 . Moreover, they who were mindful of God's benefits, either for benefits received, or to be received, as for obtaining plenty of cattle, an ox or a calf out of the herds: or for offspring, they did dedicate a son or daughter before he was conceived; or for health if any had fallen into a grievous disease, or for deliverance from danger, they did offer to God gifts, and voluntary sacrifices, or themselves, for a more strict service: that they might show forth thankfulness. Such as was the vow of jacob. Gen. 28.20. If God will be with me, and will keep me in this journey, which I go, of all thou shalt give me, will I give the tenth unto thee. And of Anna a, vowing her son unto God, and of David. Psal. 132.2. Or they did use vows for discipline sake, for the exercises of purity, holiness, sobriety, and of other virtues. And therefore in the law, there were precepts: Espcially such as were the vows of the Nazarites b Numb. 6.3 , of not drinking wine, and strong drink, or of not cutting the hair, or of not polluting himself at a funeral, by touching of a dead body, or by mourning, that they might be taught to abstain from too much trimming or decking of the body, & they might not be troubled in their head, and be provoked unto lust, and that they might be free from more vehement affections, suppose mourning or mirth, all which do greatly hinder spiritual thoughts. Such was the vow of the Rechabites c jer. 35 , of not drinking wine, of not planting vineyards, and finally of living in tents. And these vows in respect of the form where either categorical or absolute, and simply affirmative, which without exception or condition did dedicate something to God freely: such are those which are spoken of Leuit. 27. And the vows of the Nazatites: or hypothetical, which had a condition annexant: such as were all almost pertaining to war: and of jacob, if God will be with me. And of Anna, If thou wilt give me a son. But by the coming of Christ together with other ceremonies, the necessity of vowing is taken away, neither is there any precept thereof extant in the New Testament. d Act. 18, 18 &. 21.26 For whereas Paul tied himself to a Nazaritish vow, it was done in regard of the time, and other circumstances, namely that to the jews, he might become a jew, & to them that are under the law, as though he were under the law, and moreover that he might be made all things to all men. In respect of things indifferent, that he might win all men unto Christ. 1. Co. 9.30. Notwithstanding, although they are not enjoined to Christians, yet they are not unlawful, whereby as it were with certain exercises they may confirm their will to do well, & may restrain themselves from doing ill, so that in vowing they observe the cautions before remembered. Is it lawful to break vows? Truly in old time under the law, it was needful that vows should be ratified, especially seeing that, many things might be redeemed, not because they did altogether please God, but lest his holy name should be made a mocking stock, and the people should accustom themselves to an ungodly contempt thereof, if some deceiver should without punishment deny that which he had promised to God a Deut. 23 21.22 . But as a solemn oath ought to be broken, being made unadvisedly, & concerning a thing unlawful, although it be contrary to chatity: according to that of Christ, I will have mercy and not sacrifice: for there can be no bond, where God doth abrogate that which man confirmeth, etc. A vow, either unlawful, (which hath not been made according to the rule of piety, and the prescript of God's word) or impossible, is worthily supposed nothing worth, according to the saying of Isidore. In things ill promised revoke thy faith: In a foolish vow change thy purpose: do not that which thou hast unadvisedly vowed: for it is a wicked promise, which is fulfilled with wickedness: neither ought a vow to be a bond of iniquity, as the Canonist saith. Wherefore it is meet to imitate the example of David, who broke his vow rashly made concerning the destroying of all which did belong to Nabal b 1 Sam. 25 31 32 . But when the scripture saith, vow & perform unto the Lord your God Psal, 76.11. the saying is to be understood concerning godly vows, which have those conditions which the manner of godly vows do require: because it is a sin, to make void a promise through lightness and inconstancy of mind. Which are the things disagreeing to this doctrine? 1 The vows of the Heathen made to Idols, & to the gods falsely so called, to winds also, and to devils. 2 Of the Papists, who will have a vow to be a certain service not due unto God, & yet they vow at their pleasure to Saints departed, or to certain men which are no gods, as they which set up an Altar to Christopher or Barbara: & do commonly according to their vow take in hand pilgrimages to Saints, or to the Sepulchre of the lord When the hour is now come, wherein the true worshippers every where without difference of places, may worship Gtd in spirit & truth, joh. 4.23. And Paul saith. 1. Tim. 2.8. I will that men pray every where, neither hath Christ tied the benefit of his merit to a certain place c Mat. 24.26 . 3 The vows of the Monks, & Mass Priests, instituted without the commandment of God, which do unadvisedly vow both things contrary to Gods will as monkery itself, and many ungodly worshippings, and other things which are not in their power to perform as when they promise unto God perpetual virginity, the gift whereof is not given to all a Ma. 19.11 1 Cor. 7.7. . For the gift of continency is a peculiar thing. And truly they do vow, against the sayings, Increase and multiply, Gen. 2.28. To avoid fornication let every man have his wife. therefore he which cannot contain, let him marry. 1. Cor 7.9. And It is not good that the man should be alone. Gen. 2.18. In like manner, also they vow abstinence in the whole course of their life: or they forsake sleep and necessary helps of life, when as no gift can please God, but that which he first hath bestowed: and also those things which are joined with manifest injury of their neighbour, as poverty, that they being idle bellies may be fed with other men's labours: when as Paul saith otherwise, He that will not work let him not eat. 2. Thess. 3.10, Also evangelical poverty, which is not a forsaking of goods, but not to be covetous, or not to trust in riches. Besides, they vow obedience to certain men against the mind of the Apostle, saying, be not the servants of men. 1. Cor. 7.23. And do hinder the obedience due to Magistrates & parents, & other duties due to neighbours: Their vocation being despised, they seek freedom from exercising public affairs, for which they were meet, and to which man is borne. 4. The dote of the same Papists. 1. That a monastical life is evangelical perfection, that it deserveth eternal life. And that a vow is a work of Supererogation: when as, that saying, If thou wilt be perfect, go and sell all that thou hast, and give it to the poor, is not an universal commandment to all, but singular, to that young man, boasting that he had kept the Law; and if thou wilt be perfect, is all one, as sincere without hypocrisy b 19 Mat. 21 . 2. That a fact with a vow is more meritorious then without a vow, which thing is to tread under feet the blood of Christ. 3. That Matrimony is dissolved by a vow, which is to make the ordinance of God of none effect in respect of the commandments of men. c Math 15, 6 4. That a vow is a work of council, and not of precept, whenas no work is accepted of God, unless it be comprehended in the law of God. Moreover that all vows are to be kept without exception, because it is written, Thou shalt not be slack to pay that which is gone out of thy mouth. Deut. 23.21. Whenas, lawful things are to be understood, and those things which are allowed of GOD, otherwise it had been lawful to kill sons and daughters, to erect Altars unto Idols, to vow a dog to be sacrificed, and so to overturn the whole law. 5 Contempt of the creatures of God, which God commandeth us to use with giving of thanks. Therefore greatly do the Carthusians err, who do vow such perpetual abstinency from flesh, that they may not give it to them that are giving up the Ghost. 6 The papistical Sacrament of confirmation as they call it, consisting of ointment and superstitious rehearsal of words. 7 The arrogancy of the pope, who dareth to imitate God in redeeming vows, because he cannot show that he is created a judge, and he speaks of redemption without any warrant 8 The breaking of the common vow made of every christian in Baptism, and also of the special lawful vow. 9 The sentence of Hierome saying, it is better to vow, than not to perform the vow: for contrariwise, in evil vows, it is better not to perform. The six and fortieth common place. Of the Sacraments in general, where it is entreated of circumcision, & the paschal Lamb. What doth this word sacrament signify? THis word Sacrament, is derived of a word that signifieth holy or consecrated, because it was performed with the adding of an holy or solemn oath as Festus saith; And therefore signifieth a solemn oath or bond, consecrated with an oath coming between, and which was not taken but by some holy thing: whereupon we say, to contend with another by an oath: And Tully saith that the soldiers were bound by a military oath, because they were bound by an oath to perform faithful service and obedience to the Emperor. 2. It signifieth a wager made in judgement, or before the high Priest, wherein either party of the plaintiffs did gauge a piece of money, which the party forfeited, against whom the judge did pronounce sentence: whereupon Varro said, he which had the day, had his pawn restored unto him again. Now from the first signification, this word Sacrament, is borrowed to signify holy things, ordained of God in the Church: which word notwithstanding hath sundry significations. For 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generally both in the old Latin translation, as also in ancient divines, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this word Sacrament, signifieth, in his larger signification, the same thing which the Grecians call a Mystery, that is hidden or secret: or as Clemens Alexandrinus taketh it, that he might deride the heathen sacrifices, of a Greek word signifying a most execrable thing, because indeed they were abominable: or else they were called Mysteries of a word that signifies fables or falsities, or else of another Greek word which signifies to initiate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to enter into holy actions, or to consecrate, whereof cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chief ruler of holy things: or else because they must be silent and kept it secret: or as Suidas takes it, to shut the mouth, so that a Mystery is a certain secret, and hid matter, of a sacred and holy thing; not every secret, but an holy mystery, not to be committed or revealed to profane men, & such a secret indeed, as is farthest removed from the common sense of men. In which signification of a Sacrament or Mystery the word is used Math. 13.13. To you it is given to know the Mysteries of the kingdom of heaven, to them it is not given: where he calleth those things which Christ revealeth to his Church alone Mysteries, And the purpose of God concerning our redemption in Christ, is called a Mystery, or a Sacrament, as the old Interpreter translateth it Eph. 1.9. Rom. 16.25. Eph. 3.3. where also the calling of the Gentiles is called a Mystery, and by the old Interpreter a Sacrament. And chap. 5.32. The conjunction of Christ, and the Church is called a Mystery, or as the old Translator hath it a great Sacrament, which word hath deceived many, to conclude marriage to be a Sacrament, where as the Apostle speaketh not of marriage, but of the conjunction of Christ and the Church: So the incarnation of the son of God is called, That great mystery of godliness. 1. Tim. 3.16. And the secret work of our redemption, a mystery hidden from the beginning of the world. Col. 1.26. & 2. Thess. 2.7. Antichrist is said to work the Mystery of iniquity. 2. Ecclesiastical writers do improperly and abusively refer the word Sacrament unto external signs of holy things, of which sort there be many in the word of God, namely many earthly things, which signify some invisible and spiritual gift of God as the grain of mustard seed a Mat, 13 31 , the seed b v, 23 , the pearl c v. 46 and such like, which set out unto us the word, and Kingdom of God. In which signification there be almost infinite Sacraments: and the word Mystery and Sacrament may in this signification be extended to the very sacrifices and rites of the old Testament; and so also the conjunction of man and wife may be called a Sacrament of the communion of Christ and the Church. 3. Strictly and specially in a more special signification and properly this word Sacrament is referred to that sign of grace, whereby GOD doth, as it were, seal unto us the benefits of his promises; and in like manner, whereby he doth, as it were, consecrate, and bind us to the mutual testification of our covenant made with him, and that Religion we own unto him. Whereupon, the word Sacrament, is derived of a verb that signifies to consecrate, because we are, as it were, consecrated to GOD by the Sacraments, to the end he might be our GOD, and we might be his Temple. Which therefore are called mysteries, not that they be the effecting of miracles, but because they be Ceremonies, wherein there is a visible representation appointed by God's ordinance of a secret, heavenly and spiritual thing altogether unknown to the reason of man naturally, but yet revealed by God in the true Church: or else as Augustine speaketh, because they be the signs of things, being one thing indeed, and signifying another. In which signification the name of a Sacrament is not to be found in the scripture: for the scripture doth in no place call the supper of the lord, and baptism mysteries, and sacraments. And in this sense, again the word sacrament is used two manner of ways. 1. By a Synecdoche for the sign itself, or for the outward action of the sacrament only. 2. In the lawful use, a sacrament doth comprehend the representation or outward sign and also the thing signified, or the inward benefit of grace: for no sacrament can fully be expressed or understood without a trope, yet the trope must be in the words, not in the things or matter. The greek Fathers call them Symbols or signs, and representations as Peter also. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 3.21. calleth our baptism a representation that is an exampler correspondent to that deliverance which came unto the church in the flood. What is a sacrament? Seeing that a sacrament is not some simple subject, not yet a compound, or some whole thing consisting of form and matter, or bodily & material: or else some third substance compounded of two substances; but a divine institution, it must be defined by the scope, and the end wherefore, that is mention being made of the end, wherefore the sacrament is instituted. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is then, Paul being the definer of it, a sign or seal of the righteousness which is of faith, that is to say, whereby the righteousness of faith, and the communion of the faithful in Christ the head and with all the members of the same mystical body, I say the communion, incorporation, conjunction, is not only signified, but also sealed; to wit so far forth as the holy ghost doth perform that inwardly in deed, which the outward ceremony doth represent. For although we cannot rightly reason from the special to the general, but on the contrary, yet notwithstanding that is rightly attributed to the general, that is to say to a sacrament, which is common to all the specials, as namely to circumcision, and to the other sacraments a Rom. 4.11 1 Cor. 10.16 〈◊〉 12.13 . Or else, it is an holy action, enjoined of God unto the church wherein as God, by a fit proportion of the outward Elements, & the things signified, doth as it were offer by the hands of the minister the signs of things which belong to our salvation in Christ, to the senses of the body: So he doth offer and apply these self same heavenly things to the mind by the Holy Ghost, to the intent that they might be more and more spiritually sealed up in them, through faith. Or else, it is a visible sign of invisible and saving grace of God, instituted of God, to seal and confirm that grace in us. Or a Sacrament is a testimony of the grace of God toward us in Christ, confirmed by a visible sign, with the mutual testification of our faith and religion towards him b Gen. 17, 7 10.11 1 Cor. 11, 23 . Who is author of the Sacrament? God alone: for as it belongs to God alone. 1. To promise and to give grace. 2. To make a covenant with the Church. 3. To bestow the gift of righteousness: So also it belongs to him alone to institute a sign of grace, or of the covenant and remission of sins. 1. Cor. 11.23. I have received of the Lord, that which I have also delivered unto you. Therefore may we not receive any other Sacrament into the Church, than those which God hath ordained to that use: neither yet is the form or manner of the institution any manner of ways to be violated. For Thomas saith well, The ordaining of Sacraments is a note of the excellency, power and majesty of God. Why did God add the Sacraments to the word? 1. To the intent that they might be visible Sermons of his promises applied to our capacity, who be still carnal; whereupon Augustine saith, that the Sacrament is a visible, or a sensible word. 2. That they might be signs, whereby men, yea such as be most ignorant and rude, might be stirred up to persuade themselves, that God doth not mock men when he promiseth his grace, and eternal life unto them: and that by such signs, they might be led by the hand, unto the thing promised, as it were present. For if thou hadst been spiritual, saith chrysostom, God would have propounded his spiritual gifts spiritually unto thee: But now seeing the soul is united to the body, he propoundeth his spiritual gifts unto thee by those which are corporal. 3. That he might underprop, and confirm our faith in his promises: none otherwise then civil contracts being subscribed by the Secretary, the Prince's seal is wont to be added, that so there may be a strong evidence, or authentical instrument. 4. That by signs of his own institution, he might call us back to worship him, might hold us therein, and might put a difference between us, and other sects. Whereby it comes to pass that the first man (yea being pure and free from sin) hereupon earth had need of Sacraments, because he was made earthly and natural a 1. Cor. 15.45 . But after that we shall be in heaven, heavenly and spiritual, and have once obtained the promises, we shall then have no more need of them. In what predicament is a Sacrament? To wit, of Relation, so far forth as it is considered as a sign, or a thing signifying, in respect of the end, or the scope whereunto it is ordained, for a sign hath relation to the thing signified. Therefore a Sacrament, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the predicament of Relatives, that is of those things which have relation to others. For Relatives are such whose essence is nothing else but this, by some means to have relation or reference to another thing. And it is also in the predicament of Action, so far, as being a visible action, it is commanded to be done with a certain ceremony: For the water simply taken by itself, is not the baptitisme, but the sprinkling of the water in a convenient manner, together with the institution of Christ. Neither are the bread and wine simply, & by themselves understood, the Supper of the Lord, but the bread together with the breaking, distributing, taking and eating of bread, and drinking of wine, as it is ordained by Christ, for the remembrance of him. What is the genus of a Sacrament? A sign, because it signifieth something. For every Sacrament is a sign, but not every sign is a Sacrament, but a sign in lawful use, for that golden rule is infallible, nothing hath the nature of a Sacrament, out of the use instituted of God. Now a sign, as Augustine defineth it, ●ib. 2, doc● Christ is a thing, that besides that form which it offereth unto the senses, maketh some other thing thereby to come into the mind. So Gen. 17.11. Circumcision is called the sign of the covenant. And of signs some be natural, which signify of their own nature, as the dawning of the day, is a sign of the sun approaching: some be at the will of the Institutor, as the signs of families: And these are such as either have some Analogy and likeness with the thing they do signify: of which sort be the sacraments. Whereupon Augustine saith, If the sacraments should not have a certain likeness with those things whereof they be sacraments, they should not be sacraments: or else such as have no similitude with the thing signified, but do altogether depend of the institution. In which sense, words are signs of things, and the ringing of the bell, a sign there shall be a Sermon. How many sorts of signs be propounded to be considered in the scriptures? Three sorts: some of Doctrine, or of the word, as the extraordinary and universal work of God, or miracles, which are seen with the eyes, where at the minds of men do wonder, which give testimony of the infallible truth of the word, unto the glory of God. As in the old Testament, Abraham's smoking furnace, and burning firebrand, a Gen 15.17 the bush burning and not consumed b Exod. 3.2 , Epist 23.40 Bonif Moses his rod c Exod. 4.2 3 , the pillar of a cloud in the day, and that pillar of fire by night d Cap. 13.20 , the drying up of the red sea e Ca 14.14 , water flowing out of the rock f Cap. 17, 6 , the standing still of the Sun g josu. 10.13 , the sign of the Prophet jonah. In the new, the healing of the sick, raising up of the dead, casting out of Devils h Mark. 16 17, 18 , etc. Some of Anger: and those either threatening with some fell judgements to hang over men's heads for their sins, as namely wonders in heaven, comets, tempests, earthquakes, the sign of the son of man i Mat, 24 30 : or else punishing, both temporal, as thunders, lightnings, famine, pestilence, wars, evil beasts: as also spiritual, to wit, heresies, corrupting of Doctrine, idolatry, schisms, which the Lord sendeth, that men being admonished and corrected by these might repent, and there be signs which God shall send before the day of Christ's coming k Mat, 24, 4 5 . Others be the signs of grace, which are added to the promises of God, and do testify of the grace of God toward us. Wherefore they are not signs simply, which serve to shadow out, & signify only the things with God promiseth, but seals & pledges, because they seal up unto the believers the things promised l Gen. 9.22 &. 37.9.10 . Of how many essential parts doth a Sacrament consist? Of three. 1. The word of the institution or the commandment, and the ordinance of God, and the promise of grace; I say of grace, not of any of the gifts of God, either corporal or spiritual, but of justification, that is to say, of the remission of sins, and life eternal: which is repeated in the Church, not for consecration sake, neither that any virtue might be added to the Element, but that the faithful might hear and believe it. 2. Of an outward sign and visible, which otherwise is called an Element, because in the first Sacrament, that is in Baptism the sign is the element of watet: by another name, by a visible form, because it is a bodily thing and sensible, subject to the sight, and sense: otherwise a Symbol, because of the proportion and resemblance unto the thing signified: and because it is as it were a mark token of God's promise. Both which Augustine comprehendeth in this saying. Let the word, (to wit of the institution and of the promise of grace) be added to the element, and there is a Sacrament. 3. Of the thing signified, which some call the matter of the sacrament, others the invisible grace, or the wholesome gift. As in Circumcision there is the apparent commandment of the Lord, Thou shalt keep the covenant. Gen. 17. and the promise is expressed, I will be thy God, the God of thy seed after thee; the sign, the cutting off of the foreskin: lastly the thing signified, the Circumcision of the heart, or of the old nature a Deu. 10, 15 et. 30.6 . What is the matter of the Sacrament? It is double, one sensible, external or corporal, subject to the bodily sense: the other intelligible, internal, spiritual, and heavenly, which is perceived with the mind, and understanding, I say with the mind, endued with that her fit instrument to receive it, namely faith. What is though outward matter? It is double, both a bodily substance and not an accident, as water, bread, wine, as also a ceremonial action or rite, which is performed by men in a certain manner: as circumcision in a certain part of the body, the external and corporal washing, eating, and drinking. Wherefore did God choose such common things in the ordering of the Sacraments? Lest that in the use of them being therefore ordained that, they might lift up our minds to heaven: we should on the contrary stick in the earthly things, and admire them. What is the inward matter? It is the thing signified: and that in like manner, both the substance, and the action. The substance is Christ, who is called the very marrow of all the Sacraments, with all his riches which he hath in himself: and either properly is termed whole Christ: or else by a Synecdoche (a part for the whole) is called the body of Christ delivered unto death, or his blood shed. The action is proper to God alone, and it is either justification and washing, or spiritual circumcision, or the communion of the body and blood of Christ. What is the form common to all Sacraments? If we consider the very essence of a Sacrament, his form, or at least the special part of the essence, and the rule whereof it doth depend, and hath his being, is the ordinance or institution of God, contained in the word. For Sacraments are that which God doth testify, by the word of his institution and promise that he would have them to be: so that that very word must be as it were the very life of the Sacrament, or the cause whereby a Sacrament is that which it is. But by the word understand not, that it which is conceived in a certain number of syllables uttered without understanding and faith, hath any force to consecrate or transform the element, & to give any virtue to it. For as the form of the letters can do nothing: so neither the pronouncing or sound of the words: but that which being uttered by God, is preached and published by the Minister, with a clear voice, doth cause us to understand and believe what the visible sign meaneth. Whereupon Augustine saith, not because it is spoken, but because it is believed. Furthermore, the goodly Analogy, or proportion of the sign with the thing signified, and the mutual reference or relation, affection, & habit of the one to the other, because the essence of a Sacrament is nothing else but to have relation to the thing signified, and Sacramented, that is to say, the thing signified. Now the Analogy or proportion, which is the agreement, or conveniency, of one thing having relation to another, is in the proportion or likeness of the actions or effects, as for example, as water washeth away filth: even so the blood of Christ washeth away sins. The relation is in the institution unto the thing signified, or in the mutual respect of the one unto the other, as when together with the sign exhibited to the senses, the thing signified is represented to the understanding. To conclude, if we respect the use, the form of a Sacrament, is an action, wherein an earthly thing is lawfully and rightly administered and used for that end, whereunto it is appointed of God: or the manner of performing & celebrating the Sacrament: for the form of the Action, is the manner wherein it is done. What manner of conjunction or union of the signs and the things signified is in the Sacraments? Not natural by the touching and knitting together of substances, or the unity, and union of the accidents and subject, to make one and the same individuum, or local, without distance, or existing of one in the other. Neither is it to be called spiritual, as if it should give life to the signs themselves, which is against divinity: But such as hath conveniency and relation, or Sacramental, and significative, whereby things invisible, in a fit proportion are represented by visible, and in some sort are made one, for the mutual respect which they have between themselves; as the Sceptre, and the Roman Empire. Such is this union, as is between the true Relative, and his Correlative: as between the father and the son the union is not natural and substantial, but of Relation, which consisteth not in transubstantiation, or consubstantiation, not in converting, or including; but in the natural respect, & affection one unto the other. So then as the father is therefore a father, not because he is either converted to the son, or because he containeth his son in himself essentially, but because he hath relation to his son: even so it is a sign or Sacrament, not because it is converted in to the thing signified, or containeth it, as a sack doth corn or a cup of wine, but because the sign and the thing signified are united by the union of relation, as the son with the father and the servant is joined with the master: or else as the union is between the voice of the preaching of the Gospel, and the thing promised in the Gospel, not real, but intelligible and apprehended by faith. But in respect of us, and of the things signified, the conjunction is not in truth essential and personal but mystical. and yet in its kind real, to wit spiritual by the power of the holy Ghost alone, who bringeth to pass, that jesus Christ, who now as he is man hath his being in heaven, and yet is no less truly given to us which are in earth, than the signs themselves, namely so far forth as our faith beholding him in the Sacraments, doth climb up into the heavens, that we may more and more truly embrace him, and he may live and abide in us. For the holy Ghost knoweth to join most nearly, together by the bond of faith, those things which if you respect the distance of the place are farthest asunder, which is done after a heavenly and spiritual manner, (and not naturally: not by the joining & touching of substances) after which manner the believers are most nearly joined together one with another: as also the husband and the wife are knit together by the bond of marriage, although they be far asunder, in regard of the distance of places. Whether are both the things and the signs offered unto us of God jointly together? Yes jointly together in respect of God that promiseth truly, and without all deceit. but yet distinctly notwithstanding, so as oftentimes he that taketh the signs, receiveth nothing less than the thing itself. Whereupon Augustine saith, upon Levit 7 quest. 84 It nothing availeth Simon Magus to have the visible Baptism, who wanted the invisible sanctification. What is the manner of receiving the signs and the things signified? The manner of receiving the signs is natural or bodily, and the signs are received both of the believers and also of the unbelievers after a natural manner, although with contrary success. But the things themselves signified, are communicated in respect of God, that giveth them by the holy Ghost: and in respect of us by faith, whereby alone Christ with all his benefits is apprehended of us a Eph. 3.17 . For a thing intelligible, & spiritually propounded, cannot be perceived unless it be after a spiritual manner, that spiritual things, might answer to spiritual things; corporal and visible, to corporal and visible b 1 Cor. 1.13 . In this Treatise what do these things signify, Really Substantially, corporally, Sacramentally, Spiritually? Really signifies properly, that the very thing itself is truly received, to which these words, substantially, and essentially, are equivalent. So the believers in the right use of the Sacrament, are said to receive Christ, really, substantially, or essentially: also to take the holy elements, really, substantially, & essentially. But, corporally & spiritually signify the manner of receiving, only the signs are received corporally, but Christ spiritually. And to receive, Sacramentally, is to receive the signs of the body and blood of Christ. Whether do all they enjoy the matter of the Sacraments, which use visible signs. No, but only the believers, unto whom the promise of grace doth belong, and for whose sake the same is ratified by certain seals: For what part or fellowship hath the believer with the unbeliever? 2. Cor. 6.15. Is it possible for a man to be guilty by means of the thing signified, who is not partaker of the same? Yes he may, for the abusing of the signs, and for the contumelious reproach against the thing signified: none otherwise than he which despiseth the servants of Christ, is guilty of the contempt of our Lord jesus Christ, and of his Father also a Luk. 10.16 . Is faith of the Substance and essence of the Sacraments? No, because faith maketh not a Sacrament to be a Sacrament, but the institution of God. Indeed faith is necessary, that we may receive the matter of the Sacrament, for, by faith Christ dwelleth in our hearts b Eph. 3.17. . But whether a man believe, or whether he believe not, if the Sacrament be rightly administered, he receiveth the true Sacrament, namely in respect of God. Yet in respect of the Communicant, if a man believe not, he receiveth the bare sign: because without faith, neither the word nor the Sacrament can do us any good. Whence is the consecration, or the sanctification and blessing of the Sacraments? Not by making the sign of the Cross, the repeating and secret murmuring of any words, as jugglers & Conjurers do repeat their charms in conceived words, namely for example, of jupiter that sends the thunder, or of bringing the Moon out of Heaven, to wit, by the force and virtue of letters and syllables, if they be repeated and uttered after a certain manner. But from the holy and good will, choice, institution, or ordinance, blessing, consecration, work, commandment, the ratification of the word, and the promise of God himself: who for the good of men hath made choice of water, bread and wine, and hath instituted & by his ordinance set them apart for some special purpose, and because he hath showed that it is his pleasure to have them for Sacraments, and how he will have them celebrated. Further by the holy use, which is performed by prayers: by the commemoration of the benefits and promises of God, and giving of thanks. When is such consecration made? First indeed the Lord himself made it once, and together by himself in that first institution, namely in that last Supper, and this being once made, doth consecrate & sanctify the Sacraments to the Church until the end of the world: as that word once spoken, Increase and multiply, is perpetually effectual. Gen. 1.28. But now he doth repeat the same by prayers and the word, whereby the whole Institution and use of the external things is clearly unfolded by men, and those not any whomsoever, but such as be lawfully called, that is to say,, by his Pastors and Ministers. For otherwise it is no Sacrament, but a profanation of the Sacrament. Whether is there any change of the signs in the Sacraments? Truly there is: not in the nature or substance, the natural quality, or quantity of the Elements, the change, I say, is not of the essence & nature, as saith Theodoret: But only in respect of the end, office, condition, & use for which they be propounded in the Church: namely, because they begin to signify to us in truth, things altogether heavenly, and divine, and that not of their own nature, but by the appointment of the son of God. As namely for example sake, when water, btead, & wine are removed from the common use, and by the commandment of God are made the signs of the body and blood of the Lord, which thing certainly they have not by nature: For then every water should be the sign of Christ's blood, but by the institution of the Lord himself. Also the name of the signs are indeed changed, but not the matter, namely to the intent that we might have a greater regard of the things signified then of the signs, and that the mind might mount up from the Elements unto Christ. Therefore Theodoret in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith that, Christ honoured the visible signs, by caling them his body and blood, not changing the nature of the signs, but adding grace to the nature of the signs. Now that grace added to nature is, that those Elements are made Sacraments, that is, means & Instruments of the holy Ghost: to confirm, preserve, & increase the Communion of Christ. Is this change perpetual? No, because it hath respect unto the use only, and that public too in the Church. Wherefore out of the very action itself of the mysteries or the administration of the Sacraments, there is no place for it. For nothing hath the nature of a Sacrament, out of the use which Christ instituted. How are the Sacramental phrases or speeches to be expounded & understood? All the places of Scripture are not to be understood according to the letter, but according to the sense, having regard to the analogy of faith, & the circumstances of those places. But specially the places which concern the Sacraments, cannot be taken or understood according to the litter, by reason of the nature of the sacraments, where in we do not consider one thing simply but twain, to wit, the visible and external signs, & also the heavenly and visible things signified by them. How many kinds of Sacraments be there? In respect of the estate of men there be two: Some before the fall, in the state of integrity and innocency of our first parents: others ordained of God after the fall. And before the fall there were two Sacraments, one commanded, the other forbidden. The former of immortality, which of the end is called the the tree of life, not that it could give life, wherewith Adam was now already endued, but Sacramentally, because it was a pledge, sign & remembrance of immortality to them which might eat of the fruit thereof. Another of trial, which by a Metonymy was named the the tree of knowledge, or of experience, of good & evil, of the event, or issue; to wit, because man after the eating thereof should know & have experience, both what great good he had lost, & into how great misery he had plunged himself. From the tasting whereof he should have abstained, to declare unto God his due obedience a Gen. 2.9 17 et. 3.3.22 , not that god would have man to wander up & down like a beast without judgement & choice of things, for he had judgement given him whereby he might discern between virtues & vices, but that he might not covet to know more than was meet for him, & least trusting to his own sense, casting off gods yoke, he should make himself arbitrator & judge of good & evil. How manifold be the Sacraments after the fall? Some of the old Testament, & some of the New. Those shadowed out the Messias to be exhibited, these do testify that he is exhibited. Again of those wherein was shadowed out the Messias to be exhibited, some were for a time accidental & extrordinary, which god used only once, or for a certain time: some were set & ordinary, which ought to be in ordinary use until the time of reformation a Heb. 9.18 , for those things are said to be reform, which are truly directed to their proper end: whereas these tended to the same, but yet thwartly not directly. Temporary were the flood b Gen. 7.6 . The passing thorough the red sea c Exod. 14.22 , the staying under the cloud d Exod. 13 22 , which three were as it were a certain baptism of the old Testament. Manna sent from heaven e Exod. 16.14.15 joh. 6.31 , & water out of the rock f Exod. 17, 6 , were as the Eucharist, & spiritual drink, 1 Cor. 10, 1.2: 3. I would not have you ignorant, that all our fathers were under the cloud, & all passed through the sea, & all were baptized in the cloud, & in the sea, & did all eat the same spiritual meat, & drink the same spiritual drink. From the flood, the deliverance or escaping from the waters which befell Noah, & his family, was a sign to him of the spiritual deliverance, & escaping of the church out of the gulf of sin & death, & to a new life, whereof at this day baptism is a type to us, and therefore is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an exmplar or picture correspondent to that deliverance which came to pass in the flood g 1 Pet. 3, 21 . There are therefore two types, but the former is the figure of shadow of the latterh. And the latter the pattern of the former or the figure answering to it. In which respect the Sacraments of the new Covenant, may be called the patterns answering to them of the old. So the passing through the red Sea, and that staying under the Cloud were shadows, and signs of washing from sins, and a shadowing forth of the heavenly power of the spirit. But in respect of us, they were types of our Baptism: and in like manner our baptism a pattern of them; Whereupon the Apostle 1. Cor. 10 2. saith the Fathers were Baptized in the Cloud, and in the sea unto Moses, that is, not into the name of Moses, but Moses being their guide. 2. So the M●nna from heaven, and water flowing out of the rock were in steed of the Supper, and signified the spiritual food of Christ, and the meat & drink to nourish our souls spiritually unto eternal life, and to the believers did truly offer it by faith to be received spiritually. Whereupon the Apostle. 1. Cor. 10.3. calleth Manna (considering it as a Sacrament) spiritual meat, that is saith Augustin, meat signifying some spiritual thing, to wit, Christ in his time to be exhibited, In Psal. 77 but even then present and effectual to the godly, who did by faith lay hold on him, who was to come. And verse. 4. in the same respect, he calleth the stone, or rock whereout the River which followed the israelites, or went with them, the spiritual drink, & Sacramentally, or by a Metonymy, Christ: For they drank, saith he of that spiritual rock that followed, & that rock was Christ: Now our Supper is the pattern or resemblance of that Manna, and that water. What were the set and ordinary Sacraments? 1. One general, perpetual and common to all men, and for their sake and profit to the brute beast, and so to every living soul: which also is called Natural, because God would have it extant in a natural thing, when by his word he marked out and consecrated the Rainbow, that is, the bow in the Heavens, which riseth of natural causes, for his Sovereignty which he hath over all creatures, and ordained it to Noah and all his posterity for a sign, monument and pawn, that he hath testified that he will not hereafter destroy the earth with a flood, Gen. 9.9 10.13. I will put my bow in the Cloud and it shall be for a sign of the Covenant between me and the earth. Note that such a bow was fashioned which was not before the Flood, but because it was made known by the word of God to be engraven therein, which might give a sign of the grace of God to men. 2. Two special ones, besides the order of nature, to wit Circumcision. Gen. 17.10. This is my Covenant which ye shall keep between me and you, and between thy seed after thee that every male child amongst you be Circumcised. For as Covenants in old time were not only recorded in public tables, but were wont to be engraven in brass, and carved in stones, to the end their remembrance might be more known and famous. Even so God would have his Covenant to be engraven and printed in the flesh of Abaham. And the Paschall Lamb, a Exod. 12 3, 21, 22 , both which notwithstanding sometimes were intermitted for a long season, God otherwise not disallowing it, or at the least tolerating, and Moses winking at it; as Circumcision whole forty years b Ios. 5.5.7 , because for the space of forty years the children of Israel went thorough the wilderness: other while by the carelessness of men as the Passeover c 2. King. 23 22 1 Esd. 6.16 . But yet with no loss to the believers; For not the want, saith Bernard, but the contempt of the Sacraments it damnable. How did those two set Sacraments differ? Thus, that one was a sign of our incorporation, that is, our receiving into the Church and covenant of God, which God would have once only administered to all that be in the Covenant, as well them that be of years as infants. And the other of our continuance in the Covenant, of our nourishment, confirmation, & continual increase, and perpetual abiding in Christ, which was often administered, but only to them of years, which are able to prove themselves. What was Circumcision? The Latins called it Praeputium the foreskin, of a word that signifies to cut off, because the jews did prune off that skin, that is cut off, or lop off: Aristotle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is the uttermost little skin that covereth the privy member, & Paul somewhat changing the word, called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uncircumcision d Rom, 2, 26 . Whereupon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called as it were a cutting round about, of a word that signifieth to cut round about, to cut off, and to cut off that which is before: which is also called external Circumcision, and Circumcision of the Letter, or literal e ver. 17 , which was committed to Letters by Moses, at God's commandment, or else as it is considered alone from the spiritual end thereof. But as it is considered consisting of a sign and a thing signified it was a Sacrament of the Old Testament, instituted by God, wherein by the visible sign to wit, the outward cutting off of the foreskin in the males, which were received into the society of the people of god, or of the Church, the thing signified, namely. 1. Our fellowship in the Covenant of God. 2. Our acceptation and adoption to be the people of God. 3. The inward Circumcision or spiritual (which the Scripture calleth the Circumcision, that is, the purifying of the heart by the spirit f Deut. 10 16. & 30.6 jer. 4.4 Rom. 2 29 jer. 6.10 , and by a Synecdoche, and partly a Metonymy, of the ear which moderates the hearing, g Exod. 6.11 , and of the mouth or the lips which prescribes a mean to the speech ʰ, but Paul Col. 2.11. calls it the Circumcision of Christ, not made with hands, whereby Christ doth Circumcise us inwardly) that is the inward paring off of the corruption of nature, or the cutting off of sins & vices by justification and regeneration. 4. Our engraffing into Christ also, and the communicating of all his benefits: also the promise of Messias, the blessed seed to come of the posterity of Abraham: and the remission of sins through his blood; and so, by the promise of the land of Canaan, the inheritance of the heavenly life was signified, and was sealed up in the faithful, by this engraving as with a seal. And further it was as a solemn obligation, whereby those which were Circumcised were bound to perform the whole law a Rom. 4.11 Deut. 30.6 Gen. 17.13 . Ga. 5.3. I testify to every man that is Circumcised, that he is bound to keep the Law, setting before their eyes the Ceremony of Circumcision, & the punishment of cutting off b Gen. 17.14 , if they committed the least sin against the Law c Col. 2.16 . For which cause Circuncision by a metonymy is called the covenant, & the compact or condition. Goe 17.10. Act. 7.8. And by a Synecdoche it is taken for the whole law. Gal. 5.2. What were the causes of Circumcision? 1. The Efficient, was God the Author thereof, who in his secret Counsel, by special grace chose Abraham, & his stock, that he might renew the Covenant of salvation with him, & might seal it with the sign of circumcision d Gen 17.1 , whereby also it came to pass, that the people of Israel, as the flock of god, were received into his own sheepfold: the rest of the Gentiles being strangers from the Covenant, like wild beasts might wander in mountains, woods, or deserts, until the publishing of the gospel: whereby the partition wall being broken down, God made the Gentiles equal to the natural sons of Abraham e Eph. 2.11 12.13 . The matter wherein it was, or the subject of Circumcision, were all the males f Gen. 17.10 11 , & indeed none but they, for although the promise was given indifferently to men & women, which was ratified by circumcision, yet notwithstanding did God consecrate the whole people to himself in the one sex, because the women were not capable of this sign. Again, because that seeing the man is the head of the woman, of whom also the propagation doth depend, in the male kind the female was comprehended, & was also then at the same time sanctified: For the covenant of God was engraven in the bodies of the males upon this condition, that the women also might be made partakers, & companions of the same faith. g Eph. 5.25 For Sara is called the mother of believers, as Abraham is called their father. 1. Pet. 3.6. But after that the Gentiles also by spiritual regeneration were adopted to be the sons of Abraham, that sign being changed, there was another placed in the stead thereof, both more manifest & common to both sexes, & that without blood, that thereby might be more fully expressed the benefit of Christ, & this applying of him to all. 2. Circumcision was made in the member of generation, that is, the cutting off of the skin, to signify that the seed of man was altogether unclean, & that no clean thing could spring from the unclean seed of man, but that whatsoever is begotten of man is vicious, & therefore that the nature of man is infected with original sin & hath need of regeneration. Therefore Christ was borne of a virgin, & conceived by the holy Ghost, to the end he might be free from all sin. Also, that it might be made manifest, that salvation proceedeth out of the blessed seed of Abraham, which is Christ. 3. God would have Infants to be circumcised, to the end that being once received into favour, through the Covenant, & being made copartners of the Covenant, together with faithful Abraham, they might as it were, be sealed up by the sign of the covenant even as their faithful Fathers were, according to the promise, I will be thy God & of thy seed after thee Gen. 17.7. yet for the beginning of the calling of the Gentiles, the Gentiles also were taken in the fellowship of god's people, if they would so be circumcised. Ought not such a Sacrament seem to be ridiculous? No it ought not: For if it seem absurd to any man, that the sign of so excellent and singular grace was given in that part of the body; he must needs be ashamed also of his salvation, which issued out of the loins of Abraham. And, The Cross of Christ was a stumbling block to the jews, and foolishness to the Gentiles. 1. Cor. 1.23. And julian the Apostata, as also Celsus made a scoff of this, that an apple was forbidden our first parents. And Naaman the Syrian thought it a matter to be laughed at, to wash seven times in jordane a 2 King 5 11 . But the word of God ought to be preferred before all the world. And the foolishness of God, that is, that which mad men not without impiety call foolishness, is wiser than all the wisdom of men. For although the Princes of this world have their glorious seals, yet for all that their promises are often broken. But God with his much base marks, never deceived any man. What was the manner of Circumcision? That is to be seen in the Time, Ministers, Place, Instrument, and Adjuncts. First then, the Infant of eight days old was circumcised, that is, when the eight day was come, for circumcision was to be performed upon the eight day precisely b Gen. 17.12 Levit. 12.3 Luk. 1.59. et. 2.21 , that God might have regard of their tender age, and so might testify unto the jews his fatherly love unto their children: for then the age of the child useth to become strong. 2. Because every child was unclean seven days, by reason of the blood and the eight day was accounted pure, c Exod. 22, 30 Levit. 12 3 Lib 3 Epist. 10 . 3. Because this was a Sacrament of that eight day wherein Christ rose again for our justification, after that he had condemned sin in the similitude of flesh as Cyprian writeth to Fidus. 4. As also to show that we are to think of the mortification of the flesh, during the whole course of this present life, which is noted by seven days, because it is finished by the continual revolution of weeks or of seven days, but yet it is not accomplished save on the eight day, that is after the end of it. 5. Lest we should imagine that those are excluded from the Covenant which cannot obtain the signs thereof, seeing many which not living to the eight day prescribed, died without circumcision. Whereby also it appeareth that that time prescribed was a part of that ruder kind of Government under which it pleased GOD to keep the old people. For at this day there is permitted a greater and larger liberty in the administration of Baptism, whereby we are not bound unto a certain number of days. Neither did Abraham, Ishmael, and the servants that were bought sin against the law, because they were not circumcised the eight day, but when they were come to man's estate; because the inioining of the eight day, was not imposed generally upon all, but especially to infants alone. 2 Touching Ministers, although there is no law extant, yet it is probable by the circumcision of john d Luk, 1.59 , & Abraham's example e Gen. 17, 23 , thy every family did administer it by themselves, not in the presence of two or three, but in some form of an Ecclesiastical assembly, whereunto the neighbours, and all the kinsfolk did come. 3 It was administered at home, in the house of the parents (to wit, because circumcision could not be performed without exceeding pain unto the infant, that so without delay there might be used a remedy for the wound. 4 The instrument of circumcision was a knife, either a sharp knife as some take it, else a stone, or very sharp flint, as most men judge a Exod, 4, 25 Ios. 5, 3 . For men say that in the East country there be stones found which cut, as sharp as any razor. To signify that either with the knife of the law of God, the flesh is to be mortified: or rather to be clean cut off by the Rock Christ. 5 The adjunct of circumcision was the giving of the name. 6 That by the remembrance of their name, those which were circumcised, might be put in mind of their duty. Now the example of Zephera the wife of Moses, a woman of Madian, not sufficiently instructed in the will of God, who to deliver her husband from death, wherewith the Lord sought to slay him, for neglecting to circumcise his son, and that in their journey, and in an Inn being disturbed with fear, circumcised her son, and moreover did not go with her husband any further, but sent back again by Moses to her father b Exod. 18 2 , it is singular c Exod, 4.25 , and therefore may not be imitated. Which were the uses and ends of Circumcision? 1 That it might be a covenant, and an agreement, that is, a sign of the covenant of grace between God and the posterity of Abraham, whereby they might confirm their faith, and might know that they were in the government of their Lord, and possessor, against all their enemies: According to the promise, I will be a God unto thee, and to thy seed after thee, namely in a special manner, whereby I will make thee partaker of my spirit, of my righteousness, of all good thing, & in one word of heavenly life d Gen 7.7 . 2 That the people might be distinguished by that sign, and badge of their profession from other nations and profane people, and that the people might be discerned, of whom that promised Redeemer must be borne. Whereupon circumcision, by a Metonymy, is put for the jews circumcised e Titus 1.10 , as also uncircumcision for the uncircumcised or the Gentiles f Rom. 2.26 . And Christ is called the Minister of circumcision g Rom. 15.8 , that is, not of the law, which he did abrogate by his coming, or rather fulfilled, but of the jews within whose bounds he contained himself so long as he was conversant among men, as he testifieth of himself. Math. 1.24. And yet so, as he would have the Gospel also in his time appointed to be published to the Gentiles h joh. 10.16 . But especially by the spiritual and internal circumcision, the jews were both distinguished from them, and also among themselves one from another: For by reason of the twofold circumcision, the one outward, the other inward, it comes to pass that Paul makes two kinds of jews. i Rom. 2.28 . And Stephen called the jews men of uncircumcised hearts, and ears, which yet stuck plunged in the vice of nature corrupted, & which would not endure to hear the voice of God, as we are all by nature k Act. 7.51 . 3 That the circumcised might be put in mind of their duty, know that the good things promised did belong unto them, might stand to their covenant and promise, and might confirm themselves in adversity by calling upon God, in prosperity by the sign of the promises of GOD, l 1 Sam. 17 26 and of the covenant, as we may see in the example of jonathan, and David encountering with Goliath, l. 4. That they might be instructed concerning the corruption of nature, which could not be amended, but by the effusion of blood, and also of the blessed seed which should come into the world. 5 That it might be a seal unto them that believe, of righteousness, and faith, that is, of that righteousness, which is brought unto us, by faith in jesus Christ, a Rom. 4.11 . 6 That they might be put in mind of the spiritual circumcision of the heart, mouth, ear, eyes, and of the rest of the members, and might labour for it, and of the restipulation, and binding themselves to keep the law, and so might be a Sacrament of Repentance. 7 Of the continual bearing of the Cross, and of the first fruits of our blood to be offered to him, who should shed all his blood upon the Cross for us. Wherefore were those Infants to be cut off which were not circumcised the eight day? Either because as some think, in them being taken away out of this temporal life by the sword, or by sickness, or by some other casualty, or else as others think, being excluded from the society of God's people, their parents might the punished for their impiety, that is, for the neglect of the seal of the covenant of God. For as God doth in the person of the father adopt the infant of the believers: So also when the father doth contemn so great a benefit, the infant is truly said to be barred out of the Church, which beareth not about him the mark and badge of adoption. Neither is there any cause why we should complain of the severity of God, seeing all are borne the children of wrath, and of condemnation b Eph. 2.3 . Or else because if the Infants themselves, being come to age had neglected circumcision, or else approved of the neglect of it by their parents, they should be excluded from the communion of saints here, & in the world to come, that all the Church might receive profit by such a judgement, as carrieth with it a manifest testimony against all contemners of the Sacraments. For this cause he would have slain Moses, because he took not order to have his son Gerson circumcised c Exod 4.24 , so those which were borne in the wilderness under Moses, were not admitted the enjoying of the promised land, before that they were first circumcised d Ios. 5.3 . How long must it continue? In deed the inward and spiritual Circumcision for ever, whereupon it is called the covenant of the world, that is, perpetual e Gen. 17.7 13 , as touching the substance of it to be continued for ever in Christ, although in signs it may be changed. And the mystical, as concerning the external use, until the first coming of Christ. 1 Because seeing Christ is the end of the law f, that continual time which was prescribed to the Ceremonies of the law, as the Temple g Psal, 132, 14 , and the Sabbath h Exod 31 16 , at the time of Christ his appearing, and all the blood of the Ceremonies ought to cease in the blood of Christ: and because that which was signified to be exhibited by circumcision, was exhibited, namely the seed of the woman, which is Christ the Lord borne of a most chaste virgin. 2 Because by him the truth of Circumcision was accomplished in the Cross, 1. and that wall broken down, whereby Israel was divided from the Gentiles: so that if any man be now circumcised, he denies Christ to be come, & makes him unprofitable to himself. 1 joh, 1, 17 Gal. 5.2. Behold I Paul say unto you, if ye be circumcised, Christ shall do you no good. 3 Because the Lord promised by jeremias 31.31. To make a new covenant, not as touching the substance, and the scope of it, for Christ is the substance, and the scope of both the covenants, but in respect of the signs which are changed. Lib. 32 Cap 9, contra Manich Therefore that which the jews say, Whatsoever is once well done, ought in no case to be changed, is not true: For, the occasion of the time being changed, that which was well done before, good advise often requireth to be changed, saith Augustine. The word Holam, doth not always signify a time having none end, but either a long time, or else a certain space of time, and limited for a certain continuance. Therefore the Apostles a A●t. 15.24 , determined that Circumcision was not to be imposed upon the Gentiles: Gal. 2.11 12 and Paul doth ordain Baptism by name in the steed of Circumcision. Now in that he himself did circumcise Timothy, he did it not of necessity, but of favour to maintain peace and the better to further the course of the Gospel, until the liberty which is brought by Christ, was better known c Act. 16.3 . Why was Christ who was conceived and borne without sin in whom also the covenant of the promised seed was fulfilled, and who came also to abolish circumcision, he himself that circumciseth other men's hearts, why was he circumcised? 1 To the intent that he might testif●e that he was true man, of the stock of Abraham, our brother and fellow of the same covenant with us: for which cause it pleased him to be bound with the sign of the new covenant also, that he might show that he was the keeper of both the Testaments. 2 That he might be made subject to the law, and we might be delivered from the curse of the Law by him d Gal. 4.4 . 3 That he might ratify and sanctify the Circumcision of the fathers in his own flesh: as our Baptism receiveth virtue from his Baptism. 4 To commend unto us the discipline of the law, and the use of the Sacraments. 5 Because the truth of Circumcision, to wit, the taking away of the old birth, was not fully complete in the birth of Christ, but in his passion and resurrection: And therefore we need not carnal Circumcision in the flesh, because as we died with him in his death: and rose again with him, when he rose again: So also in him are we circumcised with circumcision not made with hands, putting off the body of sin of the flesh by the circumcision of Christ. Col. 1.11. What doth this word Pascha or Passeover signify? Phase, or Pesach, whereof comes Pascha (not of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the unlearned think) doth signify a Passage, or a leaping over, a passing by, or a passing over. And in a special manner. 1 The passing over not of the people as many have thought, but especially of the Angel of God, that smote the first borne of the Egyptians, and passed over the houses of the Israelites being made free by the blood of the Lamb, according to the commandment of the Lord e Exod. 12, 12 . 2 By a Metonymy of the adjunct, it signifieth that solemn and yearly feast, or the time of the year, when that Passeover was kept, which the Lord commanded to be celebrated in remembrance of so great a benefit) when the Angel left the Israelites untouched, and also for a pattern of that benefit which we shall have in Christ f v. 14 Levit, 23.14. . 3 By a Metonymy, whereby the name of a thing is attributed to the sign, it signifieth the Lamb that was slain in that feast, and was eaten in every house amongst the jews, to admonish them of the passing over of the Angel that smote the Egyptians, and spared the Elect, and defended them: Further also admonishing them of the going forth, and deliverance of the people out of the bondage of Egypt g Exod, 12, 11 Luk, 22, 7.8 : and mystically might shadow out the Lamb, that taketh away the sins of the world, and by his death reconciling his father unto us h joh, 1, 29 , of whom Esay. 53. As a Lamb he shall be led to the slaughter, and shall be dumb before his shearer. 4 By a Metomymie, whereby the name of the sign is attributed to the thing, Christ himself is called the Passeover, to wit, as the truth answering to the figure. 1. Cor. 5.7. Our Passeover is sacrificed for us, namely Christ, but we do use it here in the third signification. What is the Passeover, or the Paschall Lamb? 1 An ordinary Sacrament of the Old Testament, commanded of God both to man and woman amongst the people of Israel: wherein by the kill of the Lamb at the Temple, but the roasting and eating of it in every house once a year, and that only of those which were circumcised, and of age, the thing signified, namely, 1. Preservation from the Angel that destroyed. 2 The bodily deliverance from that most grievous bondage in Egypt, deliverance unto liberty, the destruction of the enemies, and also the spiritual deliverance which should be wrought by the blood of Christ from sin, death, and the power of Satan. 3 Also the eating of Christ to come, that is, the continual and spiritual conjunction with Christ to come, the nourishment, and quickening was signified, called to mind, and was sealed up to them which by faith did eat this Lamb. And these again on the other side did profess their thankfulness towards God, their deliverer, and did resign themselves to be ruled by him. 1. Cor. 10.4, 5. They did all eat of the same spiritual meat, (that we do) and did all drink the spiritual drink. What was the manner of offering the Passeover? There were three manners, whereof two belonged to the yearly Passover, to be observed in all ages, but the third did pertain to the first Passover celebrated in Egypt. 1. That in the tenth day of the month Nisan, which is called Abib Exod, 13, 4 , that is of the straw with the ear of corn (for in that country barley was wont at this time to shoot forth the ear) or else the month of new fruits, as a sign of renovation wherein all things are wont to spring and revive again: The Grecians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (signifying Yellow) and it answereth to part of our March, and part of April, and it was among the jews the first month of every holy or Ecclesiastical and Legal year, that is, pertaining to the manner of God's worship, and feasts, and began at the Equinoctial of the spring: For in respect of the jubilee when there was an intermission of the land, of Rents, and civil affairs, that is, of the year Politic, the beginning was from September, that is, the seventh month which is called of the Chaldeans Tisri, or from the Equinoctial of the Autumn, when many think the world was created, because presently after the Creation the earth being perfect, brought forth fruits, that her maturity might as it were be in her perfect estate. Now the Hebrews reckon the beginnings of every month from that time, when the new Moon doth first appear, and describe the month by the full revolution of the Circle of the Moon thorough the Zodiac. I say that the tenth day of that first month the master of a family in every house of Israel, by himself, should separate from the rest of the flock, a Lamb b Exod, 12.3 , or in stead thereof a kid, perfect, without blemish, a male, of a year old (which was not above a year old, although it was not precisely and fully a year old) c Exo, 23.19 : and see that it be killed for the family the fourteenth day, between the two evenings, from the ninth hour (when the evening oblations began to be offered) until night (for these were the two evenings, to wit, one of the day now declining from nine of the clock: the other of the night approaching from the last or twelfth hour of that same day, that is the last part of that day): Further that he roast it all, with the head, feet, entrails, bones unbroken, with fire. 2 That all of them eat the whole Lamb: with giving of thanks (taking also unto them their neighbours if one house was not sufficient to eat the Lamb): And that with sweet bread, that is, unleavened (because of their sudden departure out of Egypt.) And with sour herbs, that they might be put in mind of their old condition, and bitter servitude in Egypt. 3 That the Israelites should dip-bunches of Hyssop in the blood that was received into a vessel, and might so besprinkle the upper threshold, and both the posts, that when the Lord should smite Egypt, beholding that blood he might pass over that door, and not suffer the destroyer to enter in to destroy them. Also that they should eat it in haste, there coats gird, their feet shod, they leaning upon their staves, and as it were ready to take their journey: and if any thing was left of it that they should burn it with fire: And that they should not go out of the door of their house until morning, lest they should mingle themself with the Egyptians, but that they should rest quiet, and safe under the blood a Exod. 12.2 & Leuit. 23 5 Numb. 9.2 . But we must know: that the Ceremony or commandment touching the sprinkling of the posts, and upper threshold with blood, and of eating the Lamb standing, shod, and now prepared for the journey in haste, and of not departing out of the house till morning; was singular, and pertained only to that one night, when the people departed out of Egypt, wherein the Israelites were to remove with all speed out of Egypt, that is, it belonged to that Passeover only which they did celebrate in Egypt. Therefore in the institution of the yearly Passeover, these ceremonies are not repeated b Exod. 12 14. & Numb. 9.2 etc. . And therefore it is clear that Christ when he sat at the celebration of the Passeover, and after the eating of it went into the garden (as the Evangelists report) did not against the law. Also it is to be marked that after they possessed the land of Canaan, the Lamb was not killed in their houses as it was in Egypt: but before the Ark in the Temple by the Levites c 1 Cor. 35.36 , and in their private houses, it was eaten by their company with keeping a feast. To what purpose and use are all these things which have been spoken of the Paschall Lamb? 1 That they might be a remembrance of the thing past, namely the blessing of God, whereby the Israelites were saved that night in Egypt, when the Angel of God slew all the first borne of Egypt, passing over the houses of the Israelites, which were besprinkled with the blood of the Lamb that was slain. 2 That they might be patterns and types of a thing to come, namely, that Christ should be sent in the time appointed (which Paul calls the fullness of time) God required a perfect Lamb, without spot, severed from the rest of the flock, that they might understand that to appease the anger of God, there was required a more excellent prize, than could possibly be found in all mankind. And that he might single out the innocent Lamb, separate from sinners, obedient to the father, perfectly fulfilling the law, and endued with heavenly purity, and therefore conceived by the holy Ghost in the womb of the Virgin, that he might take away the sins of other men. 2 A Male, to show that that Lamb should be mighty, and endued with great power, in regard of his person, to take away the sins of the world, and to destroy the kingdom of sin, and to deliver us from the bondage of sin and Satan, etc. As it is said, Esay. 53.10, He shall divide the spoils of the mighty. And Psal. 63.13. He shall ascend up on high, and lead captivitive captive, and shall receive gifts for men. Yet but a year old, that is tender, weak and knowing infirmity a Esa. 53.3 , In regard of his human nature, because it was meet he should be taken from the company of his brethren, and be like unto us in all things excepting sin. Heb. 4.15. 3 He would have it kept in their custody four days, to wit, from the tenth day of the first month until the Evening of the fourteenth day: to show that Christ should not be delivered unto death presently assoon as he was borne, but that he should discharge the public ministery of the Gospel for a certain time time appointed by the father. 4 He would have it slain between the Evenings, to declare that this Lamb should be slain at length in the Evening of days, that is, in the fullness of times b Gal. 4.8 , or in the last time, for all the mul-titude, of mankind, that is, for the whole body of them which are written in the book of life. 5 He would have posts besprinkeled with the blood thereof, to signify that the hearts of the believers are sprinkled, washed, marked, purged, and sanctified by the blood of this Lamb alone, thorough faith relying upon his merit. This sprinkling, being made with a bunch of Hyssop, that is, by the purging power of the Spirit, whereof that is spoken, Psal. 51.9. thou shalt sprinkle me with Hyssop, & I shall be clean. And 1. Pet. 1, 2. thorough sanctification of the spirit unto obedience, and spinckling of the blood of jesus: and vers. 18. ye are redeemed with the precious blood of Christ, as of a Lamb without spot. Moreover, by the blood of Christ sprinkled upon the doors of our heart is signified, that the destroyer is turned away, we are defended from the anger of God, and by the blood of his Cross, all things whether in the earth, or in the heavens are reconciled. Col. 1.20. 6 By the rest of the Ceremonies he showed that this Lamb must be eaten by faith, and conceived in the mind whole with the head, feet and entrails, (and not rend in sunder, or divided into gobbets, and pieces): As he saith, My flesh is meat indeed, he that eateth my flesh, and drinketh my blood, hath eternal life, john. 6.55.56. 7 That it must be eaten in common with their neighbours, that is, the Gentiles, that is to say, the Gentiles must be called, by the voice of the Gospel, unto the communion of Christ. 8 That it must be eaten not raw, neither sodd in water, but as it were roasted in the fire of God's judgement, and tried in the heat of the Cross, & afflictions: both to the casting of of hypocrisy, the scandal of the Cross, carnal security; as also the opinions of men, concerning the matters of God, and that which cannot be known, must by the fire of faith be consumed. 9 That it must be eat. 1. With the unleavened bread of sincerity, and truth as it is said. 1. Cor. 5.8. Purge out the old leaven, that ye may be a new lump, for Christ our Passeover is sacrificed for us. Therefore let us keep the feast with unleavened bread of sincerity, and truth, namely without leaven, not of the kingdom of heaven (of which it is spoken. Mat. 13.33. the kingdom of heaven is like leaven) but of the old leaven of maliciousness and naughtiness, the subtlety of Herod, of an evil conscience, of the opinions of the Pharisees, of false doctrine, whereof the Lord speaketh: Take heed of the leaven of the Pharisees and of Herode, Mat. 16.6.11.12. Lastly, without the leaven of wicked life, whereof the Apostle, mingle not yourselves with fornicators etc. For a little leaven, leaveneth the whole lump. 1. Cor. 5.6. Gal. 5.9. 2. With bitter hearts, that is, with the renouncing of the bitter slavery of sin, and the rest of our enemies, wherewith we have been oppressed, and with bitterness and compunction of heart, or with earnest repentance and sorrow, mourning for our sins, with mortifying of the relics of the old Adam, and with a fervent appetite, and desire of the grace of Christ. 10 He would teach them that did eat the Lamb, that they must be atttried after the habit and manner of travelers, who having their loins girded with the belt or girdle of verity, as the Apostle calls it. Ephe. 6.14. may be ready to enter into the way of God's commandments, and who may with the girdle of faith and righteousness restrain and suppress the wisdom of the flesh, lust & wicked concupiscences striving against the spirit: also they must be shod or booted with the preparation of the gospel, and prepared to make great increasings in the Gospel, or prepared by the knowledge of the Gospel of peace to undertake the combats, to sustain the dangers, and to avoid the occasions of falling, and offences, wherewith as it were with brambles, thorns, or serpents, the feet of the godly are often wounded. Further leaning upon the spiritual staff of the promises of God's word, they may guide their steps in their journey, and raise themselves being fallen, whereof. Psal. 23.4. Thy rod, and thy staff have comforted me. 11 Also they must eat the Lamb 1. standing, 2 In haste, that is, such as do not tire in the course of this mortal life, do not linger still in spiritual Egypt, or Babylon, but do with all speed renounce the kingdom of Satan, and as it becometh holy travelers, do with all earnestness desire to be gone out of the prison of this life, unto that pomp and manner of life which shall be in the heavenly country. 12 It must be eaten in one house, that is, he would have the spiritual communion of the fullness in one body and head Christ, to be ratified, and preserved by this means. 13 God would have no bone of that Lamb to be broken, mystically to show what he would perform in his son, & he having none of his bones broken. joh. 19.33. might be made famous as it were by a visible mark, that might prove him to be the true Passeover. Why did Christ appoint the Supper of the Lord in stead of the Sacrament of the Paschall Lamb? To show that he had fulfilled those things which were prefigured in the shadow of the jewish Passeover. For in the old Passeover there was the body and blood of the paschal Lamb being a beast: and in that feast was yearly iterated the remembrance of the preservation of the first borne of israel by the blood, and of their deliverance out of Egypt, as a provocation to thankfulness, and a sign of their redemption which Christ should work: but in the new Testament the body of the true and only Lamb of God, being slain and offered upon the Altar of the Cross, and his blood shed for remission of sins, doth procure unto us far more excellent things, than was the deliverance out of Egypt to the people of the jews. And the Supper of the Lord was instituted to this end, that by the receiving of the body and blood of the Lamb of God, there might be made not a yearly only, but a perpetual communication, commemoration, and celebration of the most chief and eternal benefits, as of salvation purchased, and other more procured by the death of Christ: according to Christ's commandment, Do this in remembrance of me. Luk. 22.19. As also the Lord saith of the Passeover. This day shall be unto you for a memorial. Exod. 12.14. Furthermore, as it was said touching the Passover, No stranger or uncircumcised shall eat thereof, but such as be borne at home, and come to years, who had learned the mystery by way of Catechising: so also because in the supper our covenant made with God is renewed, it is to be communicated to none but to them that are of circumcised hearts, and by Baptism are made the household servants of God, and partners of the covenant, but at no hand to the profane or unclean, and ignorant, but only to the faithful being purified by faith, after that they had given their names to Christ, and have been instructed in the mystery of his death. And as the Paschall Lamb was eaten with giving of thanks: so ought we also to receive the Supper of the Lord with thanksgiving. Lastly, as it was a thing much to be desired to eat the Paschall Lamb, so it is a sweet thing to the believers to eat the bread of the Lord. Seeing there was only one Lamb offered as a sacrifice for the redemption of the Church, why did God command a Lamb to be killed in every house, as though every one of them should have had their sacrifices peculiar by themselves? Because, although they were all delivered from destruction by the selfsame blood, yet he would have each family privately admonished, by special application, that they might the more sensibly perceive the grace bestowed upon them. As at this day, the self same thing is Baptism unto us, whereby we are in common engrafted into the body of Christ; yet every one hath his own Baptism performed to him, to the end that they might more certainly know that they are partakers of the adoption, and so the members of the Church. Why is jesus Christ called the Lamb slain even from the beginning of the world. Apoc. 13.8. seeing Paul saith, Now once in the latter end of the world was he made manifest to abolish sin by offering up of himself? Heb. 9.26. 1 Because of the effect of his death, whereunto although there was a certain time prefixed: yet the merit and efficacy thereof did no less benefit the fathers in old time, and was applied unto their justification, and Sanctification, than now it benefits us, and is applied to us. 2 Because, he is the Lamb of God that taketh away the sins of the world, and by his oblation hath consecrated for ever those that be sanctified. Hebr. 10.14. 3 Because, he was slain for sin, which was committed even from the beginning of the world. 4 Because, even presently from the very foundations of the world, he was appointed to be slain. 5 Because there is not salvation in any other whatsoever. Act. 4.12. 6 Because jesus Christ is the same to day, yesterday, and for ever. Heb. 11.1. 7 Because that which was not as yet in the order of nature, nevertheless was extant ever by the virtue and efficacy of faith: For faith is that which maketh those things to be present which are hoped for, and doth demonstrate those things which are not seen. Heb. 11.1. 8 Because as the same Christ is the head of the whole universal Church, so also he is the Author of Election in him, of all the faithful, both of the old and new Testament of their vocation, justification, sanctification, and glorifycation. Why was not the blood of the Paschall Lamb drunken or eaten, but only the posts were besprinkled with it? Because it was abomination to eat or drink the blood, not only of man, but of any living creature from noah's time a Gen. 9.4 . The use whereof was granted by the coming of Christ, although for the infirmity and weakness of the brethren forbidden for a time b Act. 15.20 29 . Were there no more Sacraments of the old Testament? Yes indeed there were, as the Sabbaths, the Ark of the Covenant, washings, and such like: yet they are rather to be called Types than Sacraments, if we will speak properly, because they are never compared with the Sacraments of the new Covenant. But especially because they served rather to illustrate the promise of grace, then to seal it by the application of them made to every one. For the legal Sabbath, which was so called, because of the rest, besides that it was ordained that that day should be employed in the worship God, that is, in holy prayers, preaching, Sacrifices, & charitable collections for the poor, to nourish the people's faith a Luk 4.16 12 , and that the Israelites should not weary themselves, or those that belonged to them with continual labour b Exod. 22. , and to the end they might continually remember the works of God in the Creation c Gen. 2.1.12 , of their deliverance out of the bondage of Egypt, and redemption by Christ: It was further a sign and testimony of sanctification, which did signify that the Lord above doth sanctify his by his Spirit. Exod. 31.13, 27. The Sabbath shall be a sign between me and you, that ye may know that it is I the Lord that sanctify you. Which thing also Paul showeth to be done by Christ, he that sanctifieth, and they that are sanctified are all of one. Hebr. 2.11. As also of the spiritual and everlasting Sabbath, wherein we must rest from every servile work, that is, from sins, and our own will, and suffer God to work his own works in us, and to rejoice in God thorough Christ. It was also a shadow of the heavenly Sabbath (that is, of eternal rest in God) which we shall obtain thorough faith; when being delivered from the flesh, and the trouble thereof, we shall rest in God, when there shall be Sabbath after Sabbath, and Sabbath without any night. Esay. 66.23. The Ark of the Covenant did teach. 1. Christ the Author of the Covenant between God and the Elect. 2 It was a visible testimony of the presence of God. Exo. 25.10 22. I will (saith the lord unto Moses) Declare myself unto the there and will talk with thee from the cover of the mercy seat between the two Cherubins, which is above the Ark of the testimony, what things soever I will command thee to show unto the children of Israel. Whereupon also by the Figure Metonymy usual to types and Sacraments, it is called the King of glory d psal. 47.5.7 . And jehovah, as when the Ark removed, Moses said: e Psal. 68.1 2 & 2.13.1, 8 Arise O Lord, and let thine enemies be scattered, and let all that hate thee, fly away from thy presence. And when it stood still he said, Return O Lord unto the ten thousand thousands of Israel. Numb. 10.35. 3 It was a type of Christ, in whom are contained all the treasures of wisdom and knowledge. Surely the wood Cettim, or Cedar which is not subject to rotting, out of which flowed a clear and most odoriferous liquor which (because it preserveth dead bodies from putrefying) is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quickening that which is dead, it did represent the virtue and merit of the blood of Christ. Now these are the things that were joined to the Ark, and partly put into it. 1 The golden pot, having Manna in it, did shadow out Christ, who is the bread of life f Exod. 16.33 joh. 6.35 Heb. 9.4 . 2 Aaron's rod, which had budded, was a type of the Priesthood of jesus Christ, whose priestly sceptre, whereas it had been as it were withered in the world, after his death & resurrection it began to flourish, to fructify, and to bring forth the sweet fruits of the holy Gospel among the Gentiles g Numb. 17 8 . 3 The Tables of the Covenant, wherein was engraven by the finger of God the ten Commandments, c Deut. 10.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which did signify Christ the fulfilling of the law. 4 The Golden board or cover, which was above, which was called the propitiatory of the Grecians, the cover of the mercy seat it did signify Christ the mediator, who is the propitiation for our sins, and that cover whereby we are covered against the anger, and horrible judgement of God k Rom 3.24 joh. 2 2 Exod 25.32 . 5 The Promise annexed, signified that God would thence as out of his throne speak his Oracles, and that there Christ would hear us, who is indeed the throne & seat of God, and the word of the father, by whom he speaketh to us, and for whose sake he heareth us, As it is written: Whatsoever ye shall ask the father in my name he will give it you. john. 15.16. And the two Cherubins, seated upon the cover of the Ark, joining their wings together, and with face to face, looking toward the Ark itself; did declare the consent of the Prophets and Apostles in doctrine; and the stooping down, that is, the earnest desire of the blessed Angels, to know the whole mystery of salvation. a 1 Pet. 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The exhibiting also whereof, even presently so soon as Christ was borne, they declared to the Church. 6 Also the Ark of the covenant, was a type of the company of the Elect, which is fed with the heavenly Manna, is governed with the Sceptre of that Priest according to the royal order of Melchisedech: it hath the law of God, engraven in the tables of their hearts, and is the keeper of the books of the prophecies, and of the Apostles. And as the Gold mingled with Brass did resemble the hypocrites, so the pure and perfect tried Gold, wherewith the Ark was covered on every side, did represent the faithful, who are tried in the fire of afflictions b 1 Pet. 1●7 . And those men which are indeed like unto Gold, are worthily preferred before such as be like unto lead, and are profane men. 7. The bars, and staves did signify the Ministers, Doctors, and schoolmen which do perform their message for Christ's sake. Moreover the washings did signify that the sins of them that believe should be washed away in the blood of Christ, and that they are daily washed, and purified by the holy Ghost c Leu. 14.8, 7 . Now the third was Chanaan, a certain pawn and pledge of the promise of Christ, and the heavenly inheritance. So, 1. The sacrificing of Isaac d Gen. 22.10 , did signify the offering up of Christ. 2. The blessing of Ephraim and Manasses, made by laying jacobs' arms and hands cross upon them did signify the unlike condition of their posterity e Gen. 48.14 . 3. The brazen Serpent f Numb. 2.8 joh. 3.14.15 : the truth as touching the lifting up of the banner of Christ crucified. 4. The wood cast into the bitter waters, whereby they were made sweet g Exod. 18.25 , signified, the branch of the stock of isaiah comforting all those which be weary and heavy loaden. 5. The going about or compassing of jericho seven days by the Israelites h Ios. 6.5 , that the strongholds of this world shall be cast down by the sound of the trumpets of the Gospel: whereof the Prophet speaketh Psal. 19.5. their sound is gone forth into the whole world i 2 Cor. 10.4 . 6. The cleansing of Naaman by washing himself seven times in jordan k 2 King. 5 10 , the washing away of sin, or of the spiritual leprosy by the blood of Christ l 1 joh. 1.7 . 7. The touching of Esaies' mouth with a burning coal, which one of the Seraphins had taken with the tongues from the Altar, that the Prophet was to be purged with the sign of the holy Ghost, and the word of the Lord must be put in his mouthm. 8. Ezechiell eating the book, did foresignify that the Oracles of God must be hid in the bottom of our heartsn. As afterward the medicinable anointing, yet not without a miracle by the Apostles and other Saints in the Primitive Church for to heal the sick, together with prayers used sometimes by faith, ᵒ testifying the presence, and healthful working of the spirit, whereby God doth heal us. The ᵖ man borne blind, whose eyes Christ did anoint with clay, and washing them in the pool of Siloah; had his sight restored ᵖ, signifying that the eyes of our minds, are to be enlightened with the light of Christ. And such like (which because they were enjoined and granted to some few only, and for a time) are rather to be called mystical actions, than Sacraments. For in Sacraments the sign doth represent that which God doth in truth offer, and faith receive. But in types, things to come, or passed already are shadowed out, and as it were, painted out before our eyes in a table. Wherein do Sacrifices and Sacraments both agree and differ? 1. They have this common to them both, that they are ordained of God, and had a Symbolical signification: for the kill of a beast doth signify, that the nature of man is become like the nature of the beast through sin q Psal. 49.10 21 , and guilty of death, neither could be delivered from death, but by a sacrifice. Again, the offering of the beast upon the Altar, signified that Christ the true Sacrifice, should be offered upon the altar of the Cross for our sins. 2. They differ also in the end, or in the respect of the thing received, & of the thing given. For the purpose of the Sacrament is not that we should offer any thing to God, but that something be offered to us, and that we should receive something from God: But the intent of a Sacrifice is that we should give something to God, or offer something according to his own appointment. Whereupon they are called oblations. Further, there were two kinds in the manner of Sacrificing a Heb. 5.18, 5 , 1. Gifts, They were oblations of things without life q Psal. 49.10 21 , as of fine flower, b Levit. 2 cakes, first fruits, tithes, which must be distinguished from the oblations, or consecrations of the firstborn, whereof Exod, 13.12, & 22.29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. Oblations, which were sacrifices of beasts which were slain from among the herds, as an ox, or a calf: from the flock of sheep or of goats, as a Ram, a Goat, a Kid: or else of birds, as Turtles, young Pigeons, Sparrows d Levit. 1.3.14 . Now, although some of the legal Sacraments, were in their kind also external sacrifices, as the Paschall Lamb, which by name is termed an Oblation: Yet we may not judge so of the Sacraments of the Christian Church, because that only, & that most perfect sacrifice of Christ hath abrogated all external Sacrifices. Again, Sacraments differ from sacrifices in the external form or action: for certain sacrifices were burnt with fire, either wholly, and that either upon the Altar, as the holocaust or whole offering, or without the camp, or city e Levit. 16.5 , or else in part, and were properly called Sacrifices, whereof some part went to the Priests, with the use of fire, added, to note out the purity of Christ's Sacrifices, and that eternal spirit, by whom he was offered to God f Heb. 9.14 . As for those which were either eaten, or imprinted, and applied to the body, they were Sacraments so properly called. Therefore an Altar was appointed to the Sacrifices: but not for the Sacraments which are eaten at a table. Whereupon the Apostle 1. Cor. 10.2. saith, Ye cannot be partakers of the table of the Lord, and of the table of the Devils. Whereby it is apparent, that altars were unknown to those ancient Churches. For that Heb. 13, 10. we have an Altar, signifies not a material Altar, but figuratively Christ. Again, Sacrifices were some propitiatory, which were made, either for the high Priests sin, or the whole peoples, or the Princes g Levit. 4.13 22.27 , or else for some fault h Exod. 28.41. et. 29.1 Levit. 8.2 1 Levit. 3.1 et. 7.11.6 And they were a type of the true propitiatory and expiatory sacrifice of Christ for our sins before God. Some were for Consecration, or perfection, whereby the Priests were consecrated. 1. Othersome were for thanksgiving, as the sacrifice of Peace-offerings, or of health: whose kinds were gratulatory, votary, & voluntary. Therefore the Sacraments being lawfully used with prayers and thanksgiving, in some sort may be called Sacrifices, but Eucharistical only (that is, for thanksgiving) not expiatory or to satisfy for sin (unbloody) of which sort there remains none now to be offered; because now there remains no more remission of sins; but that only sacrifice which is already offered, must be laid hold on by faith k Heb. 10.18 . But yet the Apostle saith. Heb. 13.15. that there be left unto us two kinds of Eucharistical Sacrifices, namely, the one of praise or thanksgiving, the other of liberality, or communion, wherewith God is well pleased, as it were with the fruits of Christ dwelling in us by faith. To which he addeth the Sacrificing of a man's self, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which in a borrowed speech he calleth a living Sacrifice, holy acceptable to God, and our reasonable, that is spiritual worship l Rom. 12.1 , As also the sacrifice of Martyrdom, and Sacrifices of faith, and of good works, and of preaching the Gospel m Phil. 2.17 & 4.18 1 pet. 2.5 , so far as with the spiritual sword thereof, men are sacrificed and consecrated unto God n Rom. 15.16 . And yet, although in the holy works of Christians, as in giving of alms and such like, there is some outward thing: yet they are called Sacrifices, not by reason of that which is external, but for the inward affection of the mind: and therefore they are not called external, but spiritual Sacrifices, by means whereof all the faithful are called Priests a 1 Pet. 2.5 . Whether is Christ now to be Sacrificed, that his Sacrifice once made upon the Cross, might be applied unto us? No, in no case. 1. For the explication of the Sacrifice, infers the Sacrifice made before. Now it is most contrary that the same should be both done already, and also should be done hereafter. 2. By the like reason Christ should take our flesh again, die again, and rise again, that the fruit of his incarnation, death, and resurrection might be applied to us. 3. The applying of the Sacrifice is not the Sacrifice itself. 4. The virtue of the Sacrifice itself is applied unto us inwardly by the effectual working of the Holy Ghost; and outwardly by the Preaching of the word, and by the Sacraments ordained of Christ b Rom. 6.4 et. Col. 2.12 . For so often as the Gospel is Preached, the Sacraments be administered according to Christ his institution, so often is Christ offered, not to God, but to us, that we might embrace him, being received by a true faith with all our souls. But after the exhibiting of Christ, and his sacrifice finished, there remaineth no more external and real sacrifice. 1. Because Christ dieth no more, death hath no more Dominion over him. Rom. 6.9. 2. Because by his one oblation he hath consecrated for ever those which are sanctified, and we are sanctified by the offering up of jesus Christ once made. Heb. 10.14. And he hath once entered into the holy place, having obtained eternal Redemption. Heb. 9.12. 3. Because Christ hath said; It is accomplished joh. 19.30. Why were there so many Sacraments and Sacrifices instituted, seeing there is but one only Christ? To the intent that without wearisomeness (as Augustine saith) both they that were wise might be more and more put in mind of Christ to come: & also the ruder sort might in so great a number of signs at the least find one, whereby they might understand that thing should come to pass which was promised. But what is the reason our forefathers had more Sacraments than we have? Because then the Church was in her paedagogical rudiments, neither knew she so many things concerning Christ, as now are revealed to us, after that Christ hath come into the world, and finished that sacrifice so long expected. What manner of signs, be Sacraments? Not only signs of remembrance, that is, signs which bring to mind things done long before, as the death and passion of Christ: Neither yet foretelling, or foreshowing only, that is, such signs as do foreshow things to come, as the resurrection, and the glory to come, and things to be fulfilled in us: But also significative, signifying the things and gifts present, which we do now in truth enjoy, and are the very pawns and seals of the same. Rom. 4.11. What are the Sacraments of the New Covenant? Mystical signs, commanded and instituted of God, and annexed to the Gospel, whereby the New Covenant ratified in the blood of Christ, or the promise of grace, or of the faith of righteousness is signified and sealed up in Christ the Mediator, now exhibited, for ever till the coming of Christ c Mat. 28.16 1 Cor. 11.26 : and further the remembrance of all these duties is renewed, which we are bound to perform to God and to our neighbour d 1 Cor. 5.7.8.9.10, 17 . How many Sacraments are thereof the Christian Church? Two, and no more, one of our entering, or engraffing and regeneration, to wit Baptism, which succeeded Circumcision, and the rest of the legal purifyings: The other of our nourishing, or our feeding, namely the Supper of the Lord, which was shadowed out by the Paschall Lamb. 1. Because the Lord jesus did institute these two and do more a Mat. 3.11 & 21.25. & 26.26 . 2. Because he gave commandments to the Ministers of the New Testament touching the right administration of these two and no more b Mat. 28.91 1 Cor. 11.23 . 3. Because only baptism and the Eucharist do seal up the righteousness of faith c Col. 2.11 12 1 Cor. 5.7 . 4. Because there are no more pledges of our Communion with Christ the head repeated by Paul. 1. Co. 12.13. By one spirit we have all been baptized into one body, and have all drunk of one drink. 5. Neither doth the practice of the Primitive and Apostolic Church commend any more unto us d Ac. 2.38 41 . 6. Because jesus Christ was made partaker of them, and no more e Mat. 3.31 & 26.26 . 7. For as touching that washing of the feet, whereof joh. 13.5. & that anointing of the sick, whereof Mar. 6.13. jam. 5.14. neither did Christ command them for the perpetual use of the Church, neither are they Sacraments according to the definition of a true Sacrament, because by none of them is the righteousness of faith sealed up in us. And indeed that anointing which the Apostles & other godly men did freely use in old time, is most unlike that which now adays some use, when they come to men at the point of death. For that was a sure sign of health & life to be recovered: but this of unrecoverable sickness and of death. Much less that Matrimony, order, or, duties, or Ecclesiastical degree, penance, Confirmation which was performed with the use of the chrism, and other things and ceremonies should be Sacraments: which neither have signs, nor things signified determined and distinguished, from Christ. 2. Neither do they testify any Communion of the Saints among themselves under Christ the head: which notwithstanding is the principal end of sacraments. 3. And Christ was made partaker of none of them. 4. Neither are they commended by the institution of God, or the use of the Church in the apostles time. But in particular, penance, is no sacrament, because it wanteth both the sign appointed by God, as also the promise of grace. But baptism itself is the Sacrament of Repentance. Mar. 2.4. Luc. 3.3. Neither is order, because it is not annexed to the promise of the Gospel. As for the Chrism, there is no mention of it. For the place. 1. joh. 2.20. Ye have an anointing which proceedeth from the holy Ghost, and know all things, must not be understood of Popish greasing, but of the grace of the holy Ghost. And that matrimony is no Sacrament it is manifest. 1. Because it was ordained before the fall, not that it should be a seal of the righteousness of faith, but that it might serve for the lawful propagation of men. 2. Because it hath been common as well to the hypocrites, as the faithful: yea even to the heathens themselves, both to them of the old and new Testament, and so shall be to the end of the world. 3. Because the Lord jesus abstained from it. Why were there diverse Sacraments under the law, from these which be now under the Gospel? Because the Priesthood being changed, the law is changed too, that is, the ceremonial worship, and of the contrary as it is, Heb. 7.12. Again, for the diverse condition of the times, Cont. Faus. tum l, 19 c, 16 the Church was to be instructed otherwise then, & after another manner now in the promises of God. For even we ourselves (as Augustine saith) do one way signify things that shall be done, and another way pronounce things done already. As he that shall suffer, and he that hath suffered sound not alike. And therefore there were other manner of Sacraments under the law, whereby were foreshowed things to come: other under the Gospel, whereby are signified those things are done which went before in Christ. Neither is therefore any change in God, as there is none in the father of a family, who commandeth not the same things in summer, and in winter. How do the Sacraments of the old & new Testament agree? In the Author, the end, the general parts, in the thing signified in manner of Phrase. For God is one and the same Author of the Sacraments of each Covenant a Heb. 1, ● . There is the same end, that they should be signs of the favour of God toward the Church. There be the same parts: for the Sacraments both of the new as also of the Old Testament, do consist of a sign and a thing signified: and in them both the sign is one thing, the thing signified another. The thing signified, or the substance is alone and the same Christ and the self same benefits of his, namely remission of sins, justification, regeneration, and spiritual nourishment. Rom. 4.11. Abraham received the sign of the righteousness which he had received in his foreskin 1. Cor. 10.2, 3.4 All were baptised under Moses in the cloud, and did all eat the meat (to wit that we do) and did all drink of the same spiritual drink. And cap. 12.13. For by one spirit we have all been baptised into one body, both jews and Gentiles, both bond and free: and we have all drunk into one spirit. For the same thing which Circumcision did signify, doth our baptism now signify: that which the lamb did, doth the Supper. And therefore the fathers under the Law, were partakers by faith of the same Christ, and of the same gifts of his, that we be now under the Gospel, they believed in the self same Christ, and had the very same promises b Heb. 11, 2 etc. . And jesus Christ the same yesterday, to day and for ever. Heb. 13.8. And the Lamb of God slain from the beginning of the world. Re. 13.8 And Augustine saith, Whosoever did conceive Christ in the Manna, did eat the same spiritual meat that we do. Lastly the manner of speech in them both is the same, to wit Sacramental, that is fytting, and well agreeing to that argument. Of what sort be the Sacramental speeches? Sometime they be proper, to wit, when that which belongeth to the sign is attributed to the sign: or that which belongeth to the thing signified, is ascribed to the thing distinctly: or else when the use and office is plainly expressed. As Circumcision is the sign of the Covenant between me and you. Gen. 17, 11. The blood of the Lamb shall be a sign to you of the Passeover. Exod. 12.13. Abraham received the sign of Circumcision and the seal of the righteousness of faith. Rom. 4, 11. Baptism is that whereby the filth of the flesh is washed away. 1. Pet. 3.21. But for the most part they are figurative, when the names and effects of the things signified are attributed to the signs. And on the contrary, when the names of the signs and their effects, are attributed to the thing signified, by a Mutonimie, or changing of the names. And such phrases are in indeed usual in the holy Scripture, and so be placed in the common use of the Church, and yet figurative, which may be understood by the nature, conference of the words and things whereof the words speak, or by the coherence of the parts. Yet clear, because eloquent, and manifest types do not obscure, but illustrate an oration. Now they are such, because the nature and essence of a Sacracrament, doth require the same, which commonly is defined to be a visible sign of sacred things. And therefore if the words in the Sacraments be understood nakedly, without a trope, & simply, they shall be no longer Sacraments, because they shall be no longer signs, but the things themselves. Now they are of the number of those which have relation to another thing. Therefore the trope is not in the things, but in the words. 1. Because of the analogy, proportion, and relation of the sign unto the thing signified. 2. Because of the similitude and comparison of the effects. Whereupon Augustine saith, that Sacraments from the likeness of those things whereof they are Sacraments, do for the most part borrow the names of the things themselves. Quest upon Leuit. 17 Whereupon also that Rule is to be kept, the use whereof is usual and much in the Scriptures. The names and properties of things which be most diverse, because of some proportion, similitude and likeness of the effects, are oftentimes changed, and affirmed mutually one of another, for instruction and admonition sake. So, Christ and a vine, be the names of diverse things: yet Christ doth term himself a Vine a joh. 15.1 , for the likeness of the effects. Again because of the pawn and certainty of the promise of God added to the signs: as the Rainbow, or the bow in the clouds is the Covenant of God b Gen. 9.9 . Circumcision is the Covenant c Gen. 17 10 . The Lamb is the passover, or the passing over of the Lord d Exod, 12 11.27 . So Baptism is the laver of Regeneration e Tit. 3, 5 and the stipulation of a good conscience f 1 Pet. 3.21 . The like speeches are used in the types and shadows, as Gal. 4.24, those two mothers, Agar and Sara are two Testaments. In the holy Supper, the bread broken is the body of Christ, the wine, the blood of Christ. The cup is the New Testament in the blood of Christ. Not because of the changing of the sign into another thing, as our Transubstantiaries would have it. Or the including of another thing in the sign, as the Consubstantiaries say. Not properly, and of themselves, but because by a Metonymy, or changing of the name, they are signs and testimonies, pawns, yea even means or instruments of the Holy Ghost; in the lawful use whereof there is wrought through the free operation of the holy Ghost, a true and not an imaginary communication of the things which are promised in the word being added to the Sacraments, no less certainly than the Minister of the Church doth certainly exhibit the sacred signs which are called Sacraments. This Rule is also perpetual in the nature of things, that, in the affirmation of things that be diverse one from another, and affirming of one of them of another, the speech must needs be ever tropical or figurative, in any kind of things, and never proper. For as oft as in any proposition, the verb Substantive, est doth join together things that be diverse, which differ in their special forms: then the affirmation is not proper, but figurative. As, so often as the first substance or this singular Individuum, existing truly and actually without the mind is affirmed of another first substance, such an affirmation is figurative. But yet these figurative speeches must be reduced to proper, and be explained by them: as, Circumcision is the Covenant, that is to say, it is the sign of the Covenant, whereby God doth testify that he doth truly receive the believers into his Covenant. How do the Sacraments of the old and new Testament differ? 1. By outward adjuncts, and the circumstance of time: For those continued until the time of Restitution (for those things are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, right, which pass not with a certain crooked & turning course, but are directed strait unto their mark: but these must endure until the end of the world, or until the state of glory, in which all truth shall clearly and perfectly be made manifest, and therefore there shall be no need of Sacraments. a Heb. 9.19 . 2. In the manner or condition of their signifying, for the Sacraments of the old Testament foretold Christ as it were to come: but the New declare him as it were exhibited. And ●●erefore they cannot possibly both stand together, seeing the time to come can never be the time past, and the time past can never make the time to come to be more ancient b Heb. 8.13 . 3. In the diversity or quality of the signs, or in the signs and ceremonies which differ much: for there be some signs of the Old, and other of the New Testament. 4. In the number, measure of signifying, virtue, and easiness. 1, For ours, saith Augustine, are fewer in number, whereas in the Old Testament the signs were more in number, because the people of Israel, were, as yet under the government of the Law; and therefore, as children use to be, were kept under more figures and rites. 2. Ours were better in regard of the profit. 3. More excellent or manifest not in outward show, or worldly pomp, but in the understanding and signification of heavenly and divine things. 4. Ours are greater in force, that is of greater efficacy to confirm our faith. 5. More easy to be done: for there is nothing in Baptism or the Supper of the Lord which is hard, troublesome or bloody. But Circumcision and the Sacrifices were more troublesome, bloody, and required greater pains. Yet all this maketh not, that our Sacraments, and the sacraments of the ancient fathers should not be the same in substance. What? Do not the Sacraments of the old Testament differ from ours in the effect, because those did only shadow forth and signify grace, which these offer present unto us? No: because in either testament, there is the same grace of Christ, yea the same Christ propounded. And the Apostle testifieth that the old Fathers did eat the same spiritual meat with us, and drink the same spiritual drink. 1. Cor. 10.3. (I say the same with us, not as some expound it, only amongst themselves, which is understood by the purpose of the Apostle, the tenor of the text, the name of Christ, and the word baptizing there used) and received the seal of the righteousness which is of faith; and therefore that they were made partakers of Christ, which is righteousness to all that believe, in all ages. Rom. 4.11. And yet I grant that the sacraments of the fathers were figures, pictures, and shadows of ours, not in regard of the things themselves, but in as much as they shadowed things, more darkly and obscurely signified by them. a 1 Cor. 10.6 In which respect they may be called types of ours, but types not without truth. Why then doth Paul say, Gal. 4.9. that the Sacraments of the Fathers were weak, and beggarly, and carnal Elements which were not able to sanctify the conscience, because of their weakness and unprofitableness? Heb. 7.19. & 9.10. 1. Because he speaketh of them not simply, as that they were naked elements which could offer or seal no grace, but in some respect, as now abrogated by Christ. 2. He speaketh of them: as he saw them received of the jews, severed from Christ, and his promise, that is, as they are considered in themselves, and by themselves, severed from the things signified in cogitation, and as bare signs: because the sanctification dependeth not of the signs, either old or new, but wholly and only of the virtue of the holy Ghost. Did the Fathers eat the flesh of Christ, seeing that as yet it had no being actually and corporally in the nature of things? Yes, because although it was not extant simply, or actually in regard of his bodily substance; yet in some respect, namely, as it was to be given for the life of the world, it was that spiritual meat, which might no less be eaten of them, than that Lamb which was slain from the beginning of the world, is eaten now of us by faith b Reu. 13.8 . 2. Because jesus Christ is the same to day, yesterday, & for ever Heb. 13.8. one and the same Saviour of both Testaments, In whom alone it pleased the Father to gather together all things Ephe. 1.10. 3. Because those Fathers were endued with faith, which maketh those things to be which are hoped for, and doth demonstrate those things which are not seen. Heb. 11.1. And therefore, although in those ancient times, the human nature was not assumed of the word, yet it was present to the faith of the godly in former times, which did conjoin them then with Christ that should be borne. So that, that which had no being as yet in the order of nature, yet nevertheless, had ever a being by the force and efficacy of faith. Therefore Christ saith; Abraham saw my day and rejoiced. joh. 8, 56. But they did eat the flesh of Christ which should be given for them: we eat it being already given for us. The times are changed, saith Augustine, but faith is not: shall be given and is given, shall come, and is come; in joh, tract. 4 these words differ, saith he, but yet Christ is one and the same. Do the Sacraments give remission of sins, and do they confer or contain grace, and are they ordained to justify and to regenerate, or, whether is grace tied to the Sacraments? No. 1. Because they are the signs, not the causes of grace. 2. That which is proper to God, ought not to be bestowed on the creature. 3. The subject of grace is not the body, but the spirit. 4. No bodily thing doth work upon spiritual things. Again, not by the work done, or as an efficient cause by themselves, or their own virtue working any thing, or flowing from their essence, as they speak in the schools: but ministerially, or Instrumentally; yet effectually, so far forth as they support & nourish our faith. Not by any inward power or virtue of their own, but by virtue of the principal agent or worker: in that sense that Paul affirmeth the Gospel to be the virtue and power of God to salvation, to every one that believeth. Rom. 1.16. & 1. Tim. 4.16. he saith, that the remedy of the holy Scripture, doth save a man: not that there is any magical virtue in the letters, syllables or sound of the words: for the Apostle saith Heb. 4.2, The word profited not them, being not mingled with faith, but because it useth these means, helps, and instruments to work our salvation. In which sense the Church is said to be sanctified and washed in the laver of water through the word. Ephe. 5.16. Tit. 3.5. Baptism is called the Laver of Regeneration & Renonation. And Act. 22.16. Be baptised & washed from thy sins, in calling upon his name. Hereupon Augustine hath this saying, whence cometh this virtue to the water, that it should touch the body, in joh. Trac. 80 and wash the heart? but that the word causeth it, not because it is spoken, but because it is believed. And, that the grace of God ought not to be tied to the outward signs, Peter teacheth, speaking thus of Baptism. 1, Pet. 3.21. It saveth us, not that Baptism, whereby the filthiness of the flesh is cast away, but whereby it comes to pass that a good conscience maketh request to God, by the Resurrection of jesus Christ. Cornelius received grace before Baptism a Act. 10.5 . For God useth means and instruments to work our salvation, but yet so as he worketh by his own proper and inward virtue most freely, when, how, and in whom he will: and doth not yield up his power and virtue to the outward signs. As also, in that seven times washing of Naaman the Syrian in jordan, was not placed the purging of him from his Leprosy, which then the power of GOD alone wrought in him b 2. King. 9 ●4 . Hence it comes to pass, that some receive grace without the Sacrament, as Abraham was justified before Circumcision; and the Thief on the Cross without Baptism, and the Lords Supper, Some receive the Sacraments and not grace, because they want faith, as judas, of whom Augustine saith; He received the bread of the Lord, but not that bread which was the Lord. Others receive both together, as it were by a certain conjunction of the thing with the signs, as the faithful, who take the Supper worthily. Whether do the Sacraments imprint any stamp, or any spiritual work in soul, and that such as cannot be blotted out? Not of themselves, or their own power, nor yet by any supernatural virtue inherent in them, not by a real and essential imprinting of some sign, as the printing of a picture or sign is made in wax or money: For the Scripture alloweth none such. But yet God doth, as it were, mark out and seal up his, Sacramentally & spiritually by them as instruments, giving the pledge of his spirit, and the light of faith, whereby they are made conformable to Christ, and discerned from infidels, and are marked out unto the profession of Christ. And this note, in the purpose of God, is such as cannot be blotted out. 2. Tim. 2.19. The foundation of God is sure, having this seal, The Lord knoweth who are his. And 2. Cor. 1.21. He which hath anointed us is God and who hath sealed us, and given us the pledge of his spirit. And Ephe, 1.13. In whom also ye believing, ye were sealed with the holy spirit of promise, which is the earnest of the Inheritance. And Chap. 4.30. Do not ye grieve the holy spirit of God by whom ye are sealed. And Ezech. 9.4. The marks of the letter Tau, is said to be made in the forehead of those men which sigh and mourn. And revel. 7.3. The servants of God are marked in their foreheads; as on the contrary, the children of perdition are said to be marked with the mark of the beast, revel. 13.16.17. To whom doth it belong to administer the Sacraments? To them only to whom it is permitted to exercise the office of Preaching the Gospel According to that saying, Go ye forth & teach all Nations, baptizing them in the name of the Father, son, and Holy Ghost. Math. 28.28. and 1. Cor. 4.1. For the Sacraments be the appurtenances of the ministery of the word of God, and the seals of God's promises, which cannot lawfully be set too, without the unfolding of this word of God. For neiher can their be an accessory unless their be a principal. And it belongeth to the same man, as the Chancellor using the King's authority, to write the tables of the Testament faithfully, and to seal them with his seal. Whence do the Sacraments receive their power and excellency? From the institution of God, so that that form be observed which he hath prescribed, & that by a public person, either rightly called, or at the least by a common error, using the public function: and not of the manners, merit, and excellency of the person, working & administering. Phil. 1. But whether do the Ministers to whom is committed the lawful administration of the Sacraments, and are called Gods fellow-morkers, deliver also with their hands the matter of the Sacrament? No: but they do outwardly give the earthly signs, and do only perform the outward duties: and God doth inwardly confer the heavenly gifts represented by them, & gives increase; because God alone doth Circumcise the heart a Deut. 30 . And therefore this Circumcision is said to be made without hands b Col, 2, 11 . And john the Baptist confessed, that he indeed baptized them with water, but the Lord jesus did baptise them with the Holy Ghost, and with fire, Math. 3.11. And only the heavenly father giveth that bread, which is indeed heavenly. john. 6.32. Otherwise, sometimes that is ascribed to the Ministers of the word, which belongeth to God alone. For, that is the nature of words which belong to one thing, that, that is attributed to the instrument which belongeth to the principal efficient cause. Where and when ought the Sacraments to be admininistred? In the assembly of the Church, and usually no where else, to wit, when the whole Church is gathered together, or a great part thereof, not out of the assembly of the Church, Which ought to be the form and manner of administration? That those signs should be used without change which Christ himself hath prescribed. And that the words of the institution, than also of the Lords promise be recited and explained, not in a strange, but in a known speech, before the Sacrament be administered, and deluered a Act, 19.3 4.5 1 Cor. 11, 23 . For the Apostle doth expressly forbid, 1. Cor. 14.19. to use a strange language in the Church. And such ceremonies ought to be used which are not human, and received, but appointed and commanded by the authority of the son of God, as also prayers, and thanksgivings: After the example of Christ who commanded the Church to do this. Do ye this. And Act. 22.16. Be thou baptized, and be thou washed from thy sins, in calling upon the name of jesus. Now the comeliness and dignity of the Sacrament is to be esteemed by the word of God. Also the multitude and pomp of human rites doth occupy the senses and the minds, and doth overturn the Ceremonies appointed by God. To whom are the Sacraments to be administered? The Sacraments indeed are common to the godly and ungodly: and also other outward things in the Church b 1 Cor. 11 27.29 . As for example, Abraham and his household c Gen. 17 23 . Absalon, Achitophel, & the people d Sam. 15.12 judas e Luk. 22.21 . Simon Magus f Act. 8.13 . But they belong to them only for whom they are appointed, and such as be contained in the covenant of God, according to his words. But not to them that be without, which do not profess the name of Christ: and to such too, as be living and present, but not to the dead, and such as be absent. Wherein do the word and Sacraments agree? In the Efficient cause, for the same person is the Author of the promise of grace, and of the Sacraments, to wit, the son of God, the head, King, Doctor, and Priest of the Church: and in the instrumental causes, for the self same ministers of the word be also the disposers of the Sacraments g Mat. 28.1 1 Cor. 4.19 . 2 In the matter intelligible, or the principal subject: for the same thing is promised in the word, and the lawful use of the Sacraments, the same Christ with his benefits of salvation. Therefore as the Gospel testifieth, those which turn to God are washed, and sanctified by the name of the Lord jesus, and by the spirit of our God. 1. Cor. 6.11. And that they are begotten by the Gospel, and borne anew by the word of the living God. 1. Corinth. 4.15. h 1 Pet 1.23 1 Rom. 6.3 Tit 3.5 . And that jesus Christ is that bread of life. john. 6.35. So the sacraments do testify that those which are baptized into jesus Christ, are baptized into his death, k joh. 3.33 36 R●●. ●4, 23 He●. 11, 6 Habac, 2, 4 and are saved by the washing of the new birth. 1. And the bread which we break is the communion of the body of Christ. 1. Cor. 10.16. 3 In the form, manner and Instrument whereby we receive the thing to salvation for the word and sacraments profit none but those which have, or shall have faith k joh. 3.33 36 . 4 In the end common to them both. For both the word and the sacraments are means, whereby the son of God doth teach, and gather the Church unto himself, and doth in this life communicate himself, and all his benefits to them that shall be saved: yet so, as he is able without either of them to work in the hearts of the godly, so often and when it pleaseth him. 5 In the effects: For as the word of life is to the godly the savour of life unto life, to the ungodly the savour of death unto death. 2. Cor. 2.16. So the Sacraments in themselves are to salvation to them that believe, but unto the unbelievers they turn into judgement, and condemnation a 1. Cor. 11.29. . Even as a sweet ointment is healthful to the dove, but it is present death to the fly. And as the seed of the word preached: so the use of the sacrament, doth not presently bring forth his fruit, but in that time which is appointed of God. 6 Lastly, as the holy Ghost doth begin and strengthen faith by the word: so also by the sacraments he doth stir up, and confirm the same. Out of all which followeth that there is such a conjunction, and agreement of the outward and inward word, as there is of the earthly signs, and heavenly things. Wherein do the word and Sacraments differ. 1 In nature: Because the word of the Gospel doth in express words declare, to wit, that we by faith are made partakers of Christ jesus, and of all his merits: the sacraments do represent them by signs: or that doctrine which the word doth deliver clear and more manifest, the Sacraments do propound the same in a mystery, and not so expressly. 2 In the instruments. The word is delivered with the mouth, & received with the ears: but the rites of the sacraments are administered with the hands: and they are subject to the eyes, and the other senses, and do lead us as it were unto the thing present: as though we should now in some sort touch Christ himself with our hands, see him with our eyes, perceive him with our taste, and feel him with our whole heart. 3 In the subject to whom. The promises of the word are generally, and in common pronounced to all alike, as well to the unbelievers as to the believers. For the word must be preached even to the unbelievers. But the sacraments are to be communicated severally to them which be probably known to be members of the Church: and they do apply and restrain the promises in a special manner to every one that doth rightly use these rites: that, as certainly as thou dost use the visible Ceremony, according to Christ his institution: So certainly thou mayest, and oughtest to conclude, that Christ also and all his benefits do belong unto thee. 4 In the measure of signifying: for the word doth especially teach; but the special office of the Sacraments is to seal: and further the word doth signify, and apply spiritual things, but the Sacraments do rather, and more especially represent and apply. 5 In order: for whereas the Sacraments are the appendices of the word, which do confirm faith, it is meet that in such as be of years, the preaching of the word should go before, to begin, and to increase faith, together with a manifest profession of faith, before they be rightly administered to any. 6 The word is available even without the sacraments, as may be seen in Cornelius a Act. 10.2 3.4.44.45 . But sacraments without the word are of no force. For a seal without a Charter is nothing worth. 7 The preaching of the word, and that effectual, is required in those that be of years, that they may be saved. For Faith comes by hearing, and hearing by the word of God. Rom. 10.17. Except it please GOD extraordinarily to work in their hearts. But the Sacraments are not altogether expressly nor absolutely so necessary, that without exception, whosoever enjoys them not, should therefore despair of the certain hope of salvation. For that saying of Bernard is most true: Not the want; but the contempt of the Sacraments is damnable. 8 Lastly, the word considered by itself alone, if it be compared with the sacrament considered by itself alone, is better and more excellent than it. Although if the sacrament be added to it, it doth yet become more excellent and powerful, and more effectual for the confirmation of faith. Therefore we may not ascribe the greater honour to the sacraments then to the preaching of the gospel, that is to say we may not attribute more to the seals, then to the written Testament of jesus Christ. What ought they to do, who are deprived of liberty to come to the holy assemblies of the Church, wherein the ordinary dispensation of the word and sacraments is performed? They ought to inquire for them: but if they cannot find them, they must then exercise themselves in daily meditation at home, both because the kingdom of God is within us b Luk 17.21 Rom. 14.16 , as also because the Gospel even without the sacraments is the power of God to salvation to all that believe. Rom. 1.17. as also lastly, because the faithful are never deprived of the matter of the Sacraments although they are constrained to want those visible signs. How do Sacraments differ from Miracles●s 1 In nature or definition. For true miracles are strange works, being the same thing which they show, and exhibiting the things themselves, at the sight whereof the minds of men do wonder, done for the confirmation of general doctrine to the unbelievers ᶜ, and bring authority to them that teach. Now sacraments be usual works, 1. Cor. 14.8 taken from daily use, which bring no wonder with them, being one thing indeed, signifying another, for the confirmation of the faith of the believers, & promise of grace. 2 In time. For miracles are extraordinary which endure but for a time in the Church. But Sacraments be ordinary works, which are to be used until the end of the world. What is the end of Sacraments? 1 The first and most principal, which doth good unto the consciences in respect of God, that they should be not only figures, Emblems, manifest resemblances and pictures, a Gal. 3. , or looking glasses and signs which should declare, and as it were paint before our eyes, and teach what jesus Christ hath performed, and doth perform for us: but also that they might be seals and pledges of Gods promise embraced by faith, or of the righteousness which is of faith, or of our incorporation, o● communion with Christ: therefore they are confirmations of our faith. b Rom. 6.3 Gal. 3.24 1. Corinth. 10.16. As many of us as be baptized, we are baptized unto his death: the bread which we break, etc. 2 The subordinate ends, in respect of us 1. That they might be signs of confession, and badges of the profession of true religion, whereby we might be discerned from other sects, as soldiers are discerned by their military liveries. 2. That they might preserve the memory of the benefits of Christ. Ex. 12. 1●. This day shall be unto you for a remembrance. And 13.9. It shall be a sign in thy hand, and as a thing hanged up for remembrance between thine eyes, Luke 22.19. Do this in remembrance of me. 3 That they might be testifycations of our thankfulness. 4 To be admonitions of our duty toward God, when as thereby we do openly profess, we desire to be accounted among the people of God, and that we desire to worship the true God alone, who hath revealed himself to his people, as well in his undoubted word written by his Prophets and Apostles, as also by these Sacraments, and do bind ourselves to him, unto the study of obedience, piety, and innonencie. 5 That they might be as sinews of public assemblies, and of the communion of the Church: lastly to be the bands of mutual love and concord, between the members of the Church under one head Christ d Act. 10.45 1 Cor. 10.7 Eph. 4.5 . Which ends are comprehended in the other part of the Covenant. Which is the right use of the Sacraments? 1 That they be used according to the prescript rule of God, without maiming or depraving them. 2 That they be used of those for whom they were appointed, that is, such as be of the household of Christ. 3 For that end, for which they were ordained, the which use doth require faith in the receiver, to apprehend the thing signified, that is, the promise of grace and remission of sins, otherwise the promise is unprofitable, unless it be embraced by faith. Acts. 8.37. If thou believest with all thnie heart, thou mayst be baptized. Math. 3.7. john baptised them, confessing their sins. What be the effects of the Sacraments? The moving or stirring of the heart to believe, and the confirmation of faith: For as the audible word entering into the cars striketh the heart: even so, the Sacrament, as a visible word, entering into the eyes, stirreth up the heart to believe, by the inward working of the holy Ghost: whence cometh the applying of Christ and his benefits then there followeth the increase and strengthening of faith, and every day a more near growing up with Christ, that he might live in us, and we in him, Gal. 2.20. What punishment doth remain for contemners of the Sacraments? A grievous punishment: not that God standeth upon the ceremonies, but because he would have honour given to the pledges of his grace, because of that great good which is reaped of them. For this cause he thought to have punished the negligence of Moses, because he had omitted the circumcising of his son, not only by forgetfulness or carelessness, but because he knew very well that it was an odious thing either to his wife, or else to his father in law a Exod. 4.21 . So amongst the Corinthians when the holy Supper was profaned, the plague was spread among them, because it was a monstrous sin to make so light account of so precious a treasure b 1 Cor, 11.18.30 . What is contrary to this dostrine? 1 The error of all those which either devise new sacraments, or else do add or detract something from those which be instituted of God. 2 The error of the Anabaptists, who affirm that the sacraments are only an outward badge of Christianity, and that they be only certain remembrances, excluding the true giving and spiritual receiving of the things signified: and lastly that in the sacraments are only contained figures and signs of the moral commandments. 3 Of the Donatists, who hold that the Sacraments, being administered by evil men, are of no efficacy or weight. 4 Of the Manichees, who taught that the signs being changed, the things were changed. 5 Of the Ebionites, who would have the jewish rites to be retained, with the rites of Christians. 6 Of the schoolmen, who taught that the Sacraments of the old law did no more but shadow out grace, but the sacraments of the new law do confer grace. 7 Of the Papists, who say. 1 That the Sacraments of the new Covenant do contain, and by themselves confer or merit grace, and justify or pardon sins; and sanctify by the very deed dove, yea without the good affection of the party using them, that is, without faith. 2 They appoint seven sacraments, as necessary, Baptism, Confirmation, the Eucharist, Penance, extreme unction: voluntary Orders, and Matrimony. 3 They think that by virtue of the words, as by a magical charm, the natures of the things are changed, and cease to be that they were before. 4. In the administration of the Sacraments they use an unknown tongue. 5. They give the sacraments to things without life. 8 The error of those who use the name of a Testament properly for a Sacrament; whereas this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a Covenant made between them that be at odds: which can be no more but one alone, and an everlasting Covenant, to wit, the reconciling of the believers unto God by the death of Christ. 2. Of them who tie the things signified to the signs by any means, or such as make a real connexion and coexistence of the sign, and the things signified. 3. Which conclude, that the sacraments do pertain to the unbelievers. 4. That the matter of the sacraments is communicated all well to the faithless, as the faithful. 5. That will have no figurative speeches in the sacraments. 6. Who give less honour to the word of God, then to the sacraments, for that they imagine greater blessings are offered to men in the sacraments then in the word. 9 Of those who not being content with the heavenly simplicity think that they can adorn the excellency of the sacraments with their own ornaments. 10 Of many which live in the outward assembly of the Church, who being content with the use of the outward signs, have no care at all of the work of Regeneration, of then communion with Christ our head, but remain still in their sins: contrary to that principle of Augustine: Not the Sacrament, but faith in the Sacrament doth justify. 11 Of the Papists who imagine without all warrant of the Scripture that there is offered in the Mass a true real and outward, though not a bloody sacrifice, whereby the Priests do offer unto God the body and blood of Christ, under the kinds of bread and wine, which sacrifice is propitiatory for the quick and dead. Of whom some hold that the oblation made in the Mass is the selfsame with the oblation which was made upon the Cross, and differs only in the means, and the manner: than which what can be spoken more childish. And surely that oblation of Christ, of necessity including his death, was so singular that it never could be iterated. But others say it is in a remembrance, and representative: which opinion overcometh the former. For that which is the remembrance of another thing, is not the thing itself. The seven and fortieth common place. Of Baptism. Whereof is it called Baptism? ΠΑρὰ τό Βάτπειν which is to dip, or to die, moisten, & consequently to wash: whereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is to drench, to rinse, & to cleanse, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be dipped, or died, (which notwithstanding differeth from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to sink down to the bottom, and to be drowned) thereof is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is an immersion, tincture, so by consequent an ablution, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were a bathing font made of wood or stone, wherein we are drenched, because we would be washed, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that dippeth, or as it were dieth, where of cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one rebaptising, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is opposite to a Baptiser, or impugneth baptism. How many ways is the word Baptism taken in scripture? Two ways, properly, and figuratively. properly, for simple cleansing, and that either legal or levitical, as Heb. 9.10. which stood, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with divers washings, which notwithstanding were types of our baptism; or superstitious, as Mark. 7.4. The Pharisees coming from the market, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, till they have washed eat not, and many other things there are which they have received to be observed, as the washing of cups, pots, & of beds, etc. 2 Figuratively, and that divers ways. 1 by an allegory, baptism is called, that Deluge of waters, wherewith god punished the sins of the world, & saved noah's family in the Ark (which was a figure of our baptism.) Also the passing over the red sea, wherein Pharaoh and his people were drowned, but Israel was saved, the abiding under the cloud, whereof mention is made. 1. Cor. 10.2. And some by Allegory add also, the baptism of tears, and of Repentance, wherewith they say that sinful woman was baptized, which washed Christ's feet with her hairs a 1 Pet. 3, 21 . Moreover the name of baptism is taken by a metaphor for the cross, or bitter affliction, which is compared unto billows of waters, wherewith the afflicted are overwhelmed. Can ye be baptized with the baptism wherewith I am baptized? And hereof it was called by the fathers the baptism of blood, Mat. 20.22 when Christian martyrs did shed their blood for the Christian faith. 2 By the figure Metalepsis, for the promise & pouring out of the spirit, or peculiar gifts of the holy ghost, which are conferred upon the faithful sometimes before the baptism of water, as by the history of Cornelius may appear, & sometime after baptism, You shallbe baptized with the holy Ghost. And here it is called the baptism of fire, Act. 1.5 that is, the baptism of the spirit. 3. By a Synecdoche, for all the doctrine of john, & all his ministry. The baptism of john was it from heaven, that is, of God or of men? So Act. 19 Wherinto were ye baptized saith Paul? that is, with what doctrine were ye instructed and taught? Into the baptism of john, that is, into the doctrine, which john declared and signed with the Symbol of baptism. 4. By the figure Antonomafia, or in way of excellency, for that ordinary Sacrament of the Church, whereby we publicly vow Christian warfare, as soldiers to Christ our leader, & swear to follow his alone colours. This they of old, termed the baptism of the flood, i. of water. In which last signification we retain the name of baptism, ✿ Baptismus. Fluminis. rather than the name of washing, and use the same as the Church doth. But Fanorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in way of praise expoundeth the name of Baptism thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Baptism is that into which sin is cast, that is doth fall. The Greeks also call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is illumination, from the effect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of that true light which enlighteneth every man. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the ancient Church signified to be gathered into the Church by baptism, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, baptised, were distinguished a Catechumenis, from catechised Heb. 10.32 , whence afterward sprang that great number of wax light at Easter. What is Baptism? It is the first, or initiating sacrament of the new testament, or a sacred action consisting of the washing with water, & the word, whereby, according to the appointment & institution of Christ a christian man either of riper years professing Christ, or an infant of the faithful, is drenched, washed or sprinkled in simple clear water by the minister of the Church, calling upon the name of the father, the Son, & the holy ghost. (The body washed with clean water) as we read in Act. 8.19. was done by Philip, to represent the shedding of Christ's blood upon the cross, & to confirm truly and effectually through all our life the covenant of grace made long before, & to exhibit, & seal to the believer, righteousness, or the washing away of his sins obtained by Christ his blood: to testify his adoption into the covenant of grace, his engrafting into Christ, the regeneration & renewing of his nature, or repentance unto amendment by the grace of the holy ghost procured unto him by the same blood: his communion or fellowship with Christ in all his goodness, and heavenly inheritance: & joint free denization among the citizens of the visible Church, & of the kingdom of heaven, to be held of them in the number of the children of God, & to enjoy the same privileges which they do. To witness also, that being in like manner baptized, he promiseth himself to be willing, to be reckoned among the people of God, to defy Satan, sin, the world, the flesh & all false sects, & promiseth & professeth that he will live to Christ to the glory of God. Or thus, baptism is a sacrament or seal of the righteousness of faith, that is of our entrance, or beginning of our incorporation with Christ, of the forgiveness of our sins, of the gift of the holy ghost, & of regeneration, whereby we are seale● unto Christ, incorporated & buried with Christ, that we die unto sin by the power of the death of Christ, & that we rise again to newness of life by the virtue of his resurrection a Rom. 6.3, 4.5 1 Pet. 3.22. , that we are bound to the true worship of God alone, to innocency of life, and unity of the Church, wheof it is called the stipulation of a good conscience ᵇ, that is, a mutual obligation of God, & of man baptized; of God, witnessing that he receiveth the person baptized into grace, and of the person baptized covenanting with God, that he will duly worship and love him, whereof it cometh that none are admitted to the holy supper of the Lord, but such as are first baptized, because he must first be admitted into the church before he be nourished in the same c Mat. 28.19 Act. 2.41 joh. 4.1.2 Mat. 3.11 joh, 3.5, 7 Gal, 3, 27 1 Cor, 6, 11 10.2 Tit, 3.5 Eph, 5.26 . How many fold is Baptisms Baptism in specie or kind is one. One Lord, one faith, one baptism. But seeing in baptism not the water & external action is to be considered only, but also the inward operation of God, in this respect Baptism is twofold, External, which is also called the baptism of water, wherewith the minister of the word doth baptise, and Internal, which is also of the spirit, whereby Christ only doth cleanse our hearts by his blood, and giveth his holy spirit, and yet the one is not to be separated from the other. For the external is a testimony of the internal, that is, the Baptism of water is a pledge of spiritual baptism, and of inward washing and cleansing, which is done by the blood and spirit of Christ. And therefore Christ is said 1. john, 5.6. to come in water, in the spirit, & in blood Who is the author, or instituent cause of Baptism? God the father, the son, and the holy ghost. 1. by the ministry of john Baptist, for it is certain that john was called of God and sent to baptise, and preach repentance amongst the jews, and therefore, Christ saith the baptism of john, was (by a metonymy) from heaven, d Luk. 3.2.3 joh. 1.38 that is of God, and not of men. 2 Further Christ by his own example confirmed baptism, when he suffered himself to be baptized of john e Mat. 21.25 Mat. 3.15 , And the whole trinity with most plain and evident testimony allowed the same, in the baptism of Christ. 3 Besides, Christ before his passion sent his disciples to baptise a joh. 4.1.2 & again after his resurrection he instructed the same his disciples & their successors how to teach and baptise among all nations, by this commandment, Go through the world, preach the gospel to every creature, baptizing them in the name of the father and of the son, and of the holy ghost. Mat. 28.19. whereby it appeareth how great the dignity of Baptism is, & with what reverence it should be used. What is the efficient cause? The primary, and true efficient cause, is Christ himself, for he indeed it is, who baptiseth us properly & truly, into himself, into his death, and resurrection. Ephes. 5.18. It is Christ that cleanseth his church with the washing of water in his word. The secondary and instrumental causes, are the ministers; for so saith john, I baptise you with water, b Mat. 3, 11 & Christ commanded them saying baptise c Mat. 28.19 . Whether may ministers be truly said to baptise, that is, to cleanse from sin, and to regenerate? No doubt they may, for Christ did not restrain his commandment to the washing of water, but in general terms said baptise them; and john. 20.23, they are said to remit sins, & to beget again, or regenerate. 1 Cor. 4.15. I have begotten you again in Christ by the Gospel. And 1. Cor. 3.6. the Apostle saith that he ministered unto them the spirit, not the Letter, but yet sacramentally, that is, so far forth as he hath administered those sacraments, by which, as by instruments, Christ himself doth wash and regenerate. Whose office is it properly to administer Baptism? Theirs to whom the ministery of the word is commttted: for to whom Christ said, Preach the Gospel, to them also he said Baptizm: And Ephes. 5.26. the Apostle conjoineth the washing of water with the word of the Gospel. So john Baptist, and the Disciples of Christ baptized, who also preached the Gospel, Whether may many Ministers baptise any one together? They may not, for none is said perfectly to baptise, but he who useth these words, saying, I baptise thee, and therefore that he may speak truly, the same men must also administer water. Wherein differ the Baptism of john Baptist, and of Christ or his Apostles, or those Ministers that followed them? Not in the Author, in substance, in doctrine, in sign, or ceremony, neither yet in effect, or signification. For the same sacrament is instituted of God, and the same forgiveness, of sins, and grace of the holy Ghost is signified, offered, and sealed, whether it be john that administer, or the Apostles, or the succeeding Ministers a Luk. & 1.3 2.3 . The only difference is, touching the very circumstance, and manner of the manifesting of Christ: for the same baptism jam called john's, because he baptized first, and Christ's, because baptism hath respect unto him. Again, john baptized into him which came immediately after him, that is, into Christ, who should shortly suffer, & rise again b Act. 19 ● . But the Apostles, & after them all Ministers now baptise into Christ that hath suffered, and is risen again. Why doth john say then. Mat. 3.11. I baptise you with water, and attributeth only unto Christ, that he baptiseth with the holy Ghost, and and fire? Not that he denieth that forgiveness of sins is given by his ministery, and the holy Ghost also, for in the baptism of john, the holy Ghost came down upon Christ in the likeness of a Dove, but that he might put a difference betwteen his own person & the office of all Ministers, & the person, office, spiritual efficacy, virtue, and strength of Christ himself, for john the Apostles, and the rest of the Ministers themselves did not work the forgiveness of sins, the holy Ghost, righteousness, and life everlasting, but Christ only forgiveth the sins of the believers, and giveth the holy Ghost by the order appointed by himself. 2 He spoke of Baptism, and the gift of the holy Ghost, which began on the day of Pentecost, in the likeness of fire a Ac. 2.1. etc. . 3 john Baptist meaneth none other thing, but even the same which Paul speaketh of his Ministry: I have planted, Apollo hath watered, but God giveth the increase, neither is he that planteth any thing, nor he that watereth, but God that giveth the increase. 1. Cor. 3.6.7. Whether was it necessary to them who were baptized with john's baptism, that they should afterward receive the baptism of Christ which was administered by his Disciples? Augustine thought so, because he held that the baptism of john was not the same that Christ's baptism was: but Ambrose is against him, and that justly. For Act. 18.25. Apollo's only knew the baptism of john, & he is taken to the Apostles, and more diligently instructed in the way of the Lord, but we read not that he was baptized again with water. Neither do we read, that those first Apostles baptized by john, were afterward baptized again: And we ought to determine nothing without the word of God. Moreover if that opinion were true, we should not have our baptism common with Christ, whereas notwithstanding himself hallowed aswell the circumcision of the fathers, by the circumcision of his own flesh, as our baptism by being himself baptized. If the Baptism of john, of the Apostles, and of the ensuing ministers be all one, why doth Paul. Act. 19.3.4.5. baptise the 12. Disciples which before had been baptized by john, who being demanded whether they had received the holy Ghost after they had believed, answered, that they never heard, If there were a holy Ghost; and being again asked, Into what they were baptized, than they said, In the baptism of john. 1 There are some that say, that those 12. were entered, & initiated into the baptism that is, the doctrine and ministery of john; But were not partakers of his baptism, that is, of the washing of water, and so baptized; but afterward, once only to have been baptized in the name of jesus. 2 Others think that they were baptized with the baptism of john, and not afterward dipped in water by Paul, but baptized in the name of jesus, that is, adorned with the wonderful gifts of the spirit, when Paul had laid his hands upon them. 3 Ambrose is of opinion, that by a counterfeit baptism, under the name of the baptism of john, they were rather defiled, than washed, or at lest wise not rightly & duly baptized: In 3. ad. Gal. seeing by their own confession, they knew not the holy ghost to be a distinct person from the father, & the son, without which there can be no right faith in christ. But being first well instructed by Paul, they were afterward baptized in the name of christ, with the true form of baptism, but this is not, to be baptized again, or make a repetition of baptism 4 Augustine, holdeth that those 12. were baptized, 1. with the baptism of john, & yet afterward also baptized by Paul; for he doth hold the baptism of john one, & of Christ another, yet he defendeth that his opinion, from Rebaptisation, for that, the iterating of one and the same baptism, is Anabaptism 5 Others judge, that those baptisms were to be used, for the divers manner of the signification, that is, for the several articles, namely of Christ to come, and of Christ already come, & yet it was not rebaptising, but (the error being amended) a confirmation of the former. 6 But we must look into the Text, for first, it saith not that Paul baptized them who had been baptized by john, as the Anabaptists do urge, but the words of Paul there are rightly to be distinguished, from the words of the Evangelist setting down that history, for these are the words of Paul. vers. 4.5. john indeed baptized with the baptism of repentance, saying unto the people that they should believe in him, which should come after him, that is, in Christ jesus, and when they heard (to wit john) they were baptized in the name of the Lord jesus. Thus far Paul, where he saith: those which heard, that is, those which heard (the ministry of john) were baptized in the name of our Lord jesus (namely by john) and afterward vers. 6. the Evangelist in his own words addeth this, When Paul had laid hands upon them, the holy Ghost came upon them. Again, whereas those 12. deny that they ever heard, if there were an holy ghost, it is to be understood, not of the existence and hypostasis of the holy ghost (for then they had not been disciples (that is) Christians, for john had plainly preached of the holy Ghost saying that Christ should baptise with the holy Ghost) but by a Metonymy, of the visible manner of pouring forth the gifts of the holy ghost, which in the beginning of the growth of the Church flourished very much. As john. 7.39. it is said, The holy ghost was not yet, because Christ was not as yet glorified. And therefore those 12. may be said to have been baptized in the name of jesus, that is, to have received not the ceremony of baptism, but those visible graces of the holy Ghost by the laying on of Paul's hands, which are also by a translation signified by the name of baptism. Act. 1.5. & 11.16. and Act. 8 12.14.15, 16.17. The Samaritans, when they had believed Philip teaching of Christ, are set down in scripture, to be baptized of him. Afterwards when Peter and john came into Samaria, they prayed for them, that they might receive the holy Ghost, for as yet (saith the Evangelist) it had not fallen upon any of them, but they had been only baptized in the name of jesus, receiving forgiveness of their sins. But when the Apostles laid their hands upon them, they received the holy Ghost, namely, in a visible manner, not the gift of regeneration which is offered to all in baptism, but those excellent & peculiar gifts, as, the gift of tongues, the gift of working miracles, and the like. Is there any allowance of woman's baptising in the Church? In Panar. No doubtless: For you shall not find in all the story of baptism one title thereof: but that use was brought in by the heretic Martion, as Epiphanius witnesseth. Again, whereas it is the same men's duty to preach the Gospel who are to baptise a Mat. 28.19 . divers diui●nes are of an other judgement Trial things & keep that which is good 1 Thess. 5.21 1 Cor. 14.34 And seeing the office of preaching is not permitted to women, as neither the administration of the Lords Supper: Why should they take upon them to baptise? Also the ancient Church appointed that baptism should only be celebrated in the Church, or congregation of the faithful, in which place the Apostle plainly chargeth women to be altogether silent, much less than would he that they should administer the Sacraments. Therefore do they twice offend when they administer baptism in that feigned case of necessity: in that they baptise without any commandment, nay against the commandment of God, and beside they tie to the external action eternal salvation, which is to be sought in the death of Christ, & that covenant of his grace only. As for that example of Zephora, who circumcised her son, it is either to be held as a rash & unlawful act of a foolish and angry woman, or as a singular action not to be followed. For the Angel was well pleased that the child was circumcised, & not because she did circumcise him. The same may be judged, if any private or lay man (as they call it) should take to himself the administration of Baptism Heb. 5.4. No man taketh that honour upon him, but he that is called of God, as Aaron was. Neither do we admit that case of necessity (if it compel us to violate the orders prescribed of God) For we hold this Theorem. Not the privation, but the contempt of Baptism doth condemn. Besides the baptism of women was not long since absolutely condemned in the fourth Council of Carthage, Can. 100 Neither is Augustine to be allowed in his writing, that; If a Lay man upon urgent necessity, do baptise, it is either no sin at all, or a venial sin. No doubt but care should be had, that the Infant may be baptised by the lawful and fit Minister; but if that may not be obtained, it is to be commended to God, that he may Baptizm it with the baptism of his spirit. For we must believe that the children of faithful Parents be already baptised with the baptism of the ✿ Flaminis, spirit, being within the Covenant. Whether, forasmuch as Peter, Act, 10.34.48. preached the Gospel, to Cornelius, but baptised him not; and Paul also did the same as we read. 1. Cor. 1.16. Doth it follow therefore that they whose help the Apostles used in bapzing the faithful, were Lay men? No indeed, but they were either Evangelists or Elders, or Deacons, whom for the most part, the Apostles took with them, who sometimes also administered the word, of whom at that time there was a great company. Moreover, they did it not of themselves, but by the commandment of the Apostles: therefore it was not they but the Apostles that baptised by their hands: For he that doth any thing by the ministry of others, may be said in a sort to do it himself. And whereas Paul in the place before alleged, saith that he was sent not to baptise, but to preach the Gospel, it is to be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Comparatively. For it signifieth that he had not received of God peculiarly or principally the office of baptizing, but of preaching the Gospel, which manner of speaking, we find jer. 7.22. I spoke not, etc. Neither doth he extenuate the dignity and fruit of baptism, that, whereas few had in Charge the office of teaching, many might baptise, and many might be taught at once together, but baptism could not be administered, but in order by one and one, therefore Paul (who excelled in the gift of preaching) was instant, & intended upon the most necessary work, leaving that to others, which they could more easily perform. Whether may that baptism be allowed, which is administered by Heretics or Papists? If it be meant of such heretics as deny the principles of heavenly Doctrine, and utterly corrupt the essential form of baptism (as the Arrians, Somosatenians, Manichaeans, and Macedonians) which are not sincere in the Doctrine of the Trinity, baptizing so in the name of the Father, of the Son, and of the Holy Ghost, that they deny nevertheless, that the son and holy Ghost are coeternal, coessential, & of equal honour with the Father, or that the son of God did truly assume the human nature; then such baptism is not to he ratified, but to be accursed. For the essential form being once taken away, the matter itself is also taken away. And therefore it is to be thought that such are not so much to be rebaptised, but as that indeed they should rather be first consecrated with true baptism, who being converted to the knowledge of the truth, desire to be engraffed into the Orthodoxal Church. And this agreeth with the decree of the Nicen Council. But we must judge otherwise of the baptism of some other heretics; as the Novatians and Donatists, who delivered the true doctrine of the Trinity: or of Papists (who are out of the way of truth in some part of doctrine, & who possess the place of pastors, & use the public ministery, either by common error, by long sufferance, or by force, though they be not to be accounted as truly called.) Wherein although there be many things needless, and superstitious, yet still Christ is retained & held, at least in title, to be the matter itself, the chief head, and essential form of the institution, and the native meaning (without idolatry) of the words of Baptism, I baptise thee in the name of the Father, & of the Son and of the Holy Ghost, is retained. Moreover it pleased God, in mercy to conserve a remnant of his Church in the midst of Popery itself, even as the Israelites continued the use of Circumcision, though they embraced a false and impious service of God, and the vows are made in the name of Christ, and not of Anti-christ, or of any Idol. Therefore that baptism is not void, but of value & force: for it is the ministery of those person, but of the Church as yet covered or hidden in popery. They, I grant, did sprinkle the head or body, but Christ baptised inwardly. And therefore such Baptism is neither to be annihilated, neither doth it require anabaptistical rebaptizing. But, forasmuch as they teach wickedly in other matters, they give just cause why the faithful should necessarily departed from them, as it is written. 1. john. 5.21, Fly Idols. Whether may they that are truly instructed in Christian Religion with good conscience bring their children to be baptised of Popish Priests? No. 1. It is one thing, the validity of a thing received, & another thing to seek that is falsely, and many ways superstitiously administered. 2. Because we should give no occasion by our example to approve and confirm the corruptions both of the Doctrine and of the Sacraments, as also of the superstitious worship of the false and unlawful calling of the Ministers of Antichrist: for that we must abstain from all appearance of evil, and from communicating with the sins of other men b 1 Thes. 5 12. etc. 1 Tim. 1.22 . 3. Because whatsoever we take in hand, even in things indifferent, that is in things mean, indifferent, & least matters, as meat, and drink, with a doubting conscience, not being assured of the lawfulness thereof by the word of God, it is sin. Ro. 14.5.23. We must not do evil that good may ensue thereof, Rom. 3.8. And it becometh us to to profess Christ, & not always to flatter our own weakness too much. 4. Because we are bidden, to fly from the Temple of Idols, and to take heed of Idols c Isa. 52.11 2 Cor. 6, 14 15.16 , to hold accursed whosoever teach any other Gospel. Gal. 1.8. to hear the voice of Christ, not to hear a stranger's voice, but to fly from it joh. 10.3.4.5.27. d 1 joh. 5.23 and finally to beware of the leaven, that is the pestilent Doctrine of the pharisees & Sadduces. Mat. 16.6.11.12. The Galathians, joining the observation of ceremones to their profession of the Gospel, are said by the Apostle to have forsaken the gospel, to have rejected Christ and to have received his grace in vain, although they acknowledge him for their Saviour. 5. Because that the administration of pure baptism should be of such excellent estimation amongst godly men, that they should spare no labour nor cost to obtain the same for their dear children and ofsping. 6. Because that if by reason of this godly purpose baptism being deferred (which indeed ought to be done) the children in the mean time die: yet notwithstanding they are partakers of God's covenant, and are heirs of eternal salvation: For, not the privation, but the contempt of the Sacrament doth condemn. What is the matter of Baptism? It is twofold, external and internal; or sensible, and intelligible: external or sensible, is first of all, as well a sign, which is of water, true, pure, clean, and natural, and without difference, simple, usual, and common, not first consecrated with peculiar exorcisms, not mixed, mingled, nor made or distilled, nor any simple or vulgar liquor, not oil, nor blood, nor fire, nor gravel, or any other element. For by the word of Institution in the very action coming to the Element of Water, Baptism is consecrated, and sanctified, to be the laver of regeneration of the holy Ghost a Mat. 3.11 Eph. 5.26 Heb 10, 13 , As also the ceremony or action itself, namely the external washing performed by the minister of the Church with water, which consisteth of dipping, abiding under the water, and as it were swimming of the body out of the water, or sprinkling at least, and especially of the head, and each of them either Trinall, to signify that Baptism is made in the name of the three singular persons of the Trinity, or in one, to note the unity of the essence in three persons. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For it is all one, whether he that is to be baptised, be dipped all over in the water, (as the ancient manner of old was in rivers, and fountains; whereof came the laver or fountain, that is a great vessel full of water used in the Churches of the Christians) and the Apostle alludeth, joh. 3.13 Act. 1.31.19 to the rite of Baptizing, in the ancient Church, which was not a bare aspersion, but, as I may say, an immersion of the naked body, which after was clothed with new garments, to put such in mind of newness of life, in these phrases. Gal. 3.27. All ye that have been baptised into Christ have put on Christ. And Col. 5, 6.9. Ye have put off the old man with his works; or whether he be dipped or sprinkled with water, as appeareth. Act. 2.41. as now the manner is: for, to baptise, signifieth not only to drench, but properly to dip and moisten. So that the manner of wetting, Christ hath left free to the Church, notwithstanding the sprinkling of water is most agreeable and correspondent to the true signification. For Peter saith we are elected unto sanctification by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is the sprinkling of the blood of Christ. 1. Pet. 1.2. which is signified by external baptism Heb. 9.29. and was figured and shadowed forth by the sprinkling of blood in the Law: neither doth the virtue and force of baptism depend upon the quantity of water used therein. 2. The clear, and intelligible rehearsal of the words of Institution, and the promise: but especially invocation on the name of the Father, Son, and Holy Ghost. Therefore these three, namely, water, sprinkling, & the word, are the external essential parts of baptism, although sprinkling and invocation in the lawful use may be called also the formal cause, but the external, or outwards of Baptism. Whether besides the Symbol of water, is it lawful to use in Baptism any other visible sign and Element, as Salt, which is put into the mouth of the baptised; Spittle, wherewith the ears and nose are touched, together with the pronouncing of the word, Ephata, that is be opened: Milk and honey, whereby is signified a right or title to eternal life, a figure whereof was the land of Canaan, flowing with milk and honey; Chrism, or holy oil, wherewith the breast, shoulders, and forehead are anointed, to show that he is anointed or Christened and armed with the oil of the spirit like a Champion; an hallowed burning wax candle, Whereby is meant that he is translated out of the Kingdom of darkness into the Kingdom of light; Exsufflation, or breathing on the face of the body to be baptised; a white garment? etc. No, for in Baptism, being instituted by God, of no less force than in the rest of God's commandments, should be that, Deut. 12.32. Whatsoever I command you, keep the same to do it, you shall not add thereto nor diminish therefrom. For whereas those things being of themselves not ill, and some of them brought in by the ancients, as milk, honey, breathing, and white garments, as may appear in Tertullian without warrant of the word of God, instituted by men, D. Corona Militis being now full of superstition, & are held as things necessary, they do rather defile than adorn baptism, and therefore are to be taken away, by the example of Ezeckias, who broke in sunder the brazen Serpent, (notwithstanding, it had been foreappointed by God) because that the Israelites began now to abuse the same against the honour of God a 2. Kings. 18 4 . And whereas it is pretended, that many profitable things are signified and taught by those rites, and traditions of men; It may be answered, that we should not make ourselves wiser than jesus Christ, that types and figures belong to the old Testament, but such things as Christ would have us learn in the New Testament, he would that it should be declared by the light of his word, and not by figures. And such rites as he would have to be used with his word, himself hath instituted. 2. The beauty and dignity of the Sacraments is to be gathered from the word of God. 3. The multitude and pomp of human rites hath overthrown the ceremonies ordained by God. 4. In those ceremonies, spiritual efficacy and operation, not bare signification is used, without the word of God, as may appear by the consecrations of ointments, salt, wax, etc. 5. They have degenerated into superstition and abuse. 6. They are falsely supposed and held to pertain to the integrity and truth of Baptism. What is the word in Baptism? The word of the Gospel, the sum whereof Christ's institution containeth, being conjoined with the promise of eternal life, being in these words, Baptize ye in the name of the Father, the son, and the holy Ghost, whosoever believeth, & is baptised, shall be saved. Mat. 28.19. And the pronunciation of this form, plainly and clearly in our native speech, that all may understand it, I Baptize thee in the name (or into the name) of the father, and of the son, and of the Holy Ghost; which words in the Schools are called the form of baptism; But we had rather call them the form of words: therefore Dydimus saith, that Baptism is unperfect if any of th● three persons be omitted. For whereas in the Act. cap. 2.38. we read that the Apostles baptised in the name, or into the name of the Lord & of Christ, it is either spoken by Synecdoche (as Ambrose thinketh) and is of the same sense with the aforesaid form, because the father is in Christ, & the holy Ghost also, & whosoever believeth in the Son, believeth likewise in the father, & in the holy Ghost a Io. 12.44 & 14.9.10.12 ; or in the name of Christ, that is, through the name & commandment of Christ, that is, as he had appointed and ordained, as name is often taken for commandment, or the term to which, that is the end and scope, and effect of baptism is signified, but not the form of Baptizing: so that the meaning is, that he had baptised them into the name and profession, or even into the death of Christ, and to have incorporated them into Christ by baptism, and to have consecrated, and sealed them Christians unto him, as their Mediator, but with the accustomed form of baptism. What is it to be baptised in the name of the father, the Son, and the holy Ghost? By this phrase is signified, that by calling on the fathet, the son, and the holy Ghost, he who is baptised, his sins being forgiven, is received into the favour of that God, which is, the Father son and holy Ghost, and is adopted, sealed, engrafted, installed, received and consecrated, into the sheepfold, family, inheritance, power, worship, league, favour, religion, faith, and communion of the father, the son, and the holy Ghost, that is, the true God in nature and essence one, but in property of persons three, which is the Author of salvation, that we might live after his pleasure. Therefore he saith not: In the names, but, in the name, least from hence occasion might be given of making three Gods. In which sense this phrase is to be taken, as it is plain by the words of Paul 1. Cor. 1.13. where he denieth that he baptized any in his own name. So then by Baptism we are consecrated to GOD the Father, because in him, our Adoption and regeneration, which followeth after it, is established by the Holy Ghost. What is the internal matter of Baptism? The thing signified, which is, both the blood and spirit of jesus Christ, which are correspondent to the water, and also the Engrafting and incorporating into Christ, by the holy Ghost, and consequently the imputation of the righteousness of Christ, the remission, or washing away of sins: the Regeneration or spiritual second birth, the renewing, and sanctification of that man which is baptised. The putting on of Christ, as it were of a garment, with which we are covered a Gal. 3.8 Ephe. 5.26 Tit. 3.5. . Likewise the fruit, fellowship, and participation of the death, burial, & resurrection of Christ b Rom. 6.4.5 Col. 2.1.3 . Lastly, our Adoption, and entrance into the Church of God, as it were an admittance into the society of the Saints: which thing signified may be also called the essential part, and internal form of Baptism. What is then the form of Baptism? Of outward Baptism, that holy, external, symbolical action which the Minister of the word of God useth: which consisteth first in the reciting & declaring of the institution, & of the divine promises annexed to baptism, or in signifying the lawful, & wholesome use of baptism. Secondly, in the confession of that faith, into the which baptism leadeth, or in catechistical questions, & answers, or in stipulation, by which, those that were to be baptised in times past did testify their Inward baptism, being then to be confirmed with the outward, as Act. 8.31 c 1 Pet 3.21 . But first & especially in the sprinkling of water, in the name of the Father the son and the Holy Ghost. And last of all in prayers, blessings & giving of thanks: in a language known unto the people, that the congregation may be able to say, Amen. 1. Co. 14.16. for all these things are commanded by Scripture, and example, as, Preach the Gospel, he that believeth, etc. Mat. 24.19. Act. 22.16, and, Be thou baptised, and wash away thy sins, by calling on of the name of jesus. Now the Scripture hath not prescribed a set form in certain words, concerning those admonitions, and prayers, touching the institution and Doctrine of baptism, which the word of God delivereth: but hath left that free, as circumstances may require for the better edifying of the Church, so that the foundation be kept. But the form of inward baptism, is that inward action which is proper unto jesus Christ himself, working by the Holy Ghost. What Analogy and agreement is there of the Sign, with the thing signified in Baptism? Very great: for even as the water doth wash the body, and the filth thereof: so the blood of Christ by his merit doth wash away our sins, and spiritual spots: for his spirit doth sanctify us d Rom. 3, 25 Tit. 3, 5 1 john. 1, 7. . And like as every generation consists of moist & watery matter (Whereupon some Philosophers, as Thales, have said, that water, was the beginning of all things) so our regeneration is by the holy Ghost in Baptism, who is often signified by the name of water: for even as water prepareth the earth to bring forth fruit, and quencheth thirst: So the holy Ghost, that same which sat upon the waters a Gen. 1.2 , maketh us fit for good works, and quencheth in us the thirsting after terrene things, and hereof good works are called the fruits of the spirit b Gal. 5.22 , and Christ saith; who so thirsteth, let him come to me and drink, for he that drinketh shall never thirst; but this he spoke of the spirit which they that believe should receive c Esa, 51.1 . Secondly, the sprinkling with water doth plainly note the sprinkling of the blood of Christ for the remission of sins, joh. 7, 37 and imputation of righteousness: but the staying under the water, though but a while, setteth as it were before our eyes, the death, burial, and mortification of our natural corruption, the old Adam (by the virtue of the death and burial of Christ) which is the first part of our regeneration d Rom 6.3, 4 . And the being taken out, the reviving of the new man, and newness of life, yea, and proportionally, our resurrection to come e Ibid. vers. 4.5.13 . What change or conjunction is there of the sign and the thing signified in Baptism? Not any natural: for the outward sign is only the Ministers corporal action, but the thing signified is spiritual, and God's work, namely, to be washed with Christ's blood, and regenerated with his spirit, which is not to be sprinkled with Christ's blood, corporally, either visibly, or invisibly; but to be received into God's favour by reason of his blood shed, that is, by reason of Christ's whole obedience, and being grafted into his body to be quickened by him, through the working of the holy Ghost, as it is said expressly of Christ, He shall baptise you with the Holy Ghost and with fire f Mat. 3.11 john. 3.33 . Notwithstanding for the fitness, reference and truth of the sign, and thing signified, and also for the promise made to those that use them rightly, there is a Sacramental and Relative copulation, by reason whereof the name and properties both of the sign and thing signified are changed. Hereof Baptism is called the Laver of Regeneration, and the water, the blood and spirit of Christ. Tit. 3.5. that is, not only the shadow, but a most certain Testimony, that the baptised truly believing are cleansed with the blood of Christ, & regenerated by the holy Ghost. Is the same man always at one instant Baptized with water and the Holy Ghost? No. 1. Because the promise of the spirit annexed to baptism is not absolute, but conditional, requiring faith and obedience. 2. Because that God dealeth not in Baptism by natural reason, as when a medicine being taken, worketh with thee, whether thou sleepest or wakest, and fire warmeth whether thou thinkest of it or no. But as God is a most free agent, sometimes the Baptism of water is without the baptism of the spirit, as the Example of Simon Magus teacheth, who although he had an Historical faith, yet he was not regenerated, and the a Act. 8, 12 baptism of the spirit sometime goeth before, sometime accompanieth, and sometimes followeth the baptism of water: for both men and women, when they believed by Philip's preaching, the things belonging unto the kingdom of God and of Christ, as also the Eunuch, Cornelius and his friends, were baptised by the Holy Ghost, before they were baptised with water, as appeareth by their faith and conversion b Act. 8.13 ; but in infants to whom the kingdom of Heaven belongeth (if we respect God's ordinance) both Baptism, and justification, and Regeneration do concur out of the nature of that Covenant, I will be thy GOD and the God of thy seed. Gen. 17.7. but the effect hereof is truly declared afterward in his time. For the seed of the word, and Sacraments lieth as it were in the Earth, covered and hid, as long as the Lord seethe good to defer grace. Is Christ present after one manner both in baptism, and in the Supper. He is alike present in the lawful use, but yet the manner of his presence may be after a sort discerned: for in baptism he is present as at the new birth: In the Supper for the confirmation and nourishment of him that is new borne. But understand this presence, in respect of him that taketh it, for nothing hath the reason of a Sacrament, out of the use instituted. What is the manner of receiving Baptism? The manner of receiving the outward signs, is natural, but of the things signified, spiritual; for the things themselves are effectually communicated unto us, in respect of God that giveth the holy Ghost, by the means of the lawful administration of Baptism: But faith is that only gift of God, whereby we apply the substance of the Sacrament peculiarly unto ourselves. Touching infants, they have a singular privilege in respect of God. Who are to be Baptized? All men living, who are received or esteemed to be received into the Covenant of God, without difference of sex or nation a Act 10, 47 and, 11.17 , and those who are of years, which come unto the Church, and show their assent to the doctrine of the Gospel, profess their faith in Christ, and show forth the confession of their sins, or repentance, Mat. 3.6. and 28.19. Baptizing them, (that is to say, those which have given their names to the Gospel, and have professed themselves Disciples.) And Act. 2.41. They which received his word, were baptized. And Christ said first, He that believeth: afterward, And is baptised. Mar, 16, 16. So Simon Magus was admitted, the Eunuch and others b Act. 8.13 37. &. 10 46.47 . Or else the Infants of the faithful, c Gen. 17.7 Luk, 18.16 and those which are begotten of Baptized parents (but not of Infidels, which are not in the Church, and not the Children of the Baptized) because their seed is contained in the covenant, but not these other. Act. 2.39. To you is the promise made, and to your children. Neither is it material, whether the Infant be borne of unequal matrimony, that is, whether one parent or both be faithful and Christian: for the Apostle calleth such children holy d 1 Cor 7.14 , that is, pure and separated for the Lord, according to the form of the Covenant. Neither doth this hinder, because all that are borne of faithful parents are not elected, for we are not to inquire into the secret judgements of God, but probably we may duly conjecture, that all which are borne of Christians, are elected. Are persons of years, and infants to be admitted unto baptism all after one sort? No, but they which are of years are not to be baptised, before they be instructed in the faith of Christ, as in the word, which entereth the ignorant in Christ, that is in the rudiments of Religion, in the principles of Christianisme, which is called Catechism e Heb, 6, 1 . Secondly, when they are to be baptised, they ought to confess their faith before the Church of Christ. Mat. 3.6. They were Baptized by john in jordan confessing their sins, that is, such as did testify, that they did earnestly embrace the Doctrine of free remission of their sins. Such a confession was required, in the ancient Church, of them which were able to be instructed, differing far from that Popish shrift consisting in a proditorious enumeration of each even secret sins. Whereupon the Apostle, 1. Pet. 3.21, calleth baptism, the answering of a good conscience, having respect to the Interrogations of Catechists, to which, those which were to be instructed in the principal heads of Faith, and of the use of Baptism, Lib 1, de resur. carnis did answer, being demanded. Whereupon is that saying of Tertullian. The soul is not established by washing, but by answering. But when the Infants of the faithful are to be baptised, neither actual faith, which is by hearing, nor confession of faith ought to be required of them, which God himself neither demandeth of them, neither are they able to have it or express it by reason of their age. Therefore these words, Dost thou believe? I believe. Dost thou renounce? I renounce, are unfitly transformed from the Baptism of them in years to the Baptism of children, if we consider the Infants themselves. Are Infidels of years requiring baptism to be baptised? If the question be of Turks, or Pagans, or jews, who sometimes for civil Causes, and for lucre and gain, require baptism: because baptism ought to be the Sacrament of Regeneration, not a vail or cover of hypocrisy and filthy lucre, they are not to be therefore baptized: but if they testify sincerely. 1. That they account not gain godliness. 2. That they renounce Mahumetism, or false judaisme, or Paganism. 3. That they understand, embrace, and profess from the heart, the doctrine of Christ, and believe in jesus crucified: and in the mean time, their life and saith being well considered, they give good hope unto the Church, then at length they may be baptised. So Philip did answer the Eunuch requiring baptism, If thou beeleevest with all thy heart, thou mayst be Baptized: And he answering, said; I believe that jesus Christ is that Son of God: which words contain a manifest form of confession, which in the Apostles times was drawn from them, who were baptised when they were come to years of discretion. Act. 8.37. Are the little children of Infidels manifestly strangers from Christ, strait way to be baptised, if they be neglected of them, and taken up by Christians? No: until they be of years, and well instructed in the Doctrine of Christ, declaring a true confession of their faith, and do so testify, that they are endued from God with grace, and selected out of the world, and sanctified by the right of God's children: therefore in the ancient Church, all Infidels that were of years were first catechised, before baptism, which being done, baptism might not be denied them at any hand. Are the children of those which are in the Church, but by the uncleanness of their life, declare themselves indeed not to be of the Church, to be baptised? They are, because the iniquity of the parents ought not to defraud the children borne in the Church. Ezech. 18.4.20. The Son shall not bear the iniquity of the Fathers. 2. Neither is the impiety of the next Parents to be considered so much, as the piety of the Church in which they are borne, and which is, as it were their mother: as likewise their ancestors, who lived godlily. Unto which appartaineth that which Paul saith, Rom. 11.16. If the root be holy, that is, the first parents, than the branches also, that is, the posterity. Therefore Circumcision was not denied to the children of the wicked jews. Hence it is, that even they which are borne in adultery, although the Parents repent not, Epist. 75 ad Aurilium. Episcopum yet being offered to Baptism by others than their parents, are not to be rejected of the Church, as Augustine teacheth, where he concludeth; If any be borne of excommunicate persons, yet such a one cannot be partaker of the excommunication, seeing he is not of the crime. Are the children of Papists to be admitted to the Baptism of the true Church? They are. 1. Because it is presumed, and that rightly, that the Church, though hidden, doth yet continue under the dregs of the papacy (in regard of the elect, who in their time get forth:) for 2. Thess. 2.4. it is said, he which opposeth himself, that is, Antichrist, sitteth in the Temple of God, not in the Temple at jerusalem, which never shall be built again, as Christ witnesseth, but in the Church: according to that 2. Cor, 6, 16. You are the Temple of God: As also because the earnest of Christianity, although blemished with many spots, is notwithstanding retained in its substantial form: yea, & the very doctrine of the foundation of Christianity (in that which belongeth to the trinity, and the person of Christ): yea, a residue of the Covenant continueth there on God's part, as Paul speaketh of the jews, Rom. 3.3.4. a and. 11.25. and it is said to beget children unto GOD, but such as she exposeth to Moloch, and defileth with false worships. As it is said of the Church of Samaria and Israel which retained the sign of circumcision, and professed the Law, but in title only, and withal observed Idolatrous worships of the Gentiles b Eze●h. 16 10. &. 23.4 . Therefore the children of the Papists are not in my opinion, to be kept from Baptism, if any of the parents require it, or if any be present which will promise for their right education. Are infants always to be baptised, seeing it is no where commanded to Baptize them? They are: because it is no where forbidden; and although it be not commanded expressly and literally, yet it is commanded by proportion, and good consequence. 1. Because (excepting the difference of the visible Ceremony) the Analogy, or reason of Baptism and Circumcision is all one, the inward and spiritual thing, and signification all one, that is to say, forgiveness of sins, and mortification of the flesh. The thing figured, one and the same, to wit, Regeneration: both of them a badge of the engraffing and adoption into the family of GOD, the same Christ promised in circumcision, and declared in baptism, the same Covenant: also the same will of God continueth ratified, for the sealing of that Covenant: and baptism succeeded Circumcision, by which, all male children were commanded to be circumcised upon the eight day a Gen. 17.12 Col. 2.11.12 . Now the condition of Christian Infants, in as much as concerneth their age, is not made worse in the New Testament: for than it must needs be, that by Christ's coming the grace of God is made more obscure, more strait, and less manifest to us, then before it was to the jews: which is contumelious against Christ. Truly, if there was nothing in the commandment of God for circumcising of Infants reprovable, neither can there be any absurdity noted in the baptizing of Infants. But because that part of the Covenant which concerneth infants, was now known to the Apostles, by reason of Circumcision. Therefore Christ was contented with a general commandment for Baptism: and did not judge it needful to command any thing peculiarly for Infants. 2. Because they are in the Covenant, as were the children of Israel, to whom was the promise of the Covenant, I will be thy God, that is, he that will have mercy and save thee, and of thy seed after thee. (In which words is contained a promise of the fatherly favour of GOD, of the forgiveness of sins, and of eternal life b Mat. 21.32 Gen. 7.7 Exod. 20.6 ) the which being now apprehended of the Parents by faith, doth not only comprehend a spiritual and allegorical issue, but also the children which they shall beget to a thousand generationsb. The which surely doth no less appertain to Christians, then in times passed to the people of the jews. And Act. 2, 38, Peter said; Let every one of you be baptised: for, to you and your children is the promise made. And Christ commandeth little children to be brought unto him that he might touch them, not such as were of riper years, and able to go, but tender ones, & children which did yet suck, which many brought unto him, and did not lead them. And it is said that he took them in his arms and embraced them c Luk. 18.15 , and commended them unto his father by his prayer and blessing, and sanctified them by the laying on of his hands, which cannot be taken otherwise, but that he received them into favour d Mark. 18 16 . And last of all, most clearly, he speaketh of Infants, inviting them to his fellowship and society, Math. 19, 13. Suffer little children to come unto me and forbidden them not, because to such, that is aswell Infants in age, as those which are like them, appertaineth the kingdom of heaven: whom Peter calleth 1. Pet. 2.2. spiritual children, such as by the word of God are regenerated to immortal life: like as Math. 18.4. Whosoever shall humble himself as this child, he is the greatest in the kingdom of heaven. And in the 14. verse. It is not the pleasure of your heavenly father, that one of these little ones should perish. For it is manifest that Christ approveth and receiveth little children, otherwise he would not allow those which were like them. And the Evangelist signifieth that the kingdom of GOD appertained to those children which were slain by Herod, reciting the place, jer. 31.15. of the holy Martyrs, the children of Rachel, or of their posterity, Mat. 2.16.17. Now, unto whom appertaineth the promise of the Communion with Christ, and of eternal life, which is signified in the word of Baptism, To the same appertaineth also the sign, according to the divine determination proper to every Sacrament. And there can be no other means to bring them unto Christ, but that they by baptism be engrafted into the Church, which is the body of Christ, seeing they are not yet capable of Doctrine. 3 Because although hearing is an ordinary beginning of faith a Ro● 10.17 , yet because it is impossible that any should please God without faith. Hebr. 11.6. Infant's must needs have in the place of faith, the seed, or budding of faith, or the renewing of the spirit, although they are not yet endued with the knowedge of good or evil: for b Deut. 1.39 God holdeth them not for unclean, but adopteth them for his children, and sanctifieth them from the womb, as it is said. 1. Cor. 7.14. Your children are holy: that is to say, by an hidden operation, and enlightening of the spirit which maketh in them new motions, and new inclinations to Godward, according to their capacity, as far as we can guess, without the word, which is the only seed of regeneration to them which are able to be taught. 1. Pet. 1.23. c Rom. 8.16 . for the Lord gave a taste in john Baptist, whom he sanctified in his mother's womb, what he is able to do in the rest d Luk. 1.15: 41 . And yet must the secret works, and judgements of God be left unto himself, because the Church judgeth not of hidden things e 1 Peter. 23 . Neither are the prayers of the Church for the Infants of the believers which are baptized, in vain, over whom the name of the Father, the Son, and the holy Ghost, is called upon: but they obtain that which they ask, Mat. 18.19. If not in each singular person, yet in the species or kind of each. Whereupon it followeth, that they are received into favour, and are endued with the holy Ghost, and therefore are to be baptised f Act. 10.47 . 4. Because though Infants have not sinned actually, as Adam did Rom. 5.14. yet they have sinned Originally in Adam, as included in his loins, vers. 12. and are dead in him g 1 Cor. 15.22 : Secondly being conceived in sin h Psal. 51.7 (contrary to the Pelagians opinion) they are by nature, the children of wrath, i joh. 3.6 and do daily die no less than men of riper years k Eph. 2.3 : wherefore that they may please God, and may be admitted into his kingdom, where no polluted thing entereth. 1. Cor. 15.30. they have need of the spark of some regeneration, the abundance whereof, they may afterward enjoy, which is sealed unto them by Baptism l Apo● 21.27 . And therefore it is not to be denied them, for except a man be borne again of water and the spirit, he cannot enter into the Kingdom of heaven. john. 3.3.5. 5. Because the commandment concerning baptism is universal, and comprehendeth the whole Church, whereof Infants are members, & a great part: for Paul includeth the whole Church where he saith, that it is cleansed by the washing of water in the word. Ephes. 5.26. and Math. 28.19. Preach the Gospel to every creature, and baptise them. It is not therefore particularly to be applied to those of discretion only, but also to the children of the faithful. 6 Because though by reason of their years they understand not God's word, nor can believe in action, and profess their faith and repentance (whereof Baptism is a Sacrament, as circumcision was in times past) and enter into mutual obligation betwixt God and them, which belongeth only to them of discretion, notwithstanding it is unto them in steed of a Act. 2.41 & 8.12.37 professing of faith: for that they are borne within the Church of the people of God, and are not only within the covenant, but also are presented by them which believe, and do promise and make answer for them. And therefore Saint Augustine saith, the Sacrament of faith maketh children faithful, though they have not yet that faith which consisteth in the will of believers to make them faithful. Even as they do not know that they have the holy Ghost, though it be in them, or a mind and life, though it cannot be denied that they have both. And to conclude it sufficeth, that they are baptized and bound unto a repentance and faith to come: Even as the infants of the Israelites were circumcised into a faith and repentance that was to follow, although they neither understood the word of God, nor the mystery of circumcision: and Christ blessed little children and prayed for them, though they understood not what he did for them. 7 Because that, which the institution of Baptism commandeth that they which are to be baptized should first be taught b Mat. 2.19 , as john is said to have preached the baptism of repentance c Marc. 1.4 , whilst he taught these whom he was about to baptise (out of which places the Anabaptists impugn children's baptism) it is not precisely to be tied to the order of words, but to be distinctly applied to those which may be taught, or their children which are strangers from the covenant who must be first instructed before they be baptized: but it is to be applied otherwise to children that are within the covenant, who though they cannot hear the Gospel, yet can and aught to be baptized, for that they are both borne in and belong unto the Church, before they can be taught, and then it is time enough to teach them, when they are capable of learning, howbeit in the Church of God, the word is not there separated from children's baptism. Likewise also this: He that believeth & is baptized shall be saved, but he that believeth not (although he be baptized) shall be condemned, belongeth not to the children of the faithful, but to those which may hear the Gospel. As likewise that of the Apostle, 2. Thess. 3, 10. He that laboureth not, let him not eat, which being spoken unto men of years, ought not to be inferred upon all indifferently: Nor followeth it simply, that because all believers are to be baptized, therefore all that are baptized aught to believe, or because a universal affimative is not simply converted: neither are these terms convertible to be baptized, and believing: but to be baptized, and to be acknowledged for the members of the Church. 8 For that Paul. 1. Cor. 10.2. witnesseth that all the Israelites which passed through the red sea were baptized, among whom, seeing no doubt there were many children among so many thousands, no doubt, they likewise received the type and figure of our baptism: It is therefore false which our adversaries object that no place of Scripture testifieth the baptism of Infants. Likewise, though we read not that the Apostles baptized any Infants by name, yet they baptised whole families, whereof children are not the smallest portion a Act. 16.15 & 18 8. 1 Cor. 1.6 , neither need we to use figures, when the words are plain. Neither can there from these speeches, be collected any reason of such a Synecdoche, by which we must understand portions of years only, and exclude children. 9 Because ancient writers testify, that the custom of baptising children hath continued from the very Apostles times till now, Origen faith: In 6. ad ad Rom. de Peccatorum meritis et remis l. 3 c. 6. et Contra Donat. l. 4. c. 13, The Church received a tradition from the Apostles, to give baptism even to Infants. And Augustine saith of the baptism of children. That which the Universal Church holdeth, and was never decreed by Councils, but always hath been held, it may be verse well believed, that it was delivered no otherwise but by Apostolic authority. Therefore it is false, which the Papists say, That Baptism of children proceeded not so much from any apparent commandment of the scripture, or from example, as from the decree of the Church. Then, because to whomsoever the promise appertaineth, to them also belongeth the sign, as therefore Baptism is bestowed upon Infants, is likewise the Supper of the Lord to be administered unto them? Certain of the fathers have thought so, as Cyprian, serm. 5. de lapsis, and Augustin. lib. de Eccle. dogmat. c. 52. being moved by these words, john. 6.53. Except ye shall eat the flesh of the son of man, and drink his blood, you shall have no life in you. But we deny the consequent. For this place speaketh not of a sacramental eating, but of a spiritual eating, or of faith, by which the faithful are quickened which are annexed unto Christ, who offered his body, and shed his blood for us. And by this means the flesh of Christ is made unto us meat indeed, and his blood drink indeed. Secondly that. To whomsoever the promise appertaineth, to them also belongeth the sign, is true, but according to the divine determination, appropriated to every sacrament: to wit, so that the Sacrament of Engrafting be bestowed aswell upon Infants as those of years, but upon male children only, & that not before the eight day, in the old Testament: but in the new, both to the male and female without any prefixed time. But the Sacrament of nourishment to them of years only, and that for a certain peculiar end, and the diversity of the circumstance of the action. So the Eucharist hath his proper end, that the death of the Lord should be declared in the public congregation in the using thereof. It is also commanded, that every one which cometh to the Lords Supper should examine himself: yea and peculiar actions belong to the external rite, to wit, to eat and to drink, which are not fit for little children. So under the old Testament circumcision was appointed for infants but the Passover to them only which by reason of their age were able to ask of the signification thereof a Exod. 12 62 . Hereupon came those vulgar verses: Ebrius, infamis, erroneus, atque furentes, Cum pueris, Domini non debent sumere corpus. To drunkards and thinfamous sort, to men misled and mad: To children, Christ's body to give, it were an action bad, Why would Christ be baptized at the age of thirty years. Luke 3.23. seeing he needed neither remission of sins nor regeneration? Christ himself answereth it, at what time john refused to baptise him. Mat. 3.15. Let it be so now, for so it behoveth us to fulfil all righteousness. Which is to be understood distributively, to wit, thou in thy office, and I in mine. But whereas he would at that time be subject to that ministery, he did it for divers causes: First to show that he did approve of the doctrine, baptism, and ministery of john, and commend unto us the use of the Sacraments by his own example. Secondly, that he might sanctify in his own body our baptism, having the same common with us, as a most firm bond of union and fellowship which he vouchsafed to enter with us at a time most fit, namely when he would give a beginning to his own preaching, & to the new Testament: And also to testify that the same things are invisibly in our baptism which were visibly in his, when the heavens were opened, & the spirit of God came down. Thirdly to signify that he was therefore sent to be baptized, namely to be drenched in death, and to wash away our sins with his blood. Luke. 12.50. I must be baptized with another baptism, and how am I grieved till it be perfected? Fourthly, that the truth might answer the type or figure: for as when the high Priest was consecrated, first his whole body was washed with water, than he was set before the people, clothed with the priestly garments, and then the trumpets sounded whilst oil was powered upon his head b Exod. 29 4.5.6 Num. 10.3 (which was also done at the king's Installing) so would Christ be baptized, that he might begin a new the ministery of the Gospel, as being ordained and confirmed by the public testimony of the whole Deity: for the voice of the eternal father sounding from heaven, was in steed of a trumpet: the oil was the Spirit of God descending like a Dove, covering Christ with his wings, and resting on him. Also the father's report of Christ, Math. 3.1. This is my beloved son in whom I am well pleased, fitly agreeth with the inscription which was written upon the fillet that was set on the high Priest his head: Holiness to the Lord. Exod. 28.36.38. When Paul saith. 1. Cor. 15.19. What shall they do which are baptized for the dead, if the dead are not raised: Doth he either mean that the dead are to be baptized (which custom dured a long time, as appeareth by the Carthaginian Council) or that they are to be sprinkled with running water hallowed, (as the Papists collect from hence) or that baptism doth profit the dead (as the papists say Mass for the dead, and sprinkle holy water upon their graves) or to baptise any man living for one man that died unbaptised (as the Marcionites did, whose perverse course Tertullian noteth, as also they say, the jews had a custom, that if any man died before he enjoyed the legal washing, whereof mention is made Num. 19.12. That then his next kindred should be besprinkled by the priests in their steed) or that baptism was purposely deferred till the hour of death: or that being ready to die, and now lying on their deathbeds (for which custom thy were called Clinickes) they were then baptized, or lastly, must they watch, lie upon the earth, fast, pray, voluntarily whip themselves for the souls of the dead that are in Purgatory, and to satisfy for their sins, as the Papists say? None of all these, for all these expositions come by ignorance of a fallation called Figura dictionis, the figure or phrase of speech. For neither doth the proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signify in stead, nor may we think that those superstitions or afflictions for the dead, Clinici nor that custom of the Clinics was in use in the time of the Apostles (but yet Epiphanius saith, they were in use a while after) that any man after they had been endued with the knowledge & faith of Christ, should yet nevertheless either for fear, or for some other cause defer their baptism, until they were ready to die, and then require it, giving then first their names, both unto Christ and his Church, lest they should departed out of this life without that public testimony of their salvation, which the Lord had appointed all believers to be furnished with. Hereunto also was annexed this superstition, that some purposely deferred their baptism till the hour of death lest after the receiving of it, they should fall again into sin, but it is not likely that this was in Paul's time, for if it had, he would sure have manifested the superstition which cleaved unto the same. But he here alludeth unto a most ancient custom of certain Churches, who were wont to be baptized either upon the dead carcases of the dead in their graves, or upon the Tombs or bones of the dead, to the end they might profess, that they did both die unto sin with Christ, were ready to die for Christ, and also believed the resurrection of the dead, which exposition is indeed most simple, and doth not strain the Apostles words: for the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth properly a man's carcase, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Genitive case, upon, to note a place is very usual with the Greeks'. Or it declareth the end as Theophilact will have it, namely, that they which are baptized as dead men, may be baptized for dead men, that sin may be quenched or die in them, or else in a sure hope of resurrection, and that they may have a remedy against death: Seeing that baptism is the sign of the remission of sins, of regeneration, and of the resurrection, or lastly it noteth the custom of the jews in washing those which had touched a Num, 19.12 Ecius. 34.10 a dead body, or the dead bodies themselves, which latter custom we read that the Christians retained at the first: as also the custom of the Gentiles in washing and anointing their dead in their burials. b Act. 9.37 The first did it in hope of the resurrection to come: but these in a false Imitation, ambition, superstition, and vain diligence towards the dead: But note the Lord remembereth that custom, not that he may approve it, though he refute it not, but that he might confute them by their own proper rite or act, wherewith they testified the hope of their resurrection. Therefore he faith not, Why are we (to wit, true Christians) baptized over the dead, but discerning the superstitious from the faithful, but what shall they do? Are also things without sense, as Bells and such like to be baptized? In no wise, for we do not read that Baptism was ordained save only for men: for whose sake also Christ was made man, and died: Secondly, because the Sacrament of Regeneration pertaineth only to them that are capable of Regeneration: but the sacrament belongeth not to those things unto which the righteousness of faith agreeth not. But baptism in the presence of Godfathers, and the giving of a man's name unto a Bell, and that in the name of the Father, the Son, and the holy Ghost, so taking God's name in vain, suiteth as well with a Bell, as with an Ox, or an Ass. Who are partakers of the thing signified in Baptism? Only the Elect, and believers, who are the sons of God by adoption, and brethren and fellow heirs of jesus Christ, because this condition is added unto all Christ's gifts, to be partakers of them, If we believe. And of those only it is said, But year washed, sanctified, and justified in the name of the Lord jesus, and by the spirit of our God. 1. Cor. 6.11. Shall we count it Superstition or Religion in Constantine the great, for that he rather wished to be baptized in the river jordan, where our Saviour was baptized, than any where else? and refused to be baptized till he was 65. years old, and then being ready to die, he would needs be baptized on the sudden by Eusebius an Arrian Bishop of Nicomedia? Tripart. hist Lib. 3. c. 12 Eusebius lo vita Constant. l. 4 Superstition: because the divine institution, and the thing signified, and not the place do commend baptism: but yet it is more fit that baptism be administered in those places where the assemblies meet, then in private houses: both because the public prayers annexed unto the administration of baptism are not without fruit: as also because it much concerneth that all the Church know who are the Saints, fellow Citizens, and of the household of God. What time, or day, holiday, or working day is fitting for baptism? In former times for that many beginners in religion came to the Church from the heathen, and desired to be partakers of baptism, there were certain days appointed for them, namely, Easter & Whitsonday, which were therefore called the days of baptism, and divers other days, which customs by degree grew to this habit, that because in their baptism they had new garments, & that such did always appear in new garments, hence came the white shirt which Infants wear in baptism, not only unprofitably but superstitiously also: But although there were a certain day appointed for circumcision: yet seeing we are not tied to any certain days, neither infants nor they which are of more years, they may be baptized at any time when the assemblies come together to the hearing of God's word and public prayers, so it be done after Christ his institution, holily, comelily, and orderly a 1 Cor. 14 40 , lest one day should seem better than an other for the exercises of baptism, Galat 4.10. Ye observe days and months, and times and years, I fear lest I have taken pains amongst you in vain. Is it lawful to rebaptise? If any man have been baptized only in the name of GOD in general, not unfolding the persons, or omitting any one: or by those heretics who deliver not the true doctrine touching the Trinity as the Marcionites, Arrians, and such like, if such a one should be again rightly baptized, (seeing the form of Christ's baptism was not observed before) hear should be no Ilteration of baptism, but he should be baptized with Christ's true baptism, who had not been baptized according to Christ's institution, as is decreed in the Nicene Council, chap. 19 But if baptism have been rightly administered, according to Christ's institution, it may not be iterated, first because there is no commandment for the reiterating of it, as there is of the Lords Supper As oft as ye shall receive. 1. Corinth. 11.26. Neither do we read that it hath been iterated: Like as circumcision in times past was not to be iterated, in whose place Baptism succeeded. And we must judge and censu●● of Sacraments according to the word of GOD. But on the contrary part, it is said. Ephes. 4.5. One Lord, One faith, One Baptism. 2 Because the lawful Invocation of God being once performed in spirit and truth, ought never after to be accounted frustrate. 3 Because Baptism is the Sacrament of regeneration: it is sufficient to be once regenerated, and engraffed into the Church or Kingdom of God: for even as he which is once carnally borne, cannot be borne again: so in like manner he which is once spiritually borne of God, cannot be borne again. Aug. As carnal generation is one: In joh. Tract 11.12 Even so spiritual regeneration is but one: So on the contrary part: The Sacrament of the Supper is therefore often to be repeated, in which we are nourished with the flesh and blood of Christ, because sustenance is often to be used: yea and those whom God hath once chosen and adopted for his children, he never forsaketh: for his gifts are without repentance. Rom. 11.29. And whosoever is once truly given unto Christ, although he sometimes slip out of the way, shall never be cast forth. john, 6 37. And the unfaithfulness of men cannot evacuate the faith of God. Rom. 3.3. But as concerning Apostates which universally fall from faith. It is impossible that they which once had been enlightened, or baptised (that is to say, which after catechism, have professed Christianity; & annexed unto the Church by Baptism) If they fall (that is, into a universal Apostasy from Christ) That they should be renewed to repentance, & therefore the grace of renotion cannot be sealed again in them by the Sacrament of baptism. Hebr. 6.4.6. as Damascen and other fathers gather from hence. 4 Because the signification, force, use, and fruit of Baptism is not for any certain moment, or for the time past only: but belongeth also unto the time to come, and continueth for the whole life of the man baptized a Rom. 6.7 et. seq, : For that which Paul saith, Rom. 3.25. that Christ is made unto us a Propitiator, for the forgiveness of sins that were before, is not spoken exciusively, but it signifieth that he is given of the father to miserable sinners, which, wounded with the sting of Conscience sig● for the Physician: not to them which seek liberty, through impunity. And even as David had no need of a new circumcision after his fall, but only of a remembrance thereof to work repentance: so there is no need to repeat baptism to them which have fallen after baptism, but a remembrance thereof unto an earnest repentance: because the baptism of repentance once received for the forgiveness of sins, doth continue a perpetual testimony and pledge of the covenant made with God, and of that perpetual washing which we have in the blood of Christ, b Mar. 1.4 Luk. 3.3. And therefore it is often to be called to mind, that by it the confidence of the forgiveness of our sins, may be confirmed more and more in our minds: for the truth of the promise once made, continueth for ever, whosoever shall believe and is baptized, shall be saved: Christ will be ready to receive us with stretched out arms when we return, and so he useth the future tense. Did jerom say well, that after the shipwreck of man's nature, two beards of salvation were given unto men, baptism, and the first being lost, Repentance? As Lawyers say, The sayings of Authors must be understood with a corn of salt. So very well this ambiguous saying may be used against the Novatians, that after Baptism, Repentance is left for them which sorrow for their sins. So john called back the young man which which was made a Captain of thieves ¶ Euseb. hist. Eccle. l 3. c. 32 : So he stirreth the Churches of Asia to repentance, Apoc. 2.5.16. a Et. 3.3.19 And Paul doth call back the Galathians fallen after Baptism to the grace of the promise of Baptism b Gal 3.27. , even as he doth the Corinthians c 1, Cor. 12 13. . But it is an absurd sentence, if it should be understood that the first Table, that is to say, Baptism, or the grace and forgiveness of sins received in Baptism, may be utterly lost as the Papists would have it, but by sufficient contrition, Auricular confession and proper satisfaction it may be obtained again: for on the contrary part the covenant of God is perpetual and immutable. Esa. 54, 8.10. and Osee. 2.19. I will marry thee unto me for ever. Whereof baptism once received is a testimony. Is the use of external baptism free or indifferent, so that it may be used, or else may be omitted securely and without hazard of salvation, or is it necessary? It is necessary to the Church of Christ, and the Infants of Christians ought to be baptized; but after a sort, because of the commandment of God, whilst the liberty thereof is granted to him, which is not yet baptized: and if it may not be given, yet at least it ought to be required, and procured by all means possible: D● nupt et Concu l, 2. c. 17 &. 18 yet is it not so simply, precisely, & absolutely necessary, that those which depart out of this life without it, especially the Infants of Christians, cannot be saved, as Augustine believed, and those also which make baptism the first step of salvation: and therefore exclude from salvation all those which want baptism, yea although there be no contempt of Baptism. But we very openly confess, that this is not our opinion. Because so there is great injury done unto the grace of God, and to the power of his covenant, in which he promiseth, that he will be the GOD of the faithful, and of their issue, and that he will show his mercy even unto a thousand generations. Exod. 20.6. Secondly, because it would be absurd, that these Infants which in times past died in great numbers before the eight day of circumcision, before which they might not be circumcised according to the law of God: or those which were not circumcised by the space of forty years in the wilderness: Or the Christian Infants which died in times passed before the feasts of Easter and Pentecost without the baptism of water, by no fault of theirs (for at those Feasts Baptism was administered in times past) both these and the other being under the covenant, it would I say be absurd, to think them deprived of salvation which cannot but be a great cross to the conscience of the parents, 3 Part. 9.68.4.2 if death should prevent their children baptism. Again, why should the children bear the punishment of another's fault? but this is the doctrine of Thomas Aquinas, That children are nevertheless baptized with the baptism of the spirit, though they want the outward sign. Thirdly, Sacraments are not the cause, but the Testimonies and seals of our salvation, and do not of themselves confer grace. Nor doth the privation of the holy sign defraud the child, but the parent's contempt or negligence of the same a Exod. 412 josu. 5.3 . Fourthly, The converted thief wanted the visible Baptism, but not the thing signified, which may likewise be said of Infants unbaptised. For that in the 17. of Genesis, Let him that is not Circumcised be cut of from the people of God: Was spoken of them of years, and the meaning was, he that would not be circumcised, the same is also to be meant of the unbaptised. Likewise that in the third of john. Except a man be borne again of water and the Spirit, he cannot enter into the kingdom of heaven, Is not meant of Infants, which could not receive it, as being prevented by death only, and not by any other fault: but either of the ordinary means which may not be neglected when it may be had, or of Baptism, which if it be not received indeed, is yet received in desire, as Thomas expoundeth it. And as Ambrose saith of Valentinian, that he was baptized in desire and will, though he had never the outward ceremony: For as he was coming to Ambrose to be baptized, he died in the way: Or else it is to be understood of the living water which is the Spirit, that is, of the virtue and efficacy of the holy Spirit which worketh that in the soul, that water doth in the body. And so the names of water and the Spirit may mean one thing, as it in the third of Matthew. He that followeth me, it is he that baptiseth with the holy Ghost and with fire. That is, with the spirit which hath the office and nature of fire in regeneration: the Baptism of which spirit is absolutely necessary to salvation. And thus Augustine expoundeth this place. Is Baptism to be administered without exorcism or conjuring out of the Devil, or blowing? To exorcise is to adjure a man by holy things, as by God, or by Christ, to do a thing which men commonly call, to conjure, as the 26. Math. The high Priest saith unto Christ. I Conjure the by the living God, to tell us if thou be Christ. And the sons of Sceva in the 19 of Act. conjured the devil by jesus, whom Paul preached: Hence come Exorcists, and true Exorcism: which gift was peculiar to the holy Ghost, by which the Apostles at the first, and other faithful drove devils out of the possessed, as we read in the Acts, and Christ saith, They shall cast out Devils Mark 16. But yet without baptism as Tertullian observeth: Therefore it is not to be retained, first, because when Christ instituted baptism, he did not command any to exorcise, secondly, for that the devil is driven out by Christ even in baptism, for as Cyprian saith, like as Scorpions and Serpents, which are of force on dry land, can do no hurt, being fling into the water, so an evil spirit can inhabit no longer in whom the spirit of God beginneth to dwell after baptism and sanctification. Thirdly, for that the Apostles administered it without exorcism. Fourthly, neither those that are possessed, or the heathen worshippers of devils are to be baptized, but only they who are holy, and partakers of the covenant of grace, & the members of Christ, and to say that such are subject to the devils destroying power, were very absurd. Fifthly, that gift of exorcising joined with the gift of miracles was but for a time, as that also was when many sick people were healed by the anointing of the ministers of the Church, and by invocation of the name of Christ a jam. 5.14 , till such time as Christian religion was spread over all the world. Sixtly, for that exorcism was never used at the circumcising of Infants. But whereas the heathen did bring testimony unto the Church, before their baptising, (as Tertullian witnesseth) that they renounced the devil and his Angels, this was a public testimony of repentance in them of years, as also that blowing, with clapped hands, which he that was to be baptized performed, did give the Church thereby to understand, that he renounced Satan and his kingdom. But in the Papacy it is done by the baptizer even the face of Infant to be baptized, and is therefore frivolous and to be rejected. May Godfathers and Godmothers be used? They may. 1 Because the original of it sprung from the Imitation of the baptising of those which were young in faith in the Primitive Church, who before their baptism did not only yield a reason of their faith, but also produced Testators and witnesses of the same: 2 The Scripture is not against it. 3 It is a most ancient Ecclesiastical custom. 4 There is nothing in it that is evil or dishonest. 5 It proceeds from charity. 6 It tendeth so far to the Infant's profit and salvation, that no man is the worse for it. 7 It maketh wholly for the edification of the Church. 8 As a midwife is used to make the birth easy in childbearing, so in this spiritual birth of baptism some are admitted, who discharge the office of Midwife, and instructor in things belonging unto faith and a Christian life, but yet such witnesses are to be chosen as both know sufficiently, and can probably perform that which they promise for the child's holy education, if need require. Why have children names given them in baptism? Because it was also the manner in Circumcision, ᵃ secondly, that we may know, that we then obtain name and fame at God's hands, when we are borne again, and are become new men, namely the sons of God, renouncing our former name, whereby we were named the children of wrath. Thirdly, that as often as we remember our name, we should likewise call to mind God's covenant and promise, our Baptism, and what it meaneth, and further our duty, who being baptized into the death of Christ, we may likewise die with him unto sin, and rise again to newness of life, and lastly that being entertained into Christ's service, we may fight valiantly under his Banner against his enemies. What manner off names ought we to give? They were first given either upon the event of things as Isaac, jacob, or of the Prophetical instinct to note some secret work of God, or in remembrance of some thing past, as Adam, Israel, or something to come, as Eva, Abraham, john. Now although it be in so great plenty of names, a thing of itself indifferent, what name a man have given him, seeing the name furthereth not a man's salvation at all: yet no man will deny, but that the faithful may make a profitable choice in this case, in omitting such as belong nothing to their profession and duty, profane and unknown names, and calling them by proper, usual, known, and holy names, such as may bring with them some instruction and admonition: as namely such whose godliness is published it the Scriptures, and so stir up in us an Imitation of them: or else of our ancestors, or others, whose names have not been polluted through Idolatry, but may put us in mind of godliness, of innocency, and uprightness of life, or of God's benefits: and may not recall into our minds the remembrance of any evil example, or such as are taken from wicked and bloody men, which ought rather to be forgotten amongst all godly men a Luk. 1.54 Psal. 16.4 , than thus revived. Is the Office of preaching the Gospel greater than his that baptiseth. Yea: For Christ whose office was to teach never baptized b joh. 4.2 , and Paul baptized very few, For the Lord sent me not, (saith he) to baptise, (to wit peculiarly and fully) but to preach the Gospel: 1. Cor. 1.10. And Peter baptized not Cornelius his family whilst he was there present, but gave order to have it done afterward A●ct. 10.48 : Though therefore the Sacraments be most holy, yet it is no wisdom to attribute too much unto them. Wherein do baptism and the Lords Supper agree, and wherein do they differ? First they differ both in the signs, in the action, and in their nearest ends. For in Baptism, water is used, and the spinckling thereof outwardly, and the inward sprinkling of the blood of Christ inwardly. Also the nearest & principal end thereof is the washing from sin, ct adoption, to be the sons of God, or the engrafting into Christ, & into his Church: but in the Supper is used bread, which we break, & eat, & inwardly there is a partaking of the body of Christ: likewise there is a cup used out of which we drink, and also a communion of the blood of Christ: lastly, the end of the Lords supper is the spiritual food of the inner man: & this is a manifest difference between Baptism & the Lords Supper. Secondly, they differ in use, for Baptism is not to be iterated, whereas the often and religious use of the Lords Supper ought to serve for a Commemoration of the Lords death. Thirdly, they differ in subject, for Baptism properly belongeth to children, though the use thereof pertain properly to those of age, whereas the Lords supper doth only belong to them that are of years. But in these things they both agree, they have both one genus, both one Author, both consist of two parts, the one earthly, the other heavenly, both one general end, both one signification, for both do signify the Communion of Christ, both are seals of the Covenant, and of the promise of grace, the dignity of both is equal and alike, for of baptism Paul testifieth, that we are engrafted into Christ, and do put on Christ a Rom. 6.75 Gal. 3.27 , but the one propoundeth Christ our laver under the sign of water, the other our food, under the signs of bread and wine. Is not one of these Sacraments better, and more worthy than the other? No not in being, that is, not because in baptism we receive only the gifts or graces of Christ, but not Christ himself: but in the Supper the body and blood of Christ, although all do not receive his graces (as our adversaries will have it): because they have both one end, to wit, our consociation and conjunction with Christ, which as the form also of both, is sealed both in Baptism, & the Lords Supper. But they differ only in some respect both of our original beginning in Christ, and also of our increase and conservation in the same. For by how much it is somewhat more to be begotten then to be nourished, by so much the Sacrament of regeneration is to be preferred, before the Sacrament of our nourishment which is the Lords Supper: but by how much it is a more excellent thing to be nourished and cherished to eternal life, that so thou mayest never fail to be a man regenerate, in this respect the Supper is to be preferred before baptism. But seeing that the dignity of both of them dependeth upon the thing signified, namely, upon our Communion with Christ, although Baptism doth commend the same under the form of a Laver, and the Supper under the form of food, yet it is better to moderate this comparison and so shall nothing be derogated from either of them. For the water of Baptism in the Sacramental use is the blood of Christ no less than the wine in the Super, a 1 Pet. 1 2 nor is it any thing less in Baptism to be engrafted into Christ, to be crucified, dead, buried, and rise again with him, and to put on Christ: than to eat his flesh and drink his blood in the Supper. And to conclude Christ is propounded unto us in Baptism as a bath, as an entrance into the house of the Lord, and as a garment. And in the Supper as meat and drink to be entertained more and more by faith. What are the ends of Baptism? There are two. 1. That it may stand our faith in steed before God: the latter, that it may manifest our confession before men, and that first because it setteth forth Christ's death, burial and resurrection, teaching the remission of sins, and confirming the same as a Divine seal unto the believers b Act. 2.38 . Secondly, it is a document of mortification, and renewing of our nature, which Christ witnesseth that he both doth, and will effect in us by his spirit, which though it be imperfect in this life, yet it effecteth so much, that though sin dwell, yet it reigneth not in us, but rather is daily mortified more and more by the grace of the same spirit c Eph. 5, 26 Tit. 3.5 Rom. 7.10 , The inner man is renewed daily. 2. Cor. 4.16. Thirdly, it is the badge of our union and society with Christ, that we may know that we are conjoined unto him, as members to the head, and therefore that we are now made partakers of his goods, and shall at the length be made partakers of himself together with his inheritance. 1. Cor. 12.13. We are baptised into one body, and hereof Paul proveth that we are the sons of God, because we have put on Christ in Baptism d Gal. 3.26 that is, because that we are conjoined unto Christ the son of God, by the Testimony of baptism. fourth, it is an instrument, whereby the plentiful effusion of the holy spirit upon us is communicated, with his gifts of faith, hope, and charity, and other virtues. Tit. 3.6. by the Bath and renewing of the holy spirit which he hath powered upon us plentifully: as Augustine saith, we are made by Baptism the members of Christ, and of his fullness we have all received. john. 1.16. Fiftly, it admonisheth us, sith we shall become like unto the Image of the son of God, who is our head, both in bearing the Cross, in his death, and burial: as also in his setting of us free, his resurrection, and glory to come a Rom. 8.29 . Sixtly, it stirreth us up to innocency, to charity towards the saints, to perpetual mortifying of ourselves, and repentance, and to frame our lives to God's glory b Rom. 6.4 . seventhly, it serveth as a full persuasion and confirmation of our faith, likewise a consolation in temptations and trials, for that it is a Testimony that God is well pleasedl with us in his son, into whom we are engrafted by baptism, whose merits and benefits do all belong unto us, in whom we are adopted to be the sons of God, and that the father will govern us by his spirit, deliver us from eternal death, and give us eternal life in the end. Are all these benefits received by baptism, equally by all those which receive the same? No, for they are not alike: for the engrafting into Christ, and the benefits which follow it, are not bestowed upon the reprobate, although they be offered them when they are baptized. For God calleth and justifieth, regenerateth, and glorifieth effectually them whom he hath elected & predestinated to these things Rom. 8.3. but the elect, aswell Infants, as they of years are equally incorporated into Christ, either in, or before baptism, and are endued with the imputation of his righteousness, forgiveness of sins, and the right of eternal life, for they are all alike the sons of GOD, but regeneration is not wrought alike in all, nor are the gifts of the spirit, Faith, Hope, and Charity given alike unto all, or received alike of all, but according to the pleasure of God, as the parable of the Talents teacheth c Mat. 25 15 , and Ephes, 4, 7. To every one is given grace according to the measure of the gifts of Christ: & we do see that the effects of Regeneration are more and greater in some, and in other some fewer and lesser. What is the other end of Baptism? That it may serve for our confession before men, and is as it were a military sign, or note whereby we profess openly before men and Angels that we are incorporated into the visible Church of God, to serve therein under Christ: namely, whilst we do protest that we do consent with all Christians in one & the same worship of the true God, the Father, son and holy Ghost, and in one and the same religion, and that we are strangers from all the sects of the Gentiles (which do not truly worship God, as he hath manifested in his word) which confession of ours belongeth unto God's glory. What is the effect of Baptism. The sealing of the wholesome gifts of Christ, and of our righteousness before God, and the stipulation of a good conscience with God, on God's part, whilst he offereth and promiseth free salvation through Christ: and the conscience on the other side answering and receiving through faith that promised grace: whence ariseth tranquility of conscience before God, in him whom he accounteth reconciled unto himself, through the resurrection of jesus Christ 1 Pet. 3.21 . And lastly a sure hope of being received into the kingdom of heaven. Doth sin remain or is it all washed away in Baptism? It remaineth in Act, by reason of the state of nature, if we respect the disease or root of sin, and the matter itself: but it is taken away, by reason of the state of the person, as touching the gilt or form which is not imputed unto the faithful: for their is now no condemnation to them which are in Christ jesus, Rom. 8.1. that is all sins, both original and actual are pardoned in baptism b Ezech. 36 75 Zach. 13.1 Marc. 1 4 1 Cor. 6.11 Heb. 10.2 Rom. 11.1. Gloss. ad Ronvere 6 . Whence Ambrose saith. The grace of God forgiveth all things freely in Baptism, yea, concupiscence is taken away, not that it should cease to be, but that it should cease to hurt. Secondly, it is daily more and more mortified Non ut non sit, sed ut non obsit till at length it be utterly extinguished and taken away in death. They are therefore deceived which think that we are by baptism restored in this life unto the same righteousness & purity of nature, which Adam had before his fall. For sin is left to continue and dwell in him still, who hath yet obtained the remission of all his sins by baptism d Rom. 7, 17, 18 Yet not to reign, but that he that is borne again might afflict it as an Enemy overcome and bound: And as we read of Adonibezeck e judg. 1, 6 overcome by the Israelites, he must cut off the hands and the feet of sin, & so mortify it till it be quite dead. Furthermore, the punishment of hell is taken away together with the afflictions of this life, though they abide awhile for our exercise and our greater glory, that sin dwelling in us may be mortified, and our faith and piety exercised and increased, as it is said, jud. 3.1. These are the Nations which the Lord hath reserved, that he might instruct Israel by them, and that the members might not be unlike their head, whereunto they are incorporated. Rom. 8.17. for we suffer with him, that we may be together glorified with him. What is the right and lawful use of Baptism? If we refer it to those ends whereunto it was instituted of Christ, it hath this use, namely that in Christ alone we may seek, & by faith receive remission of sins, the renewing of our nature, & a heavenly inheritance. But let us receive baptism itself, as it were a divine testimony of those benefits, which throughout our whole life may lift up our faith, may bear witness this the promises of grace do belong unto us, and that our sins being forgiven, we are received into favour, and also it may admonish or put us in remembrance, that we are baptised upon that condition, that walking in newness of life, we may go toward life eternal. What fruit or profit cometh of the Baptizing of Infants? It serveth for the Parent's comfort, for the sign being committed to the child (as by a printed seal) doth confirm the promise made to the godly parent: that the Lord, will be a God, not to him only, but to his seed also.) From whence, his soul is besprinkled with no common gladness, and is inflamed to publish the bounteousness of God. Moreover it serveth for the instruction of the children themselves, after they be grown to years, when they are thereby spurred forward to an earnest desire of worshipping God, of whom by a solemn symbol, or token of adoption, they have been received for sons, before that, by reason of tender age, they could acknowledge him for their father. What is contrary to this Doctrine? 1 To this Doctrine is repugnant (or contrary) the error of the Popish Clergy, which do judge the baptism of john, to be divers from the baptism of the Apostles. 2 They do stain or infect the pure and plain institution of Christ with their additions of oil, of honey, of blowing, of spittle, of burning lighted tapers or wax candles. 3 They do confound, or mingle together the ministry of baptism in them which are full grown, and of infants by their exorcisms, and such like. 4 They say that baptism by itself, and by the work wrought, that is, by the action itself of Baptism, doth confer grace to all the baptised, as well faithful as unbelievers, to justify, forgive sins, sanctify and save. 5 That the same by their feigned devise, doth pour into & print into the soul a mark, which they call a Character which cannot be put out, whereby even in Hell a Christian may be distinctly known from a jew and Gentile. 6 That baptism of water, is absolutely necessary to salvation, and that none at all can be saved without baptism. 7 They make the offices of a conjuror and of a baptizer all one: and the adjurations of conjuring being added thereunto, they go about to cast an ill spirit out of him, who if he were possessed with such a spirit, were not to be baptised. 8 They do grant unto women the administration of baptism in the feigned case of necessity: and if the child live, they offer it again to the minister, that it may be baptised. 9 They dream that there is a Divine power put into the water itself, or into the ceremonies of baptism. 10 They do adjure or conjure the water of baptism, and do magically hallow it, the day before Easter, & whitsuntide, where as the Apostles used such water as they met with by the way. Act. 8.39. as appeareth in the baptism of the Eunuch. 11 They require three several duckings in the water, as necessary. 12. Infants which die before baptism (as deprived of the beholding of God, and of life eternal) they place in a peculiar Limbo, or special place, wherein they have neither well nor woe, where they have the punishment of loss, but not of sense: neither do they bury them with the rest of the Christians in the Churchyard, or blessed place, where many men are laid, but without, unless they be baptised in their mother's womb. 13. They do admit to baptism any infants whatsoever. 14. They baptise Bells in the name of the holy Trinity, and truly with greater solemnity than men are baptised. For it is not lawful for any but Bishops to baptise bells, when as to baptise men, it is lawful amongst them, even for women. And they give them the names of some woman, saying Margaret or Paulina, I baptise thee in the name of the Father etc. And they do feign that by the sounding of them being consecrated & so baptised, ill spirits, hosts of enemies, wiles of enemies, tempests, hails, storms, whirlwinds, boisterous blasts of winds, thunders, and hurtful lightnings, are driven away, that flames and fires are quenched (or put out) that the dead also are refreshed. 15. They feign a spiritual kindred between the party baptised, his parents, children and kinsmen, and the sureties, their parents, children, and kindred of their children. 16. Likewise also they do ordain a Physical copulation, a joining together of the sign and of the thing signified, that is, of water, and of the spirit. 17. They judge baptism to be of less account than the vows of Monks. 18. They do administer the same in a strange tongue. 2. The false opinion of them which do determine that by baptism is signified only forgiveness of sins past: whereupon, many of the ancients (which was not well done) deferred baptism until the last time of their life. 3. The error of the common people, which in the beehalfe of the new borne infant say to the Pastor of the Church, GOD hath given me an Ethnic, I desire that you would make him a Christian, whereas baptism doth not make a Christian, but signifieth a Christian. 4. The error of them who do contend that baptism in dignity and use is much inferior to the Eucharist: and they say that we are partakers of Christ only in the Lord's Supper, & not in baptism. 5. Of the Ethiopians, which are called Abyssini, who not being contented with the baptism of water, do moreover presently burn with fire those that are dipped of them, as Seleucus' and Hermias being Galathians, which (as Augustine reporteth) did not baptise in water, but in fire: understanding the word, fire properly, in the saying of john Baptist. Mat. 3.11. He that cometh after me, he shall baptise you with the holy Ghost and with Fire, which is taken by translation, for the efficacy of the holy Ghost, purging, and enlighning the minds of men, when as he speaketh of inward baptism. 6. Of certain nations of the East, and of the West, which do together baptise, and circumcise their little children. 7. Of the Donatists, which do measure the virtue and price of baptism by the worthiness of the minister. 8. Of the Anabaptists, which do urge that they which are baptised of Idolaters in the papacy are to be baptised again. And also of the Catabaptists, which deny that Infants are to be baptised, & they will have baptism to be only a sign of Christian profession. 9 The error of Martion, who taught that baptism is to be given the second and third rhyme, to one and the self same party, after any heinous offence committed. And of the Hemerobaptists, who for daily sins brought in daily baptism. 10. The sin of them, which though they know the truth of the Gospel, yet deliver their children to be baptised of false Pastors, in the Papacy. The eight and fortieth common place. Of the Supper of the Lord. How is the other Sacrament of the New Testament called? THE Supper of our Lord jesus Christ's 1. Cor. 11.20. In respect both of the time wherein it was first instituted: namely in the evening or night going before that day wherein Christ was crucified, and also of the thing itself for which it was instituted, because it is a holy banquet, not of the belly but of the mind, instituted by the Lord. And it is called the Lords, from the author, or also from the end: for it is both ordained of the Lord, and it is celebrated in remembrance of him: or also from the time, because it was wont to be celebrated upon the Lords days. Act. 20, 9.7. 2. The breaking of bread, Act. 2.42.46. and chap. 20.7. 1. Cor. 10.16. But it is so called by an excellency of speech, and by way of specialty: for elsewhere, it is taken in general for common food Luk. 24.33. where Christ was known of the two Disciples in breaking of bread. & Ast. 27.35. Paul in the ship broke bread and eat it. And in giving of alms, Esay. 58.7. Break thy bread to the hungry. Be cause it was the manner of the jews (which did use bread not so thick as we but broad and less gross) to begin their meals not with cutting of bread, but breaking of it. 3. By a Metonymy of the effect, it is called the Communion of the body and blood of Christ, 1. Cor. 10.16. The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the Communion of the body of Christ? Because, as saith Damascen, in his fourth book of the Orthodoxal or right Faith, chap. 14. By it we do communicate with Christ, and by it, we do communicate, and are united or knit one to another. 4. The Lord's Table. 1. Cor. 10.21, by a Metonymy of the Subject, for meat and drink which are set upon the table. Whereby it appeareth that the Apostles in celebrating the Supper of the Lord, used not an Altar, but a Table, Act. 6.2. It is not meet that we should leave the word of God to serve the tables, not Altars. 5. Of the old Fathers, it is called, a gathering together, by reason of the assembly of people which was to celebrate the Supper of the Lord, because it ought to serve for the joining together, not the dividing of the faithful. For it is a public Supper of many gathered into one, not a private Supper of one Priest. 1. Cor. 11.20 21. 6. The eucharist, because of thanksgiving, without which the Supper cannot be celebrated. 7 Charity, for because, among the Communicants, mutual love is required. Although this brotherly word may signify the feasts of the Church assembly (which also is called brotherly fellowship, 1. Pet. 2.17. and 1. Pet. 5.9.) So called, (jud. vers. 12.) because they were prepared according to the gifts bestowed, & giving liberally to the uses of the poor, did give a certain testimony of their brotherly love: to which some refer that saying A. 2.46. Breaking bread at home u Or from house to house , to which feasts they had wont to add (or annex the holy Supper of the Lord) as it appeareth out of Act. 6.2. 1. Cor. 11.21. and of Tertullian in his Apologetico chap. 39 8. It is called an offering, because of the offering of the brethren's bread, & cup to him that was present, & also for the gatherings or liberal gifts which were made to the uses of the poor: & also because the Supper was offered not to God, but to the communicants, as justinus teacheth in his second Apology for the Christians, or because the chief of the brethren doth send up praise and glory to the Father of all, (saith justine in the same place) which oblation is most acceptable to him: but he saith not that the son is offered to the Father, by the Priest. 9 A Sacrifice, an Host, and a Sacrifice: but in a little more large and broad signification, and that, because of the prayers and commemoration of the sacrifice of Christ once offered for us upon the cross: but figuratively, because it is a remembrance of that Holocaust and only sacrifice, whereby God is pacified with us, as Christ called his body, the sacrament of his body. Otherwise, Christ bidding his Disciples to take, but not to offer, instituted not a Sacrifice, but a Sacrament. 10 It is called of Cyprian a sacrament finishing and perfecting all things, because it put an end to the legal ceremonies, whereof the chief was the use of the paschal Lamb, In his tractate of the Lords supper and containeth the mystery of our perfection in Christ. But that the word Mass should be taken for the supper itself of the Lord, hath been unknown to the Scripture, and to the Apostolic Church. Whereas some do draw it from the Hebrew word Missath, which signifieth tribute or oblation, it is not likely: because the Hebrew words came not to the Latin Church, but by the Greek. Deut. 16.10 But we read no where this word used of the Greek Fathers. But the Greek Church called the Supper of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, a holy Function, because it is said in Act. chap. 13, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, as they ministered. Others, and more likely, do derive it from the Latin word Missio, that is to say, leave to departed, as the ancient fathers said remissing of sins, for remission, as Tertullian. So in stead of Mission. they said Miss, 4 Book against Martion. from whence sprung that saying; Ite, Missa est, as in time past the ancient Romans having ended their sacrifices, did bid these words to be pronounced, licet Missa est; as in old time among the Grecians, the Priest, having ended his service, did thus signify, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a dismission to the people, as though he should dismiss or send the people away. Apul. book 11. Metamorph. But othersome will have it called the Mass, as it were, trans-missed or sent over, that is to say, the Oblation by the Priest unto GOD. then the Mass which the Popish Clergy do feign to be a Sacrifice belonging peculiarly to the Priests, for remission of sins, both of the quick, and also of the dead, doth every kind of way differ from the Supper of the Lord (as it is instituted of Christ) & is stuffed with horrible Idolatrous madness, it is an unworthy thing: that the Supper of the Lord should be deformed with the name of the Mass, as neither doth it accord that it should be called the Sacrament of the Altar. What is the Supper of the Lord? It is the other evangelical Sacrament in the Christian Church, ordained of Christ (being even now about to die) for them which are full grown, being already baptised, and examining themselves, wherein, by outward breaking of bread and pouring out of wine into the cup, is represented, and as it were, is set before the eyes of the faithful, the crucifying of the body, and shedding of the blood of Christ for us: and by giving, taking and using of those Elements, the forgiveness of our sins gotten by the death of Christ, the inward raking and spiritual enjoying of his body & blood, & moreover communion with Christ, & full nourishment in Christ & vivification, and fellowship together with the rest of his lively members is signified, confirmed, & sealed to the faithful: & the memory of so great benefits, & giving of thanks is celebrated, for the commendable use of the faithful, assembled together that they may increase in faith and love. For as by baptism we are borne again, so (being borne again) we are fed and nourished by the Supper of the Lord, and in Christ we are as it were nourished and brought up to life eternal. Therefore when as Baptism may once only be administered, the Supper of the Lord is to be used often, because in it Christ is given unto us after the manner of meat: but because meat and drink do go away into nourishment, they are often in our life time to be taken of us. Furthermore the first example, or pattern of that definition, is the history of the first Supper of the Lord expounded by Paul, and of the rest of the Evangelists. 1. Cor. 11.23. Mat. 26.26 Mar. 14.22. Luk. 22.19. What is the efficient, principal, cause of the Lords Supper? The Lord himself, who is the only testator of the new Testament, and the Author of the Covenant of Grace, and GOD the Redeemer, in whom alone it haht pleased the Father to gather together all things. Ephe. 1.10. And who is the way, the truth and the life, joh. 14.6. the high priest, Heb. 3.1. and the eternal King of the Church, Psal. 2, 6. concerning whom alone the father cried from heaven, hear him, Mat. 17.5. from whom it is called the Lords Supper, therefore faithfully to be delivered of the ministers, reverently to be handled, neither is it to be depraved by adding, minishing, changing. For Paul saith. 1. Cor. 11.23 I have received of the Lord that which I also have delivered unto you, namely, by the revelation of jesus Christ, Gal. 1.12. When he was taken up into paradise, or the third heaven, although this letteth not, but that he knew very many peculiar sayings & doings of Christ, both from Ananias, and also from other disciples of Christ (which were eye witnesses) and from Luke himself. At what time was it instituted? 1 Cor, 1.23, In the year of the world 3995. of the age of Christ 33. of March 24. day, which was Thursday, in the evening: surely, that night wherein he was betrayed by judas unto the jews, was the Supper of the Lord instituted. 1. First of all, because of the figure going before, that is to say, of the eating of the paschal Lamb, or the legal, solemn and Sacramental Supper, in place whereof Christ substituted the Supper evangelical, Lu. 22.14.19. where that being performed, a new institution of this, in express words is put in the stead thereof: & so the Apostle teacheth. 1. Cor. 5.7. Christ our passover is sacrificed for us. From whence it followeth, that the Supper of the Lord is our Passover. For the same thing in both, is signified, namely Christ, the true and immaculate sacrifice for the sins of the world there promised, here exhibited. The remembrance of the like benefit, there, of the deliverance out of the bondage of Egypt, and of induction into the promised land: here, of freedom from the cruel slavery of Satan and of introduction, into eternal life. 2. Secondly, because of his passion and death neat approaching, Dan 9.24 27 the remembrance of which benefit therein performed unto us, he would set forth in this Supper. 3, Thirdly, that he might plainly show a consummation and taking away of all Sacraments and Sacrifices of the Old Testament, and manner of the Paschall lamb itself, which he had eaten before with the Disciples, 4. fourth, that he might signify or give to understand that he came in the fullness of time. Mat. 11.13. Gal. 3.24. Gal. 4.4. 5. That he might so much the more commend his Supper, which being now about to die, he so earnestly commended unto his. Seeing that Christ having Supped distributed the Supper to the Disciples in the evening, whether is it lawful for us to give it in the morning, and to them which are fasting? It is lawful, because circumstances of time, as both of sitting down, of apparel, and of a certain number of Communicants, do not appertain to any mystery, neither are they substantial p●rt● of the Sacrament, neither have they express commandment from God, because Christ said not This do ye, having supped, or sitting, or standing, or so many in number: for Christ first did eat the Passeover, because he would, after old things, institute new. But the Eucharist is more conveniently distributed in the morning. 1. Because it is an easier thing at that time to have a holy meeting together: forasmuch as in the day time much business doth happen, whereby men are lead away from holy things. 2. Because at that time we are more sober, and we have a more apt and attentive mind to perceive excellent thing. Yet notwithstanding the ancient fathers in time of a fast (because they did spend the whole day in prayers, in Sermons, and in holy hymns) did give the Supper of the Lord a little before night. And in the time of Augustine, in many Churches of Africa (as he reporteth) the thursday before Easter, that the action of Christ might be the more resembled, the Eucharist was given to the faithful in the night, and after Supper. But this custom was taken away by the sixth Synod or general Council, which was held at Constantinople. Seeing that Christ being about to celebrate the Supper, abased himself to wash the Disciples feet and said unto them, I have giving you an example, that ye should do, even as I have done to you. Whether are we being about to communicate, tied to this precept concerning washing of feet? Not a whit: because Christ did not therefore wash the feet of the Disciples, that they should always imitate that fact in kind, but that he might drive from them the dream of a civil kingdom of the Messias, whereabout they did strive, and that he might show in himself a perfect example of humility like as elsewhere, he commanded, that they should shake off the Dust from their feet, that they should not bear a staff, nor scrip with them by the way, that they should salute no man by the way, that they which fast, should anoint their head. Not that they should draw these things to a straight observation of words, but that by this means they might be brought back to a more high thought and understanding: neither do we read that the Apostles observed that washing of feet: but that, these parts of washing of feet in those hot countries, wherein they go not so well shod as we, appertained to women rather than to men. 1. Tim. 5.9.10. Who are the fellow helpers, or administers, or service able causes of the Supper of the Lord? Only the ministers of the word lawfully called, to whom the keys of the Church are given, whiles that, they do rightly execute their office in the administration & dispensation of the word & of the holy Supper: for no man taketh this honour unto himself, 1 Cor. 3.9 &. ●●. 1 Math. 28.19 but he that is called of God, as was Aaron. Heb. 5.4. But the son of God who is present at hand with his Church, not with a bodily presence, but yet with a spiritual & wholesome presence for us, as being the master of the feast, doth so celebrate the same by the means of his ministers, that he alone doth as truly exhibit unto us, bread and drink of life, that is to say, himself, to be enjoyed by faith, as he doth evidently exhibit unto us by the hand of his servants the signs thereof, that is to say, bread to be chewed in the mouth, and wine to be drunk, joh, 6.51. the bread that I will give, is my flesh, which I will give for the life of the world. For whom is the the Supper of the Lord instituted? joh 16.7 Not for all confusedly mixed one with another, without exception: for Mat. 7.6. he forbiddeth that which is holy to be given, to the profane, & to dogs, and to strangers from Christ: but to them which are borne again of water & of the spirit, that is, to the disciples of Christ a Math. 26 26. Luke 22.14 1 Cor. 11.23 , because he promised to these only, as also he doth give, the sustenance of his quickening flesh and of his blood. And the Sacrament doth belong unto them, to whom the promise doth belong: from whence, in time past, they which were coming on, and learned the Catechism, which were not yet baptised, & they which were accursed out of the Church, and the penitentiaries, the Sermon being ended were commanded to go out, the Deacon crying, let the Catechumeni, that is (such as learned the Chatechisme) and the excommunicated go out: from thence, was said the Mass that is, the dismission of the Catechumeni. And the Grecians did say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, holy things for holy men, like as Apulcius in his second book doth report that the Priest was wont, when he was about to begin the Sacrifices, to say thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, who is here, to whom answer was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if it should be said, honest & good men, when as the polluted and unworthy went away. Of how many parts doth the institution of the Lords Supper consist? Of three. 1. Of the institution of Christ, whereby he ordained the outward matter of this Sacrament. 2. Of his words both preceptive, and also determinative, annexed to the institution whereby he doth declare the inward matter and form, & moreover the end. 3. Both of a lawful administration, & also of the receiving of the Lords Supper itself. What did Christ when he instituted his Supper? He sat down at the table with the disciples, but stood not at the Altar, because he instituted a holy banquet, not a sacrifice b Mat. 26 20 Mark 14, 18 Luk. 22.14. , whereupon, again it ought not to be termed the Sacrament of the Altar, but the Lords Supper, or the Lord's Table: even as it is named by Paul. 1. Cor. 11. Moreover, he took, and instituted the matter, namely outward signs, two only, no more nor fewer, that is to say, bread & the cup, or wine in the cup. In like manner he added thereunto holy & ceremonial actions. For as he was about both signs. 1. He gave thanks to the Father. 2: Having taken the bread he broke it. 3. He gave it to the Disciples: so also he gave the cup or wine. I● not the holy Supper a double Sacrament, seeing that the sign thereof is double? No. 1. Because every sign, severally by itself, is not a Sacrament, but both of them joined together. 2 Because amongst us it is one banquet alone, not divers, where notwithstanding many meats and drinks are set on. For those two signs, do declare one action of Christ, that is to say, our whole spiritual nourishment. For that is said to be one, not only which is simple, and indivisible, or continual, but that which is perfect, & that is one in perfection, to whose integrity all things do concur which are required to the end of the same, as one man consisting of the essential parts. Therefore this Sacrament is many things materially, but one thing formally, and perfectly, in as much as in them one refection is perfected, saith Thomas, Part. 3. qu. 73. Artic. 20. But why would Christ have us use a twofold Sign? That by distinct symbols or signs, he might, as it were, set before our eyes, and imprint in our minds, his cruel and bloody death, and truly note out both the giving of his body severally, and the shedding of his blood out of his body for our sins. For as Bellarmine doth confess, in his book of the Sacrament of the Eucharist, 4. book, chap. 22. The form alone of bread doth not exactly represent Christ, as dead, unless the blood also be seen on the other part, as shed: and the form of wine alone, doth not sufficiently represent Christ, as offered in sacrifice: for blood alone is not a sacrifice. 2 Like as in this life (as Augustine saith in the 26. Tractate upon john) the whole refreshing or nourishing of bodies doth consist of meat, which is a due nourishment, and of drink, which is a moist nourishment: so let us know that Christ is set forth unto us in the Eucharist, distinctly, as meat and drink: neither let us think any thing to be wanting unto us, which may appertain to our whole spiritual sustenance or nourishment: and so let us by faith apply unto ourselves the body and blood of Christ, and the benefit obtained by the delivery of his body, and shedding of his blood: and so, as it were by faith, let us eat and drink Christ himself whole, john. 6.55. My flesh is meat indeed, and my blood is drink indeed. Therefote they do scarce leave unto us half full satisfaction for our sins, but a lame or halfed matter of nourishment in Christ, and do take away the integrity or perfection of this Sacrament, whosoever do sunder the cup from the Eucharistical bread, against the precept, Math. 19.6. That which God hath coupled together, let no man put asunder. Whether therefore do they sin which take away the cup from the Eucharistical bread? Yea, greatly: because they go from the ordinance of Christ, and do otherwise preach the Gospel than he & his Apostles did a Gal. 1, 9 1 Cor. 11, 25 2 Because it is a cursed deed to add any thing to the testament of Christ, or to take away. Gal. 3, 15. 3 Because more fruit doth redound to the faithful by both signs then by one: and two signs do signify more fully, & do more move the mind then one: otherwise Christ had added another sign to no purpose. 4 Because Chrysostom saith. It is not with us as in the old law, where some parts of the sacrifices were given to the priests, & some went to the offerers: Hom. 8. upon 1 Cor. 11 but the same body of Christ & the same cup, is set forth to us al. 5 Because it is lawful for councils to determine nothing against the word of God. 6 Because although we be not bound to do always that which is commanded (as when men cannot, for want of opportunity be partakers either of baptism or the lords supper) yet when we do it, we must not depart from the ordinance of God. 7 Because, seeing that we are so free from a multitude of Ceremonies that we have a few, easy and plain, it is an intolerable thing, if we will not perform them without corruption. 8 Because the paschal Lamb, Manna, and the sacrifices were not figures of the supper, but of Christ: And. 1. Cor. 10.3, 4. The Israralites are said, to eat the same spiritual meat, and to drink the same spiritual drink. 9 Because the keeping of the bread of the Lords supper was superstitious, and could be done more easily then of wine. 10 Because the adversaries themselves do grant that in old time bread was given into the hands, but that the cup was wont with the Deacons hand to be put to the mouth of the communicants which would drink of it in the Church: and at that which they call Corpus Christi feast, they sing thus. Dedit fragilibus corpo ris ferculum. Dedit & testibus salutis poculum. Dicens, accipite quod trado vasculun, omnes ex eo bibite. That is, he gave to the weak the dish of his body: he gave also to the sorrowful the cup of safety, saying take this small vessel which I give, drink ye alof it. 11 Because, godly consciences are not to be debarred of the sweet promise, which by the voice of the son of God is annexed to partaking of the cup. 12 Because, the cause is not taken away, for which Christ ordained the use of the cup. 13 Because Paul wrighting to the whole church of the Corinthians, yea, to all that call on the name of jesus Christ in every place. 1. Cor. 1.2. (not only to the ministers of the church,) doth command both kinds to be given, take, eat, drink: Neither are the words let him eat and drink less commanding, then let him examine, and truly till the coming of the Lord, Chap. 11, 28. 14 Because they are deceived, which suppose that the lay men's communion in time past, signified the participation of one of the parts only, but the Clergies of both: For there also both kinds were given: but it was called a lay communion, because the Clerick ministers put out of their office for some offence, did not communicate any more among the Clergy, or among the ministers, but as mingled among the company of lay men. 15 Because, it is a new and lately devised mingling of the sacrament of the eucharist. 16 Because, when their is mention made of breaking of bread, by a Synecdoche, the whole supper is understood: otherwise the Apostles themselves, whose office it was to break bread, had used only one sign. Whether or no, for the discommodities which Gerson doth reckon up as, 1. The liquor by some chance may be spilled, 2. It cannot be carried about without danger. 3. In winter it soon waxeth sour. 4. In his book of the communion under kind In summer, it purifieth and hath worms. 5. It bringeth a loathing to them which drink. 6. In some countries it is hardly gotten. 7 By this means, lay men touch the cup. 8. Some of them have beards, 9 Some are taken with the palsy. 10. The dignity of the priest & of lay men is not alike: are these causes weighty enough, & just for which by good right one part of the sacrament could be taken away from the laics? In no wise: because. 1 Christ, the Apostles, and the ancient Church set not so much by these and the like things foreseen of them, that therefore they supposed the holy Supper in one part thereof should be maimed. 2 Because it may happen also to the bread, that it may fall upon the ground, and being kept long may become musty, yet it is not excluded. Truly negligence in handling of mysteries is to be taken heed of: but if by chance but one only piece of bread, or drop of wine fall on the earth for want of circumspection, it hath not any more, the form of a Sacrament, when it cannot be any more used. 3 Because the keeping of it against the time to come, for the use of sick folks, and the carrying of it from place to place, did spring from man's superstition. 4 Because it is a superstition, not to permit unto lay men that they should touch the cup with hand or with mouth, whom Paul 1. Cor. 6 11. saith: To be washed and sanstified and justified in the name of the Lord jesus, and by the spirit of our Lord. 5 Because, that collection from particulars is erroneous, For neither if some do abhor wine, and some nations do hardly get wine, some also can hardly keep it, being carried unto them by reason of the extreme cold, is a law to be made which may prescribe to the whole Christian world a necessity of communicating in one kind. But it is more tolerably concluded, that the abstemious may either abstain from the Supper of the Lord, whereof nature hath deprived them, or if they be present, that the offering it them is sufficient: Or that proportionable drink, which men do familiarly use, is to be used in those places where wine cannot be had at all, then to conclude upon Gersons premises the denial of the cup. 6 Because by reason of the bearded, which were in the ancient Church, the cup was not, nor is not to be denied unto women, as it is in popery. 7 Because Christians ought not to be so delicate, and if the pollution of some communicants be enormous, and abominable, or there be sear of some dangerous and infective sickness, these may communicate either a part by themselves, or in the last rank. 8 Because in the palsy, and those which are troubled with the shaking of the head, that wariness may be used, that there may be no need of changing of the institution of Christ. 9 Neither is the commandment of Go to be made of none authority, that the tradition of men may be kept. Math. 15.6. 10 Because the dignity of the minister is not placed in this, that he should take a double portion, and the people one kind only, but in those properties which Paul describeth. 1. Tim. 3.2. and 5.17. where he saith, that the Elders are worthy os double honour, when they rule well, and labour in the word of God, Hom. 18 upon 2 Cor. Gratiam. Cau. compernu. de consecrat distinction. 2 and excellent is the sentence of chrysostom. There is a time when a priest differeth nothing from an inferior, as when they must use the mysteries: for we are accounted worthy all alike that we may partake of them. And Ignatius in the Epistle to the Philadelphians: One bread broken to all, and one cup delivered to all. And Gelasius, The division of one and the same mystery cannot come to pass without great sacrilege, 11 Because whatsoever pretence is brought, Christ not only instituted the supper with a twofold sign, but commanded his Disciples to take it, and use it under a twofold sign, Take, eat, drink, and do this. And the doctrine of the Lords Supper which is handled. 1. Corinth. 11. vers. 23. and so following, is common to all the faithful. Finally, because the Sacrament ought to be whole, and to be taken wholly. Wherefore did Christ take bread, not breads? To signify the mystery of one and the same body, from whence, the communicants do partake of one bread. What manner of bread used Christ, unleavened bread, or leavened? Such as they used with meat, true, and common bread, but yet valeavened, because of the circumstance of time, to wit, the feast day of unleavened bread, wherein after the eating of the paschal Lamb, Christ celebrated the supper; b Mat. 26 17 and also because the use thereof was common on those festival days of Easter, wherein it was not lawful to use leavened bread. c Exod. 12.15 And the Apostle speaking of the holy supper, doth term it simply, bread, meaning undoubtedly common and usual bread among the Corinthians (such bread as the churches of the Grecians do use) and which the Corinthians did eat of. Wherefore ordained he bread to be the sacrament of his body? For the Analogy, or similitude of the properties, and effects of the sign and of the thing signified. For as of the grain of wheat, is made corporal bread: so of the body of Christ is made spiritual bread. 2 As bread in the oven is baked with the heat of the fire: so the body of Christ was baked with the fire of the cross and prepared to be meat of life. 3 As corporal life is sustained with bread: so by jesus Christ, the bread of life, the soul is nourished unto spiritual & eternal life. 4 As the heart of man is upholden & strengthened with bread d Psal. 104 15 , so the virtue and merit of the body of Christ doth comfort the soul to life eternal. 5 As bread doth drive away the hunger of the body: so the merit of the body of Christ doth assuage the hunger of the soul. 6 As bread doth profit the hungry, not the full fed so also the virtue or merit of the body of Christ doth not profit any, but them who hunger after righteousness: and them which are puffed up & swelling with their own righteousness, and for such as are full, truly nothing doth it profit them at all. 7 As bread distributed among many is a sign of concord or agreement: so also the body of Christ offered for many, is a pledge of the good will of Christ, & of mutual love amongst ourselves. 8 As one bread is made of many grains: so we being many, are one mystical body of Christ, which do partake of one bread, one I say, by a common notion of the sacrament (but not in number) and because it is taken to one end, as we may see, 1. Corinth. 10.17. For we that are many, are one bread, and one body, because we all are partakers of one bread. Why did Christ take bread, rather than flesh, or other meat to institute his Supper? Because he had not regard to the colour, and outward form, for the which flesh is more like to flesh but to the virtue of nourishing, which is greater in bread then in the flesh of any beast. Theodoret. Dialogo, 1 What manner of wine used Christ, & taught by his example to be used? Not tempered, which the ancient Grecians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, mixed of water and wine which they used, as a thing free and indifferent, neither necessary to the Sacrament, occasion being taken from that, because water flowed out of the rock to the thirsty Israelites, which rock was Christ a Numb. 20 10 1 Cor. 10. 4● , and because water and blood came out of the Lords side b joh. 19.34 Amb. of the scaraments 5 , or because in old time celebrating the Lord's Supper, they did drink more largely, so that some were drunken in the love feasts c ●p. 1 18. book Chap. 53 Tractate. 120 upon. joh. , and therefore, that wine being of itself strong, might do the less hurt, water should be put thereunto: or to signify the union of Christ with the Church: as though the waters should figure out the people, as Cyprian will have it: or to signify the union of natures in Christ, as Nicephorus will have it. But these arguments are not necessary: and (as Augustine will have it) that pouring out of water & blood, did signify two sacraments, baptism and the Eucharist. Moreover, we drink not in so great plenty, or so strong wine in the Supper; and our communion with Christ is signified after another manner, but it is better concluded that Christ used wine without water. For the scriptture doth not speak of any water mixed with wine: as neither of red or white colour, but of the fruit of the Vine, Math. 26.29. Verily, I say unto you, that I will not drink henceforth of this fruit, of the vine, until that day, when I shall drink it new with you in my Father's kingdom. Which words, Matthew and Mark do apply to the narration of the mystical cup, but in Luke they seem to be transposed. Luk. 22.18, (as Augustine teacheth. 3. book. of the agreement of the Evangelist) and they are not extant in the Syrian interpreter, And Chrisost. Hom. 83. upon Mat. 26. cha, Of the fruit saith he, of the vine which truly bringeth forth wine, not water. Yea, if a man listed to play with Allegories, that might be expounded of the adulterating of the Lords supper, Esa. 1.22. Thy vintners do mix wine with water. Wherefore instituted he the Sacrament of his blood with wine? In like manner for the likeness, properties, and effects of wine and of the blood of Christ. For as wine is the most sweet liquor flowing out of the Vine, so the blood of Christ is the most sweet drink of the soul, powered out for us out of the side of Christ, which is that true Vine a joh. 15.1.5 . 2 As wine doth assuage the thirst of the body: so the merit of Christ's blood doth take away the thirst of the soul. 3 As wine doth make glad the heart of man b Psal. 10.15 , so also the promises concerning Christ do make glad the soul. 4 As wine doth heat the body, and maketh us more cheerful and ready to do our business: so the blood of Christ received by faith doth quicken the soul unto all good motions, and so the virtue of the spirit doth stir us up, and maketh us more nimble unto all good wokes. 5 As wine driveth away coldness, so the blood of Christ driveth away the coldness of love and charity. 6 As win● maketh us more secure and more bold: so the blood of Christ received by Faith, doth make us secure and quiet before God, and more constant in confession, that there may be nothing at all, which we ought to fear. 7 As wine maketh us wise: so the blood of Christ received by faith, maketh us wise in the confession and commemoration of Christ's benefits. 8 As wine driveth away the paleness of the face, maketh the face of man to shine, as with oil c Psal. 104 15 : so the blood of Christ doth turn the colour of the soul being pale with fear of death, into the very colour of the Rose: that is to say, it appeaseth our consciences, it maketh us fair in the presence of God, that we may appear before him with a fair and ruddy face, that is to say, just, and accepted. What if bread such as we have, and wine be wanting in some countries, with what signs is the supper to be administered? With those earthly nourishments and corporal meats, which all do use in that country in stead of bread and wine, meat and drink: for this doth agree with the mind of Christ. From hence it was granted to the Novergian Priests, as Volaterranus witnesseth, necessity requiring it, that they did conscrate the mystical cup without wine, with that which they had in common, seeing that, wine carried into the country is quickly corrupted by the great force of the cold. What need is there now of those two signs, that is to say, of bread and wine, seeing that, the whole humanity of Christ consisting of his parts, of body and blood, doth live glorious in the heavens: and by reason of concomitancy, that is to say, a natural joining together of the living body and the blood: the whole may be signified and given in several kinds: and where the quick body is present, there also must the blood and soul be present: and by reason of the hypostatical union, the divinity also may be there: and so there may be no controversy moved concerning those things that be equivalent, but one may suffice in steed of two. From whence is that Rhyme of Thomas, Caro cibus, sanguis potus, manet tamen Christus totus sub utraque specie, that is to say, The flesh is meat, the blood is drink, yet Christ remaineth whole, under both kinds? 1 Because the same reason of concomitancy doth belong to the Priests, which notwithstanding celebrating the Mass, will always use the whole sacrament. 2 Because Christ jesus, who is the wisdom of the Eternal Father, commending to his Church nothing superfluous, ordained those two signs, and of set purpose commended the use of the cup to all, saying, Drink ye all of it: to signify the drinking of one and the same blood shed for many, common to all the faithful without difference of Nation, of sex, of estate. But for men's conceits the commandment of God is not to be violated, who called distinctly and exactly bread the body, not the blood; and wine, the blood, not the body. Neither can the Church change the matter or form. 3 Because, neither for the connexion of parts in the thing signified, is a diwlsion or division of the parts to be made in outward rite or ceremony 4 Because there is not made an inclusion of Christ into the Sacramental signs. For Christ is present in the Supper, not for the bread, but for the man. 5 Because that body and that blood of Christ, is not in this action represented unto us sacramentally, as now the whole individed humanity of Christ doth live glorious: but so far forth as they were offered unto death for us upon the cross, the blood being shed out of the body: for the words added to the signs do plainly cry; that the body and blood of Christ are offered and exhibited to us in the Supper, as things separated in the sacrifice of the Cross. From whence we must conclude, seeing that the concomitancy of the body and blood cannot agree to the death of Christ (for to be in the body, and to be shed out of the body, are things contrary) that, that concomitancy is directly contrary to the institution of Christ. Neither is the hypostatical union of God and man therefore broken: which is not broken in death, although the soul and blood be separated from the body. Rightly therefore Beda: The bread is referred to the body of Christ mystically, the wine to the blood. And the ancient fathers spoke no otherwise of this mystery, then if daily in the administration of the Lords Supper he should be slain, die, and be sacrificed for us, This is in the cup, (saith chrysostom) which flowed out of his side, and we are partakers of it. But what: If a man at this day be conversant in those places where one part of the Supper is taken from the laity, shall he altogether abstain from the use of the communion? It were far better for him to abstain, especially, if he have learned out of the former doctrine of the Gospel, that that corruption doth fight with the word of God. For it is a great sin to consent to the least pollution of Christ's institution against conscience. Rightly therefore Ambrose: He is unworthy of the Lord, which doth celebrate a mystery, otherwise than it was delivered of him: for he cannot be devout which doth presume otherwise, than it was given from that author. What did Christ when he had taken the bread? He instituted signs of a second kind, that is, the outward actions of them which do administer the Supper: or rites of dispensation of the Lords Supper, wherein he went before all ministers by his example. What rites are they? He gave thanks, to the father: to whom he gave all the thanks of our redemption, as it were the chief cause thereof, and in the use as well of the Supper as of daily meat, and of other things, he taught us to do the same a john 6.11. 1 Tim. 4.5 , by his example. Moreover also with blessing and thanksgiving (for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, blessed, and gave thanks, are used one with another. Mat. 26.26.27. concerning the Lord's Supper, & Mark. 14.22.23.) not with the sign of the Cross, as the popish Clergy ignorantly do think, as though he used conjuring, but with blessing, that is, with prayers unto God, he prepared, he appointed, and he sanctified, the bread as also the wine to an holy use. For although the word Benedicere, (that is, to bless) be used, 1. Concerning God, blessing the creatures, either by a general action, as Gen. 1.28. Or blessing the Church by a special action, as Numb. 6.24. For Benefacere, that is, to do well unto, because God in saying doth bring to pass, & giveth good things either corporal or spiritual, or moreover concerning men, either towards God, as Blessed be the Lord God of Israel, Luke. 1.68. For, to thank and praise God: or towards other men, for to pray for, Math. 5.44. as Bless them that curse you: and to gratulate. b Luk. 1.42 yet notwithstanding oftentimes it signifieth the same which is to dedicate or consecrate, that is, to separate from profane use, to appoint an holy use according to God's ordinance, as Gen. 2.3. God blessed the seventh day, and sanctified it: From whence Ecumenius saith that the Cup of blessing which we bless is all one thing, as if it should be said, which we reverence with prayers & giving of thanks. From hence cometh consecration, or sanctification, and blessing, whereby, not with a mere Historical reading of the text, of the Epistle to the Corinthians, or of the Gospel, but with prayers, with giving of thanks, with a plain & faithful repetition of the words of the Institution and of the promise of Christ always effectual & with a lively significative exposition, & moreover with all that liturgy or holy action, which Christ commanded us to perform, as he himself did, wherein God is effectual, those which were vulgar & common helps of nourishing the body, are made sacraments of the body & blood of Christ, appointed & set out for quickening meat & drink, & so are translated from common & natural meat, to holy and spiritual meat, forasmuch as they are appointed to this use and office, that it may be the body and blood of Christ, not of it own nature, but by divine institution: which ought to be rehearsed, against Faustus' book. 20 Ch. 13 and declared, that faith may have what to embrace, both in the word and in the Elements. Augustine saith Noster panis & calix certa consecratione mysticus fit nobis, non nascitur. That is, Our bread and cup by a certain consecration is made but not borne mystical unto us. Therefore they are deceived which refer the consecration only to those words: This is my body, and this is my blood: and they which do interpret the consecration concerning the hid virtue of those words, which they call operatory, whereby the substance of the bread is changed, and an inclusion made of the body and blood of Christ. For the Lord did not speak to the bread, but to the Apostles, when he saith concerning the bread. Take, Book. 7 Epist. 63 Apology. 2 book 1. Epist 1 book. 4. Ch. 57 Book. 4. of the Sacram. Chap. 4 and eat, this is my body, etc. And Gregory saith, that The Apostles added, the Lords prayer, to consecration: justinus saith, that the Eucharist, was performed with prayer. Cyprian saith, with invocation of the highest God. Irenaeus saith, with giving of thanks: (which is the thing which the Apostle saith: 1. Cor. 10.16. The cup of blessing which we bless) Ambrose saith, with the words and speech of the Lord jesus: And what those words are, he declareth. chap. 5. reciting the words of institution: and Augustine saith: The word cometh to the Element, and so is made the Sacrament. But for the Canon of the Mass, (without which the Popish Clergy do deny that either consecration or participation can be made) no scripture doth teach, that it was taught by Christ and his Apostles: but it is a pontificial ordinance, sown together like unto pieces, of many authors, and divers times, and stuffed with many blasphemies against Christ. What did Christ after the blessing? The bread being taken he broke it: and he broke it, not only because he would divide it, but because of representing his death. Is the breaking or cutting of bread an indifferent ceremony? It is not: but essential and Sacramental, wholly belonging to the end or scope, and moreover to the form of the holy Supper, as also the pouring in of wine into the cup: forasmuch as, by it the faithful do behold with the eyes of their mind Christ, not only bestowing himself for us, but as it were torn in pieces, beaten to pieces, broken in pieces, with unspeakable torments of mind and body, and torn a sunder even to the most violent separation of the soul from the body, and according to his human nature butchered as it were into two parts, and trickling down drops of blood for our salvation. Not that his body was broken in very deed: For not a bone in it ought to be broken, as was shadowed out by t●e Paschal Lamb a joh. 19.33 36 Exod. 124. but we call it broken, because than it was pulled a sunder, his side opened, his hands and feet pierced, at length also the body separated from the soul: which also is the cause why the Apostle by a Sacramental Metotonymie, and change of names, doth attribute to the body itself of the Lord, that which was done in that bread, and aught also now to be done: when as he saith that the Lord spoke this concerning the bread: This is my body which is broken for you. 1. Cor. 11 24. And from the same custom of breaking of bread, the Eucharist, is called breaking of bread. a Acts. 2.42 &. 20.7 . And that the custom of breaking was usual in the Churches in Paul's time, it plainly appeareth by his own words, when he saith: The bread which we break, 1. Cor. 10. and this custom, the Church long observed. But the manner of the Host 6. That is, of giving those round small little morsels the Church of Rome instituted. What did the Lord concerning the bread broken, and the wine powered forth? He gave to the Disciples, or he delivered and distributed them into the hands of the Disciples, and by the self samse thing he taught that the faithful aught to consider with a faithful mind the same Christ in the distribution of that bread, and of that wine, even as if they did see him giving himself (with eternal life) with his own hand to be used and enjoyed, which thing also he doth in very deed, by the inward virtue of his holy Spirit. What words did Christ join to his action. Three sorts: some commanding, in which he commanded what he would have his disciples to do in celebrating of the Supper, and wherein he expressed the outward form of the Supper, & signified the inward; some are Indicative, Sacramental or words of promise, which for declaration sake Christ joined to the signs wherein he declared the inward matter or thing signified: finally some are exegetical, wherein he set forth the end of this holy action. What doth he command his, to do in the supper? 1 What the ministers themselves or disposers of the supper ought to do, he teacheth in the administration thereof. And then he teacheth what the whole church ought to do in the use or taking of it. For in that holy action he speaketh to the Apostles both as to the pastors, or disposers of his secrets, and also as representing all the company of the faithful who must receive. And truly, first of all he commandeth the Apostles or ministers administering to take bread and wine: to give thanks to God the father, to break bread, and to distribute: for when he saith. Luk. 22 19 And. 1. Cor. 11.25. do this in remembrance of me. the particle, this, is not to be referred to the body or the cup, but to that which the lord had done about the bread and cup. Truly he offered or sacrificed not his body and blood to God the father, under the forms of bread and wine, but he took bread, he gave thanks, he broke, he powered into the cup, Neither offered he to God but gave to the disciples, with a double command, eat, drink ye all of this. Therefore the same, not any other thing is commanded to the ministers: unless they will be accused by Christ as false Ambassadors. Neither is the signification to be regarded of the Latin word, facere that is to do, in the commandment of Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc facite, that is, do this, which sometime among the latins joined with an ablative case signifieth to sacrifice: for they say fafacere hac, vel illa victima, that is to sacrifice with this or that slain beast, as in that of virgil Eclog. 3. cum faciam vitulan, pro frugibus, ip se venito, that is when I sacrifice with an heifer or a young cow, come you for corn. But not as the popish clergy read it in a calf-like construction, cum faciam vitulam, & sometime in the scripture, namely when the thing which is sacrificed, or is offered to the Lord, is joined together with the said verb, or where the text doth manifestly speak concerning Sacrifice: as when the Scripture saith, Facere, that is, sacrificare agnum, to sacrifice a Lamb, A Goat, fine flower, and the rest of like sort, in the Hebrew construction, not in the Latin, as Leuit. 15.15. Moses speaking of two turtle Doves to be offered in sacrifice, Fancies (saith he) unum pro peccato, Thou shalt make or offer one for a sin offering, the other for a offering, alterum in holocaustum, & Numb. 28. Agnum unum facies mane, that is, offeres seu sacrificabis, Thou shalt offer or sacrifice one Lamb in the morning: but no where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this proposition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth signify to sacrifice but to do this which was done in the first Supper, doth belong as well to the dispensation as to the receiving of the Supper. Moreover, these words, Hoc facite, do this, are referred to that which the communicants must do, in the use and taking of the Supper: which is evident by that, that Paul doth apply them not only to Priests, but to the whole Church of the Corinthians. Therefore he biddeth that the guests or communicantes should first take, and then eat the bread broken, and should drink the wine powered in: which are the sacramental rites prescribed to all comers to the Lords table, namely a comely taking of the outward signs into the hands, an eating and drinking of them. Did not Christ in the last Supper offer himself to God the Father, under the form of bread and wine, and command the same to be done until the end of the word? Truly, he presented both in actions and words the sacrifice which he was about to offer upon the Cross the day after, and commanded a remembrance thereof to be made: but he neither offered himself really, corporally, and properly in the form of bread and wine to God the Father, nor commanded an oblation to be made for remission of sins, 1 Because, with one offering once done, and perfected (not with two, one unbloody, another bloody: one primary, another secondary, either commemorative, or applicatory, not by repetition of that one) he hath consecrated for ever them that are sanctified a Heb. 10.12 14.2.5.6. . Beside, where there is remission of sins, there is no more offering for sin. Heb. 10. vers. 18. 2 Because both by the word and also by a lawful use of the Sacraments outwardly, and by the working of the holy Ghost inwardly, and by faith the fruit of that only offering is applied unto us. 3 Because the representation or application of a thing, is not the thing itself, for those things which differ in number, in object, in measure, in manner of doing and in adjuncts, as the Supper of the Lord and the sacrifice of Christ upon the cross do, truly cannot be the same: neither are the Image of a thing & the truth itself the same thing, unless among them which are weak wited, but even the very application of satisfaction doth imply a satisfaction formerly made. 4 Neither did Christ offer any sacrifice, or commanded to be offered by priests in the Supper, by which they may be purged, & their sins forgiven. 5 Neither hath any thing power to satisfy for sins besides that one sacrifice of the cross. 6 And without shedding of blood is no remission of sins. Heb. 9.22. Neither is it said in any place in the scripture, that Christ was offered to God, but by reason of his death. For Heb. 9.25. Not that he should offer himself often, for than must he have often suffered. 7 Neither is it apparent in the Scripture, that Christ is to be sacrificed unto God, that his sacrifice may be applied to us, but to be received by faith Rom. 3.25. Whom God hath set forth to be a reconciliation through faith in his blood. 8 Truly, he is sacrificed after a certain manner, by preaching of the gospel a Rom. 15.16 and is crucified, b Gal. 3.1 but figuratively and spiritually: Not to God, but to us, that with our whole souls we may embrace him being received by true faith. 9 Because, since that, the chief priest is now exhibited, the Apostles substituted no 2. priests of the new Testament, & properly so called, either to Christ, or to those of old time a Heb. 7.24. . 10 Because the alone, & the same most perfect sacrifice of Christ abrogated all outward sacrifices whatsoever. 11 Because there is no real sacrifice, outward and propitiatory, but bloody: but if there be shedding of blood in the Supper made Sacramentally, it is not therefore really. 12 Because the place, Malac: 2.11. from the rising of the sun, unto the going down of the same, my name is great among the Gentiles, and in every place incense shall be offered unto my name, and a pure offering: is not understood of outward Sacrifice, but allegorically or metaphorically (by allusion to the legal ceremonies, & their words being used, as also. Esai. 22.) concerning spiritual sacrifices, that is concerning the spiritual worship of God; which especially, shined to the church, in the time of Christ, when as the Gentiles embraced the preaching of the gospel, concerning which. Heb, 13, 15. &. 6. &. 56. 66 Let us by Christ himself offer to God the sacrifice of praise. 13 And whereas Daniel, 12.11 saith, that in the last times (Antichrist raging) a docilie sacrifice shallbe offered, that is to be meant either of the daily legal sacrifice, which was interrupted in the time of Antiochus, and afterward quite taken away in the destruction of jerusalem, as chrysostom will have it, in the oration against the jews, or metaphorically of the worship of God prescribed out of his word, to be taken away, Antichrist possessing the world, as Hierom will have it upon Daniel, Chap. 12. 14 But although Melchisedech was a figure of Christ, yet not in regard of outward sacrifice, whereof there is no mention made. Gen. 14.18.19.20. neither in all that comparison of Christ with Melchisidech, which the Apostle doth unfold most accurately. Heb. 7. But 1. because Melchisedech was a King and also a priest. 2 Because the same Melchisedech as a Priest blessed Abraham, that is, he prayed, for the grace and favour of God to him, saying blessed art thou Abraham of God most high. 3 Because he is set forth unto us in the scripture without genealogy as though he were eternal. 4 It is gathered that he was more excellent than Abraham & his posterity by that, that Abraham offered tithes unto him. Notwithstanding that we may grant (which is not spoken) that Melchesedech, (before he entertained Abraham with a banquet returning with his servants from the conquest, took part of the bread and of the wine and sacrificed, that is oblation being made, gave thanks to God for the victory and for the wholesome use of bodily food, and for all other benefits (which was the custom of the holy fathers, and which also went forward from them to the Gentiles: as Atheneus doth praise Homer because he describeth the Grecian Princes never to sit down at the table, or to departed without Sacrifice and prayers) it doth not therefore follow that that thanksgiving was a Sacrifice applied for Abraham and his company, that it might merit for them remission of sins. So in the Lord's Supper there is made a most holy Sacrifice, that is, the body and blood of the Lord being tasted, we give thanks for spiritual nourishment, and for so great victory, whereby Christ hath overcome sin and death for us, and hath made his conquest common unto us, but this thanksgiving doth not deserve for ourselves or others, remission of sins. It doth much less follow that Christ in the Supper offered himself to God, in the form of bread and wine: but only in an argument Allegorical, it followeth that the bread and wine offered of Abraham, were types of Christ, who offereth himself to us in the Supper, to be received by a true faith. In which sense, the Fathers do apply the type of Melchisedech to the Supper of the Lord. Which thing Lombard doth enough declare. Melchisedech showed the rite of this Sacrament, b 4. Sentence distinct. 8 when as he offered bread and wine to Abraham. Lastly, whereas the ancient fathers do every where call the Eucharist a sacrifice, they do it. 1. For the blessing of the signs. 2. Because in this mystery there is a commemoration of that only sacrifice which was made for us upon the cross, and a certain representation of it under the image of the Sacrament. 3. Because it is an Eucharistical sacrifice by reason of the solemn profession of faith, prayers, and especially of a peculiar giving of thanks. 4. Because in it we consecrate ourselves wholly unto God. Ro. 12.2 5. Because in old time it was a custom, that when the holy Supper was celebrated, the faithful did offer alms, wherewith they might help the needy brethren, which also is a kind of spiritual Sacrifice a Heb. 13.16. Distinct. 2 , Lombard saith, Christ died once upon the cross, and there Sacrificed in himself, but he is daily offered in the Sacrament, because in the Sacrament there is a remembrance of that which was done once. b 4. senten. And Distinct. 13. It is called a Sacrifice as it were a holy thing done, because by a mystical prayer it is consecrated for us in remembrance of the Lords passion. Because in the celebration of Mysteries, there hath been always a threefold oblation observed in the Christian Church: one mere spiritual, whereby every one doth present himself before God, with a contrite heart, and endued with faith: another visible, every one bringing something, lest he should appear before God empty, Ex. 23.15. The third, both of the body and of the blood of the Lord himself, whether are both the latter justly taken away by our Churches? Yea rather, neither of both, if they be rightly understood, is taken away, but rather renewed. For although now, alms are bestowed not as in times past, whereby both the common feasts, which they did call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, love feasts, were furnished, and also the ministers, and the poor were helped, and which served for other necessary uses of the Church, which were wont to be laid either upon a table, or a cupboard made for that purpose, (which in the Canons which they call the Apostles Canons, Canon. 3. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or an Altar) and by solemn prayer unto God, consecrated to holy uses, the bread & wine first of all being set apart, which they did bless severally to the use of the Sacrament: yet notwithstanding, the love feast, being now taken away, according to the Precept of Paul, If any man be hungry, let him eat at home, not in the Church, 1. Cor. 11.34. and so by little and little, things being so ordained in the Christian Church, that we need not labour to seek goods, wherewith Ecclesiastical persons are nourished, but rather we must be careful, that the wealth wherewith they do abound be bestowed in good uses. It was not needful to retain in our Churches these kinds of offerings, prescribed by no law in the word of God: but it is better to take heed by what means both just stipends may be paid to the ministers of the word, and also that the poor of every place may be provided for, and also that an eye may be had to setting up of schools, and to nourishing of poor scholars, & to maintain the buildings of Churches, neither yet is the collection of private alms, therefore to be neglected. Therefore the offering of the unbloody sacrifice doth remain among us sound: whether you regard the blessing itself of the signs, that is, the rehearsing and explication of the Lords institution joined with prayers, whereby after a sort the passion itself of the son (as Cyprian speaketh) is offered to God the Father, and the whole Church, showing the death of Christ, after a sort doth sacrifice and vow itself to God: whether by name of a sacrifice, you understand the solemn profession of the Christian faith: or finally the giving of thanks and bestowing of alms. What is it to Take? Amongst the Evangelists it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is properly undrestoode of the hand: from whence also, every thing whereby a thing is taken, as the handle of a cup, the ear of a pot, the hilt of a weapon, is called of the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. Neither is it like to be true, neither can it be gathered out of the history of the institution of the Lords Supper nor by the manner of the sitting of Christ and of his Apostles at meat, that Christ in the first Supper put bread into every Apostles mouth. For Io. 13 23. john is said in the last Supper, to have leaned of jesus bosom; namely according to the manner of feasts of that time, wherein, in taking of meat they being stretched forth, did lean upon the ground, or in an high chamber trimmed with beds: as we may read, Luk. 22.12. so that they did make, as it were, a certain circle, and the next did as it were lean upon the former, their heads always within, and their feet stretched out without. 3. Moreover, the manner of taking both of me ate and drink with the mouth, not with the hand, agreeth not to those of age, and to the great ones, that is, to those which have their wits exercised, to discern both good and evil a Heb. 5.14 , (such as it behoveth all them to be, as much as may be, which are commanded to examine themselves before they come to the Lords table) but to Infants yet crying, and which cannot discern between their right hand and their left b jonah, 4.11 . 4. Furthermore, that the word of Taking is to be understood, of the taking by the hand, it is evident, because otherwise there should be a manifest Tautology in the words of Christ, when, the taking of the mouth is necessarily understood out of the words by themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, Eat and Drink. 5. The practice also, and use of the ancient Church doth show the same, whose example is extant in the wor●s of Ambrose to Theodosius the great, Emperor; How wilt thou stretch out the hands from which innocent blood doth yet drop? How wilt thou take the holy body of the Lord with such hands? Theodore●. hist. Ec●lesiasticall, b● 5 Chap. 8 with what rashness wilt thou take in thy mouth the cup of the precious blood? since that, by the fury of thy words so much blood is unjustly shed. Therefore it is a superstitious thing to forbid the communicants to take Eucharistical bread or cup: for the inner mouth is no more holy, than the lips and hands. Wherefore they which put in whole little morsels into the mouth, not into the hands, of the receivers, I cannot tell with what reason they can deny that they are papistical, and do cherish the spawn of superstition amongst their people. What is declared by this receiving of bread and wine into the hands? As true a spiritual sealing within us by the instrument of faith, both of Christ himself, and also of his benefits necessary to our salvation, as there is a true and certain receiving of these signs into the hands of the takers. What doth the bodily eating and drinking of this bread and this wine, and moreover the conveying of it into our body signify? That jesus Christ, received by the instrument of faith, by a Divine virtue through the Covenant of a new league, is so far made ours, that he doth pass as it were, into us by an incomprehensible mystery, to seal up spiritual life in us, and we in like manner pass into him: yet with this difference, that in natural eating, and nourishment, those things which we eat and drink, by the strength of natural heat are changed into our substance, that there may be a renewing of that which began to be consumed: but in spiritual nourishing, the body and blood of Christ do so nourish and renew us, and make us one body with Christ, that they do change us, but are not changed in us because we had need, and must be conformed to Christ, and made like to his Image. Rom. 8.29. Phil. 3.10. Is the giving of the signs and eating them with the mouth and the giving and eating of the things signified one and the same in number and kind? No, in no wise. 1 For as there are two persons administering the Lords supper, on of the pastor, performing that which is done outwardly and without: an other of Christ effecting by his holy spirit that which is done inwardly. 2 And as the whole action of the Lords supper doth consist of two things, one earthly, corporal, and to be perceived by the senses themselves: Another, heavenly, spiritual, and to be understood by a faithful mind. 3 And as there are two parts of a man, whereof one is the body, the other the soul; so there are two diverse givings, one to the body, which is done by the minister, and another to the mind, performed by Christ. And so many eatings, that is to say, one outward corporal, oral, natural, and sensible, namely of sensible signs, which also is called Sacramental, which is done by the instrument of the mouth: the other inward, supernatural, of the things signified, and to be perceived with the eyes of faith, which is called spiritual. That first, was instituted by Christ that it might be an express image, of this spiritual eating and drinking. This twofold eating Augustine acknowledged. He which eateth within, not without, he which eateth in heart, not which presseth with his tooth. Tractat. 36. upon john. b. 4. dist. 1.9. And Lombard, As there are two things of the sacrament, so there are two ways of eating, one sacramental, whereby the good and bad do eat, the other spiritual, whereby only the good do eat. For look what those earthly gifts are to man's body & the instruments thereof, that are heavenly gifts to the soul, & the most excellent instrument thereof which is faith. But earthly signs are laid hold upon with the body, and the instruments thereof, that is to say, sensibly, and corporally: therefore the celestial good things are received only with the soul and with the instrument thereof, that is, to say by faith spiritually and intellectuallie a joh. 6.35 , from whence also that may be gathered that the word manducandi, that is of eating, is taken concerning the partaking of the signs, properly, but concerning the participation of the body of Christ, in a borrowed sense. Seeing that the flesh of Christ is corporal, is not the eating of it in the Supper also corporal? Truly the flesh of Christ is corporal, in respect that it is a body, but it is not corporal by speaking properly, in respect that it is meat, for as much as, our body is nourished, neither with his flesh nor blood, as if it were food for this corporal, temporal, and brittle life: for this would bring in a Capernaitical eating of his flesh, But it is spiritual, not in respect of essence, but in the manner of receiving, and by the spiritual strength and efficacy of our nourishing by it, because the spirit or mind of man doth receive it by faith alone, and really and truly (for there is also in spiritual actions their reality) is nourished by the virtue of the holy Ghost, and is fed unto spiritual and eternal life. And truly the benefit of spiritual life doth redound also to the body itself, forasmuch as from thence it is regenerated, it is sanctified, and at length shall be partaker of the blessed Resurrection, but nevertheless, that meat is not to be called corporal but spiritual because it giveth only spiritual nourishment. Therefore although there is an eating of the body, in which respect, that is to say, in respect of the term or object it might be called corporal, notwithstanding in respect of the manner it is not a corporal eating. Therefore seeing that the flesh of Christ is only spiritual meat, and in like manner the blood of Christ spiritual drink: it followeh that the flesh of Christ is eaten only spiritually, and also that his blood is drunk spiritually, that is, with the mouth of the spirit or soul, namely by faith, which the holy Ghost himself doth engender in our minds. joh. 6.51. Because the commanding words of the Supper; Take and eat, do speak of a corporal action and of one eating with the mouth: And concerning that, which ought to be taken and eaten, Christ saith a little after; This is my body: whether therefore is the true body of Christ taken by a corporal action and eating? The Mayor is denied: because seeing that the holy Supper (as hath been said) doth consist of two things, earthly and heavenly, or of the sign and of the thing signified, there are two sorts of eating: and therefore a twofold eating is commanded, one of the sign, another of the thing signified; that, corporal and sensible, but this, spiritual and intelligible. The word of eating is attributed to that properly, but to this figuratively, as Psal. 14.4. The workers of iniquity eat up my people as they eat bread. And joh, 6.53. Otherwise it should follow, that the body of Christ is to be eaten by a corporal action, which is a horrible thing, and the conceit of the Capernaits. For Christ goeth not into the belly, but into the heart, Ephe. 3.17. & therefore is not eaten with the mouth a Mark. 7.18 19 . And whereas to avoid this absurdity, some do feign a corporal eating, which may be done after a heavenly and supernatural manner, it is a devised forgery unutterable, and no way is intelligible, and moreover implying a contradiction. What is it to eat the body and to drink the blood of Christ? It is not only to believe the promise of God, which doth witness (as Christ himself expoundeth it. joh. 6. vers. 35. I am the bread of life, he that cometh to me shall not hunger, and he that believeth in me shall never thirst. Where the Lord doth declare, that, to believe, is to drink, and to come to Christ by faith, is to Eat) that the flesh of Christ is crucified for us, and his blood shed for us for remission of sins: but to be spiritually refreshed and to receive spiritual life and strength by a true communication of the body of Christ, as it were by nourishment: (as Christ saith, He shall not hunger, nor ever thirst,) and moreover to lay hold upon Christ by faith not appearing a far of, but so uniting and insinuating himself unto us, that he may be our head, & we his members. & Tractat 26. &. 27 upon john Whereupon Augustine in the second Sermon, De verbis Apostoli, saith, That same manducare, to eat, what is it but to be refreshed? that same bibere, to drink, what is it but vivere, to live? This is (saith he) to eat that meat, and to drink that drink, to abide in Christ, to have Christ abiding in him: as Christ himself declareth. joh, 6.56, He that eateth my flesh and drinketh my blood, dwelleth in me, and I in him. And by this, he which dwelleth not in Christ, and in whom Christ doth not dwell, without doubt, he neither eateth his flesh spiritually, nor drinketh his blood: although carnally and visibly he presseth the Sacrament of the body and blood of Christ with his teeth. Therefore the eating of the flesh of Christ, and the drinking of his blood, is not only faith, but a certain consequent and effect of faith, namely the inward conjunction of us with Christ, the effect whereof is joy in God, and moreover life eternal a john. 6.51 54.56. 1. Cor. 5.8 . Seeing that Christ is given daily in the word to be eaten by faith, and is there eaten of the faithful, john. 6.35. why is there need of the supper? That by this Sacrament as by an action more evident unto us, or by a word visible, that is, showing that self same thing to the eyes, which the word doth signify to the ears of the hearers, our faith being more exercised, and more confirmed, we may eat him more and more, and may apply him unto us more nearly & more effectually; and moreover by Christ so eaten, we may have more spiritual sense, motion, and life, until, in that last day, needding the use neither of the word nor of the Sacraments, we all in Christ, and with Christ being present with us in very deed, in heaven, do enjoy that everlasting spiritual life. Now therefore at the length distinguish exactly the ways of eating of the body of Christ. As it is a Sacrament, it is not taken generally for the whole action of the Lords Supper, and for the taking itself both of the sign, and also of the thing signified, but for the sign itself, Question upon Leviticus. 57 as Augustine saith, Secundum quendam modum, Sacramentum corporis Christi, corpus Christi est, that is, after a certain manner, the Sacrament of the body of Christ, is the body of Christ: and he saith the same thing oftentimes, Sacramentum Ecclesiae duobus constare, Sacramento, & re sacramenti, that is, That the sacrament of the Church doth consist of two things, of the sacrament, & the thing of the Sacrament. In this sense, one eating is outward, Sacramental, Symbolical or Sacramental only, namely, of them which in the Lord's Supper do eat that holy sign of the body of Christ with the mouth of the body, but which without faith is of no moment to salvation. Another is Mental, or spiritual only, namely of the thing signified, which is done by faith alone, by hearing, reading, and meditating of the word of God, concerning which, joh. 6.53.54 55.63. (and it belongeth to all times: but yet only to the faithful, and in the old time also it was common to the Fathers a Cor. 10.3. ) verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Whosoever eateth my flesh, and drinketh my blood, hath eternal life, And my flesh is meat indeed, and my blood is drink indeed. Concerning which eating, Hierom saith, Quando audimus verbum Dei, tunc caro Christi & sanguis eius in aures nostras funditur, that is, upon psalm. 147. When we hear the word of God, than the flesh of Christ and his blood is powered into our ears. Finally there is another, Spiritual and Sacramental together, in the lawful use of the Lords Supper, that is to say, of them which in the Lords, Supper, do eat both the sign of the body of Christ, with the mouth of their body, and also the body of Christ with the mouth of the soul itself, that is, they receive it by true faith and are truly partakers of it by the working of the holy Ghost eating not only panem Domini, the bread of the Lord, but also panem Dominum, the bread, the Lord, as Augustine sometimes said. Although it is the same, not a twofold receiving of the same, and one Christ, that is to say, spiritual, by faith, whether it be given to our mind to be taken in the bare word, or Sacramental signs being added thereunto. And therefore it is not to be denied that those words joh. 6. do belong to the spiritual eating which is done in the Supper. For although Christ then spoke not of the signs themselves, yet he spoke of the matter of the Sacrament. For which cause the Fathers in their Homilies especially to the people, applied that place to the Sacrament of the eucharist. But as for a carnal or oral eating, whereby the body of Christ may be received with the mouth, and conveyed into the stomach, there is none, because it cannot stand with a spiritual eating & with his ascension a john. 6. verse. 62 . And because carnal eating, is not only unprofitable, but Capernaitical: but the spiritual, quickeneth (as it is in the same place b Verse. 63. .) But whereas Bellarmine goeth about to prove that the words of Christ. john. 6. are properly to be understood of the corporal eating of the flesh of Christ, which may be done in the Eucharist, Book. 2. of the sacrament, Enchir. Chapter. 5●. (which he calleth Sacramental) because Christ confirmed with an oath, verily, verily, which is not lawful to add, but in most plain sentences, and which cannot be wrested to another sense, lest a gap be thus opened to perjuries. It is easily confuted, because Christ, john. 3, 3, used the same oath in one figurative sentence, and taken of Nichodemus to another sense, verily, verily I say unto thee, except a man be borne again, he cannot see the Kingdom of GOD. And to make it a proper speaking: a most absurd consequence should follow, that every one, coming never so unworthily, shall have eternal life, for all such should eat the flesh of Christ. upon Psal, 〈◊〉 97 But contrariwise, Augustine speaking of those words of Christ, saith, Hast thou understood spiritually? They are spirit and life. Hast thou understood carnally? so also they are spirit and life, but they are not to thee: understand spiritually those things which I have spoken, Ye shall not eat this body, which ye see, and drink that blood which they who shall crucify me shall shed. I have commended unto you a certain Sacrament, being spiritually understood, it shall quicken you: but the flesh profiteth nothing. And (in his Tract. upon john) To believe in Christ, This is to eat the living bread. And he saith that those words, Except ye eat the flesh of the son of man, do signify nothing else, De Do't, Chr stum Book 3 Chapter 16 but that we must communicate with the Lords passion, and sweetly think in our minds, that the flesh of Christ was crucified for us. And he saith, quid paras dentem & ventrem? Crede, & manducasti: that is; Why dost thou prepare thy tooth and thy belly? believe and thou hast eaten: in which words truly, he granteth that the flesh of Christ is eaten figuratively, whether we regard the essence, or the manner of corporal eating. Which are the Sacramental or definitive words, or the words of promise, which the Lord added to the signs? Namely, those which do show as it were the kernel, or inward matter, or the thing signified: whereof some are said concerning the bread: and some concerning the cup. And truly there are two parts of that speech concerning the bread: the first, This is my body. The latter, Which is given for you, or is broken. Which is the subject of the former part, and also the Attribute? The pronoun demonstrative, This, not taken adiectively, but substantively, which doth not signify a singular thing, and unfruitful, or any singular thing of a more general substance, which may signify the same thing with that which is spoken of, or (as Scotus speaketh) may pro eodem supponere, that is, put in the place of the same, so as they which are signified by the subject & attribute differ not betwixt themselves, except in a divers manner of conceiving, as though the sense should be; This thing contained in the bread is my body. Neither also is that subject to be understood of that which was bread: as if we should speak of that which Moses held in his hand, and which was a staff or a rod. This is a Serpent, or this, which was water, at the marriage in Cana, is wine; Also it is not to be taken for the adverb of place, Hic, here. But that pronoun demonstrative, is referred to certain bread, which Christ took, broke, and gave to the Disciples, but it is not referred to his own body: Paul being the interpreter. 1. Cor. 10.16. The bread which we break, is it not the communion of the body of Christ. It is false therefore, which Bellarmine assumeth book 1. chap. 9 concerning the Eucharist; that, Hoc, this, cannot be spoken of a thing which is seen, and openly known, unless that thing be of the neuter gender. But the attribute is, corpus meum my body, which is spoken concerning the subject, that is to say, true bread. But the couple, wherewith that attribute is joined with the subject, is the Substantive Est, is. Is the verb Est, to be taken essentially, or substantively and in his natural signification? In no wise: but significatively, representatively, and figuratively: and again, Bellarmine is deceived, who thinketh that this verb cannot by any means be taken in any other, then in the proper signification: because by no reason at all, neither Physical, nor Logical, nor Theological, can an unlike thing be said of an unlike, properly, existently, essentially, and substantially: but only figuratively. Neither can two things remaining substantially divided. how much soever joined and united together in their essences, be truly said so to be one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that one may truly be said to be another substantially. So the soul cannot be truly said to be the body, or the body, the soul, although conjoined personally in one man: yet in that peculiar (and beyond all example) uniting of the human nature by subsistence of the Deity in the person of the Son, God is said to be a man, and man, God, against Nestorius, by unity of person, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by naming one by the other against Eutiches. According to what sense, is the bread of the Lords Supper the body of Christ? Not according to an essential, or personal, or real, but according to a mystical meaning, Sacramental, and significative, whereby; the thing which doth signify, taketh the name of that thing which it signifieth; saith Augustine, namely by reason of the Analogy, or mutual respect both of one to another, and also to him from whom it is taken. For Christ teacheth not in this proposition, what that bread and that wine is in it own nature and substance, or in the same signification of divers words, or what is contained in them: but what they are in signification, in office, in use, in proportion. In nature they are bread and wine: in signification they are the body and blood of Christ. And therefore here the predicate is spoken of the subject, Sacramentally, that is to say, in that kind of signification, wherein the thing signified is no less truly offered, and to be taken spiritually by faith then the sign itself is delivered to be taken with the instruments of the body. What manner therefore of predication is it? Not proper and regular: for that proposition is not identical (wherein the same thing is said of itself, as, This is bread, of bread, This is a body, of a body) seeing that bread and the body of Christ do differ in kind: neither is the special spoken of the singular, nor the general, the difference, the proper, or the accident, of the special, as Peter is a man, a man is a living creature, apt to be taught, white: but an unlike thing of an unlike, the thing signified, of the sign, yet notwithstanding proportionally, as the manner of relatives doth require: for things severed, or unlike, if there be an Analogy or signification, may so be conjoined, that they may make a proposition, but figuratively, as I am the vine, john. 15.1. and the field is the word. 13. Mat. 38. Therefore this predication is figurative, and that not simply Metaphorical, or allegorical, (like as, the flesh and blood of Christ are called the meat and drink of the faithful) but metonimical. For, most rightly it is called a Metonymy not of the continent for the contained, but of that manner, whereby the name of the thing signified, is given to the sign. As in this proposition, The bread is the body of Christ, the name of the thing signified, which is the body of Christ, is given to the sign, namely bread. Therefore it is a metonimical speaking, very familiar in the scriptures: as a Gen. 41.26 the seven kine are seven years. john is Elias b Math. 11.14 , that is to say figuratively (for the predication of a singular concerning a singular, is not true, but figuratively:) Herod is a Fox c Luk. 11.32. , that is to say, Metaphorically. Christ is the way d john, 14.6 , The door e john. 10.7 , bread f john. 6.53 , The rock is Christ g Ier, 10.4 So the bread of the Eucharist is the body of Christ, figuratively, metonimycally, and Sacramentally. For the body of Christ cannot be called bread, regularly, and properly, when as the body of Christ is neither the Genus nor the species, nor the differentia, nor the proprium, nor the Accident of bread. Whereby it cometh to pass that the predication of the body of Christ concerning the bread Eucharistical, is figurative, seeing that, every predication is, either proper, or figurative, for a third time of predication there is none. For it is a foolish thing to say that Sacramental predications are unusual, whereof there is so frequent use in the Scriptures. And truly this figurative predication is, not in every word severally, and considered in itself: but in the whole attribution: for bread is bread properly: and the body not allegorical, not tropical, not figurative, much less a spirit, or vision: also not a mystical body, which is the Church, or a sign of the body: it signifieth not the merit of Christ; but the proper body of Christ: for the true body of the Lord is altogether spoken of the true bread, I say, it is in the whole attribution, because the copula or word est is, doth join together two things unlike: which we may resolve thus, Bread is the sign or seal of the body of Christ. But again, it is to be noted, that it is not only a figurative, metonimical, or significative speech, as this is, The field is the world, that is, signifieth the word, and other like in parables (because so it should more faintly express the nature of that mystery) but Sacramental: because therewithal the exhibition of the thing sealed is promised, as in this proposition; Rods bound together, are the Roman Empire, that is, they do not barely nor simply only signify the jurisdiction of the Roman Empire, but they do certainly testify that the Empire together with the signs is transferred to him to whom the rods are lawfully delivered. So, that which is promised by word, and is signified by signs, is truly also given of GOD, but to be taken by saith. Is not the propriety of the speech, or the word to be kept in the very words of the Supper? Seeing that, the appellation of the word is used sometime in a larger, sometime in a stricter signification, truly, in the very words of the Supper, the Sacramental word is to be kept: but this same sacramental word is unlike to other regular predications: and it is to be made plain by a convenient interpretation, agreeing to the nature of the Sacraments. For in a Sacramental speech, not so much the letter, or the sound of words, as the true sense is to be followed, that is to say, which doth agree with the nature of the Sacrament, which Christ instituted, and with all the circumstances of the institution, and with the Analogy of faith. Is it not a proper proposition, wherein the Subject and the attribute are understood so to be coupled, that the Attribute is in the Subject, or in the place wherein the subject is as Deut. 12, 23. The blood is the life because it containeth the life? Not at all for never can any thing be properly predicated of another thing, in which it existeth or to which it is conjoined, although it be a straight conjunction, but only figuratively. Therefore if the bread be therefore the body, either because some hidden thing in the bread is the body of the Lord, or because in this bread is that body of the Lord: it can never be proved that these words, This is my body, are a proper predication. Are the places of Scripture, which are the grounds of Doctrines, or of the Articles of faith, and of the commandments of God, always to be taken without figures altogether, as the words do sound? No: seeing that there is no less certainty in a figurative speech, which may be applied to the nature of the thing, concerning which it is spoken, then in a proper. Like as the first promise of the Gospel was published by God in a figurative speech: The seed of the woman shall break the Serpent's head. Gen. 3.15. which john declareth in a proper speech. 1. Epistle chap. 3. verse 8. The son of God appeared that he might dissolve the works of the Devil. And the first chapter of john is the ground of Doctrine, concerning the person of Christ, and yet in it are figurative speeches Verse. 4. & 5. That light was the light of men. And that light shineth in the darkensse, and the darkness comprehended it not. But is it not absurd, that Christ spoke tropically, (and therefore enigmatically, that is, obscurely, or doubtfully) in the institution of his supper with the Disciples which were rude and simple? In no wise: for the thing itself showeth that that metonymical speech, was not enigmatical, doubtful, or dark to the Disciples: for unless it had come into their mind, that bread was called of the Lord, his body, because it was a sign thereof, doubtless they had been troubled at so prodigious a thing as followeth upon the proper and literal sense of the words: And that so much the more, because almost at the same time they could not understand far more easy things a john. 14.8. & 16.17 : a seeing therefore they are not troubled with these words, it is plain that they understood those things Metonymically after the mnaner of the Scripture: Especially as a little before they had eaten the Lamb; which in the same sense is called Pascha, that is, the Passeover. Exod. 12.27. Which is the other part of words of Christ concerning the bread? Which is given for you. In Luke. 22.19. or Which is broken for you. in Paul, 1. Cor. 11.24. For in Matthew, and Mark this part is wanting: the subject of which member, is not bread, but body, expressed in the Pronoune Relative, which: And the Attribute, Which is given, (or delivered for you) (namely unto death,) or is broken, that is, Esay being interpreter, Chap. 53.10. He is broken with sorrows, or is crucified and killed. What is signified in this proposition? 1 The mystical body of Christ is not signified (for the mystical body of Christ which is the Church is not given, or delivered, or broken for us) but the true body. 2 It is signified that Christ gave not a glorified and spiritual body, and therefore that the flesh of Christ is not simple meat, in respect that it is glorified: but that it is living meat unto us, in respect that it was in time past crucified. john. 6.51. 3 It is gathered by a proper and regular predication, that the bread is not called the body of Christ, but figuratively: because it is universally true of a proper and regular signification, Whatsoever is the predicate of the predicate, is also the predicate of the subject. But that which is said here of the body of Christ, cannot be spoken properly and regularly of bread. For bread is said to be given to us, properly, not given for us: Neither is wine said properly to be shed for us, by powered in, to us. Again, that, which is given, is (but an Enallage of the present time for the future) spoken for that, which shall be shortly given upon the cross, but not in the Eucharist: Because Christ therein, offered not, or gave his body for a sacrifice, but upon the cross. For it is an usual Enallage of scripture, to speak concerning a thing now instant, & to be forthwith, as it were of a thing present. And so to use the present tense for the future. So Mat. 26.24. Woe be to that man, by whom the son of man is betrayed. And john. 10.15. I lay down my life for my sheep. And the common translation hath. Which shall be given for you. Which is broken, cannot be affirmed of the sign which the Lord had broken already, neither can it be spoken of the body of Christ, unless it be Metonymically, seeing that it was said of the body of Christ. Exod. 12.46. and john. 19.36. yea shall not break a bone thereof. 4 And also the love of Christ towards us is commended, because when he owed nothing to Death (because he was without sin, for he was holy and undefiled a Heb 17.26 ) he would undergo it for us. 5 Last of all, the fruit of his death, because he is said to be delivered unto death, not only for the Apostles, but for many. What are the words of the Lord concerning the cup? They also, consist of two branches, the former is in Matthew and Mark, This, is my blood of the new Testament: Or, as Luke and Paul hath it, This cup is the new Testament in my blood. The subject of which speech is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This of the neuter gender, but not, hic, this, in the masculine gender (as hath the old interpretation) which pronounce hoc, this, is referred to the wine, not to the blood (for so it should be an identical proposition) which is manifestly plain out of Luke. 22.20. who addeth unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, this, the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, cup or wine, as as if he had said: This which I hold in my hands, and give to you: And the predicate, is blood, or the new testament in my blood. The couple, the verb substantive est, is; which in Luke is wanting. In which proposition surely, it cannot be said without a Metonymy, that the word cup, is taken for wine which is contained in the cup, and that, this cup, is that New testament. In the one is the continent put for the thing contained, in the other of the thing signified is for the sign. For properly & according to the word, the cup itself, or wine, is not the new Testament itself, but a pledge and seal of the new Testament, or rather that wherewith the Testament is established, that is to say, of the blood of Christ, like as Circumcision was called the old Covenant. By all which it appeareth that the words of the Lords supper are full of figures, but yet most usual & easy to be understood. Whether may this proposition of Christ. This is my blood, be so compared with that of Moses saying, Exod. 24.8. (concerning the blood of calves, this is the blood of the covenant, that both here & there, blood being in deed, & in it own essence, (as that being holden in the hands of Moses, and this in the hands of Christ) be demonstrated properly, and not figuratively? In no wise. For Moses truly sprinkled the people with the blood of the offering taken out of a basin, & that blood was a sacramental sign, & therefore that enuntiation of Moses was identical, rightly expressed in these words, this is the blood of the covenant. But Christ gave to his disciples wine contained in the cup, and sacramentally signified the thing by the sign of wine. Therefore in the enuntiation of Christ, this, namely the wine which was contained in the cup, is one thing, that blood of the new Testament, that is, the thing itself of that sacrament, is an other thing. And therefore the enuntiation of Christ is rightly expressed in these words, hoc est sanguis, this is blood. What is the new testament in the blood of Christ? They acknowledge that the name of Testament is the same here, that Covenant is, who do take it to answer to the Hebrew name, Berith, and therefore to declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is an agreement begun between them which first did disagree, which signification doth especially here accord: although it cometh all to one reckoning whether we understand the new covenant begun by the blood of christ, or the will of christ dying (which is signified by the word testament) established & confirmed by his own blood shed. For the particle, In, in the Hebrew phrase doth not signify a simple conjunction, inexistence, or real concomitancy, as though it had been said, with my blood, but the cause, the manner, the instrument, and the adiwant cause of any thing: as Psal. 33.16. The King is not saved, in multo exercitu, that is, by the multitude of an host, and Rom. 5.2, In the blood of Christ, that is, by the blood, as it is expounded. Coloss. 1.22. Rom. 3.14. But this Testament, is not any corporal draft of the blood of Christ, or drinking of wine, but it is the covenant of grace, reconciliation, or agreement, and a covenant between God and the believers, wherein God doth promise unto us that he forgiveth us our sins, and giveth the holy Ghost, righteousness, and life eternal, of his mere mercy, by faith, for the blood of Christ shed upon the cross: and we in like manner to bind ourselves to God, to receive these his benefits by true faith in Christ, and to show thankfulness, by true obedience towards him in the whole course of our life: Of which covenant, Esay speaketh, chap. 59.24. and jer. 31.31. and 32.40. Heb. 9, 15. Gal. 3.17. Why said not the lord, This is my body of the new Testament, as he said, this cup is the new testament in my blood? Because, although the Testament or new covenant was established by the oblation of whole Christ, and by the intercession of his death. Heb. 9.15.16. yet notwithstanding his death was more evident in the blood shed, then in the matter itself of the flesh. Therefore under the old covenant, Moses said, Exo. 24.8. Heb. 9.20 Behold the blood of the covenant, which the Lord hath made with you. And therefore Christ, that the relation of the truth might be more plain, he applied the appellation of the New Covenant, rather to his blood, then to his body, yet so that he excluded not his body (the blood whereof was shed) from the confirmation of the covenant and redemption of the soul. Add to this, that when Christ had made mention of drinking wine which he calleth his blood, he remembered the new covenant: because under the old, the use of blood was forbidden a Levit. 17. Verse. 10.16 , which in the other sign of bread was not necessary to express. Which is the other branch? Which for you (in Luke) and for many, (in Matthew and Mark) is shed, for the remission of sins. The subject of which speech is the Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which, and it is referred properly to the blood, not to the wine. Truly if you look to the construction of the words in Luke, it must be referred to the cup: but because neither the cup, nor the wine was shed for us, that subject is altogether to be understood of the blood: The predicate Effunditur, is shed, again by Enallage, for Effundetur, shall be shed, as the common translation doth also expound it. Yet the Lord doth seem upon set purpose in the institution of this mystery, although speaking of a thing to come, yet to have used in both places the words of the Present Tense, that the Disciples might be admonished, that this is the use of these signs, that with the eyes of faith the things forthwith to be, should be seen as it were already present in them: like as, we must behold them in this action by faith, as it were being before our eyes, although already performed long ago, that is to say, the whole history of the passion, as if with these our eyes we did see the body of Christ hanging and pierced through, and the blood dropping out of his wounds. Therefore it is shed, saith he, that is to say, upon the Cross, not into the cup, or into a mouth: whereby again is signified, in what manner, the blood of Christ is living drink to us, not simply, as it is now clarified, but as shed for us, and truly for you, and for many, Mark. 14.24. although not for all, but for the elect only, that is, for their cause, for the remission of sins: which is a most exceeding wholesome end of the blood of Christ shed, not of the drink of wine: For of this it is said, In remembrance of me: but of the shedding of blood, For the remission of sins. From whence do you gather beside, that Christ spoke Tropically? 1 From the nature and sacramental speeches of all other Sacraments, already instituted from the beginning of the world, wherein it cometh to pass that the name of the thing signified is given to the sign itself, or the sign is named for the thing signified, as Genes. 17.10.13. Circumcision is the Covenant, that is, the sign of the Covenant. Exod. 12.11.27. The Lamb is the Passeover: that is, the sign and memorial of the Lord, The Rock was Christ, that is a sign of Christ. a Exod. 17.6 1. Cor. 10.4 2 From the known speech concerning the same Sacrament, in Paul. 1. Cor. 10.16. The bread which we break is the communion of the body, that is to say, Metonymically, like as the Gospel is called, the power of God, that is the effectual instrument of God. Rom. 1.16. And We that are many, are one bread, and one body: And 1. Cor. 11.29. He that eateth and drinketh unworthily, eateth & drinketh his own damnation: which things unless a trope be used, cannot be understood, and the body itself of Christ cannot be said to be eaten but tropically. 3 Because the Ascension of Christ into heaven, and the verity of the human nature which he took admitteth not a proper speech. For Augustine teacheth, That one place is not to be interpreted, so that it may be contrary to many others, but so, that it may agree with many other. De Doct. Christ. 4 Because the Fathers, had the same meat and drink not only among themselves, but also with us, that is to say, in respect of the matter. 1. Cor. 10.3. What is the same, but that which also we have? saith Augustine. Therefore the same meat and the same drink, but to the understanding and believing. But to the not understanding, that Manna alone, Book de Vti. lit. penitent. & upon joh. tract 21 that water alone: but to the believers, the same which now, for then Christ was to come, now he is come: was to come, and is come are divers words, but the same Christ. 5 Because it could not be, that Christ locally sitting at the table, and communicating with the disciples (as it is, Mat. 26.29. I will not drink henceforth of this fruit of the vine) should himself eat himself really and corporally. Did Christ jesus take part of the same signs? Truly no less than of the Paschall Lamb. Concerning which let him which doubteth think. 1 That the Lord jesus sanctified the ordinary Sacraments of both the Testaments, in the use thereof. 2 And in instituting of the supper, by his example went before in sayings & doings, that the whole Church may know that the first pattern is to be respected of her, & in that regard, that it was the greatest cause why he did not abstain: whereupon Hierome saith, ipse conviva & conuivium, ipse comedens & qui comeditur: that is, Epist. ad Headsman biam he is the guest and the feast: he is eating, and that which is eaten. Is there that virtue, and that sense of the words of Christ, wherewith he instituted this Sacrament, that as often as upon the bread and wine, they are recited by the Priest who hath a purpose to consecrate, than the substance of bread and wine, either by Analysis is resolved into the first matter, or even into nothing: so that in steed thereof do succeed the body and blood of Christ: or by a simple mutation is turned into the substance of the true body, and of the true blood of Christ, so that the substance of bread is form into the flesh of of Christ, the bare accidents of breas and wine remaining, hanging without a subject? God forbidden. 1 Because it were magical to attribute the power of changing the substance of the signs to certain words mumbled over. 2 Because in express words of the Apostles and Evangelists, the true & natural substance of bread and wine is affirmed before and after consecration, as they call it, 1. Cor. 10.16.17. and 11.26 27.28. The bread which we break is it not the communion of the body of Christ? And, we that are many, are one bread and one body, because we all are partakers of one bread: and, As often as ye shall eat this bread, ye show forth the Lords death till he come. And, Whosoever shall eat this bread, and drink this cup of the Lord unworthily; shall be guilty of the body and blood of the Lord. And, Let a man examine himself, and so let him eat of this bread, and drink of this cup. For whereas they say that it is called bread, not which is now, but which was before, it is confirmed by no testimony of Scripture, or judgement of sense: and besides Math. 26.29. I will not drink (saith he) henceforth of this fruit of the Vine, Thus spoke Christ after consecration. 3 Because the kingdom or God is not corporal meat and drink, Rom. 14.17. 4 Because in the proposition, the pronoun, hoc, this, demonstrative, doth not demonstrate the body of Christ: (For the transubstantiation, saith Thomas, is not accomplished, but in the last instant of the pronouncing of the words) neither doth it demonstrate the accidents alone of the bread. For the accidents are not the body of Christ, neither doth it demonstrate any wandering thing, or singular thing uncertainly determined: For there is no Individuum or singular thing which is not something. And therefore certain, not wandering undetermined, or indefinite: and especially the Demonstrative, Hoc, this doth signify some certain thing. 5 Because it is a wicked thing to be thought, and spoken, that the bread itself is properly and substantially the body of Christ. 6 Because, of this conversion, neither doth the Scripture give sentence, nor sense or reason judge, as of the rod of Moses turned into a Serpent a Exod, 4.3 , and of the water turned into wine. john. 2.9. Where the Evangelist said not simply Water, but Made wine. For the accidents of bread do plainly show that bread doth remain, and they which partake of those holy signs, do feel in themselves a taste of wine, and the power of the bread and wine. This is an unanswerable reason, Framed thus, every miracle is sensible, transubstantiation is not sensible, therefore it is no miracle. 7 Because the substance, the accidents thereof remaining, cannot perish, neither can the accidents subsist without a subject, nor be the accidents, of bread, which are not the accidents of bread. 8 Because the substance being removed, and the nature of the signs, the similitude, affinity, habit, relation, and Analogy of the signs to the thing signified come to nothing. For the bread signifieth the body of Christ, because it nourisheth, strengtheneth and sustaineth, which accidents cannot do. 9 Because here is no word of Christ which may signify a conversion or transubstantiation. For the verb Est, doth not signify to be made, to be changed, to be turned: And note, that which is said to be made, cannot properly be said to be, for Esse to be, and Fieri, to be made, are said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say, contradictorily. 10 Because, a carnal eating of the body of Christ, is no where proved in the Scriptures. 11 Because, it should follow that both the faithful and unbelievers do receive the body of the Lord, and his quickening spirit, which never can be fevered from his body. And Augustine saith, that They do not eat the body of Christ, but which are in the body of Christ. Because, that body cannot be spoiled of quantity, nor in an instant, and without local motion, be together in heaven & in earth, unless upon necessity we should make an ubiquity of Christ's body, which the very transubstantiators do refuse to do, and the Fathers deny: and they do determine contrary things, which say that a body, and the quantity are truly present, and yet not by means of the quantity. 13 Because now the body of Christ cannot be separated from the blood, nor the soul from his body: and concerning concomitancy, there is nothing extant is the word of God. 14 Because they writ that Victor the third, Bishop of Rome died, having drunk poison out of a chalice given him by his Subdeacon, and that Henry the seventh Emperor, of Lucelburge, took poison from the bread taken in the Eucharist by a Monk of Senens, one of the preachers order. 15 Because infinite discommodities do follow this Transubstantiation, as that the accidents must remain without a subject: that if it happen that Mice do gnaw the bread, they shall be said to gnaw accidences: or that if worms do breed of the bread, it shall be said, that they are brought forth out of the accidences, that although the bread be broken, it shall be concluded that the accidences are broken, with many of the like kind, all which are against the nature both of Christ's sacrament, and Christ's body. Is not the bread of the Supper, at leastwise by a miracle turned into the body of Christ? No. 1 Because such a miracle doth not affect the outward senses, for miracles do plainly show a change, if there be any made, and do run into the eyes and the rest of the senses, and do strike men with admiration: as the rod did being turned into a Serpent, and the water when it was made wine. 2 Because miracles are ceased. 3 Because miracles, although they are done beside, and above, yet not so against nature, as that they do overturn it. 4 Because this is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, contradictorily, that a miracle which is an extraordinary work of God, should be done in an ordinary Sacrament of the Church. For miracles are extraordinary works of God, and of a certain time, and belong to certain persons, if you look to the workers of miracles. But the Sacraments do belong to all times, and to the universal Church: and are part of the ministery of the Gospel; wherein Christ dealeth after an ordinary manner, or by certain and perpetual ordination, not making a miraculous change in the nature or in the qualities of the Elements. 5 Miracles take not together away the substance or qualities natural, and also leave them, that is, they do not imply a contradiction: as when the rod of Moses was turned into a Serpent, it was not together, a rod and a serpent. But the miracle of Transubstantiation taketh away the substance of bread, and withal keepeth the properties of bread. And it repugneth this immovable, and everlasting principle, of any thing whatsoever, either the affirmation or negation thereof is true: that is, to say every thing is, or is not. 6 For the faith or credit of miracles, as, that in the hands of Gregory, in his book of the supper at his prayers, this Sacrament was turned into a fleshy fing●r: sometime there appeared a little boy: and that the Sacrament being bored through with Laurel sticks sent out blood: a●d that it was turned into coals and ashes in the time of Cyprian (as he w●●teth) we do thus embrace them, that they may be said to be done either to drive away ungracious and unworthy men, from so great a Sacrament, or to declare and commend the dignity thereof, but not to confirm the superstition and error concerning Transubstantiation. For we know that we must not believe false Prophets (making men by miracles to believe them a Math. 24 2 Thess. 2.9 ) & that Antichrist shall come, being famous for signs & lying wonders. Is not that true which Christ spoke, and can it not be performed by him? No doubt it is, and is also performed, the question is not concerning the truth, but concerning the sense of the words, namely whether it be plainly affirmed by the words of Christ, that the body and blood of Christ together with the bread and wine, are essentially, actually, really present upon earth, and really, corporally, in the mouth of the body, although invisibly, received as well of the godly, as of the ungodly, which thing we deny. 1 Because the words of Christ do not bear it, and they which hold Consubstantiation keep not the words of Christ as they are most properly spoken, but they follow a certain sense. For Christ neither said, In or under this bread is my body: but, this, that is, this bread is my body: which things, do as much differ between themselves, as to be, and to contain something: And the visible bread itself, not any thing hidden in the bread, is called the body of the Lord. And the School men themselves do confess, that the letter of the words is not kept, if, for, this is my body, thou sayest, here, or under bread, is my body. 2 Because a real inexistence of the body of Christ, In, with, or under the bread, maketh nothing to the spiritual taking thereof: which notwithstanding is the final cause of this Sacrament: Seeing that, faith being taught by the word of of God, and more confirmed by those holy signs, doth truly receive the body of Christ, being in heaven (by the holy Ghosts working) as the sayings do teach which bid us, seek & behold Christ in the heavens a Col, 3.1 . Moreover a real and bodily presence doth bring no profit, which may not be had from the spiritual presence. For john. 6.51.54.56. The Lord promised to them which eat him, life eternal: and also that he will dwell in them, & they in him, what is required more than these things? 3 Because the body of Christ is spiritual meat, and therefore of the mind, not of the body: to be eaten with faith, not with the mouth. Neither is it more difficult to faith to receive the body being in heaven, then in the bread, or in the mouth: and that which is more, faith of her own nature and force, looketh upward, and is not excluded by any distances of times or places. 4 Because, how much is given to the Eucharist by an Hyperbole, or exaltation, so much is taken away from all other sacraments by a Tapeinosis or extenuation. 5 Because the opinion of the inexistence of the body of Christ doth confirm the worshipping of bread, and the carnal opinion concerning that iornall provision, necessary to salvation for them which are about to die. 6 The nature of a body is overturned, whiles that it is decreed that it is substantially in many places, or every where, which thing agreeth to no creature. For most truly Athananasius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is, That which is consubstantial with God, is every where. And chrysostom, 2 Col. Hom. 5. He is God whose centre is every where, and circumference no where. In like manner there is determined against nature that there is a thing, not to be felt, insensible, invisible, uncircumscribed, without quality, quantity, form and figure, and yet corporally present, that is, a body, without a body, against the Essential properties of a true body, whereby Christ proved the true and essential presence of his body. Luke. 24.38.39. john. 20.27. saying. Behold my hands and my feet: For it is I myself: handle me and see: For a spirit hath not flesh and bones, as ye see me have. For he is said not to be seen of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luke 24.31. because he was taken from their sight. But He denieth the nature itself, which denieth the properties thereof, or as Theodoret saith: the taking away of the properties, is the denying of both natures. And that eistinction of corporal presence into visible and invisible is a feigned distinction. For this abolisheth the manner of a body: neither doth one nature receive any thing contrary and diverse in itself: or as Damascen saith, One nature is not made capable of contrary Substantiae, things disagreeing 7 Because the presence of the body is opposed to a religious remembance. 8 Because it should follow that the Apostles did eat the passable and mortal body, and that Christ is not to be sought in the heavens. 9 Because the heavens must receive him, and being received contain him until the time that all things be restored. Act. 3.21. 10 Because the like kind of speaking is no where found in Scripture, which is properly, & according to the letter to be understood of two natures together and unlike essences. For it is not said, water is wine, or the rod is a serpent, but water was turned unto wine, & the rod into a serpent. And as often as the first substance that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc aliquid is predicated of another first substance in scripture, the Enuntiation of that sort is figurative, as, the Rock was Christ. 1. Cor. 10.4. Christ is that lamb of God john, 1, 29, john is Elias. Math. 11.14. Christ is the true vine. john. 15.1. 11 Because it is needful to seek for an othet sense, when the absurdity of the word or letter written, do make against any Article of faith, or against any manifest place of Scripture, as this doth. And to make sense of these words, Hoc est corpus meum, there are fourteen several opinions amongst the Papists. 12 Because, when the Capernaits did imagine in their mind I know not what corporal eating of the flesh of Christ, Christ drew them back from that conceit, saying, That his words are spirit, and life: that the flesh profiteth nothing, that is to say, so eaten, as the Capernaits did dream. And he objected unto them the mention of his Ascension into heaven. john. 6.62.63. 13 Because this opinion maketh, that the body of Christ is common to the godly and ungodly, which truly is no light discommodity, but a great impiety. 14 No Sacrament can be fully expressed and understood without a Trope. For in all Sacraments it is most usual, that the name of the thing signified is given to the sign itself, or the sign is named from the thing signified: and that both for the conveniency of the sign and the thing signified, and also for the most certain giving and receiving of the thing signified. Whether doth the omnipotency of God take away the discommodities which follow transubstantiation, & consubstantiation? It is not lawful to reason Theologically from the Omnipotency of God, unless the will of God goeth before plainly laid open in his express word. For so Christ said to the Sadduces. Math. 22.29. Ye are deceived, not knowing the scriptures, nor the power of God. Because we must look, not what God can do absolutely, but what he will do, for our God is in heaven, saith the Psalm. 115.3. He doth whatsoever he will, not what he can. Whereupon Tertullian, Dei posse velle est, non posse, nolle, that is, de spiritu e● Litera. God can do that which he will: that which he will not that he cannot: but that which he would, both he could do, and he hath showed it. And Augustine saith, God is omnipotent, not because he can do all things, but because he can bring to pass whatsoever he will, so that nothing can resist his will, or any way hinder the same, but that it is fulfilled. Which sayings are understood of that absolute omnipotency, by which God is said that he can do many things, which notwithstanding he will not, and therefore doth not but of the actual and effectual power, whereby God bringeth to pass all things which he will. For the will of God is converted with the actual omnipotency, whereupon we rightly gather, God will, therefore he can do, and doth; in like manner, God can and doth, therefore he will. But it is absurd to gather, God is omnipotent, therefore he doth all things even which he will not: whereupon Damascene saith omnia quidem quae vult, potest: non vero quae potest, vult: potest enim perdere mundum, sed non vult, that is to say he can do all things which he will, but he will not do all things which he can. For he can destroy the world, but he will not. 2 We may not argue from the omnipotency of God, to confirm that which containeth a contradiction, as when any thing is said to be, and also not to be, or to be such a thing and also not to be such a thing in act and in deed, Therefore the schoolmen do affirm, that God cannot make that contradictories may be together true. Because a contradiction doth put to be and not to be together, which to do is a point of impotency, not of omnipotency. This Impossible, is not a sign of weakness, but it is a token of exceeding great virtue, and constancy. So God cannot die, he cannot sin, he cannot be deceived, he cannot lie a 'tis 1.2 Heb. 6.18 , he cannot make a thing done, undone, one that is begotten, unbegotten, he cannot bring to pass, that, if there be a thing defined, there may not also be a definition thereof. He therefore which saith indefinitely and simply that God can do all things, doth comprehend not only good things, but also the contrary evils of these things which do agree to the devil, and not to God as saith Theodoret very well. But those things which are said to be possible to God, some of them are said to be simply unpossible, by reason of his constant nature. Some, Hypothetically, that is, by a presupposal, by reason of the constant and altogether unchangeable truth of his decree and will. God truly can simply bring to pass, that that may be done which is not, or that which is, may cease to be, that a body may be a Spirit. Also, He is able of stones to raise up children unto Abraham b Mat. 3.9 , he is able to bring to pass, that a Camel may go through the eye of a needle c Math. 19 24.26 , but not leaving him as he is by nature, but making him so slender as is needful to be done: like as he is able to bring to pass that a rich man may enter into the kingdom of heaven, not so long as he is such a one but changing him, and teaching him to depend only upon one God. But because it once pleased God, that his son having taken unto him flesh, should be made our eternal brother like unto us in all things which do appertain to the natural and substantial truth of a body according to his creation a Heb. 2, 17 & 4.15 Phil. 3.28 , he will not have things contrary to nature, which do destroy, the human nature in Christ assumed, which do take it away and overturn the definition thereof: therefore potenter non potest, that is, powerfully, he is not able, saith Augustine, To bring to pass that the body of Christ may be together in act a body, and not a body; together in act circumscribed and not circumscribed: because these things are contradictory. But contrariwise, we retort the argument drawn from omnipotency, God is omnipotent: therefore he can bring to pass that we being in earth may partake of the true body of Christ being in heaven, and therefore we do so, though we are upon earth, and so need not a corporal Manducation. Is it true which our adversaries take for granted, that Christ, when he appeared to Paul in his journey, Act. 9.17. and stood by him in the Castle, Act. 23.11. was in body, both in heaven and on earth together? No: For it was a heavenly vision, as it is said. Act. 26.19. Which helpeth nothing the presence of the body of Christ in earth. For Christ is said to have talked with Paul, not placed in earth, but from heaven: either without a corporal voice, the Lord powerfully imprinting into him the conceit of speech: or by a voice framed from heaven, which came to his cares like thunder: And Act. 23.11. No man but seethe that it was a nocturnal vision, which appeared not to his eyes, but to his mind, either in waking, or dreaming. But yet, for some peculiar and extraordinary apparitions, we must not departed from the universal rule of faith, whereby Christ is believed to possess heaven in his body, and there to remain until the end of the world. Yet notwithstanding we must not deny, but that Christ in every moment is wheresoever, and howsoever it pleaseth him, according to his Majesty, not corporally but spiritually. Is he a manifest denier of the power of God, which denieth that by his absolute power he doth bring to pass that the body continuing in his property, may be in many places after another and divers manner? He is not: yea rather because we deny that God can bring it to pass, we openly affirm the omnipotency of God. For seeing God is so ommipotent and effectual, that he is not contrary to the truth: he can in no manner of wise bring to pass, that a thing may together be, and not be, that the same body may remain in his property, that is, to retain his dimensions and circumscripton, and be the same body together, and at one time present in many places, and separated by a long space between. Rightly therefore cyril, Wilt thou grant also to another nature not divine, Book. de Trin. 5 besides the divine nature that it can fill all things, and pass through all things, and follow in all things? No verily. Is the contradiction taken away in the diversity of respects, and of these names, if it be said, that the body of Christ in truth and very deed is in heaven according to the natural properties of a true body, circumscriptively, locally, visibly, and after a natural manner: and that it is by the power of God, also in truth and in very deed in many places, or every where, or in the supper, but sacramentally, invisibly, supernaturally illocally, after a celestial and miraculous manner: and if it be said that the nature of Christ in the property of his nature is circumscribed, and visible, but in regard of the union uncircumscribed and invisible? In no wise, because these distinctions or manners cannot be proved out of the scriptures. Moreover all such manners, do not always excuse a contradiction: as if one say that the body of Christ was dead according to the manner of death, and at the same time was alive according to the manner of life. Finally, contrary modi or manners, which do destroy one another, when they are put in, do not take away, but confirm a contradiction. But yet such a diverse respect cannot be granted, wherein one and the same thing may be the same, and be not the same in truth, which is the first lie of the adversaries: neither is a manner to be feigned, which may take away the essence of a thing. Wherefore seeing the body of Christ assumed, is in act organical, Physical, tempered together, disposed and finite in his parts, it cannot be in act, in many places by any means, not Organical, undisposed, infinite, or in many planes, although it be adorned with unspeakable glory, because God is unchangeably true, neither will he that an affirmation should be a negation, against a principle unmovable, Quodlibet est, aut non est, that is, every thing is, or is not. Whether, as the eye hath not the force of seeing in itself, but by reason of the union with the soul, and receiveth it in the union: so the flesh of Christ receiveth not those proper things in itself, but hath them truly and really in that wonderful union? No, because things unlike, and in kind divers, are compared together. For the eye is so ordained by nature, that it is a natural, proper, and necessary instrument, whereby the sensitive life doth exercise and accomplish her faculty of seeing: and without which it cannot bring forth this faculty into effect. But the flesh of Christ is so ordained by nature, that it is a natural, proper and necessary instrument, whereby the divine nature alone may show forth his omni presence, and invisibility, and so necessary, that without it the divine nature, in the Act itself, cannot be omnipresent, norinuisible. Furthermore, the flesh of Christ is not considered in itself, or out of the union: seeing that, that flesh, neither is, nor hath been, nor ever shall be out of that union. Moreover, one nature receiveth not any contrary thing, or divers in itself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, itself: but, it is a thing diverse, & far unlike, to be circumscribed in a place, and to be every where. Otherwise we should say that the human nature of Christ hath a beginning in itself, and hath not a beginning in the union: that it is created in the propriety of it own nature, and that it is not created in the union. That it is less than the Angels in it own, nature, but in the union, equal to the father, finally that it is dead in itself, and not dead in the union, or for the union, or for the cause and respect of the union. Must we altogether abandon man's reason, and the principles of Philosophy in those things which are affirmed concerning the body of Christ? No, so far forth as man's reason being made spiritual, after Regeneration, beareth true witness to the creatures, and affirmeth true principles concerning things proper to man's body. For it is written, Be ye not like a horse or like a mule, which understand not. Psal. 32.9. & beside, God is the author of all truth, in Logic, Ethics, and Physics. Moreover Christ after his resurrection, appearing to the Disciples, when he would prove his own body to be substantially present, he reasoneth from his adjoined visibility and palpability, and appealeth to the very senses of the Disciples a Luk. 24.36 . Like as from all the accidents of the bread of the Eucharist it is rightly gathered, that it is the substance of bread, by experiment of all the senses, all which truly, together, cannot be deceived, unless they be withholden: as in the two Disciples which did think the Lord to be some stranger, and in Marie Magdalene, which supposed that he had been the gardener, Luk. 24.16. joh. 20.15. Whether, unless the body of Christ be determined to be every where, by this, is it separated and pulled asunder from the Divine nature, which is everywhere, and to which itself is personally united, or hath the body of the Lord obtained that, by the union, that it should be wheresoever the word is. In no wise, because of those things which are equally united, so as one doth not stretch further than another, one cannot be in any place, where the other is not; but if the one do stretch further, then, wheresoever the less is, there also is the greater: but not contrariwise: as we may see in a precious stone and in a ring. Because therefore the divinity of Christ, doth exceed the humanity, wheresoever the humanity is, there is the divinity with it, not on the contrary. Neither is the personal union a making even, of the human nature with the Divine, or an effusion of the properties of the Divine nature into the human, that the human nature may have the same properties which the divine hath: but it is such an union whereby the human nature doth subsist in the person of the word, so as it may be as it were a part thereof, neither may it subsist by itself, or without the word. But it doth not follow, Epist. 57 ad Dard. saith Augustine, that that which is in God, is every where as God is. Moreover, seeing that the deity is every where whole, not by parts, not as in a place, it cannot be that, the human nature which it assumed can be said to be separated any where from it, although it be contained only in it own place, so as the inviolable truth thereof doth bear. But also the body of the sun, and the light thereof have between themselves a natural and extreme conjunction, yet notwithstanding to what places soever the light doth extend itself, the body doth not come to them really. So also the eye & the sight are very nearly joined together between themselves, & yet the sight goeth to many things to which the eye doth not extend itself. Finally, rightly said those ancient fathers in the general council of Chalcedon, that the difference of natures in Christ is not taken away for the union, but rather that the property is kept of both natures concurring into one person, or one hypostasis. But whether did that which Christ said joh. 3.13. No man ascendeth up to heaven, but the son of man which is in heaven, make the human nature of Christ while it was in earth, to have been also at the same time in heaven? No, for the Son of man, in this place signifieth the whole person of Christ, which also is the Son of God: but the human nature doth signify only one part of that person, which was assumed in time, of the virgin. Therefore that which is spoken of this person, which is not man only, but also God, is amiss said to be spoken of the human nature also. For by this it should be gathered, that the human nature was before Abraham, before it was conceived in the womb of the virgin. But it is certain, that the son of God, when he did speak in earth, was in heaven in the same manner wherein he descended from heaven. For Christ doth speak of one and the same subject, that is, of the son of man, that he descended from heaven, concerning whom he said, that, he is in heaven. But the son of man is said to have descended, not because his flesh fell down from heaven, but because the divine nature is from heaven, and took unto it human flesh. Therefore the son of man, when he was upon earth is so said to have been in heaven, not because the human nature, but because the divine nature of this son, which always filleth heaven and earth was in heaven: namely, by the Trope Synecdoche, whereby both the whole is plainly understood, Book 6. cap. and a part is named of the whole, saith Cassian. It is not unjust to subject the nature of Christ's glorious body, which is called spiritual, to the laws of common nature? In no wise, because the glory abolished not the truth of the body, nor changed it into a spirit: but altogether made it subject to the spirit a Luk. 24.36 Acts. 1.9, 10 11. &. 7.55 56 . Aug. Whether do the Orthodoxal Fathers when they writ that the bread which the Lord did reach to the Disciples, not changed in form but in nature, by the almighty power of his word, was made flesh. Cyprian. Serm. de caena domini, In prologue. Psal. 33, That Christ bore himself in his hands. Augustine. That the body of the Lord, doth enter into our mouth, That the tongue is made bloody with the blood of Christ, and that Christ himself is seen, touched, broken, and that teeth are fastened to his flesh, whither do they I say b Chrysost, Hom. 83. upon Math. & 45. upon john. & hom. 24, upon. 1. Cor. speak properly and without trope? No, seeing that, the senses themselves, and experience do witness the contrary, and these things cannot be spoken properly, without great and Capernaitical blasphemy. Therefore those speeches of the fathers are figurative, whereby the name and effects of body and blood are given to bread and wine, and in like manner those things which are done in the signs, are attributed to the body and blood of Christ, but yet (although somewhat hardly and by an hyperbole, to commend the worthiness of the mystery) they do show in these most express, figurative, and metonimical phrases, how certain and effectual the mystery is of our communion with Christ, or our spiritual eating of Christ, namely of such sort, that we may be flesh of his flesh, and bone of his bones, that is, that being truly made one with him, we may enjoy all his goods b Ephe. 5.30 In epist, upon joh tractat. 1 serm. de Cremate Epist. 102 ad Euodium . Otherwise saith Augustin, We cannot with the hand handle Christ fitting in heaven, but we can touch Christ by faith. And Tract. upon Io. 50. The body of Christ ascended into heaven: some body may ask, How shall I hold him being absent. How shall I send my hands into heaven, that I may hold him sitting there? Send thy faith & thou hast hold on him. And upon Ps. 73. he writeth, that he did bear himself in his own hands after a sort, namely, because he did bear in his own hands the Sacrament of his body. And Cyprian saith that, Sacraments have the names of those things which they do signify. And the same Augustin. Neither let it move thee, saith he, that sometime the thing which doth signify, doth take the name of that thing which it signifieth, for so the rock is called Christ, because it signifieth Christ. So we say with Cyprian, that the form, that is, that the appearance and sight of bread and wine, are not changed, but that the substance of bread and wine are changed into the Sacrament of the body and blood of the Lord, which before they were not. So chrysostom, That which belongeth to the signs, he attributeth to the thing signified, especially in respect of faith, and the cogitation of the mind. What mean the ancient fathers, whiles that, every where they do admire with astonishment the mystery of the Supper, they call it the Fearful mystery, they require Faith, they celebrate the power of God, they deny that the order of Nature is to be sought in the body of Christ, they attribute a conversion to the signs? They signify a change made by grace, not of the substance, that is, of the natural matter and form, but of the quality, that is, of the former office, condition, calling, end and use of the Elements: which is the consecration, appointment, and adhibition or traduction of the signs, from a common use, to an holy & mystical use or office, that is, to the obsignation and testimony of eternal life, that surely they may be nourishment not for the body only for this life, as in our ordinary table, or before the blessing, but that by reason of God's ordinance (because they are now the Sacraments of the body and blood of Christ) they may feed the soul also, for as much as, they are taken, that they may be unto us most sure pledges of the body and blood of Christ, and of eternal life flowing unto us from him: Whereupon Paul doth not simply call it the Supper, and the cup, but the Supper and cup of the Lord, and 1. Cor. 10.4. he calleth the rock, of which the Israelites did drink in the wilderness spiritual. Dial. 10 8 From hence Theodoret, saith; The Lord honoured the signs, which are seen, with the name of his body and blood, verily, not changing the nature itself, but putting grace to nature, because these Elements are made Sacraments, or spiritual things, that is, outward means of the holy Ghost and instruments of strengthening, keeping, and increasing the communion of Christ in us. Therefore this change not essential, but Sacramental, the fathers admire as wonderful and supernatural, and that worthily. For it cannot be done without the power of God, that, that earthly and decaying thing, which is appointed properly to nourish the body, should begin to be unto us a most holy thing, a spiritual and heavenly food. Neither is it a work of nature, that those signs should move the mind so powerfully and effectually, and should offer and exhibit the body and blood of the Lord, to be apprehended also of our minds by faith, like as it is not a work of nature, that water should be made the laver of regeneration or washing of the new birth: Tit. 3.5. Although the Sacramental change is no more a thing miraculous and unspeakable, then when of common wax is made an authentical seal of a public instrument: but because that is divine, and a cause of divine things, but this is human, and an ordinance instituted to establish men's matters: Whereupon Augustine saith, that Sacraments may have honour as religious things, De trinit. B. 31. c 10. but not astonishment, as wonderful things. Moreover, the same fathers do require faith, because faith is here especially necessary, whereby we may firmly determine, that the bread is the body of the Lord, that is, that we by the lawful use of the bread, are truly made partakers of the bod●e of Christ. Finally they do grant that, that unspeakable and truly marvelous fellowship of us with Christ is established, wherein the order of nature is not to be sought for, because it goeth beyond all human sense. Whether, when we say of a fiery sword, of an infant lying in a cradle, of wine contained in a vessel and the like, This is Fire, this is an Infant, this is wine. And Deut. 12.23. The blood is the life, because it containeth the life: (by which speeches the presence of the Attribute is manifestly affirmed:) are therefore the words of Christ to be understood of his bodily presence at the place where the bread is? No, for truly, the fire doth set the sword on fire, & doth pierce through the whole substance thereof, but it changeth not the nature of the Sword, saith Theodoret: and in a fired sword, the fire doth keep still, the force of burning, as the sword of cutting, neither hath the sword, the operation of fire, Dial. 2, c, 19 B. 3, c, ●9 but the burning is the effect of fire, as cutting of the sword, saith Damascen. By which simile, the ancients declared the most straight union of the two natures made without confusion, and not a real effusion of the Properties of the Deity into the human nature. But here is a great dissimilitude, For those are natural conjunctions, whereby either new qualities are applied to bodies, or substances to substances: but here all things are supernatural by the institution of Christ. Besides, Christ is present in the Supper, not for the bread, but for the man: for Christ spoke not these words, This is my body, for the bread, as though he were about to make a substantial change thereof, or were about to communicate his body to the bread: but he gave a promise to the disciples concerning the communication of his body, whereby he doth join us to himself, as it were members of his body. What is therefore the natural and proper sense of the words of the Lords Supper? This, that is bread (which being broken, Christ did reach with his hands to his disciples) is not substantially, or essentially or naturally, in itself, but mystically or by a Sacramental promise, not by a simple & bare signification, but also, although spiritual, yet a real signification, that is, true and not imaginary, but he himself (because nothing is so truly done, as that which he doth by exhibition of the holy Ghost under condition of faith) that he himself My body, or as Paul doth unfold it. 1. Cor. 10.16. The bread is the Communion of the body of Christ, that is, the seal & effectual token, or instrument, or means of the communion of the body of Christ. Which interpretation Augustine doth confirm, The Lord doubted not to say, This is my body, when he gave the sign of his body. And Tertullian; Against Adimantus. c, 12 Against Martion. b. 4 having taken the bread and distributed it to the Disciples, he made it his body, by saying, This is my body, that is, a figure of my body. Neither do we otherwise interpret that enuntiation, This, or this cup is my blood, that this may be the sense of the words of Christ, As often as ye, which are my Disciples, and believe in me, do eat this bread, and drink of this cup, let it be unto you a sure remembrance and testimony, that you are truly, but yet spiritually fed with my body given for you, and my blood shed for you, and are nourished by it to life eternal. Why had the Lord rather use this phrase, This is my body, and this is my blood, then to say, this signifieth my body, and my blood? Because the word of signifying, worthily seemed unto him somewhat light, and he would more expressly declare that those signs are not propounded, that they may be considered as they are in themselves, but that it behoveth the receivers so to behold, and spiritually to apprehend with the eyes of a faithful mind, those things only in those signs which are represented by them, as if that bread and that wine, were not the signs of those things, but those things themselves, which they do signify. Whether, if the body of Christ be denied to be in the bread of the Supper, therefore Christ himself is said to be altogether absent from his Supper? No: yet so that whole Christ is present, but not the whole: for Christ man is truly present. 1. By the grace and operation of his spirit, Where two or three are gathered together in his name, Mat. 18.20. 2. And by his power and majesty a Math. 28.20 Heb. 7.26 . 3. That he which being absent in body, and made higher than the Heavens, yet may be whole most present by his virtue, whereby he doth spiritually communicate both himself, and all his great things to us truly by faith. 4. And by the promise of the Gospel he doth lift up the hearts of the faithful to himself even into heaven, that there they may behold, namely in the celestial sanctuary, the sacrifice offered upon the cross, & so may feed upon it by faith. Finally Christ doth truly and fully without all doubt accompish that which he promised. Is the body of the Lord truly and Substantially present in the Supper? It is present, not truly by conversion of the whole substance, that is, both of the matter and form of the bread and wine, into the body and blood of the Lord, either by impanation, or assumption of the bread, or local inclusion: not as an infant in the cradle, for neither is it present in outward signs by in existence or indistance: nor in regard of the place, where the bread is: neither also is it present in the bodies of men, or is put into the mouth: for if you respect the place, the body of Christ is in heaven circumscribed. But in the minds of the faithful, and in regard of the faith of a man lawfully using the holy Supper of the Lord. For that is the strength of faith, that it may join together most straightly, things never so much distant asunder. Therefore a true and lively presence of the body of Christ in the Supper, and communion of him with the believers in the ministery of the Sacraments is not rejected, but only that manner of presence which is feigned at the bread, is denied. Are these propositions contradictory, Christ is corporally in heaven, and Christ with his body and blood is in the Supper? Not a whit, because this latter is nor rightly understood of the presence at the place of bread, but of the communion with man which is sealed and exhibited by the rite of the Supper. Is not the Supper of Christ made void, if the very flesh of Christ be determined to be so far essentially absent from this action, as the heavens are from the earth? In no wise: because the body itself and blood of Christ are set forth in these mysteries not simply and so far forth as they are things subsisting in themselves, but to be considered intellectually, and are offered to the mind, not to the body, to faith, not to the senses, to be taken also in the mind & by faith alone. For truly like as those things which are heard, are to be perceived by the hearing, those things which are seen by the sight, so also those things which are understood by the understanding, & so those things which are believed, by faith: neither are these things alike present to their objects. But the perceiving of faith is a great deal more certain, than all comprehension of the senses, or of reason: & how faith can make a thing present, Paul declareth, Gal. 3.1. where he saith that, Christ was described in their sight, and among them crucified. Are earthly and celestial gifts present after the same manner of presence? Not after the same: because there is no other presence of Christ in the seal of grace, then in the word or promise of grace. But the presence of Christ jesus in the word, add also in baptism, yea & in the whole ministery, is only spiritual, not corporal or local. For as there is not made an inclusion of Christ in the voice of the minister outwardly sounding: so neither in the Sacramental symbols or signs. For Paul saith, that, We, whiles we are strangers in the body, are absent from the Lord, and do walk by faith, and not by sight. 2. Cor. 5.6.7. Neither that we know Christ henceforth after the flesh but after the spirit. vers. 16. Also that Christ is above, Col. 3.1. That Christ shall descend from heaven in the day of judgement, 1. Thess. 4.16. And truly that he shall come not daily and every moment, and otherwise then he ascended (that is to say, invisibly and uncircumscriptively) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, in that manner & not otherwise wherein he was seen to ascend into heaven a Act. 1.11 . Wherefore the presence of Christ also in the Supper is spiritual, (which you may call celestial, Divine, & supernatural) but not corporal, or natural. Which therefore is the thing signified of the Lords Supper? Christ himself, offering himself, with all his benefits, spiritually to be apprehended in our minds by faith: for in the Lord's supper we are made partakers not only of the operation, or of the benefits and gifts of Christ, but of the substance of the living body of Christ. What is understood by naming of body, and blood in the Attribute of these propositions, This is my body, and This is my blood? Not a sign thereof, which some fathers call a Sacramental body, that is to say, Sacramentally understood: even as when they say that the body of the Lord is seen, touched, bruised with the teeth, doth fall upon the earth, is created, made, consumed. Also not the mystical body which is the Church a Eh. 5.32 Eph. 23 . For so the faithful should seem to eat either the signs alone, or the Church: although we do not deny this, that the mystical body is shadowed, and moreover established by the signs of bread an● wine b 1 Cor. 10 16 : but Synecdochically the whole humanity of Christ both altogether and in respect of parts the true and natural body of Christ delivered for us, crucified, and buried. The true blood shed for us, and his true soul, yea also the whole person of Christ. For truly his humanity without the Deity of the word, which is life itself and the fountain of life cannot be the bread of life to us c joh. 14 . Neither can the humanity be separated from the word, neither can the humanity subsist without the Divinity, and his benefits without the whole person: and therefore the one without the other are neither given nor received. Whether in the Supper of the Lord, for the thing itself of the Sacrament, do we partake of his merits alone, or the lively operation, gifts, or benefits of Christ, without Christ himself, that is, without participation of the body and blood of Christ, or do we partake of Christ himself, with his benefits? Truly Christ himself with all his benefits, both those which are given to us by imputation alone, and also those which are given by real efficacy. 1. Because Christ himself one and the same God and man, is that living bread, from whom life eternal doth flow to us d joh. 6.51 , and is eaten of them which are endued with true faith. 2. Because bread and wine are holy signs, not only of the death and benefits, but of the body and blood of Christ. 3. Because Paul doth plainly affirm it e 1 Cor. 10.16 , & we ought to have a communion with the body itself, & blood itself of Christ, that we may be partakers of his benefits. For those benefits, & that lively virtue or operation which sustaineth our souls unto life eternal, cannot be severed from the body and blood of Christ, and moreover not from Christ himself, to whom it cleaveth a joh. 5.11 , no more than the effect from the cause containing it, or the quality from the subject in which it is properly inherent, and from which it issueth, because, as Cyrill saith, The spirit in Christ is joined chief with the flesh of Christ, and the flesh also with the spirit, so that we can neither take his flesh without the operation, nor the operation without the flesh, neither in the plain word, or in the Sacraments. 4. Because he which embraceth the promises of the Gospel by faith is made partaker of Christ b Heb, 3.14 . 5. Because the very words of Christ do most clearly witness it, Take, eat, this is my body. Therefore it is needful that the body of Christ should be received and eaten of the faithful. 6. Because the true communion with Christ himself God and man, is established in baptism. Therefore we must determine that the same thing is done in the Supper. 7. Because the Analogy of receiving & eating of bread & wine should be lost, unless we should spiritually receive Christ himself: but that we may receive the strength of nourishing which is in the bread, it is needful that we should receive the bread itself. 8. Because like as we die in Adam, because we are joined together with him by a natural participation, so we do live in a spiritual life in Christ, and we draw it from Christ, by reason of the spiritual participation with Christ c 1 Cor. 15.22 . 9 Because the Scripture every where teacheth that the Church is one body of one head: but truly it cannot be imagined that life doth come from the head to the body, without the joining together of them both. 10. Because they which stick to the accidents alone, and leave the substance, are in no Science to be suffered. But the death of Christ and his benefits are reckoned among the accidents. Therefore it is an intolerable thing to propound the benefits of Christ alone, and not Christ himself. But this, we add; like as in the plain word, the word preached showing Christ to us by voice is perceived by the sense of the ears: but Christ himself signified by the word preached, is not received but by the understanding believing: and in baptism the body is dipped in the water, but the mind of the believer, is washed with the blood signified by the water: So in the Supper, the body is fed with that bread and that wine, but the soul of the believer is made fat with the flesh and blood of the Lord, as Tertullian speaketh. Mandu●atio Corporissed non manducatio corporalis Therefore there is an eating of the body, but not a bodily eating, but of faith, or spiritual, like as the conjunction is spiritual, mystical and supernatural, for as much as, it is made by the apprehension of faith, by the efficacy of the holy Ghost, and also in like manner the presence of the body of Christ is spiritual. For if our sight in a moment of time be joined with the body of the sun, much more is faith conjoined with Christ himself and moreover with his body placed in heaven. Can this proposition be endured, The body of Christ is exhibited with the bread? If you do refer the word (with) to the time wherein the faithful do use the Supper, that the sense may be; When a faithful man using the Supper, doth eat the bread of the Lord, and drinketh the wine of the Lord, he is made partaker not only of earthly gifts, but also of heavenly, that is to say, of the body of Christ and of the blood of the same: then truly we do in no manner of wise mislike that proposition. But if any do refer it being taken together with the other two particles In and sub, that is, in and under, to the place, that is, to ordain a presence of the invisible body of Christ, In, cum, sub, pane, that is, in, with, under the bread: we do worthily reject this consubstantiation, inexistence, and indistance: seeing that this is neither expressed in the words of Christ, nor can rightly be drawn out from them. Of how many sorts is this union or conjunction in the use of the Lords Supper? Twofold, one of the body and blood of Christ with the bread and wine, which is called Sacramental, and belongeth to the form of the Sacrament. Another is the conjunction of the same body and blood of Christ with the believers, which (although spiritual) is called the mystical, real and substantial communion, or communication, and fruition of the body and blood of Christ, which is exhibited under the holy symbols of the Supper, Calu. Inst. b 4. c. 17 sect. 19, & 33 and belongeth to the end of the Sacrament. Notwithstanding, a mixture or transfusion of the flesh of Christ is not to be imagined, in our soul: because it sufficeth that Christ doth breath life into our souls from the substance of his flesh: yea rather doth power into us his own life, although the flesh itself of Christ doth not enter into us. Of what quality is the conjunction of the signs and of the thing signified in the supper of the Lord? Not consubstantial or natural which may make a presence of the thing signified, at the place of the sign. 1. Because the words of the institution do by no means bear it. 2. It is manifest that Christ sat, placed with the Disciples at the table really and corporally. 3. Neither are Sacraments instituted, that they may be hiding places of things signified: but that they may be effectual signs, seals and memorial, as the Scripture speaketh, Aliud existentia, & aliud significantia (saith Augustine) that is, being one thing, and signifying another thing. But merely significative, or relative, that is, wholly placed in this, that according to God's ordinance declared in the Sacramental word, these things in a mutual respect, & reciprocal relation, between themselves are one certain thing (for as Beda saith, upon Lu., 22 Panis ad corpus Christi mysticè, vinum ad sanguinem refertur, that is, though bread is referred to the body of Christ mystically, the wine to the blood) and are offered to be considered, and also to be taken spiritually by faith; the signs, of them which do lawfully administer the Supper: but the things, are given of the Father, and Christ the son, the holy Ghost working together with them. that Aristotle, book, 5. chap. 6. of the Metaphysics doth teach that there are four kinds of them which are one, In number figure, general, Analogy, which of these ways is the bread the body of Christ? Neither in number, nor figure, nor general kind, but in analogy or proportion and similitude, for they are said to be one in proportion, whatsoever are compared together between themselves, as one thing to another, according to proportion, he saith, What things soever are as one thing to another, are said one in respect. Therefore the bread and body of Christ, or the bread of life, are one thing in proportion, because both of them do give sustenance; that is, nourishment and increase to a man, but that to the body, but this to the faithful soul. So the wine of the Lord and the blood of the Lord are one in proportion, because they quench thirst, and do refresh, but that the body & this the faithful soul. Whether can that supernatural conjunction, whereby the Deity of Christ is personally conjoined with the humanity, or that miraculous whereby God having taken some visible shapes disclosed himself to some men, as when God is said to have appeared to Moses in a flame of fire in a bush a Exod. 3, 2 , or when the holy Ghost descended upon Christ in the shape of a Dove Mat. 3.16. or when it was given to the Disciples by the breathing of Christ, and with fiery tongues. john. 20.22. Act. 2.3, take place here? No: because the the personal union, and the Sacramental union do differ in the whole kind: and because the condition of that bread should be better, then of all the faithful men, to whom the body of Christ is united not personally, but only mystically. Moreover, the body of Christ is one thing which cannot be in many places; God, or the holy Spirit another thing, which is every where. And beside, we may not argue from that which is done against order & by miracle, to that which is ordinary in the Church of God, of which sort is the Supper of the Lord, according to his own precept, Do this. Finally, neither that Dove, which john Baptist saw descending from heaven upon Christ, nor that breath wherewith he breathed upon his Disciples: nor the fiery tongues which sat upon each of the Disciples, were God, or the holy Ghost essentially, or had the holy Spirit in them, but were signs of that spirit, both in Christ, and also in the Disciples. Is it true in all things, that those things which are joined by God's ordinance in a peculiar manner, are affirmed one of another, as This man is God, the Dove is the Holy Ghost? No, otherwise we might say truly, in a man, The soul is the body; and in Christ, The Humanity is the Divinity: and in a fired sword, the sword is the fire, or the fire is the sword: which yet no man doth grant. But it is true, chief in the propositions concerning the person of Christ, when as for the same substantial word they put in concrete words, as well this man as this God. But the personal union is not placed in the Sacrament, wherefore it cannot be that, that should be alike true, This man is God, & that, This bread is the body of Christ. Moreover, in symbolical and Sacramental speeches, as we read, that the holy Ghost was seen of john, descending like a Dove, because the Dove was the sign of the Holy Ghost, and so we grant, that the bread is the body of Christ. But concerning a vessel of wine, we say truly, but yet figuratively, This is wine, seeing that, there are two substances their joined, and as it were, the thing contained in the thing containing: as also of an Angel appearing in man's shape, it might be said, This is an Angel, but as a thing in a place; which, that it cannot be said of the body of Christ in the bread hath been already proved at large. Why therefore are the Sacramental signs called Exhibitive? Because the Lord doth so truly exhibit and give himself, being the bread celestial, ●ucer comment. upon the Ephes. and that of eternal life to those which are his, like as he gave truly to his Disciples the holy Ghost, by the sign of the breath of his mouth, or as by the touching of the hand he gave unto many health of body and mind, as, sight by clay made of spittle: as by circumcision of the flesh, the circumcision of the heart, and as by baptism, Regeneration. For they which with a true faith do communicate with the signs corporally, do receive true confirmation and increase of the communion of the body and blood of the Lord spiritually. But Irenaeus saith, that the Eucharist doth consist of two things, of an Earthly and a Heavenly. Rightly, yet we must not think that it is compounded, or whole, altogether substantial, or some subsisting thing made of whole parts, as a man, of body and of soul; and the body of an head, and a trunk: but it is a holy action, or a divine ordinance, wherein at one time, but not in one place, divers things are distinctly propounded and delivered, no otherwise then as a pledge being delivered, or the earnest of any thing, the thing itself was wont to be delivered also together, To what purpose commanded the Lord to make his Supper? Not for an unbloody oblation of his body to God the Father, for the sins of the quick and dead, or for a Scenical representation of the death of Christ, but for a commemoration of his death: for he saith, Do this in remembrance of me, that is to say, to be celebrated, in the assembly of the faithful, to that end a Luke. 22 19 , to which purpose also serveth the words of Paul, verse. 26. declaring what that is, In remembrance of me. For as often as ye shall eat of this bread, and drink of this cup, ye show the Lords death until he come. Verse. 25. That is, 1 Cor. 11.24 call to mind and speak of the whole obedience of Christ, and all his benefits with a thankful mind, and profess openly, that you do believe and embrace them. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, (to show) is not to express any thing by similitude of fact, or to represent by stage playing gestures, but to declare and show: Neither ought it to be restrained to the Priests alone: for seeing that whiles we are strangers in the body, we are absent from the Lord a 2 Cor, 5.6.7 , we do by this remember the Lord jesus, which is in the heavens: which thing he himself commandeth us do, till he cometh to judgement: (signifying that the Church shall continue until that judgement) he would not have commanded it, if he had determined to remain with his corporally. For memory, is opposite to bodily presence, because remembrance is not of things to come, nor of things present, but of things past. Of what quality ought that remembrance to be? Not any bare or idle remembrance of a thing past, which nothing appertaineth unto us, but operative, and such whereby the faithful mind, in the use of this Sacrament, doth by faith lay hold upon Christ with all his benefits, doth apply to himself particularly, and so calls to mind the sacrifice past, and once performed in the flesh, that thereby it feeleth present comfort, gladness of mind, peace of conscience, increase of faith, and of love, and moreover doth conceive most certain hope of the life and happiness to come, by reason of that sacrifice: Finally, it is stirred up to consider of so great love of Christ, and to offer unto him by faith the sacrifice of praise, and to give him thanks. b Psal. 50 23 . From which end we do again understand, that the supper is not ordained, that it may be a real and expiatory or appeasing sacrifice, for the quick and the dead, but a solemn and public thanksgiving, for the incarnation, death, redemption, and all the benefits of Christ. Which are the causes, for which Christ ordained, the memory of himself to be celebrated amongst us? 1 His great love, the property whereof, is, that they which do love sincerely and from the heart, do desire to live in their minds and memory. Whereupon we gather that Christ is never unmindful of us. 2 The faithful providence of Christ, whereby he provided for his beloved, that the benefits bestowed might truly profit, and enjoy their end. For as by the forgetfulness of the benefactors, a benefit received is lost, so by memory it is especially kept. What is it to show the death of the Lord? Not only to meditate upon the history, but also to think earnestly. 1 Of the justice and wrath of God against sin, which are seen in this sacrifice. 2 Of the great mercy of God towards us. 3 Of the love of the son towards mankind. For so great is the severity of God's justice, and the weight of sin, that there may be no reconciliation made, unless the penalty due to sin should be paid: so great is the greatness of his anger, that the eternal Father may not be pacified but by the entreaty and death of the son. His mercy so great that the son is given for us. So great is the love of the son towards us, that he derived this true and great anger unto himself, & being made a sacrifice for us, doth make us partakers of his flesh and blood: all which in the use of the supper, we must speak of & meditate upon, that we may be truly feared by the acknowledgement of God's anger, we may be truly grieved for our sins, and again may be lifted up with true comfort: And finally that we may celebrate, our Lord jesus Christ with true thankfulness, heart, mouth, and life. Is Christ to be adored in the bread of the Supper? No. 1 Because he is not there present with his body. 2 Neither hath he in his word tied himself to the bread. Therefore he is to be adored in the mysteries, as saith Ambrose: that is, in the celebration of the supper, in that he is God, and in respect that he is God and man together: yet so as that we rest not in the supper, but that we may lift up the eyes of faith, and our hearts, not to a piece of bread, but into heaven, where he is sitting at the right hand of God a Coll, 3.1 , whether also in time past the people in the administration of the supper were invited, while they were admonished Habere sursum corda, that is, to lift up their hearts. Not that they should be yet taught to seek downward for the body and blood of our Lord present in Essence, either in the accidents without the subject, or in, under or with the bread, but rather to seek for him in heaven; that selfsame flesh long ago delivered for us, and that blood shed for us, to be touched and laid hold upon with the hand of faith. Wherefore, every one of the Disciples did not rise, that (falling down upon their knees) they might take bread, and that wine out of his hand. And in the little book of Constitutions ascribed to Clement, the people are commanded to come with a certain shame fast reverence without tumult. But concerning the showing or lifting up of the Sacrament, we confess, that it was the custom in the ancient Church, that the whole Sacrament, covered with a clean linen cloth, should be set upon the holy table, until it should be distributed to the people. For then the minister of the Church, the linen being taken away, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as saith Dionysius) that is, opening the mysteries did set them before the eyes of those which were present. In the liturgy also of chrysostom, he saith, that the Priest was wont to lift the holy bread a little while from the table (not above his head) & to say with a loud voice, Sancta sanctis, that is, holy things for holy men, (surely in imitation of the jewish custom, among whom the Priest being about the sacrifices, did show before hand the oblation before his breast, and did lift it up a Exod. 29, &. 24.27. Levit. 10.15 .) But not in any other respect then that the people should prepare themselves to the communion. But now seeing, that the elevation of the bread above the Priest's head is the sinew of Bread-worship, and prescribed neither by Christ nor of the Apostles, nor observed in the most ancient and purest Church, it is rightly taken away in evangelical Churches. Is that which is left of the Supper to be laid up, to be carried about to be seen, or to be adored as though some holiness did remain inherent in it? Much less: for the Sacraments out of the holy and lawful use, or out of the taking of them, prescribed in these words, Take, eat, take, drink, are not Sacraments: like as neither water is the water of baptism, unless some body be dipped in it, (as is meet) but when any body hath been dipped or sprinkled with water, the name of the Father, of the Son, and of the holy Ghost being called upon, the Sacrament doth cease. For the Sacraments are religious and continual actions, to which signs are added, not that the mind should stay itself in them, but that they might move them to whom they are given to think upon, and do another thing. 2 Is is manifest also out of the word of God, that it was plainly forbidden of the Lord, that any of the Paschall Lamble (being the express type of our Eucharist) and of Manna, should be kept till the next day, undoubtedly, that the least entrance to superstition might be shut up. 3 And this worshipping of bread, Dan. chap. 11.38. Doth attribute to Antichrist, when he saith, He shall honour the God Mauzzim, as if he should say, Missarie, that is to say, crusty, or breaden, In Gold and silver, and precious things. 4 Neither said Christ, lift up, offer, lay up, carry about, worship, but take, eat, drink, in remembrance of me. What is the second end? That the Lord may visibly represent his invisible gifts, near to all the senses, to the sight, to the hearing, to the taste, to the feeling: that the whole man, being moved in body and soul, may celebrate this most pleasant and holy thing, with greater joy. Which is the third end? That it may be an effectual token, symbol, pledge, testification and confirmation of our communion, conjunction, and incorporation with Christ the head, and by him as it were by a Mediator, with the Father, and the holy Ghost a 1 joh. 1.3. . Of which end the Apostle saith, the cup of blessing which we bless, is it not the communion of the blood of Christ? and the bread which we break, is it not the communion of the body of Christ? 1. Cor. 10.16. (that is to say, Metonymically, like as the Gospel is called the power of God to salvation. Rom. 1.16. That is, an effectual instrument of God:) which end the promise of the Lord doth also note, john. 6.56. He that eateth my flesh, dwelleth in me, and I in him. Of how many sorts is the conjunction of our nature with Christ? 1 Threefold, the first is of natures, that is, of our nature by Incarnation, but yet in the particular, and truly of the seed alone of Abraham, and a joining together of the divine nature in the person of the son into one person b joh. 1.14 Heb. 2.14 16 , which is called Hypostatical, and according to this we say that the son of God is of our flesh and of our bones, because he took flesh of our kind. 2 There is a joining together of our persons, but yet being absent, and on pilgrimage from the Lord, and of the person of Christ, God and man, yea of both natures, both of the Divine and of the human nature of Christ into one mystical body, which in regard of the extremes, See Zanch. his Spiritual marriage betwixt Christ & his church & his comment upon Eph. 5. de communione cum Christo. is called Substantial & Essential: but in regard of the bond or manner whereby the extremes are united, merely spiritual and mystical, that is to say, secret. Whereupon dependeth the participation of the operation, and of the graces of Christ, that is, of remission of sins, of regeneration, and of life eternal: Concerning which. 1. Cor. 1.9. God is faithful, by whom ye are called unto the fellowship of his son jesus Christ our Lord. And according to this, we are said to be of his flesh, and of his bones, not in respect that we are men, but in regard that we are Christians, and engrafted into Christ, and by this, Christ is the Spouse of one Church, that is, of all the Elect a Eph. 5.30 . 3 And there is a conjunction of our persons (but present with the Lord) and of the person of Christ into one glorious body, and that is called glorious. Of which conjunctions, the third dependeth upon the second, and the second upon the first. What doth the word Fellowship signify in the saying of Paul b 1 Cor, 1.9 , that is, which conjunction of those three doth it signify? Not the concord or conjunction of consent and will only, but the habitation and dwelling c 2 Cor. 6, 6. , and consociation or participation of our persons with Christ's person. Although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, participation, doth seem to be referred properly to the signs: and to the several persons eating the same bread, but yet broken and distributed severally by parts, as the same Apostle noteth, 1. Cor. 10 17. & as chrysostom interprets it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, Because we all are partakers of one bread: But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, Fellowship is to be referred to whole Christ to be applied to themselves by faith: that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, participation may be an exception of the part: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, fellowship, a fruition and possession of the whole: And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, participation, may be said of the signs taken by parts, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, fellowship, of the thing signified, that is to say, whole Christ. Verily, how strait this is, it is evident, Ex nomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, by the name of unity or conjunction, which Christ unfolding saith. I desire of thee, O father that they which thou hast given me may be one as thou O Father art in me, and I in thee, even that they also may be one in us. john. 17.21. Else where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify, both fellowship in prayers, and in breaking of bread: and also alms or contribution, or collation, or ability d act. 2, 42 Rom. 15.26 2 Cor 8, 4 Heb. 13.16 , and also consent in doctrine. Gal. 2.9. What is it to communicate with Christ? It is not only to profess Christ, or only to communicate with his incarnation, whereby he was made a certain one thing in special, with all mankind (although this incarnation be the foundation of this Union, whereof we entreat) neither only in affection, in love, in consent and concord to be united to Christ, nor to communicate only with the merits of Christ: But it is to have Christ dwelling and living in us, and us to dwell and live in Christ a joh. 6.55 , and that in very deed, (as chrysostom speaketh) and naturally as Cyrill saith, that is, in the very communication also of the human nature of Christ to be united and joined with Christ: to cleave to him, and Christ to be made ours, and we in like manner to be made Christ's, and moreover to be nourished with Christ, or to be joined to him to be engrafted into him, so that more & more growing up into his mystical body in one spirit, we be members of his body b 1 Cor. 6.15 , of his flesh, and of his bones: And that we may all meet together in the unity of faith and knowledge of the Son of God, unto a perfect man, and unto the measure of the age of the fullness of Christ, Ephes. 5.30. and 4.13. Of which place Zanchius in his comment, upon it, discourseth most learnedly. What therefore is that which is conjoined unto us? Christ, according to himself, and according to his effect and grace, that is, Christ himself whole, but yet spiritually, and to be considered in mind, together with all his merits. How is this union made, whether by a real, actual, and corporal, invisible falling down of Christ's flesh into us, and by a natural touching with ours, or by a connexion, contiguity, local indistance, oral perception, or by an essential commixtion of the flesh of Christ and ours, or by an ingress of his body and soul, or by a corporal conjunction. By none of these. For the verity of the flesh of Christ, and his ascension into heaven do not suffer this. Besides also, out of so many substances of divers bodies there should grow a most monstrous body: but by a copulation or connexion altogether spiritual and supernatural, yet real and true, altogether after a divine and heavenly manner. For if the things, which are united be respected, it is an Essential union: If the truth of the union, it is real: But if the manner whereby this union is made, it is spiritual: That there is such an union it is truly manifest unto us out of the both simple & sacramental word of God: but for the form which may contain the exact definition thereof, & the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very being of it how it is, which some do importunately require of us, the Apostle by the best right, calleth a great mystery, Ephes. 5.32. They shall be two in one flesh: The reason whereof is such, that we cannot in our minds comprehend it. For it is spoken Contradictorily, that any thing is accuratelie declared, either that the form thereof, or formal cause is accurately known: and is secret. For now we see through a glass darkly, but then shall we see face to face. Now I know in part, but then shall I know even as I am known. And we walk by faith, not by sight. 1. Cor. 13.9.12. and 2. Cor. 5.7. And it is enough in this mystery to know the efficient cause with the final, and adiwant causes. For also in actions we then know chiefly, when we see the beginning of the motion, saith the chief of the Philosophers, book third, that is, when we have known the efficient cause. Which is the proper cause or the means, and the energetical, that is, efficient cause of this our communion with Christ. The operation, efficacy and working of the holy Ghost doth cause that a man receiveth Christ together with his merits. For as the sinews coming from the brain are scattered into the integral parts of the living body, and do join the middle & low paunch, arms, hands, & feet, both to the head, & also to the members by a convenient situation, & function of every part remaining safe: So one & the same spirit of Christ comprehending us a Phi. 3.12 , doth so make us partakers of him, that cleaving fast both to Christ the head, & to his members, more straightly, and more strongly than the members of the natural body to the body, we may never be separated from him, and from them, as Paul teacheth. 1. Cor. 12.12. As the body is one, and hath many members, and all the member of the body which is one, though they be many, yet are but one body: even so is Christ. For so collectively, by a word taken from the head, he calleth, both Christ who is the head, and the mystical body of that head, which is the Church. Whereby it cometh to pass, from that great bounty of our Saviour, that Christ also himself becometh so nearly ours and we likewise his, that before the father's judgement seat, Christ and the Church (not by a hypostatical joining of substances, but by a mystical belonging to this communion) are as it were one and the same subsistence, and we are taken to be, one Christ, most effectually. For by one spirit we all are baptised into one body (saith the same Apostle) that is, that we should be gathered into one body of Christ: and have been all made to drink into one spirit, that is, with one lively draft of the Lords blood: b 3.19 We are made partakers of his one spirit. 1. Corinth. 12.13. And Irenaeus saith, like as of dry wheat, one lump cannot be made without moisture, nor one bread: So neither we being many could not have been made one in Christ jesus, without the water which is from heaven. Therefore Paul. 1. Cor. 6.17. He that is joined to the Lord, is one Spirit, (with him) whereupon also it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, The communion of the holy Ghost a 2 Cor. 13 13 . And 1. john. 3.24. Hereby we know that Christ abideth in us, even by the spirit which he hath given us. And Rom. 8.9. If any man hath not the spirit of Christ, the same is not his. Therefore like as by one and the same soul, all the members of the body are united with the head, and are quickened: so all the faithful although they be in earth, and their head in heaven, yet in very deed, (by one and the same spirit issuing from the head, and by every joint of the mystical body yielding nourishment) are united with him, and being knit together do abide, live, and receive increase according to the measure of every part. Ephes. 4.16. Gal. 3.5. By what means do we in like manner communicate with the flesh of Christ? Not by nature, as we communicate with the flesh of Adam: nor yet by a natural and corporal instrument, but by one supernatural and spiritual, that is, by faith alone created in us, by that self same spirit, whereby Christ doth comprehend us a Phil. 3.12 , by which we do receive, lay hold upon, and as it were by an instrumental cause possess Christ himself. Concerning which manner, Ephes. 3.17. the Apostle saith: That Christ may dwell in your hearts by faith. Therefore we are united to Christ by faith. Therefore this union is made by the Spirit, in respect of Christ: and by faith, in respect of us. Neither is their any other manner of union with Christ delivered in the scriptures. They err therefore, which say, that faith is the formal cause of our union with Christ, or of our justification, seeing that, it is, as it were a spiritual hand which receiveth Christ, and his merits applied unto itself by the holy Ghost. Which are the outward instruments of this communion? The Gospel, and the Sacraments, whereupon it is called the communion or fellowship of the Gospel, b Phil. 1.5 , because by the preaching of the Gospel, and use of the sacraments we have fellowship with Christ and his Church. 1. john. 1.3. Is this sacramental conjunction of us with Christ necessary? It is: being as it were the cause of all things, which we have in Chest, and no other besides this, for as the branch draweth not juice from the vine, except first it groweth with the vine: and the members have not sense, and motion from the head, except they stick together with the head: so except we be partakers first of all, of Christ himself, we cannot be partakers of his gifts, for he (saith the Lord) Which abideth not in me, is cast forth as a branch, and withereth c joh. 15.6 : and how shall he not with him give us all things also? d Rom. 8.32 . And from the conjunction of Christ and us, the same Paul testifieth, that a communion followeth of his benefits. 1. Cor. 1.30. saying. Of him, ye are in Christ jesus, (where thou hast the conjunction of Christ and of us) than it followeth, Who of God is made unto us wisdom, righteousness, sanctification and redemption: where you have in the second place the participation of his benefits. When as the Fathers do plainly affirm that Christ is in us corporally, naturally, by natural participation, by corporal union, or according to the flesh, and as wax melted in in the fire is mingled with other wax likewise melted a Cyril upon joh, b. 10 Chap. 13 , so by the communication of the body and blood of Christ, that he is in us, and we in him; Whether do they refer these sayings to the manner of the presence of the participation and union? No. For the same Fathers do decree that Christ is in heaven with his flesh & in no other place: The same doth cyril, book 11. chap. 21. and 22. besides, the manner of our union with Christ, is spiritual not corporal, but yet they look to the term or to the thing which is participated, or to the object of this communication, that is, to the true and natural body itself of Christ. Neither do they understand a participation which is made after a natural manner: but a true participation of the natural body of Christ. To whom (although separated by space of places) we are joined spiritually by faith, that we may know, that wholly in body and soul we do cleave, not only to his Deity, but to the substance and nature of his flesh, as members to the head, and are engrafted by the bond of the spirit, and by faith. And also they do teach that the foundation of this our conjunction with him is that nature, by taking whereof he is made our brother: and moreover that we are united with Christ, not only according to the spirit, Nullum Simile q●atuor Pedibus cur rit but also according to the body. To which also belongeth the permixtion of the wax melted: For no simile runneth with four feet, that is, agreeth in all things. For it is certain that neither our body, nor the body of Christ is melted, that they may be united together: Therefore neither is there cause why we should imagine, any natural touching, but spiritual only, whereby as wax to wax, so the flesh of Christ may be most straightly united to our flesh according to that, They shall be two in one flesh, that is to say, Christ and the Church. How are the faithful said to be partakers of the divine nature? 2. Pet. 1.4. Not in respect of the nature, or essence of God, for he is incommunicable: but of qualities, and that of the greatest and most precious gifts, wherewith the regenerate are endued by the holy Ghost, which Peter calleth not the nature of God which is essential, but the divine nature, being a created quality opposite to our old and vicious nature, and affirmeth that it is promised of God to the faithful, and performed to them: and comprehendeth those things which belong to life and religion, and also that most blessed immortality, when God shall be all, in all his. Whether is our soul only without the body joined with the soul only of Christ, or also our flesh with the flesh of Christ? Yea, the whole person of every faithful man is truly conjoined with the whole person of Christ. 1 Because the whole person of Adam was coupled with the whole person of Eue. 2 Because not the soul alone of the faithful man, or the body alone is saved by Christ, but both. 3 Because our bodies are the members of Christ. 4 Because the whole person of the Son of God took into the unity of himself whole man, that is, the whole human nature, not flesh alone nor soul alone, but both together. 5 Because whole Christ in his Deity and humanity, that is, in his soul and in his flesh is our head and our Saviour. But yet that conjunction of us with Christ, doth appertain first of all to our soul, and then it redoundeth to the body. To which first is our mind, and by consequence our flesh, joined, to the word or to the flesh? First we are united to the flesh by faith: and then, zanch de incarnatione Christi by the flesh to his Deity. 1 Because as the scripture doth set forth Christ to us, first as man, and then as God, so first and sooner we know, apprehend and understand him as man, then as God a Gen. 3.15 Deut 18.15 , as Isaiah. 7.14. where first it is said: Behold the virgin shall conceive and bear a son, and 2. he shall be called Immanuell. So the Evangelists and Apostles do set forth Christ unto us, first as man, and then as God. 2 Because like as we are not united to God, but by a Mediator, so neither to the Godhead of Christ, but by his flesh, in which he performed the chief offices of a Mediator. For in his flesh was made redemption, sin destroyed, the devil conquered, death overcome,, eternal life, and salvation obtained: and the life which wholly flowed from the fullness of Christ's Godhead, as it were from a fountain, is not derived into us, but in the flesh & by the flesh of Christ, as it were a pipe or instrument, but yet inseparably taken from the godhead by the unity of person a Rom● 5.12 , As by one man cometh sin. So by one man, righteousness hath abounded. john. 6.53. Except ye eat the flesh of the son of man, ye have no life in you. Unless therefore a man do lay hold upon this pipe, and be united to it: truly he cannot be partaker of the waters which flow from the fountain. Whereupon, it behoveth us in the exercise of faith, and piety, to fasten and fix the eyes of our mind immediately and especially upon the human flesh of jesus Christ, as it were upon a vail, by which an ingress was made into sanctum sanctorum, that is, the holy of holiest, where the glory of God shineth b Levit. 16 2 12 Heb. 6.19 &, 10.20 , and moreover to penetrate as it were into the sanctuary itself to behold his deity. Seeing, the end why we are united to the flesh of Christ is, that being quickened by it we may live a life eternal, by what means is the flesh of Christ, that is, the humanity, quickening us? Not by habitual grace, (as they speak in schools) but by grace only of union, not by any virtue engrafted into the flesh itself, as if the power of quickening were really powered forth into the flesh of Christ, or this were adorned with it in itself, or that life were in itself, or quickening in itself, for it is a property incommunicable of the godhead alone to quicken: For as Cyril saith: It agreeth to God alone, to be able to quicken that which is void of life. b De Recta Fide ad Reginas . But first, by reason of union, because it is the proper flesh of the word, quickening all things, (as speaketh the Synod of Ephesus:) either because the word is the fountain and author of life, being life itself, dwelleth in it, not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is after operative manner, as he is said to dwell in those that be his, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is in a bodily manner, personally: or because, that flesh is so straightly united to the essential life, that these two natures do make one subsistence, or because this man is essentially God: from whence it cometh to pass, that the death of that flesh, because it is the flesh of the son of God, hath been precious enough to obtain life for us c Act. 20.28 . And Cyrill saith that, That the flesh is not quickening in itself, but in the word Hypostatically united unto it. upon john 10, 13 2 In regard of the merit of obedience, whereby Christ (a sacrifice being offered in his flesh given for us upon the Cross) obtained eternal life for all believers. job. 6.51. My flesh is the living bread, which I will give for the life of the world. 3 In respect of our copulation with Christ: because we cannot come unto God, the fountain of life, and that eternal life, but by that flesh of Christ coming between, that is, unless by the efficacy of the holy Ghost we be made members of Christ, engrafted into his flesh by faith. Therefore that which is said john. 6.63. The flesh profiteth nothing, is not to be understood simply of the flesh of Christ, but of carnal opinions, not agreeing with the mystery of the eating of Christ's flesh. Is it real and true, or doth this union of us with Christ, consist in the apprehension alone of the mind, like as we do comprehend, and have in mind things and substances in the fantasy and mind by forms that may be understood, but not that they are in very deed united in us? If the things which are united, and the truth of the union be regarded, truly, it is real, true, and essential: but if the manner, whereby it is done, it is merely spiritual. 1 Because it is said concerning Christ & the Church, They shall be two in one flesh, Ephe. 5.33. Now the union of man and wife into one flesh, is real and substantial, in regard of the marriage bond, whereby according to gods ordinance they are bound; so although the man be in the market, and the wife at home, he beyond the seas, she at home, yet this union continueth. 2 Because Christ is the head & foundation of the Church: but the union of the members, with the head, and between themselves, is substantial, true, and real: like as also, of the foundation with the building, yea with every stone built upon it. 3 Because Christ saith, john. 15.5. I am the vine, ye are the branches. But the conjunction and incorporation of these is real, as also of an Olive tree, and the boughs set or engrafted into it. 4 Because the flesh of Christ is meat indeed, therefore like as bread is really and truly united to us corporally, because it is corporal meat, to them which eat it with a corporal mouth: so also truly and really, but yet spiritually, because it is spiritual meat, the flesh of Christ is united to us which eat it. Seeing that, the body of Christ is in heaven, neither shall return from thence before the last day, how can he be conjoined to us really and indeed? By the holy Ghost working in us, and by faith. For if our sight in a moment of time do touch the stars visually, saith Augustine, Epist. 3. ad volusianum tract. 50. in john much more doth faith join us together with Christ himself, and moreover with his human nature placed in heaven. The same Father saith: Fidem mitte in Coelum, & cum in terris tanquam praesentem tenuisti. that is, send faith into heaven, and thou hast laid hold on him, as it were present in earth. There is a great distance betwixt the head and the foot, the branches and root, the wife in England and her husband in Turkey, yet are they all united together. But faith is only a conceiving and imagination of a thing absent: Therefore the body of Christ is not joined to us in very deed, neither is present to our faith in the Supper: but by imagination or contemplation, vehehement cogitation and assent. The Antecedent is false and ungodly. For if faith be only an imagination and fantasy, and a conceiving of the mind, than it differeth not from opinion, being a naked action of the mind, or a simple and strong conceit and consent. Neither then doth it differ from history all faith common to very many reprobates, yea to the devils themselves a jam. 2 19 . Then surely, that faith which embraceth the evangelical promises in Christ, and moreover Christ himself shall not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, a full assurance, nor a sure trust or persuasion, nor an apprehension, from which, imagination yea theory, or contemplation do very far differ: Finally, Faith shall not be the heavenly gift of God, and supernatural, according to the working of his mighty power b Eph. 1.19 & 3, 7 , but natural: For the conceit of the mind is natural to a man. All which things seeing they are absurd, the Antecedent must be false. And also the consequent false. For if the spaces of times do not let faith, but that it apprehendeth things past and to come spiritually as present: Then neither doth distance of places hinder it, that it cannot spiritually both have things present, and apprehend them that are set far a sunder by places. For faith is that thing which maketh those things present which are hoped for, and that which showeth those things which are not seen. c Heb. 11.1 joh. 8.56 Phil. 3.20 . We have a sure and steadfast anchor of the soul entering even into that which is within the vail, whether the forerunner is for us entered in, even jesus d Heb. 6, 19 . By what similitudes is this communion illustrated in the scriptures? By very many, whereby notwithstanding the nature and manner of this communion is not declared, but rather the effects which come from it, to the believers. Therefore they are not to be stretched further than the scope of the holy Ghost may suffer. 1. The first is of Marriage, by which the Church is made flesh of the flesh of Christ, and bone of his bones: not according to substance, as Eve was of the flesh and bones of Adam, but according to quality, for as much as the Church is the Spouse of Christ: not in respect that we are men, but in that we are truly Christians a Psal. 45.11 Cantic. 1.8 2 Cor. 11.12 Apoc. 21.2 , by which similitude is declared, that Christ doth not only deliver his goods to his Church to be used and enjoyed, but also doth give himself to us and make himself ours. 2. The second is of the head and of the members bound fast by the same quickening spirit, b Eph. 2, 22 & 4, 12 1 Cor. 6. 1● whereby is signified not only the most straight copulation of us with Christ: but that we do take life, safety and every good thing from him alone, & that he doth excel his Church. 3. The third, is of plants and stocks, as of the vine and the branches, and of engrafting, c joh, 15 1 by which, the stock and the young slip being engrafted, do grow together into one plant in very deed d Rom. 6.5 Coll, 2, 7 , but this is the difference. 1. That we by nature being wild vines, do not grow out of that vine concerning which it is spoken: but we are first engraffed into in by grace, & afterward we are trimmed by the husbandman, that all bitterness of taste being laid aside, by little and little we may bring forth sweet fruit. 2. Because in this spiritual grafting, we being the gresses must pass into the nature of the stock into which we are grafted, not on the contrary, as it is in natural graffing. 3. Nether thereupon is to be imagined a real transfusion of the substance or qualities of Christ himself, and a certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or continuity of them between themselves, (as the Postellians, and Libertines do think) but, a power, an operation, and a straight efficacy, whereby Christ by the holy Ghost doth change us being justified, into himself, and doth renew us unto spiritual life. 4. The forth is of a spring and e joh. 4.14 of rivers, but so, that seeing we are a most impure sink, we must first of all by grace be purged from uncleanness, most pure waters being powered in. 5 The fift is of a house and of a building built together of living stones, but yet by workmanship not made with hands, & laid upon the chief corner stone and precious, yea the fundamental corner stone, a living and precious stone f Eph 2.20 1 Cor. 3, 16 1 Pet. 2.4 , which similitude doth tend to this end, that it may be manifestly known, that the whole Church, and every member thereof, is sustained by jesus Christ alone, to whom it cleaveth spiritually by faith, in whom, by whom, and in respect of whom, the holy Ghost doth build the whole company of the faithful upon this foundation, the stones whereof he doth join together, by unity of faith & continual love, and so being joined together he doth defend and maintain them against all the tempests & insultings of the world. 6. The sixth similitude, is of meat & drink, or of eating & drinking a joh, 6, 51. , but with a manifold difference. 1. Because meat and drink taken after a corporal manner cannot give life, but only doth conserve corporal life, & that as it seemeth good unto God: but the meat and drink which in this mystery are signified by similitude, have life and that truly eternal in themselves. 2. Because these natural meats & drinks are digested by natural heat, and being altered, are assimulated to the substances of the bodies. But this spiritual meat & drink is incorruptible, & doth transform us into itself, by a new (as I may say) qualification, as Augustine saith, Non mutaberis in me, sed ego mutabor in te, that is, thou shall not be changed into me, but I shall be changed into thee. 3. Corporal meat & drink doth maintain this life, but for a small time, which life also they do hurt & sometime also kill, unless they be taken in that measure & discretion wherein it becometh them to be taken. But whosoever doth eat & drink that spiritual meat and drink, one only, & the same, is made partaker of immortality. 4. Seeing that, Christ giveth his flesh with the meat, and his blood with the drink, and declareth the spiritual receiving of the same, by the names of eating and drinking, he doth not signify a passage of his flesh and blood into our soul or body, or a transfusion of the qualities either of his soul or of his body into us, but an inspiration of the peace of conscience, of an holy, spiritual, and heavenly life, by the gift of the spirit, of sanctification. Therefore in those similitudes, all are metaphorical, but not proper speeches, neither are to be urged precisely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, according to the letter, 1 Cor, 2. 13 but so (as the Apostle admonisheth) that spiritual things may not be joined to corporal, but spiritual things to spiritual, that is, that we may apply the words to the things. What is the end and fruit of this our communion with Christ? Manifold. 1. Our bringing again into the good favour of the Father, by a Mediator. 2. The communion of Christ himself with us, whereby, as our eternal Priest, he doth bear us in his heart, and maketh intercession to the father for us, & esteemeth it done to himself whatsoever good or ill is done toward his brethren. 3. The participation and communion of all his goods (for among friends all things are common) and a spiritual congruence & conformity with Christ. For even as our guilt, & natural blemish, & all our sins, which follow thereupon, are laid upon Christ himself not by real inhesion, & infusion but by imputation alone, according to the covenant of the Gospel, but that all the miseries (sin excepted) & punishments due to our sins, that same our surety a Heb, 7.22 in very deed took upon himself subiectively: so his most perfect righteousness proceeding from that obedience, which being most absolute he performed to the father in his flesh even to the death of the cross, & by which he attained both the paying of all our debts, & also right to obtain eternal life for the believers, is not ours by a real infusion & inhesion thereof, but by imputation & acceptance. 4. By virtue of the holy Ghost, or by a real efficacy within us, he doth convey into our mass, (which is inserted into his mass, by faith spiritually) the lively liquor, juice & spirit of eternal life, that is, he bringeth forth in us another effect of that saving virtue, being unseparable from his flesh: by which he doth quicken, renew, & sanctify within us, both our mind, and also will & affections, & doth make us conformable to his human nature, and so he beginneth spiritual life & inherent righteousness in us subiectively, at length to be perfected in the last day: & moreover doth communicate to us all wholesome graces necessary for us, to obtain & enjoy life eternal, as the feeling of God's love, the certainty of Election, the gift of justification & of regeneration, faith & good works, & other graces of his spirit, he distributeth to every man severally as he will b 1 Cor. 12 12 joh. 1, 16 , until we live with him eternally in the heavens, According to the sayings, Io. 15.5. He that abideth in me & I in him, the same bringeth fourth much fruit. Of his fullness have all we received. We are joined to the Lord, we are one spirit with him, that is to say, by conformity of the understanding, of the will, & of the affections, and by that renewing of the image of God within us by the holy Ghost a 1 Cor. 6.17 . Again, We are changed into the same image, 2. cor. 3.18 We shall be like him. 1. john. 3, 2. He shall make our bodies like unto his glorious body. Phil. 3.21. Hereupon, Christ is said to be, and to live in us, and we in like manner are said to be and to live in him. Whereupon Paul saith, I live not, but Christ liveth in me. Gal. 2.20. by which words, again, is not signified an existence of essence, or of substance, or an issuing out of qualities from the soul or body of jesus Christ into our souls, (as some not well in their wits do imagine) but an operation & virtue of this communion much more powerful and stronger as well to justify as to sanctify us, then is the strength of our soul itself conjoined with our body, to quicken our body. Finally from this communion between Christ and the believers, doth spring the conjunction of the believers, between themselves, not by a certain insinuation of souls and bodies, and as it were by contiguity, and by soldering together; but by unity of faith and of hope, and by the bond of true, holy, and mutual love, so far forth that the heart and soul of them all may seem to be one b Act. 4.32 , and which is therefore called the communion of Saints. Which is the forth end, of the Lords supper. That it may be a testimony, whiles that, we use it according to his institution, of our spiritual education or nourishment in Christ, that is, that we are fed and sustained spiritually by the benefit of the body and blood of Christ, according to the promise, Eat, drink, this is my body: which end is near and of kind to the former. Which is the fift end? The obsignation or seal of the new covenant between God and men, that is, of the promise of the Gospel, concerning remission of sins wherein God witnesseth that he receiveth into favour and remitteth sins for the death and passion of Christ to all which use this Sacrament with a true and lively faith, like as he himself said, This cup. etc. And so the Supper is a most sweet covenant, and consideration, in which the son of God doth make a covenant with us, that he will mercifully receive us, and we in like manner do make a covenant with him that we will believe him, and take his benefits with thanksgiving, and that we will perform his obedience before all things. Which is the sixth end? That it may be a symbol and pledge of our resurrection, both spiritual in this life, which is called the first resurrection, and belongeth to our souls a Rom. 6.4 5, 11 , in which they which have part, the second death shall have no power on them b Apoc 20.5 , and also by consequent, of our corporal resurrection at the last day, which belongeth to the flesh, and is the latter, and which delivereth us from the first death c vers. 13 : and moreover to get life eternal and salvation by the virtue of the body of Christ being raised again: according to the saying of Christ joh. 6.54. Whosoever eateth my flesh, and drinketh my blood, hath eternal life, and I will raise him up at the last day. Which is the seventh end? That it may be a symbol, and an earnest penny of the spiritual gathering together, of communion, or consociation, whereby we are united as it were into one body, by the spirit of Christ as many as do receive the Sacrament together, and that as many of us as come to the same table, do take the same meat & drink, are as members of the same family, and as it were table fellows, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, consorts and confederates of the same holy thing, like as the ancient were wont to confirm their covenants with the fellowship of holy things: whereupon, they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or faedera, that is to say leagues, or covenants. Hereupon Paul. 1, Cor. 10.17. because there is one bread. (one, I say, by a common notion of the Sacrament, but not necessarily one in number) We that are many are one body, that is to say, mystical in Christ: For we all are partakers of that one bread. Whereupon again it followeth that our fellowship with Christ is not corporal and natural, seeing that our fellowship between ourselves, that is, of the Church, is not corporal, but mystical and merely s●●●ituall. For even as the bread is compacted of many grains, and the wine doth consist of the juice of many grapes, so we that are many, that is to say, believers, are spiritually knit into one mystical body, the head whereof is Christ. Rom. 12.4.5. Even as in one body we have many members, and all the members have not one office: so we being many are one body in Christ, a Eph. 3.6 and every one, one another's members or concorpores, that is of the same body, in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or one, that is, like unto one man, in Christ jesus. Which communion doth flow (as it were the effect from the cause) from the former which we have with Christ himself being the head, and the consent of wills doth necessarily follow it: from thence is mutual love among the communicants, concord, one heart, one soul, forasmuch as it is between the members of the same mystical body: which love whoso feeleth not at all in his heart, must needs abstain from that Supper, which is a lovefeast. For the Supper is an example whereby we may learn to offer our bodies, and spend our life to God's glory, and the defence of our neighbour, if need be, and also we may accustom ourselves both to distribute all good thing which we have received from God, with the like liberality to the needy, & to power out upon others with the like charity: that it may be a certain provocation to love brotherly charity, springing from the most excellent pledge of God's love towards us most wretched sinners. But God forbidden, that either we should account this to be the chief end, or we should with the Anabaptists have these holy mysteries for example of imitation, and only for mystical commonefaction. Which is the eight? That it may be 1. A public testimony of our profession, and a testification of consent, in the doctrine, worship, and faith of Christ. 2. A token of separation from the tents of Satan, from heathens, Turks, jews, Papists, and from all sects disagreeing from the true knowledge of Christ. 3. A promise and a certain obligation of constancy in the faith and profession of the Gospel, in what estate soever we may be forced to live. 4. A sinew, and a conservation of public meetings. 5. An exercise, and upholding of pie●●●, and a provocation to beware lest we defile ourselves with the pollution of the world, from which we are washed by the blood of Christ. 6. Finally it is a comfort in temptations. Whether is the efficacy or fruit of the Eucharist equally alike to all? upon .5 Mat In no wise: but (as Origen saith) according to the manner, quantity and proportion of the faith of the communicants. Which is the right order of administering the Supper? That it may be administered. 1. In the manner which cometh most near to the simplicity of the first institution, and is most far from superstition & pride (For the Sacraments do not seek gold, neither do they please with gold, being not bought with gold (saith Ambrose) by godly and lawful ministers of the Church. For whereas some do think that in the old time also it was so administered in families at home, that it should not be needful for the ministers of the word to be present (even as in the celebration of the Paschall lamb, we do not read that priests were present in every family) if it were so, it was not agreeable to the institution of Christ. But let the ministers exercise the ministery honestly and comelily, let them conceive holy prayers: let them plainly rehearse and expound the words of institution: let them invite the people to the mystical table, & let them stir up and admonish them by their own example, that they may come orderly, that they may take with reverence that which is given, that they stay not only in signs, but lift up their hearts. 2. Let them exhort to the same exercise of Christian love or beneficence: for hereupon the Supper itself was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is (Love) because they did give to ●●ns of love, by bestowing libeberally to the use of the poor. 3. Let them add thereunto the Annunciation of the lords death: for it is not meet that it should be a dumb action, but that, either the history of the passion should be read, or some other thing, or that they sing, or a Sermon be had concerning the Lord's death. 4. Let the holy communion be shut up with a Hymn, or public giving of thanks as the Disciples did a Mat. 26, 30 2 Apologet. together with Christ, that is, let praise & glory be given to God the Father, as justine reporteth to have been done. Finally let all things be pronounced in the usual tongue, and language of that place, so that, the communicants may both understand all things & to them consent in heart. But whether it be taken of them which stand, or of them that sit, it little skilleth: although the Paschall lamb was taken standing: as the Supper by the Disciples when they sat, or rather leaned one upon another. In what place is it to be administered? In a public assembly, not to every man privately, nor to such as lie sick at home, or which are ready to die, out of the congregation, and partaking together of the faithful: because it ought to be ecclesiastical and public, c 1 Cor. 13 17 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 1 Cor. 10 20.21 that is a private Supper, and the Supper is a symbol of the communion of Saints: neither ought men to open a gap to the opinion of the work wrought, and of a preposterous confidence, as is in the popish communion. In the time of justine the Deacon, some did carry that which was left of the communion, at what time the Lords Supper was celebrated, to them which were absent by reason of their disease, from the public assembly, or unto strangers, and outlandish bishops into their Inn. And as Eusebius reporteth, the bishop of Rome was wont to do so, of the church histor. Cap. 5, b 24 but without superstition, and for no other end but for a token of concord and consent in Doctrine, and in the whole profession: but because we say, that we must not so much inquire whether those fragments were sent, or but whether they were well sent. And that custom hath degenerated into superstition, whereby at this day, the host is carried to them alone which are about to die, and that for certain gain and advantage, as also in a vain persuasion of a certain necessary provision for their journey, that custom of carrying the Supper to the absent, is worthily taken away in our Churches. Cyprian in the administration of this Sacrament, We ought to do no other thing then that which Christ did. Epist. 3. b. 2 At what time, and how often ought this Supper to be celebrated? Although a certain and set time is not prescribed by the Lord, as their was appointed in the law a certain day in the month, and of the year, for the eating of the Passeover: yet reason it self doth show that of all Christians it may not be only once in a year, but in frequent use, as that particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, as often as, doth admonish, being twice used of Paul, 1. Cor. 25.11. Undoubtedly, that they should often call to remembrance the passion of Christ, and by that remembrance should strengthen their faith, & should join together themselves, to set forth the praise of God, & to speak of his goodness, and finally, that they may go forward in mutual love, the coupling together whereof, they do see in the unity of Christ's body. Augustine saith daily, To take the Eucharist, I neither praise nor dispraise, yet I exhort that it should be communicated to all upon the Lords days: but if not more often, at the least let men communicate thrice in a year b De Ecclesiasticis. Dogm. c. 53 . Neither also doth the example of Christ bind us to celebrate the Supper in the night: because Christ according to the custom of the Law, for the solemnity of the Paschall Lamb which was to be observed between two evenings, celebrated the Supper a little before night. But we are freed from the old ceremony. After what manner ought we to come to the Lords Supper? Not unadvisedly, rashly, or unworthily: for as the medicine of the body doth not only not profit if it be ill used, but it hurteth, if it be not applied in his time, place, manner, measure, and peculiar disease to which it is appointed: so the Lords Supper which is the wholesome medicine of the soul, doth not only not profit, but also it hurteth not being rightly used. For whosoever shall eat this bread, or drink of the cup of the Lord unworthily, (the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, unworthily) shall be guilty of the body and blood of the Lord. 1. Cor, 11.27. How many sorts are of them which come to the Supper of the Lord? Two: one, of them which eat worthily: another of them which eat unworthily. Who do come worthily? These do differ, To be worthy or unworthy: and to come worthily or unworthily to the supper of the Lord. For no where doth the Apostle so speak, That some are worthy, some unworthy, but he speaketh of them which eat worthily, & unworthily Therefore they do eat the bread, and drink the cup of the Lord worthily, not which want the least blemish or spot of sin, of which sort there are none in the world: For by nature we are all both unworthy of so great a benefit, and not sufficient to, perceive so great mysteries: but our sufficiency is of God. 2. Cor. 3.5 a Col. 1.12 . But. 1. The which acknowledge their own unworthiness, and bewail it, and rely upon the worthiness of Christ, that is, They which are truly afraid in the acknowledging of the great wrath of God against their sins, and are grieved with their whole heart, because they have offended God, who do acknowledge & confess that they have many ways deserved punishments for their sins, and have in heart and in mouth that confession of Daniel, O Lord, righteousness belongeth unto thee, and unto us open shame, chap. 9.7. Which motion is stirred up in us by consideration of God's law, of eternal and temporal punishments: but especially by thinking of the son of God laid groveling in the garden, and hanging between two thieves upon the cross for our sins. 2. They which have hungry, and thirsting souls after the favour of God, and do flee to the only haven of health, that is, to the mercy of God for Christ's sake, the mediator and are lifted up with confidence hereof, and do judge with a firm assent, that they are received of God into favour for his sake, and that the good promises in the Gospel are exhibited to themselves, that is to say, the communion of the body and blood of jesus Christ, and participation of the merit and efficacy of him, remission of sins, renovation, and life eternal a Mat. 5.6 . 3. They which have a purposed endeavour to amend their lives, and to yield new obedience, that is, who have determined nothing more surely, then to refer all there purposes, and endeavours to the honour of God: who have remitted wrongs and all their injuries, as it is said Math. 5.24. Leave thine offering before the Altar, and Go thy way. First be reconciled to thy brother. And they which are ready to love all the members of Christ, to help them, and to bestow themselves for them, according to the example of Christ. 4. They which call to mind the sending of the son of God, his passion, and the whole benefit of redemption, and do give thanks to God for it. 5. They which do determine with themselves to die for the confession of the name of Christ. Finally, faith even begun, with repentance, doth make them of unworthy to become worthy. But this worthiness is not to be meant concerning perfection, such as befalleth, no not to the most holy: But concerning the beginnings of conversion, and faith, which may be felt in ourselves, and acknowledged of others, by no obscure but evident signs and tokens. But for such as do repent, and yet are earnstely afraid, may not these flee the use of the Sacrament, by reason of former slips? No: but let them know that therefore this so great pledge is set forth, that their faith may be kindled and confirmed concerning remission of sins by the use of those things: and let the mind reconciled to God, call upon him again, and serve him afterward with a good conscience. Let the minds of such rely, not upon their own worthiness, but as the prodigal son, returning to his father, doth not plead his merits, and deserts, but acknowledgeth, accuseth, and bewaileth his fault: so let us acknowledge our pollutions, let us accuse ourselves for them, and let us flee unto God's mercy promised for Christ's sake. The pledge of which mercy is the Supper itself, in which Christ testifieth that remission of sins is given to us freely, that is, not for our worthiness, but because he was made a sacrifice for us, and let us know that this medicine is prepared for the sick, that is for them which acknowledge their own weakness. What counsel therefore, doth the Apostle give to them which come to the Supper? Let a man examine himself, and so, that is to say, (when as he hath examined himself, and found himself fit by the grace of God) Let him eat of this bread and drink of this cup. 1. Cor. 11.28. What must we examine? This Paul declareth saying. 2. Cor. 13.5. Prove yourselves whether you are in the faith: examine yourselves: know ye not yourselves, how that jesus Christ is in you, except ye be reprobates? Yet notwithstanding they are not forthwith, to be thought reprobates, whosoever are not yet effectually called, or whosoever also after calling, do fall into great sins. Wherefore the right examination and trial of ourselves consisteth in this, that every one should descend into himself, thoroughly try, and examine himself. 1. Whether he be truly grieved for sins committed. 2. Whether he doth truly believe in Christ the pacifier of God's wrath for sins. 3. Whether he hath an earnest purpose afterward, to avoid sins, hatred, lust, gluttony, & the like, and to live righteously & holily that so he may show himself thankful to God. Who ought to take this examination? Let a man examine himself, saith Paul, for, 1. No body can better and more certainly judge, whether he be in the Faith, than every one himself. 2. Neither doth the unworthiness of others condemn us, but our own. 3. Neither doth any man know, what is in our heart, or what our affections are towards God, more than we ourselves. 1. Cor. 2.11. Finally the saying of the Apostle is emphatical, that every one may know that this he must do, lest any man should dream that the faith ' which they call implicit or folded in, is only required, or that we should depend upon an other man's faith. And truly, the Apostle saith, let every man examine himself, but not his neighbour, lest any should be busied in judging his neighbour, or should think that, the unworthiness of another may be danger to himself. For every one shall give account of himself to God Rom. 14.12. Which thing notwithstanding doth not hinder the examination & instruction of Pastors, whereby the Pastors, in the Doctrine of piety, do make trial of their hearers profiting, which are helped, if need be, with familiar instruction, counsel and comfort. For this latter examination doth serve for the former. And every one is bound to confess the faith, and to show their Pastors what they think of the Doctrine taught, like as Peter commandeth, that We should be ready always to give an answer to every man that asketh a reason of the hope that is in us. 1, Pet. 3.15. Is it gathered, from this pronoun, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, himself, that every one is to be left to his own private judgement, and that the Sacrament is not to be denied to any man coming to the Lords table? No, because all are not sufficient to examine themselves: neither is it manifest concerning all, whether they are, or are not of the Church: neither is it sufficient for them, which by a lawful knowledge going before have been judged impenitent, and therefore accursed out of the Church, that they should be thought fit, and to have truly repent, if after any manner of fashion they present themselves again at the Lords table. Who do come unworthily to the Lords table? Not they which are simply, subject to sins, or any weak in faith: seeing that the Supper is instituted especially for the weak: And the Centurion said rightly, Lord I am not worthy that thou shouldest come under my roof. Mat. 8.8. But they which know not what this thing is, and which are all together void of the fear of God, or of repentance and faith, and do continue in sins against knowledge. In like manner they which do nourish confidence of their own strengths, superstition, and hypocrisy, and false worships, which do maintain manifest errors, or do live in strife, do still keep an evil purpose of fostering anger, lust, or other bad affections: or do despise the poor, or do come not as it were to a mystical, but as it were to a common or profane table. What is the punishment of them which eat unworthily? As there are divers degrees of unworthiness, so the punishment or judgement is unlike, the chief degree of unworthiness precisely so called, is to come to the mysteries of faith, without faith or any repentance, which is the use of unbelievers, castaways, hypocrites, and wicked men. They therefore which so come, are guilty of the body and blood of the Lord, the imputation of his death is laid unto them, that is, the death of Christ, it returneth unto death not unto life to them, and as Basill speaketh, They do bear the offence of Christ crucified, even as they who through unbelief crucified him corporally. For these men do esteem the blood of Christ profane, and they have him in no other account, then as an heinous offender a Heb. 10 29 : concerning these men it is said, he that believeth not, shall be condemned. Mar. 16.16. These therefore do undergo the judgement of condemnation unto everlasting torments a 1 Cor. 11.32 . Another degree of unworthiness, taken more moderately, is of the believers: which do not discern or judge of the Lords body, that is, which although they are not altogether void of faith, yet they have a faith as it were faint and weak, and therefore not, as it were, effectual by charity and repentance: neither do they discern the mystical bread of the Lord from common bread, but handle it unreverently, nor in that manner as the Lord appointed it. To these judgement is threatened, Paul. 1. Cor. 11.29 saying, He which eateth and drinketh unworthily, eateth and drinketh his own damnation, that is, by eating and drinking, he drinketh it and calleth for it. But this judgement is not of eternal damnation, but of temporal punishment, which the Lord doth inflict in this world, even upon his own faithful ones, which do sin: as it is manifest out of the words following of the Apostle, wherein he doth rehearse examples of this judgement, diseases, and the death of the body, For this cause many are weak, & sick among, you & many sleep, and especially out of verse. 32. where he saith, That we are therefore judged, ihat we should not be condemned with the wicked, but that we should be chastised of the Lord. And this judgement is of correction and discipline. To whom therefore is the Lords Supper to be given? To all the faithful members of the Church, which can examine themselves, and are taught in the mystery of faith, and can show forth the Lords death: for to this mystery is required the examination of a man's own self, and this show forth the lords death. And therefore not to Infidels, not to infants, not to madmen, not to them that are ignorant of the mysteries, or to them which know not what is done, not to the impenitent, not to them which are excommunicated by the lawful judgement of the Church, not to the polluted, either with manifest errors, or with any notorious wickedness (unless they have first satisfied the Church, and given a testimony of their repentance). Finally not to the dead, nor for the dead. For the oblations of bread & wine, which were offered in times passed by the friends of the dead (after a heathen custom) went to the use of the poor. In like manner the sacrifices, and offerings, which Cyprian saith, were offered for Martyrs, were in his understanding, praises, and thanksgivings unto God, in that it pleased him to afford his Church such excellent lights as they were. Are godly and honest persons to be kept from the Lords Supper for being in war, or having controversies depending in Law? No, for actions and lawful wars are a part of that politic order, which the Gospel doth not abolish. And Constantinus, and the soldiers with him, which were now in the battle ready to put to the sword the huge army of Licinius, were justly admitted to the Lords Supper; And Melchisedech received Abraham returning from the battle and blessed him a Ge●. 14 17 . And good men may without bitter hatred, and desire of hurting each other dissent about inheritances, contracts, and other like businesses. But yet both soldiers, and those that go to Law, when they are about to receive, must be admonished to lay aside hatred, strife, and other vices which happen not of themselves, but by accidents to warfare and suits in Law. What is it to make difference of the Lords body? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is to discern a thing, and to sever, or exempt it, as it were, from the common order, and to account it and use it more honourably than the rest, as in Jude verse 22. we are bidden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to make a difference between sinners that are recoverable, and those that are obstinate: And 1, Cor. 4.7. Who hath made thee more excellent? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: therefore to discern the Lords body, is to distinguish that bread as a most precious sign of Christ's body from other things, and to use it with fit devotion, and therefore with faith, repentance, and most high reverence; not to come unto it as to common bread, and drink, but as unto the mystery of a thing of all other most precious. Do they of the first sort of unworthy communicants, that is to say the wicked eat the flesh and drink the blood of Christ unto the judgement of their own condemnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly; and, not refusing, but receiving it, are made guilty of Christ's body? No, for. 1. To eat unto themselves judgement, or to bring judgement upon themselves is not to eat Christ, who is made unto us righteousness and life. 2. Because the promise of grace doth promise only to the faithful the participation of Christ himself, and they are Sacramental Seals to none but to the faithful only: For what part hath the believer with the Infidel? light with darkness? Nor, must we say (saith Augustine) that he eateth Christ's body that is not in Christ's body: and therefore their unbelief cannot make void the faith of God and the institution of the supper. 3. Because no man, saith the Apostle can be partaker of the Lords Table, that is, of the meat set upon the Lord's table, and of the table of Devils, that is, have any thing common with Devils and unclean spirits. 4. Because the thing signified is received with the heart, and not with the mouth: for indeed Christ is not received by the instruments of the body, but by faith alone a Ephe. 3.17 , which the wicked do want. 5 Because God giveth not holy things to dogs, seeing the Lord forbiddeth the same to be done. Math. 7.6. 6 Because there are not contrary effects of the participating and communciating of the body and blood of Christ. And the power of quickening or giving life cannot be separated from the communion of the body of Christ: and the wicked have not life eternal, but are condemned already, but, he that eateth my flesh, and drinketh my blood hath eternal life, saith our Saviour Christ. john. 6.51. 7 Because Christ's body eaten, worketh life, but being despised, refused, and rejected, it worketh death, and condemnation but this accidentally, not in respect of participation, but of privation. 8 Because Christ can discharge the office of a judge, although the unbelievers eat not his body with their mouth; they eat then the Lords bread, but not the bread which is the Lord; hereunto tendeth that excellent saying of Augustine: If thou receive it carnally, it ceaseth not to be spiritual, but it is not so unto thee. Again. A good man receiveth the Sacrament and the matter of it, an evil man the Sacrament only, and not the thing itself. And again. He that disagreeth from Christ, eateth not Christ's body, nor drinketh his blood, though he daily receive the Sacrament of so great a thing unto his own judgement. Whereas therefore the Fathers, Tract. 25. upon john. but especially Augustine, say that the Lords body is sometimes received even of the wicked, by the word Body they mean the signifying sign, and not the thing signified, or matter of the Sacrament. And the body of the Lord, that is to say, his symbolical body, is distinguished from the body of the Lord, that is to say, from the very matter of the Sacrament. 9 And lastly, this consequence of our adversaries is ridiculous; Christ's body is given, or offered, therefore it is received. It is not received, therefore it is not given. Can a man be guilty of the body and blood of Christ, which eateth not his body, nor drinketh his blood Essentially? He may, by reason of the abuse of the holy signs, which is contumelious to the thing signified, even as they which despise Christ's servants, are guilty of contemning our Lord jesus Christ yea and of the father also. Luke. 10.16. And a contumely done to an Ambassador, redoundeth to the Prince that sent him, and whosoever spiteth upon, teareth, or trampleth upon the king's Image or letters, is guilty of offence to the majesty of the king himself: to conclude, the unworthy receiver is guilty, in that he doth not spiritually receive and eat Christ's body offered unto him. Whether may the minister without peril of conscience admit all to the Lords Supper, seeing he cannot know who are worthy, and who are unworthy? As the Church judgeth not of hidden things, that is to say, doth not pry into the secret corners of our hearts, but judgeth the outward actions, having the Decalogue rightly understood for a rule therein: so the ministers duty is to leave to God the judgement of every man's heart, admitting all that are not tainted with open crimes, but he must restrain those that are bewitched with errors, repugners of the foundation of doctrine, blasphemers, heretics, worshippers of Idols, drunkards, cozeners, thieves, tyrants, adulterers, evil and filthy speakers, and those that any other way live ungodly, and walk not worthy of the Gospel, which give no signs of repentance, the Ecclesiastical Consistory having first taken knowledge of them, for to them belongeth that of the Poet. Procul hinc procul este profani. People profane and wanting grace. Pack hence and come not near this place. For Christ, giveth a weighty and serious prohibition, Give not holy things unto dogs. Mat. 7.6. Neither must we communicate with other men's sins. 1. Tim. 5.22. therefore chrysostom saith, He would rather give his body to be shamefully torn in pieces, then wittingly, & willingly reach out the body and blood of our Lord to a wicked man, that liveth without repentance. And for this abuse Paul witnesseth, that among the Corinthians many were weak, and sick, and many slept. Is it a thing arbitrary or indifferent to use the Supper of the Lord, or to abstain from it? No: but the contemners of the Lords table sin grievously for they contemn. 1 That edict not human but divine, Do this. 2 The memory of Christ's death whereby we are redeemed. 3 They neglect the communicating of the body and blood of Christ. 4 And lastly they show themselves unworthy to be accounted Christ's disciples. Shall we need any sacramental signs of Christ's body and blood in that life that shall be everlasting? No, for we shall be with our Lord jesus Christ even in bodily presence, for there will be no place for any sacrament, when Christ's corporal presence shall be restored to the Church, and the Church by the way of faith shall be restored to the beholding of Christ even face to face a Rom. 8.24 1 Cor. 13.12 &. 5.7 1 joh. 3.2 . What is contrary to this doctrine? First, the error of the Aquarians, who under pretence of sobriety, used not wine, but water in the Lord's Supper. Secondly, the errors of the Papists, who do horribly profane the Supper of the Lord, and disdaining the name thereof. 1 Borrow the name of the Mass from the rites of Isis. 2 They feign that the Mass, as it is now retained among them was celebrated by james the brother of the Lord, or by the other Apostles. 3 They adorn it with Gold, Silver, and precious stones, as if it were a whorish Thais, to allure the more to love and affect it. 4 They do superstitiously use bread, that is, merely without leaven. 5 They do necessarily mingle water with wine. 6 They transform the words of the Lords Supper into Ephesian letters, or into such a consecration, as nothing differeth from magical enchantments. 7 They whisper the words of the Eucharist with a low voice, blowing the cross upon the elements, turning their face from the people, that so the people might with more religion adore the Elements. 8 They refer consecration only to those five word, Ho est enim corpus meum, for this is my body, and this is my blood. 9 They say that the outward signs do vanish away, and that they are converted and turned into the substance of the body, and blood of Christ: or, that, by force of the consecration made by the Priest, the body of Christ doth succeedc and come into the place of the substance of the bread, the bare accidents still remaining, and hanging in the air without the subject: and they fayne that Christ is corporally contained in the hand of the Priest. 10 They have taken away the breaking of the bread, and have brought in wafer cakes printed with the Image of the Crucifix upon them, to maintain superstition, keeping still the shadow of the breaking in the Priest's mass. 11 They affirm that the sacrificers are creators of the Creator, from whence are these saying that are to be found in their books, He is made food, flesh of bread, God of the element. Also, He that created me gave me power to create him. And he that created me without me is created by my means. And in this respect they prefer themselves before the blessed virgin Marie, inasmuch as she only once conceived Christ, but they can create him as often as they will themselves. 12 The Sacrament of the supper which they call the mass, they turn into a sacrifice, true, proper, and propitiatory, or expiatory, without blood, for the sins of the quick and the dead, yea more for the dead then the quick, for whom it is celebrated, and all this for gains sake. 13 They say there is application of this sacrifice, made for others by the very work wrought. 14 They teach that this sacrifice doth not only merit for those that are alive, that they should be freed from their sins, and the punishment of them, and from all wants whatsoever, but also that it doth avail for the deluerance of the dead out of their feigned Purgatory, 15 They feign that the Priest doth offer Christ unto his eternal father, and that the Priest is the mediator between Christ and the Father; by which means the sacrifice of the cross of Christ is made altogether of none effect, his alone perpetual Priesthood is denied, the merit of his death is drowned and swallowed up, and Christ himself is again crucified a Durand, I. 4. Heb 5.6.7 24.9.12.10 12 Math. 26.28 . As the Paschall Lamb was to be sacrificed, so say they is Christ sacrificed in the Eucharist, & yet he was but once to be sacrificed upon the cross b 1 Cor. 5, 7 . That which Malachy. 1.11 after the manner of the Prophets spoke metaphorically, or allegorically in general of the reasonable worship, of the inward spiritual worship, or of the spiritual oblation accepted by the God of the Church of the new Testament under the shadows of ceremonial worship (as of the incense & pure oblation) used in the old Testament (In every place they offer sacrifice unto me) and they offer to my name a pure oblation) they take this to be meant properly of the particular, real & outward oblation of the body of Christ in the supper. That which the Apostle Hebr. 5.1. speaketh of the levitical Priests by Enallage of the time present, (Every high priest is appointed of men that he may offer both gifts and sacrifices for sins) they do unskilfully expound it of the ministers of the Gospel. They say that Melchisedech the priest of the most high, who was a type of Christ, did offer unto God for a sacrifice bread and wine (that so they might prove that the Priesthood of Christ doth consist in the offering of bread and wine) which notwithstanding like a bountiful king he brought forth, Hotsi, that is to say, he caused to come forth, that is he drew out, he brought forth food, that is to say, of every sort some, for the refreshing or nourishment of Abraham, and his servants, who returned weary from the battle, to whom he would thus congratulate for the victory, that he had obtained: and moreover he blessed him as a Priest, and received tithes of him. Gen. 14.19. They understand Christ to be called a Priest after the order of Melchisedech, chiefly in respect of the daily sacrifice, which is offered unto God under the show of bread and wine, which indeed is not so, (for the Apostle maketh no mention of it when he setteth down the comparison between Melchisedech and Christ) but in that he is a Priest far above all the levitical Priests, and an everlasting Priest, and his Priesthood is without succession, as Melchisedech he is brought in by Moses, as without father, without mother, without beginning of days (as far as we know, as chrysostom saith) as if he were suddenly come down from heaven, and by and by had betaken himself thither again, making no mention of his ancestors, nor of his death. Also because his sacrifice being once finished upon the Cross, hath a continual and perpetual force Hebr. 7.3.24. 16 Moreover one part namely the Cup, notwithstanding (saith the Counsel of Constance) the institution of Christ, and the practice of the ancient Church they do most wickedly keep back from the Laity. 17 Those things which Christ hath indeed distinguished and separated, they by their feigned concomitancy, will needs have to be signified, and to be both together. 18 The bread being magically enchanted, they stirred up and down, and adore it as God, and by and by devour the same: not remembering what Cicero saith, Whom dost thou think to be so mad, as to believe that to be God which he eateth? 19 They feign a separation of the body of Christ and of us, saying that Christ is forthwith received into heaven assoon as the signs are torn with our teeth. 20 They abolish the communion, which ought to be of many, and teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an eating alone, one having his own proper and private feast at one altar in one corner apart by himself. And therefore although none of the people, or of the Clergy be present and communicate with him, yet they teach that private Masses, and that many in one temple in divers places at once, ●nd continually may be celebrated, that so there may be made an oblation of the sacrifice of Christ, and that the Priest may communicate himself; which is all one as if a man should baptise himself, and should say that it were available for others that are not baptized. 21 They proclaim their Mass for gain. 22 They celebrate it with a stage-like, and Histrionical ornament, gesture, bellowing, murmuring, lisping, groaning, singing, and other fashions like the Orgian sacrifices, or Bacchanals, without a Sermon, or declaring of the Lords death (which Paul would have to be used in the Lord's supper.) 23 By hearing, or rather by looking upon the Mass, they think themselves armed against God, and as it were with an Ammulet or preservative against poison safe from all danger. 24 That the Sacrament is once a year to be delivered, or communicated to the people. 25 They teach that auricular confession is necessary for those that will be communicants. 26 They celebrate the Mass in a strange and unknown language. 27 In the Canon of the Mass, besides the offering of their sacrifice, they use invocation of Saints departed, and they mix withal imaginary merits. 28 They celebrate Masses for the honour of Saints, and for the obtaining of their intercession with God, whereby the remembrance and intercession of Christ is obscured and overthrown. 29 They think that the use of the Supper is of absolute necessity to those that are ready to departed this life. 30 They use consecrated bread for the quenching of fire, and for the calming of tempests. 31 They do superstiously include it in their Armouries and Cupboards. 32 They burn candles before it. 33 When they please (even as in the old time, the Persians did the fire) they carry it about to be worshipped. Thirdly the errors of the consubstantiators, who do not admit the true doctrine of the letter and the spirit, but think that the sacramental speeches are to be interpreted literally according to the letter, and rationally, as they mean. 2 That it is offered bodily, or essentially or jointly, or after an admirable and unspeakable manner, and yet by the hand of the minister. 3 They say that the body of Christ is cast into the mouths even of the wicked. 4 They commend the recantation of Berengarius which was set down to him, by Pope Nicholas, wherein he professeth that not only the Sacrament, but even the very true body, and blood of our Lord jesus Christ, is sensually and in truth handled, and broken by the hands of the minister, and torn in pieces by the teeth of the faithful. 5 They teach the real omnipresence of the very body of Christ upon earth, in many places, nay in every place. 6 They attribute to the flesh of Christ many sorts of beings. 7 They hold that there is a communion made by a mutual, real, and actual conjoining of the substances 8 The do not acknowledge the spiritual presence only of the body and blood of Christ. 9 They reckon the papistical elevation and lifting up of the host among things indifferent. 10 They do wickedly confound the twofold eating, namely the one outward of the bread, the other inward of the body of Christ to be but one and the same. Fourthly, the error of them, who have taken away the breaking of bread in the supper of the Lord, and in stead of bread broken or cut, do distribute unto every one that cometh to the Lords table so many in number of whole and several breads, or round and thin cakes. 2 They have abolished the delivery of the signs into the hands of the receivers, and the taking of them by their hands. Fiftly the error of those who do very seldom make mention of the sacramental changing of the bread and wine. 2 They teach that the only merit of Christ's obedience is to be accounted for the thing signified in the holy Supper of the Lord, and think that only the commemoration, and remembrance of the death of Christ and of his benefits is taught therein, and do not urge us to be, by communion, incorporated into Christ. Sixtly, the errors of them who first deny the presence of Christ in the Supper. 2 They hold them to be but common signs which do not effectually and powerfully move. 3 They account the sacramental signs, but as bare pictures, and things to look upon, whereby they may only be stirred up to renew the memory of Christ's death. 4 They take these holy mysteries, but as outward notes or badges, whereby they that profess themselves to be Christians, may be distinguished from other profane people. Seventhly, the error of them who do unreverently use these holy actions, and in no other manner but as common and daily matters. 2 They that think it is free for them either to come to the Lords Supper, or to abstain from it at their pleasure, and therefore use it very seldom, whereas indeed it is no small part of God's worship, and by God commanded. Eightly; the error of some who allege that the Supper of the Lord succeed not the Paschall Lamb, but Manna (which was not an ordinary and perpetual sacrament, nor joined in time with the Supper; neither had it any sign of the merit of Christ, which is the chief thing in the Lords Sup) contrary to the manifest institution of the Lord a Luk. 12.19 . Ninthly, the error or rather the dream of a certain libertine jodochus, Harchius, a Montensian Belgan, who holdeth that we do not either corporally, or spiritually take, and eat the very body of Christ crucified; but making a twofold flesh of Christ, one natural, and taken of the virgin Marie now glorious in heaven; the other spiritual, intelligible, and made by the divine power of God, of bread and wine to be tasted and conceived chiefly in the mind, this he imagineth to go into the nourishment of the mystical body, that is to say, of all the faithful being daily taken with the mouth and by faith; or otherwise he dreameth, that there is a certain power proceeding from the flesh of Christ, and after a wonderful, and unspeakable sort infusing itself into the bread, doth nourish the flesh of a Christian man; which is contrary to the express words of our Saviour Christ, which is given, which is powered out; which words do evidently show that the true body of Christ and the true blood of Christ, are signified, and spiritually exhibited unto the believers. The nine and fortieth common place. Concerning Magistrates, or Politic government. Is the doctrine of policy, or civil government and Magistracy to be delivered in the Church? IT is: Because Commonweals are the Nurseries of the Church, and the consciences of both godly Magistrates, and faithful subjects, are by this doctrine to be informed, against such Fanatical Spirits, as oppugn that doctrine. Whence is the Commonwealth called, Politeia, Policy? Of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a City, coming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many. But Civitas, a City (as it were, Coivitas or Civium unitas, the unity of Citizens) is, not only such buildings as are comprehended in one ditch, trench or wall, but that multitude of people, which doth inhabit those buildings. And the regiment and order of that company or people is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, policy, in Latin Respublica, the Commonwealth. From whence is derived politic, the Art of policy, which teacheth how the Commonwealth must be ordered and preserved; as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Regency, Burgesship, civil conversation a Philip. 3.20 . And they are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to practise policy, who are in public office, or about the common good. Whence also Basill calleth the liturgy, that is, that policy which is in the Church, according to God, and the Gospel, Ecclesiastical policy. What is Respublica, or the Commonwealth? It is a company of many people, using the same laws, and that by common consent, whether they inhabit one or several Cities. What is the Original cause of commonwealths? God himself, that author of mankind, who instituted the first society, to wit, the band of marriage betwixt Adam and Hevah: whence, by God's blessing upon that marriage, and his real confirmation of that word, increase and multiply, came an house, or private congregation, out of which anon came, first children, after that Families, and they divers and distinct one from another. The head and chief of which house or family, was called the Master, or Mistress of the house, in Latin, Pater, or Mater familias. These inhabiting near together, by reason, both that man's nature is sociable, and that they might afford each other mutual aid, did of those divers families collected together make Villages, in Latin called vici, a via, of the way, and Pagi of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the doric dialect, a fountain, whereupon they were called Pagani, Pagans, who came to one fountain or spring for water, but these Villages were built in the fields, without such walls as now Cities have. After villages, walled Cities were erected, to preserve the inhabitants from carnal men, and wild beasts. These were environed with a wall or ditch, and were called in Latin Vrbes, (of Orbis, a circle,) because, as Varro saith, they with ploughs, made a round circle about that ground which they meant to wall in a Gen. 4.17 . Out of one or divers of the Cities, came, that society which we call the Commonweal. But many Cities, and towns having the same uniform administration, were called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Latin Gens, in English a Nation. But the first Monarchy, (in which the government was partly Herus, a master, than Rex, a King) was established at Babylon in Caldaea, after the flood, and division of languages b Gen. 10 8 , By Nimrod a Giant, or mighty man, the Nephew of Cham, by his son Cush: who to make himself great, abused his might, and tyrannised over men as his vassals. Some think he was after called Belus. This Monarchy was both of the Caldaeans, Babylonians, and Assyrians. For Ninus translated it to the Assyrians, who made rather Ninive then Babylon, the seat of his kingdom, which Ninive was founded by Assur, the son of Sem, Noah's son c Gen. 10.11 . After this Monarchy was that, first of the Persians, after it of the Grecians, and last of the Romans. Should there (if Adam had continued in his innocency) have been use of Civil government? There should: and such as one as is fully distinguished from domestical, least divers & distinct families should remain without an head, but yet should that commonwealth have been guided with greatest equity, justice, and clemency, even as there is a policy, and certain order amongst the company of the blessed Angels, and therefore it should have been far different from these Empires which now we have after the fall. Did subjects go before and constitute them Princes, or Princes go before, and create unto them subjects? Although Princes and subjects are Relatives, yet in nature and time subjects were first. But Princes (except tyrants) were not, as Fathers, made by nature, but by the subjects suffragies and consents, and that upon certain conditions, for the good of subjects. Whence is that Daniel the 4.32. Know that the most high governs the kingdoms of men and gives them to whom he will. By this it appears, that subjects are not so much borne for Princes, as that Princes ought to rule for the good of subjects. How manifold is politic government? Twofold, the one lawful, which is appointed and approved by the word of God, and the general consent of all mankind, the other unlawful, which is condemned by the same word, and by the general voice of all men. How many forms are there of lawful government? Three: the first in which one commandeth by just laws, which is called a Monarchy, Regnum, a kingdom, or the government of one: the second, in which Optimates, or the best sort do rule by good laws, and have chief command, this is called Aristocratia or the government of the best, in Latin it is called especially Respublica, the Commonwealth, and Politia, a policy: the third in which all, that is, the people themselves do by themselves bear rule, and it is called Democratia, or a popular state. Which is the best kind of lawful government? That which is either composed of all those three, or at the least of two of them: such as was the government of the people of Israel, as is plain in the old testament: for one of these do temper the other, so as neither one Prince, or divers great ones, or the people itself can abuse their government to tyrannize: But yet that government is best unto every people or nation, which is most agreeable to the manners, nature, place, commerce, and other circumstances of that people and nation. What forms of government are contrary to these three? Three other. 1 To a Monarchy tyranny: which is, when one ruleth unjustly and contrary to the prescript of holy laws. 2 To aristocraty oligarchy, that is, the rule of a few: and it is called faction, and in Latin Duumuiratus, when two rule, or Triumuiratus, when three rule. Now this is when a few rich men domineer unjustly, and besides the laws: thirdly to Democraty, that is, the right government of the whole people is opposed Ochlocratia, that is, the power of the tumult, or that confusion, which causeth mostly uproar and sedition, whilst one will not yield to another, and this is when the people do unjustly rule. Which are the parts of politic government? Three: the Magistrate, the Laws, and the people, or Subjects. Whence is this word Magistrate derived? Either of Magister, a Master: which word is derived of Magis rather, as saith Pompeius, whence in all things those Offices, saith he are called Magisteria Masterships', which rather command than others: as the Mastership of the horse, of villages, towns, cities: whence this word Burgi-magister, and magistrare in Festus is for to rule and moderate expenses: or else it comes of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest: whence they who in Greek are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in Latin Magistratus, are by Suetonius, keeping the Greek word, called Megistanes, that is peers, or Maximates, the greatest, in the life of Caligula, where he saith that Germanicus would not join with the Megistanes,: now although there be divers sorts, Magistrorum, of masters, yet use hath obtained that that only power which beareth the sword, should be called Magistracy: but this word Magistratus is taken either in the concreete for the Magistrate, or in the abstract for Magistracy itself. What is Magistracy? It is a politic office instituted by God, whereby one certain person, or divers having received lawful dignity, and power, do rule and govern by honest laws the whole, or some part of the Commonwealth, in those things which belong to this life, for the preservation of peace and tranquility amongst men, and for God's glory. Aristotle most learnedly defines it thus: A Magistrate or Prince is a keeper of that which is just, and consequently of that which is equal: Lib. 5, eth. c 6 yet Paul far better defines it, expressing both the efficient and final cause. Rom. 13.4. saying, He is the minister of God for our good to defend the good, and to punish offences with the sword, that is, with corporal punishments. What do officials differ from Magistrates? In this, that Magistrates have jurisdiction both to know causes, and authority also to execute annexed: but Officials are the magistrates ministers, to whom is committed the bare execution of things determined: such amongst the Romans were called Viatores, in French Sergens, Sergeants, as it were servants: but the ministers of the Commonwealth are they, who only do take knowledge of some things, as they who are governors of public works, as surveyors, controllers, paymasters, overseers, clerks, and such like: or who have some office in the Commonwealth, as Tribunes, Treasurers, Wardens. etc. How many sorts of Magistrates are there? 1 divers: and first in regard of jurisdiction, the Magistrate is either superior or inferior, the superior is he that is assigned, and dependeth in that Commonwealth of none other but only he, and upon God, as Caesar, Dictator, the King, the Emperor, the Senate, the people, who hath sole government a Rom. 13.1, 1 Pet. 2.13 14. : the inferior magistrate, is he who is assigned by, and dependeth upon the sovereign Magistrate, as precedents of provinces, and other officers, who refer the most weighty causes to the discretion of the superior. b Act. 10.1. 2 In regard of religion the magistrate is either faithful, as David, c Luk, 9.50 or unfaithful as Saul, and this latter is either a persecutor of true religion as Herod, or else he who doth only tolerate true religion: and yet such a one is worthy of commendation: for he that is not against Christ, is for Christ e, such a one was trajan the Emperor. 3 In regard of the objects, magistrates are either Togati, men of peace, or Armati, men of war. 4 In regard of affairs, some are Senators, who determine public affairs, others judges, who hear and determine private suits, and these are judges, either of civil, or capital causes. 5 In regard of office, some are Lawgivers, others are Lawkeepers, as were the Censors Censores. among the Romans, and the Ephori, amongst the Grecians. 6 Again, in regard of the adjuncts, some are lawful, just, and good magistrates, who lawfully do exercise their authority whether they have it by election or inheritance. Others are unlawful, unjust, or who come to that dignity by evil means, or use it evilly, that is to say, either cruelly, or covetously. 7 In regard of dignity, some are Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the bases, supporters, or foundations of the people, others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Princes, others Dukes, Earls, Lords, Precedents, Governors, Majors, Heads of Families, Elders; and in regard of order in the Commonwealth, one is Dictator, another Consul, another Senator, another tribune, another Treasurer, Warden or Overseer. Who is the Author of the Mgistrate? God himself: for he at the first, did so illuminate men's minds, that he knoweth, he cannot live without a guide, and governor, yea the very Bees, do acknowledge a King, and follow him, the Cranes have a guide, and setting their ranks, do keep watch by night, which similes, taken from nature, do declare that the institution of Magistrates is aswell natural, as divine. Besides Gene. 9.6. God made a Law, that he who sheddeth man's blood, his blood should be shed by man, not by any man, but by one called lawfully to that office, and furnished with authority from God; and therefore it must be done by an ordinary judge or magistrate, who by a set order may punish the offender, and execute the judgement of God. Now since this is given to the Magistrate to punish Homicides with capital punishment, it is certain also, that all other degrees both of causes, and punishments, are ratified and confirmed by that speech. Exod. 18.21. Moses appointed Magistrates, the which (though he did it by the advise of jethro) yet the Lord himself appointed it, Deut. 16.18. saying, Thou shalt appoint judges & Magistrates in all thy gates, that they may judge the people with judgement. And Deut. 16.13. and 19.2. the same God appointed both power and punishment, adding this severe command, Thou shalt not pity him, but shalt take evil from the midst of thee, that others hearing may fear. Now the moral and natural parts of Moses Law appertained in general to all ages in the world. Prou. 8.15. By me, saith Wisdom, which is the son of God, do Kings reign, and princes decree justice, by me princes rule, and the Nobles, and all the judges of the earth, that is, all their authority is from me. 2. Cron. 19.6. jehosaphat the king of juda speaketh thus to his judges, Take heed what ye do, for ye do not exercise the judgement of man but of God. Dan. 2.21. God setteth up Kings, and translateth Kingdoms. In the new Testament, Christ confirmeth Magistrates, when he saith. Math. 22.21. Give unto Caesar the things that are Caesar's: and to Pilate. john. 19.11, Thou hast no power over me, unless it were given from above. and Paul. Rom. 13.7. There is no power but of God, and the powers that are, are ordained of God, or distributed by God, where note, that he calleth authority, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ordinance of God, and verse. 4. and the 6. he calleth the Magistrate the Minister of God, which also even the heathen do acknowledge, as Hesiod when he saith that Kings as of jupiter b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . 3. Moses, josua, the judges, David, Hezechia, josias, and many such like were often stirred up by God himself, when he would deliver the people from the oppression of their enemies, and we may read in the Bible, that the condition of the people of Israel was never more miserable, then when they wanted lawful judges, and Magistrates, but were without a King: for then every man had a superstition of his own devising, and all things, became dissolute by impunity, whereby they fell into a thousand both public and private calamities a judg. 2.19 &. 4.1. &, 13.1. &, 17 6 &. 19.1. & 21, 25 . Now in that Peter calleth the Magistrate an human ordinance, 1. Pet. 2.13. this he doth not because man devised it, (for it is an excellent gift of God) but because it is either proper to men, or appointed for the good of men. Out of all this we may gather, that the Pope of Rome is God's adversary, in that he dares arrogate this to himself, to translate Kings, to set up and pull down whom he will. Is it necessary to keep this particle in the definition of a magistrate, that he is ordained of God? It is. 1. First that by this we may acknowledge God the author thereof. 2. That we may obey this divine ordinance. 3. That the Magistrate may know, that in his faithful service to God he doth that which pleaseth him. 4. That both Magistrates and subjects, may receive comfort from this, that God governeth all the dangers of this politic life, but as for tyrants, and rebels, he will punish them. May a Christian man, being lawfully called, by the Law of God, and in a good conscience become a Magistrate? Surely he may. 1. Because magistracy is the good ordinance and disposition of God a Rom. 13.1 1 Pet, 2, 13 . 2. Because the Gospel doth not abrogate policies & politic administration, no more than it doth physic or Architecture the science of building, only it proclaimeth spiritual righteousness, which is by faith in Christ. 3 Because the Magistrate is commanded to serve the Lord in fear, and to kiss the son of God b Ps. 2.11 , that is, by this symbolical note of subjection, to acknowledge and profess Christ his Lord. Now this no man can better do then a true Christian, who above others is endued with the knowledge, faith, and fear of God. 4. God commands prayers to be made for the Magistrates jerem. 29.7. Pray for the kingdom of Babylon, for in the peace thereof shall be your peace. Thus Abraham prayed for king Abimeleck c Gen. 20.17 , & jacob blessed the king of Egypt d Gen. 47.10 , & 1. Tim. 2.1. I exhort you (saith Paul) that prayers and supplications and thanksgivings be made for all men, for Kings and such as are set in authority, yet the magistrates of those times were Infidels, it followeth therefore necessarily, that magistracy is both a good thing, and acceptable to God, for we must not pray for the establishing of that which is evil. 5 We have also examples of such as bare rule, and yet were Christ's most faithful disciples, such were joseph of Arimathea, Nicodemus, Sergius Paulus, Erastus and many others, and such we read that the Centurions were, e Mar. 15.9, joh. 3.1 Act, 13, 7, 12 Rom. 16.25 that I may say nothing of those most holy Emperors, Constantine. Theodosius, and others, who defended the church both by public authority and victorious arms. Is (think you) power and authority from the Devil, because he is called the prince of the world. john. 12.31. &. 16.11. And because he saith. Math. 4.8.9. That the kingdoms of the earth are in his power and he can give them to whom he will? In no sort. for he is not called a prince by right, absolutely, & simply, but in that he is so by treachery, malice, usurpation, abusion, and relation to those who are subjects unto him: as for his speech to Christ, he belies his authority, and therein shows himself a lying spirit, for he cannot give kingdoms to whom he will. But doth not this make as though god allows not the authority of Princes, because he is displeased with his people, for making a king in Israel 1. Sam. 8.6.7. No, but he rather disliked. 1. The diffidence of the people, who relied more upon man than God. 2. Their boldness, in erecting a new form of government. 3. The contempt of God's government, in that contemning God their King, they sought a certain King, after the example of other nations. 4. Their tedious weariness both of faith and hope, whereby they were bound to depend upon God, and expect judges, at his alone pleasure: for the Israelites from Moses to Samuel had judges, who sometime of one, and sometimes of another tribe were set over them, for the most part, by the extraordinary hand of God: therefore God in his wrath saith unto Samuel, Harken unto the voice of this people, for they have not only despised thee, but me, that I should not reign over them. 1. Sam. 8.7. and in Osea the 13.11. saith the Lord, I have given thee a King in my wrath, and taken him away in mine indignation. But since many bad men, yea tyrants are Magistrates, and in governments much injustice is committed, in judgements are many deceits, can we say that even their offices are of God? 1. Surely they are, because they are the good ordinances of God. Rom. 13.1. as for these abuses and corruptions they are in the persons, who take upon them the office of Magistrates, neither are these from God, but have another beginning, as from the Devil, and from both the malice and weakness of men: we must therefore distinguish betwixt the office, and bad persons which are in office. For this is a fallation of the accident, when by reason of the corruption of some governors, & manifold confusions in man's life, the politic government itself is condemned. 2. Neither must we look only what evil is in government, but what good is in it: the good, we must commend, as, the consociation of mankind, marriage, and in it, the procreation, and education of children, contracts, distinctions of Lordships, judgements, punishments of the wicked, defence of the good, nurseries to schools, and Churches, and such like: but as for the evils in government, we must wisely cover them, and by the consideration of our good, not so much as name them. 3. To conclude, corruptions in governments are oftentimes punishments, and as it were prisons, whereby God doth punish the sins of men, as it is said. Ecclesiasticus, 10.8. Because of the unrighteous dealing and wrongs, and riches gotten by deceit, the Kingdom is translated from one people to another, and this saying is often true, Quicquid delirant reges, plectuntur Achini. Let Grecian Princes do amiss, The Grecian subject punished is. Doth not the Gospel utterly abolish politic order in prohibiting Revenge? No: for revenge is twofold, one ordinate, or public, which is done by the Magistrate in a certain order, by certain laws, to a good end, without hatred to the person, which the Gospel forbiddeth not: nay it is a part of the magistrates office, whereupon. Paul. Rom. 13.4. doth expressly call the Magistrate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an avenger of him that doth evil, and it is most agreeable to the Law of nature, and consonant to that Deut. 32.35. Vengeance is mine and I will repay it: for God the just judge doth punish sins, either without man's help, as in the destruction of Sodom, or by ordinary punishments, which he hath committed to Magistrates. 2. The second is inordinate, proceeding from an evil affection, tending to the hurt or overthrow of him, of whom we seek to be revenged; and is, when either the Magistrate himself, contrary to law, upon private grudge, doth abuse his authority, and hurt the harmless, as, when Saul seeks to kill David, or when a private man, upon hatred, emulation, and malice, pursues a wrong, and seeks not so much his own defence, as the ruin of his adversary, or without lawful knowledge, will be his own judge, and avenger, as when joab would kill Abner a 2. Sam. 3.27 , of this kind the Poet saith, At vindicta bonum, vita iucundius ipsa, Revenge is good to men of strife, Sweeter to them then is the life. This kind of revenge the Gospel forbids. Rom. 12.17. Recompense, to no man evil for evil. Mat. 5.36. Resist not evil. Deu. 32.35. Vengeance is mine, saith the Lord, and I will repay. So Prou. 24.29. Say not as he hath done to me, so I will do to him. To this belongeth that precept, thou shalt not kill, to wit, upon private affection, and pleasure, and contrary to the order instituted, and approved by God: yet let the Magistrate, according to Law, punish malefectors even with death. But, that Elias caused fire to descend from heaven upon them, who came to take him. 2. King. 1, 10, and Elisha cursed the children that scorned him. Chap. 2.24. it proceeded from an heroical spirit, and was an effect, not of a private wrong, but of such an one as was done against GOD and his Church. Therefore Celsus, julian and others, did falsely accuse the Gospel, writing that it by prohibiting revenge, did take away magistrates: but by this it appeareth that the Doctrine of the Gospoll doth not forbid all kind of revenge. Why do Magistrates punish offences. 1. Because God by these examples would be known to be a God, who discerneth betwixt things just and unjust, and who truly is angry with sins. 2. Because he would have these momentary punishments upon few, to forewarn us of the judgement to come, and eternal punishments. 3. Because, by this means he provides for the commodity of others, whilst the disobedient are taken away, so as they cannot hurt more. 4. That by this, men may be advised to repent: for exemplary punishment shows that others should not sin. john Baptist Luke 3.13. granted to his young auditors to use politic offices, ught not the like to be granted to other Christians, who should be more perfect? It ought. 1. Because God in the Baptism of Christ by a notable testimony confirmed the calling and Doctrine of john. 2. Because politic services are things propounded by God, that he may be more known in the societies of men, and that we may have exercises of confession, patience, love, and faith. Therefore to forsake these offices is rather an infirmity than perfection, even as it is said, Magistratus ostendit virum, Magistracy shows a man. And Christ not as a Counsel, but as an universal Mandate, gives this precept to all men, Give unto Caesar the things which are Caesar's, and unto God the things that be Gods. Did not Christ's when he would not condemn the Adulteress to death, john 8. by that fact, disallow the severity of politic punishments? Surely no more than he did disallow the division of inheritances, when he would not divide them between those two brethren, saying. Who made me a judge or divider amongst you. Luke. 12.11. but by this he taught, that he came not into the world to be a Magistrate, or a judge, but to call sinners to repentance, and to save such as truly repent. Neither did he simply absolve her in regard of politic judgement, but in regard of her conscience, and for a peculiar testimony of his mercy, and free forgiveness, propounded that example: but to the magistrate he left his office, of whom it is said, He beareth not the sword for nought, Rom. 13.4. To conclude, by this he plainly put difference between the ministery of the Gospel, and the office of the Magistrate Who hath power to choose Magistrates? Either the Magistrates themselves, who are to appoint either inferior magistrates for the good of their subjects, or their successors: so Moses, chose his inferior officers a Exod. 18 25.26 , by the counsel of his father in Law: and this same Moses, joined to himself 70. of the Seniors, for the government of the whole people b Numb. 11 24 , and being now to die, by God's commandment, left josua his successor c Numb. 21.22 . Or the subjects themselves, who appoint, for their own good and profit, a Magistrate: so the people, and gentlemen of Rome, created magistrates, and in times past, the soldiers made choice of their Emperors. But if the Kingdom be hereditary, the King may be chosen, if the former king have many children different in manners, or there be several branches of the same princely family, and the election may be made, either by the King himself in his own life, or by the peers and states of that Kingdom, yet so, as the first & fundamental Laws made at the beginning of that Kingdom, between the king, and his people, do permit, as we may see in the coronation of Solomon and Azarias d 1 King. 1.3 2 King. 14 22 , to this if the people give their assent and voice, it procures much authority to the new King, as it fell out to Rehoboam e 1 King. 12.1 , and to Solomon f 1 Cro. 28.1 : for to them it belongeth to defend the King's issue, to preserve the lawful successor of the Kingdom, and to help him against all usurpers, and intruders. Also the Pastors of congregations in as much as in them lieth aught to further such consultations: as by the help of jehosabe the daughter of King joram, and johoida the Priest her husband, the young child joas was preserved yet from slaughter, and made king g 2 King. 11.24 2 Cron. 23.4 . How ought Magistrates to be chosen? Such as go by choice, are to be chosen. 1. Freely and incorruptibly without ambitious seeking. 2. Religiously, and holily, that is, with serious invocation, even in that place, upon the name of God, and as it were with his advise, as was done. jud. 1.1. and numb. 27.16. Let the God of the spirits of all flesh set a man over this company. 3. He must be chosen with circumspection, that is, with trial made of his sufficiency. How ought Magistrates to be qualified, and who elected and created? This Moses teacheth Deut. 1.13. saying, Choose out from among among you, men of wisdom, and prudence and known unto you from among your tribes, that I may set them over you, and Exod. 18.21. jothro doth briefly describe them thus. First that they fear God, that is, be godly and religious. 2. That they be true, that is, lovers of truth, righteousness and sincerity. 3. That they hate filthy lucre, that is, covetousness and bribes: for, Gifts do blind the eyes of wise men, and pervert the words of the just. Exod. 23.8. Deut. 16.19. but they must be such as love the public good. 4. That they be men of courage, that is, stout, mighty or strong, that is, endued with authority, fortitude, and constancy of mind, lest they be carried with perturbations: yea they must be lovers of all virtues, especially of sobriety, chastity, and honest conversation: to this we may refer that which is spoken of the election of Deacons, Act. 6.3. Appoint ye brethren, seven men from amongst you, men of good report, full of the holy Ghost, and wisdom, whom we may appoint to this business. What titles are given to Magistrates in the Scriptures? 1. They are called, Elohim or Gods, and sons of the most high a Exod. 22.28, Ps. 82.1.6 , not by nature, but by office and dignity, that is, as it were the Vicegerents, and Images of God himself. 2. Nourcing Fathers, and nourcing mothers. 3. Ministers of God. 4. Shepherds, as Homer calls his Agamemnon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,, a shepherd of the people. 5. Fathers, as the same Homer calls the king, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a gentle meek, and benign father: and the Senators among the Romans were called patres conscripti: neither was there in the common wealth any greater or more ancient honour, then to be called pater patria, a father of the country. Whence Zenophon saith that a good Governor differeth nothing from a good father: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 8. wherefore Princes own to their subjects, the love and natural affection of a father: and as the shepherd excels the sheep, so magistrates ought in goodness to excel the people, else they are not worthy to rule over them: in other writers they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, guides, which word also the Scripture useth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leaders, because they must in virtue go before others. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adorners or orderers, because they prescribe order to the multitude, than which nothing is more beautiful. 3. Episcopi, watchmen, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, observers, because they must diligently look what each citizen doth: they are called also in general, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, keepers, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, helpers, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saviours, with which title, they are also styled in the old Testament: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Governors, which word is taken from ships: for as a ship, tossed in a tempestuous sea, cannot come safe to the haven without the skill of a pilot, so the commonwealth must needs be overthrown, unless it have a skilful Governor: they are called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gracious Lords, as Christ witnesseth. Luk. 22.28. whence Pindarus saith, that a mild and a good king is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gracious to mortal men, and a great friend, and amongst the Egyptian kings, two by name are termed Euergetae, bountiful, as Ptolomeus Euergêtes, And Antiochus Euergêtes. What is the office of the Magistrate? 1. In general, that he keep and observe both the tables of the Law a Sent. 17, 17 and so first and principally kiss the son, and do him homage, with due service and true reverence. 2. That he erect, according to the word of God, and also defend, and maintain, gods true worship, and prohibit all false worship b Deut. 13, 5, 6 , d 2. K. 23, 2, 4. and take away, and remove whatsoever may seem to be any hindrance to true Religion, after the example of Ezechias, e Dan. 3.29 josias, and Nebuchadnetzar c 2 K. 18, 4 . 3. He must be helpful to the Church with his counsel and substance, and promote the ministery of the word. Psal. 122.9. For the house sake of my God, I will procure thy good: and Isa. 49.23. Thy Kings shall be nursing fathers, and thy Queen's nursing mothers. Furthermore in human matters, he must execute judgement, and justice, that is to say, he must punish the wicked, defend and reward the good, deliver the afflicted out of the hands of the wicked, help the orphan, give righteous judgement to the poor fatherless, and needy that have none to help them f Gen. 9, 6 Psal. 82 3.4 72, 2.12 : he must be a preserver of peace. But if need so require he must defend his subjects with arms, and the Dominions that are committed to his trust by war, he must bridle them that infringe the peace, defend his provinces from Rapines, and other annoyances, and recover those things that are injuriously taken away. So Alphonsus King of Naples his Symbol was the pelican pecking blood out of her breast with her bill, to refresh her young ones, with this inscription, pro lege & pro grege, for the Law and for the Land: he must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, he must with a fatherly affection provide food for his subjects as joseph did g Gen. 45 48, . Lastly he must govern the common wealth, and guide his judgements, by laws honest and agreeable to reason. Doth the care of Religion belong to the Magistrates? Yea; Epist. 50. ad Bonif. for as Augustine saith Herein Kings serve the Lord as they are Kings when they do those things which they could not do except they were Kings, that is, when they publish and set forth Edicts, and decrees for true Religion. And if the care of Religion do appertain to every householder, as the father of the family h Eph. 64 , much more than to a Magistrate, who is the father of all his subjects. But the care of setting up or restoring of Religion according to the prescript of God's word, and of maintaining the same, doth then especially belong to the Magistrate, when the Bishops are negligent, or adversaries to the Gospel: but the administration of Religion belongeth to the Ministers of the word. We see what the Scripture requireth of the Magistrate, Psal. 2.12. Kiss the son and serve the Lord in fear, and Psalm. 24.7, Lift up your heads O ye gates, and be ye lift up ye everlasting doors, that is, Open your gates O ye Princes, that the King of glory may enter in. He calleth the Empires themselves and so also Kings, Princes and Magistrates, Gates, because in old time judgement was given in the gates. And therefore when joas was installed into his Kingdom he had the book of the Law of God given into his hands i 2 K, 11.21 , according to the commandment, Deut. 17.18. And for this cause especially, the Magistrate is by the Apostle called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the minister and servant of God k Rom, 13.2, 4.6 . To this purpose tend the examples of Moses, David, josias, Ezekias, Theodosius, and others. And these precepts belong to the whole Church and every member thereof. Mat. 7.15. Take heed of false Prophets or false teachers. 1. Cor. 5.13. Take away the evil or wicked person from amongst you. Gal. 1.8. If any man teach any other Gospel, let him be accursed. Further he is to see that all thing; be done decently, & orderly in the celebration of the outward worship & service of God by the advice & counsel of good & godly Church governors. And that such an Ecclesiastical order being once rightly established, may be kept and observed. David. 1. Chro. 13.5. by the counsel of the captains, & governors, took the Ark of the Lord from Ciriath Icarim, to carry it to jerusalem: and 23.2, and the verses following he calleth the Levites and disposeth to every one his office: and 2. Chron. 29.5. Ezechias being made King, presently restoreth God's worship, commanding the Priests to sanctify themselves, and to purge the temple. It is likewise also the Prince's duty, to have a care of those Schools wherein good learning, and those Arts that are necessary for the Church are taught, and delivered, to nurse, and train up in convenient sort, godly teachers, and to foster and make much of the Church, as it is said. Esay. 49.23. Thy Kings shall be nursing fathers and thy Queen's nursing mothers. They must also be examples of piety and virtue, as David vowed and professed that he would be when he should be advanced to the Royal throne a Psa, 101 . And Claudian saith very well speaking to a prince on this manner. In commune jubes, si quid censesue tenendum, Primus jussa subi, tunc obseruantior aequi Fit populus, nec ferre vetat, quum viderit ipsum, Auctorem parere sibi: componitur orbis Regis ad exemplum: nec sic inflectere sensus Humanos edicta valent, quàm vita regentis, Mobile mutatur semper cum principe vulgus. If people thou commandest, and thinkest they should obey: Thou first must keep thine own edicts, then will they not gainsay, The prince's life a Law, the people ever make, As Prince's change, unconstant folk to change occasion take, Whether ought the Magistrate to tolerate only the true Religion in his Dominions or diverse? Only the true Religion, L. 3 contra Crescon. etc., 51 because it is the fountain of all virtues, and the cause of all public and private justice and happiness. Whereupon Augustine hath this speech, Herein Kings, as they are commanded by GOD do serve the Lord when in their kingdom they command those things that are good, and forbidden those things that are evil, and not only in things pertaining to human society, but in those also which concern Divine Religion. And it is the express commandment of God, Thou shalt have none other Gods but me b Exod, 20 . Yet notwithstanding, sometimes the days are such, that godly Kings, and Magistrates moved with the necessity of retaining the public peace, and the avoiding of secret plots and seditions, are constrained like skilful Pilots, as it were, to give way unto the tempest, and to bear with them that are superstitious, or go astray, that so they may rather have some Religion, and some common wealth than none at all. Ought the Magistrate to compel any man to believe? He cannot put faith into a man, nor compel the mind; but he ought to compel the outward man to the hearing of true Doctrine, and he ought to further those means whereby faith is wrought, hindering all scandals and offences, and, after diligent search, and knowledge, casting out all public heresies, and errors that weaken faith. So we read, 2. Chron. 34.33. that josias took away all the abominations out of all the countries, that pertained to the children of Israel, and compelled all that were found in Israel to serve the Lord their God. Is it lawful for the Magistrate to put heretics to the sword? Surely it is, especially those that are obstinate seducers of others, and wickedly seek the eversion of Church, and common wealth, if once, being convinced by the Scriptures, they do still remain incorrigible. The reason is. 1. The Law of God commandeth the same to be done to blaspheamers, and false Prophets a Levit. 24, 16 Deut. 13.5, 6.7. & 17 5.18.20 . And josias did it very commendably. 2. King. 23.20. 2. Because, if Nebuchadnezer a heathen King would not endure them that were blaspheamers against the God of Israel b Dan. 6.25 , much less ought a Christian Magistrate to tolerate them. Bu● the seduced heretics, if they refuse to be instructed, he shall in wisdom constrain either by banishment, or imprisonment, until they come unto themselves, and repent, and renounce their heresy, lest the scabbed sheep infect the rest of the flock, and lest a little leaven corrupt the whole lump. 1. Cor. 5.6. Gal. 5.9. Neither must we think that the Gospel detracteth any thing from the civil government or jurisdiction, in matters concerning the conservation of religion. For Peter using an extraordinary authority, put Ananias to death for his hypocrisy, and shameless lying c Act. 5.5 . And Paul struck Elimas' the sorcerer with blindness d Act. 13.11 , because he perverted the strait ways of the Lord. And the advise of that moderate man Gamaliel, Act. 5.38. for bearing with the Apostles, doth not prove that the magistrate hath no power over heretics, and perturbers of the Church; only seeing the judges ready to slay the Apostles, he laboureth to recall them from that wickedness. No more doth that speech of Saint Paul 2, Cor. 10.4. disarm the Magistrate of the sword, where he saith, The weapons of our warfare are not carnal. And whereas Paul Tit. 3.10. warneth us to reject an heretic after once or twice admonition, he doth not there prescribe the duty of the magistrate, but this speech in that place is to be understood of private admonition, or that which is given in the Consistory. May a Christian Magistrate exercise civil, or criminal judgements? Yes indeed, for if a householder may in his house govern his children by discipline, correct the stubborn, and reward the good, surely the same may a Magistrate do in the common wealth, as the Apostle teacheth, saying; That the Magistrate doth honour good works, and punish the evil e Rom. 13.3.4 Neither doth that saying, Mat. 7.1. judge not, that ye be not judged, forbid public judgements, whether political, or Ecclesiastical, but only prohibiteth rash judgement of matters, either uncertain, as Augustine saith, or Divine, which are beyond our reach, and to high for us, as saith Saint Hilary; or that judgement which proceedeth out of the bitterness of the mind, as saith chrysostom: and the purpose of Christ in that place is to treat of contrary or malignant censurers, either of matters or persons. And as for that, Rom. 14.4. Who art thou that judgest another man's servant? It condemneth their unmeasurable pride, who, being puffed up with the knowledge of Christian liberty, make no account at all of their weak brethren. And that 1. Cor. 4.5. judge nothing before the time, forbiddeth only those judgements, which are grounded only upon slender signs, and bare suspicions, and not the private judgements of charity, and much less the public judgements either of Church or common wealth. Lastly that saying of the Apostle. Heb. 13, 4. Whoremongers and adulterers God will judge, comprehendeth the office of the Magistrate. For God will judge and punish them, either immediately without the ministery of man, or mediately by the Magistrate. Doth Paul condemn the order of judgements, and all manner of contending at the Law where he saith. 1. Cor. 6.7. There is utterly a fault amongst you because you go to Law one with another? No, neither doth he simply deny the lawfulness of going to law before a magistrate, but only rebuketh in Christians that go to law with another, that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which is less than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & signifieth weakness or defect and impatiency of mind.) 1. That they laboured with lust, sorrow, hatred and covetousness, even for unprofitable matters, and for trifling businesses, and would contend in law for the most slender injuries that might be, and would deal therein with an obstinate purpose of revenge, and with all the sleights and devices that could be. 2. In regard of the scandal and offence, because they did strive and go to law under the heathen and unbelieving judges, which brought a reproach upon the whole Church: as if Christians should at this day bring their actions before Turkish governors. 3. Because they did willingly offer injury and damage one unto another, even those that were brethren and partakers in the same Christian Religion. 4. Lastly that they neglected to compound their differences, by the arbitrement of the faithful in the Church. But that a man may even before wicked judges defend his own innocency against the injuries of wicked men, even himself giving the first onset, the Apostle Paul showeth not only in words but in deed, & in practice, when he appealed to the laws of the Romans', when he was beaten with rods: and so also he required help of the Roman tribune, against the jews that lay in wait to kill him: & again, from the unjust judge, he appealed to the tribunal seat of Caesar a Act. 16, 37 & 23.27, & 25.10.11 . By all with it appeareth that to go to law, of itself is not evil, but the abuse is that that maketh it vicious. What doth Christ mean then Math. 5.39. when he forbiddeth them to resist evil, and commandeth them, that to him that will take away their coat they should give the cloak also, and to turn the right cheek to him that shall strike them on the left? It is not an advise and counsel given to them that are come to perfection (as some expound it) but a manifest and express commandment, wherein he doth not absolutely enjoin them to turn the other cheek to him that smites them (for Christ himself did not so to him that smote him, but rather reprehendeth his malapertness. john. 18.22. And so Paul, Act. 23.2. God will smite thee thou painted wall.) But the meaning of Christ is that he would have the minds of his Disciples to be so far from the desire of revenging of injuries, that they should rather endure the injury to be doubled upon them, than they should revenge the same; and that they should rather be willing to suffer wrong then to offer any, or requite it being offered to them. But it is one thing to defend themselves, and their goods which is lawful for God's children to do, and it is another thing to hurt another man which the godly may not do. Neither yet is this patience which Christ prescribeth, Luke. 21 19 or equity and moderation of the mind, any hindrance, but that keeping still sound friendship toward our adversaries, we may without bitterness, of hatred, or desire to hurt them, use the remedy granted unto us by God, that is to say, the help of the magistrate for the preservation of our goods, and substance; and let the causes contend and strive so, as still the hearts may be free from contention (for according to the old saying: Dissidere bonos etiam de rebus iisdem, Incolumi licuit semper amicitia. The selfsame things may make good men to vary: And yet still friendship stand, and not miscarry.) Or they may in a care of the public good, and in pure and true zeal, bring before the magistrate a guilty, stubborn, and pestilent fellow, and require to have him punished: so as it be done with an upright conscience, and a mind free from all guile, and corrupt affection, aiming at the amendment, or at least the bridling, and restraining of the offender, the quietness of others, the preservation of justice and God's glory. What say you to that of Solomon. Prou. 10.12. Love covereth all trespasses? Doth that speech command the Magistrate to spare those that offend? or doth it command private men that they shall not bring their complaints before the magistrate against those that do them injury? No: But it teacheth that private offences, such as usually fall out among men, must be favourably intepreted, forgiven, and forgotten, according to that, forgive and ye shall be forgiven, and as Paul saith, Love suffereth all things, namely those which are not enormous, but may be tolerated, and mitigated, without breach of discipline, or godliness. 1. Cor. 13.7. In what sort are judgements to be ordered? This point the scripture teacheth. Deut. 1.16. First, Hear the controversies between your brethren. Secondly, judge rightly between every man and his brother, and the stranger that is with him. Thirdly, Ye shall have no respect of person, in judgement, but shall hear the small aswell as the great, ye shall not fear the face of man for the judgement is Gods. And four, chap, 17.4. If any thing be told thee, and thou hast heard it, thou shalt inquire of it diligently whether the thing be true and certain. So Leuit. 19.15. Ye shall not do unjustly in judgement, thou shalt not favour the person of the poor, nor honour the person of the mighty, but thou shalt judge thy neighbour justly. Pro. 17.15. He that justifieth, that is acquitteth, the wicked, and, he that condemneth the just, even they both are abomination to the Lord. And Pro. 24.24. He that saith to the wicked, thou art righteous, him shall the people curse, and the nations shall abhor him. And john. 7.24. judge not, saith Christ, according to the appearance, but judge righteous judgement, as if he should say, weigh, and consider the fact by itself simply, without any respect at all to the person. And 2. Chron. 19 5. josaphat said unto the judges. Take heed what you do, for you execute not the judgements of man but of God: (That is, you do not in judgement supply the room of any man so much as of God himself) and he will be with you in the cause and judgement. Wherefore now let the fear of the Lord be upon you, take heed and do it, for there is no iniquity with the Lord our God, neither respect of persons, nor receiving of reward. And the law of the Athenians was this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Both must be heard: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. " Give not thy judgement any way, " Till thou hast heard what both can say. Our proverb is, One tale is good till the other be heard. Seeing Christians are by the law of God forbidden to kill, and it is prophesied of the Church. Isa. 11.9. and 65.25. there shall none hurt or destroy in all the mountain of my holiness, doth not the Magistrate therefore offend, in putting malefactors to death? No: For he executeth God's judgements: And it is one of his royal virtues, to revenge the afflictions of the godly, according to the commandment of the Lord, to take away the wicked out of the land, and to cause all the workers of iniquity to be destroyed out of the City of God a Psal. 101, 8 . Neither, doth he bear the sword in vain saith Paul, Rom. 13.4. for he is the minister of God to take vengeance on him that doth evil. But a way with that savage cruelty, & Cassian tribunal which was called Reorum scopulus The Rock of the acused: yea precious rather in the eyes of the king, must be the blood of his subjects b Psa 72.14 . But those prophetical speeches of the Prophet, do signify that there can be nothing hurtful to the Church, inasmuch as to them that love God all things work together for the best. Rom. 8.28. Seeing our Saviour Christ. john. 8.7. answereth the accusers of the adulterous woman on this manner, Let him that is without sin among you cast the first stone at her, may therefore offenders be condemned or punished, but by them that are just and free from sin? Yes, for we must not respect the vice of the person, but look unto his public office, and the order and course of the laws, which the judge must follow in giving sentence upon others, though himself be polluted with some kind of blot. Although indeed it is true, that it is no small scandal of offenc, if the judge be guilty of the same crime, for the which he condemneth another man, But that answer of our Saviour Christ is a particular answer, appropriate unto the Pharisees, that lay in wait for him to entrap him, and thereby he reproveth their hypocrisy, who, being most severe censurers of other men, were blind in their own faults, and did most foully flatter, and deceive themselves. May the chief magistrate with a good conscience show favour or give pardon unto malefactors that are lawfully convicted? So far forth, as the offences do either directly concern God himself, and are committed against him, as blasphemy, Idolatry, magic, sacrilege, or sorcery, (in which God is either dishonoured, or denied) or else are committed against the very nature of mankind as Sodomitry, or the burning lust of a man toward brute beast, or theft; these the magistrate should not forgive, for these offences do as it were extinguish, and dash the very wellspring and fountain of mankind: And therefore in this case the king must beware, that he do not spare the offender, with the hindrance and endangering of God's glory, and of human society a Deut. 13 8.9 : For in that case It is better, as Bernard saith, that one should perish, than the whole company. unus quam unitas. But so far forth as the offences that are committed, concern only some particular persons directly, there, upon weighty reasons, and wise understanding of the matter, he may forgive, as far as the safety and state of the Commonwealth, with equity and justice, will permit the same. For as it is lawful for the Prince to aggravate and increase the punishment that is appointed by the law upon a good and just cause, as David, 2. Sam. 12.5. when he was questioned withal concerning the rich man that had taken away the poor man's sheep, pronounced him worthy of death; so may the same prince, upon just cause moving him mitigate, and abate the punishment that the law hath appointed. Moreover the will and purpose of the offender, make a difference in the offence, and the divers and unlikely circumstances of persons, sexes, age, and the former course of a man's life, may be causes that in one and the same fact, of one and the same offence, in men that are partakers in guiltiness, yet the crime may not be alike, and therefore not the like punishment to be inflicted upon them. But if pardon be granted, let it be. 1 Upon a just cause, and necessary for the Commonwealth, and not out of the sole favour of the Prince toward any. 2 Let not the offendor that is guilty of a crime be freed from the whole punishment, but only from some part of the greatness of the punishment, upon hope of amendment: After the example of Solomon toward Abiathar the Priest, who took part with Adoniah when he sought to be king, And by the example of David toward Simei, when he railed upon him and cursed him. b 1. K. 2.26 36 3 The Prince must take heed that the example of his lenity do not breed liberty of offending, and that the people do not grow worse thereby: for the impunity of sin, when offenders may escape without punishment, it makes them the bolder to offend. The Magistrate indeed aught to be moved with pity, toward those that are malefactors, and to abstain as much as may be from the exact torment of their deserved punishment, but absolutely to forgive those that deserve death, he ought not. For to him especially belongeth that saying which is so much beaten upon in the law, Thou shalt take away evil out of the midst of thee. Deut. 19.19. And 1. King. 20.42. Because thou hast let go out of thine hands a man whom I appointed to die, thy life shall go for his life. Forasmuch as we have no example or precept, in the new Testament for warfare, is it unlawful therefore for Christians to go to war? No: For. 1. It was not the purpose of Christ in the Gospel to frame a politic government, Epist. 14. ad Marcell: but to erect a spiritual kingdom. 2 As Augustine saith, They whom Saint john Baptist commanded to be content with their own wages, he did not surely forbid them to go to war. And it is usual to argue from the Concreets to the abstractes: and the consequent follows well, where there is no ambiguity, as thus: john Baptist intertaineth and approveth of soldiers that remained in their offices, therefore also he approveth of warfare, for by the approbation of the example in his proper subject, the thing itself in general is approved. 3 If the Magistrate do justly punish those thieves, whose offences are only against a few, then by no means may he suffer the whole land to be spoiled & wasted with robberies, & yet the offenders go unpunished. For, He beareth not the sword for nought: but is the minister of God to take vengeance on him that doth evil. Rom. 13.4. And lawful wars (whereof 1. Sam. 25.28. Abigail speaketh to David, Thou fightest the Lord's battles.) Are of public revenge. 4 It is written, Hebr. 11.34. that, men that were truly a part Godly, did make wars, yea, and that by faith, and overthrew their enemies. But we must remember this withal that a wise man must first try all means before he go to war: And the magistrate must beware that he be not therein led by his own lusts, or by any wicked or corrupt affection, but as Augustine saith, Let him even pity the common nature in that man, in whom he punisheth his proper and particular offence. And lastly, the war must be just. As for that speech, Math. 26.52. He that smiteth with the sword, shall perish by the sword, It is to be understood of him, to whom the sword is not delivered by the Lord, that is to say, he that without any superior authority, commanding or granting the same unto him, doth usurp the sword to smite another man. And to Peter being a shepherd of souls, and a preacher of the Gospel, it was said, Put up thy sword into his sheath: as in like manner that 2. Tim. 2.4. is spoken to ministers, No man that warreth entangleth himself with the affairs of this life: Only they may with their exhortations and prayers be helpful unto them that fight just battles, as josh. 6.8. commandment is given that the Priests should blow the Trumpets in the time of war. Lastly, that speech of the Prophet Micah prophesying of the kingdom of Christ, Micah. 4.4. They shall break their swords into mattocks, and their spears into scythes, nation shall not lift up a sword against nation, nor learn to fight, is meant of the Christians, and thereby is showed what their behaviour, and endeavour shall be, and aught to be among the Gentiles, namely that they shall seek love, and peace, and concord, which all they do that embrace Chrst jesus the Prince of peace, with a true faith, but outwardly to defend themselves against wicked men is not forbidden. How many sorts of war be there? Two, Spiritual and Carnal: Spiritual, is that kind of war or combat, which the spirit hath against the flesh, the devil, and the world a Gal. 5.17 : In which war faith in Christ jesus, the word of God, a care & zeal of justice, & such like virtues are weapons necessary for us, but they are spiritual weapons b Eph. 6.13, 2 Cor. 10, 4, 1 Thess. 5.8 : The carnal war is that which is fought with carnal weapons: And the battle is the very fight & conflict of disagreeing persons among themselves, this later the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fight, the former is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 war. What is political, or carnal war? It is a lawful defence, or a lawful recovery of those things, which are wrongfully taken away, or a just and due punishment which is inflicted by a man's own magistrate, by force, and by corporal weapons. Which are just wars? 1 Those, which without the manifest danger of the whole common wealth, and of the common safety cannot be pretermitted. 2 Those, which are commanded by the chief magistrate to whom the care of the commonwealth is committed, or else by him that hath the government thereof under him: and in this case the private person must follow that commission that he hath received of his superior magistrate: for this action of war is the principal part of the higher power. 3 The war must be undertaken upon a cause just, and necessary, and agreeable to the word of God. 4 The war must first be denounced to the enemy, and the matters, for which they war, must first be rehearsed, that is to say, there must be no warlike action used, nor hostility performed, until first the Heralds, that is, the public messengers of arms, and of war, have denounced the same unto the enemy, and offered conditions of peace a Deut. 20, 10 Gen. 11.12 . 5 They must be made with a right intention, not in desire to hurt, or in cruelty, but labouring for peace, and to bridle the wicked, and relieve the good. For as Augustine saith, Men do not seek peace to the intent to make war, Libro. 5. de verbis donini. but they make war to the intent to seek peace. Which are just and necessary causes of war? The remote causes are, peace in time to come, and the amendment of our enemies against whom we fight, and by whom we have been unjustly injured and provoked a Math. 5, 9 23 . The propinque, or immediate causes are the requiring again of the thing that is unjustly taken from us, and not restored, or of the injury or contumely: but chiefly the repulse, punishment, and revenge of the offence that is committed against us b Gen. 19.15 20.1 2 Sam. 10.6 7 . And lastly the necessary defence of those that are in league with us, or being in our army are in some extreme danger. Is it lawful to defend true Religion with weapons? It is lawful so to do, against those that are of other countries, that have no authority over us: yea and against any part of the Commonwealth, which goeth about to overthrow the true Religion being once received by the public consent of all estates of the land c Ios. 22.10, 11.12 2 K. 23.15 . In this regard it was lawful for Constantine to defend the Christians against Licinius his fellow in office. For so God commandeth in the law. Deut. 13.14. to slay the inhabitants of that City within our dominions with the edge of the sword, which shall worship other Gods, and continue obstinately in their wickedness; and much more just then, and more necessary is it to resist them that would force upon us strange Gods, and wicked superstitions, and take away the wholesome doctrine of the word of God, or infect it with the brainsick conceits of men's traditions, And this the law of nature approveth, which teacheth us that we own all we have to God, and by which the Athenians in times past being enlightened, did publicly bind their Citizens by an oath, that they should fight for their Gods, and for their Temples, and holy rites, both with themselves and with others. But the Lord hath not commanded his servants to invade other countries, or to make war for idolatry, but commandeth his people to overthrow the Altars within their own lands and territories a Deut, 7.1 5 . Neither hath Christ commanded us for the propagation of religion, to make war upon foreign countries which are not subject unto us, but to teach them, and to preach the gospel unto them; and where the gospel is not received to fly and give place. Math. 10.23. Are those just actions, that do accompany and are incident to war, namely, spoils, ambushes, besiegings, slaughter, taking away their furniture and such other Calamities which are usually done to the enemy in time of war? They are just actions, if the cause of the war at first were just, Epist. 105 ad Bonif. if that were unjust, they are also unjust. But yet Saint Augustine telleth us that, It is not sufficient that the war be just, unless it be also justly performed. Which that it may be, these cautions following are to be observed. 1 Burning or pulling down of villages, trees that bear fruit, cutting up, and spoiling of cornefields, unless the enemies abuse the same to our prejudice, are not allowed by the word of God. b deut. 20.19 2 In just wars, it is lawful and meet to use against our enemies, spies, ambushes, policies, yea and stratagems (but so as no promise made unto the enemy be broken, for we must keep faith, even with the enemy, so long as he doth not break with us.) Whereupon Augustine hath this speech: c Psal. 15, 4 Lib. quest Quest. 83 When war is once justly undertaken, it skilleth not whether a man fight openly in the field, or closely by way of ambush. And this he proveth by the authority of God himself, who commanded joshua that he should lie in wait, against the City of Ai d jos, 8.2 . And commanded also David that he should turn about behind the Philistines, & come upon them on the other side e 2 Sam, 5, 23 . For in war that sentence is very true. Dolus an virtus, quis in host requiret? If once I fight against my foe, I look for fraud, let virtue go. And we see that, even by the commandment of God, spies were sent from the host of Israel unto the promised land, and that good men even Caleb and joshua f Numb, 13, 17 . 3 When the enemy seeketh peace, the law of suppliants, and of those that yield and submit themselves is to be observed, by which means the Gibeonites were spared. joshua. 9.3. 4 In Cities or Towns that are vanquished by force, after once the victory doth appear certainly to be thine, refrain from shedding the blood of the Citizens that are taken, and so also from cruelty towards women, infants, and old decrepit men, and above all, beware of ravishing or deflowering of women, for the law of God never tolerateth adulterers, or ravishing of virgins or matrons, but most severely condemneth it, and so long as the enemy liveth so long continueth the divine bond of marriage. Those whom God hath joined together, let no man put asunder. Math. 19.6. 5 The victory must be used moderately, and difference made between the causes that moved the leaders, and the error of the people, and the army or people yielding themselves must not be cruelly put to the sword. g 2 Cron, 28, 18. For (saith Augustine writing to Boniface.) As he that fighteth it out, and resisteth is to be requited with violence, so the conqueror oweth mercy to him that is taken captive, specially if he be such a one as in whom there is no fear of disturbing the common peace. And therefore the Romans are commended because they knew. Parcere subiectis, & debellare superbos. To pity those that subject were, And stubborn proud ones down to bear. And in general, unless there be a special and peculiar commandment of God to the contrary, clemency is more to be commended then too much severity. For it is no unadvised speech, that, in lenity and mercy, is the chief part of the victory. 6 The ransackings and spoils taken in war do of right belong to the Conqueror, and are of right his goods, and that, as Ambrose saith, by the very law of war: For there is a just translation of things from one to another, when he that wageth lawful war doth possess the substance of them that are offenders, as Cyrus was justly made ruler of the king- of the Babylonians a Isay. 45.1, . And this point is confirmed by the examples of Abraham b Gen. 14.21 , David c 1 Sam. 30 20 , and the Israelitese. 7 There must be a mean used in the defending of places besieged, that we fight not with man's nature, d Ios. 22, 8 but with men our enemies, as Xenophon, in his first book of the matters of Greece, reporteth, that Anaxilaus being accused before the Spartan judges, for yielding into the enemy's hands the city of Byzantium, which was committed to his charge, when he saw many die for hunger, he made answer, that he defended it as long as the war was betwixt them and the enemy, but when he saw that the war was between them and nature, and that such men perished, as in war use to be spared, he then thought there was an end of the war; which honest excuse when the judges heard, they acquitted and discharged him, for warlike offices have their bounds confirmed by the law of God and nature. 8 As for common soldiers, and those in garrison traveling along the countries either of their companions, they have these laws given them by john Baptist, Luke. 3.14. Do violence to no man, neither accuse any falsely, and be content with your wages. And the sentence of the Emperor Aurelian in Vopiscus, is worthy of exceeding great commendation, who gave unto the Tribune his vicegerent these commandments: If thou wilt be a Tribune, nay if thou wilt live, restrain the hands of the soldiers, let no man take another man's pullen, let no man touch another man's sheep; let no man take away other men's grapes; nor destroy their corn, nor exact of them oil, salt, or wood; let every one be content with his diet, let him take part of the enemies pray, not of the tears of the inhabitants. etc. Seeing that, for the most part, Princes make war of an evil and corrupt affection, how shall the subjects that are their soldiers satisfy their consciences? They are thus to be persuaded, that the war is made upon a just cause, and that it is not undertaken against the word of God: which is spoken to this end that subjects should not suffer themselves wittingly and willingly to be compelled to oppugn just and true causes. But because subjects cannot always understand the true causes, and counsels of their Princes, in this case, in the midst of their doubtfulnesss, this rule is to be followed, hold that which is certain, and leave that which is uncertain. Now this is certain, that we must obey authority when it commandeth, not things manifestly unjust. And as in the law of Moses, Exod. 21.13. there was a refuge and sanctuary appointed for him that had killed another man, not willingly, nor of set purpose, so are the subjects worthy of excuse when in a doubtful cause they obey their Prince. Are those mercenary soldiers to be allowed of, that being hired with a price will follow either side? No, in no sort. For. 1 The most of them do not fight for their own magistrate, but for foreign Princes. 2 They do most filthily forsake the calling that they have from God, and leaving their parents, their wives, their children, their trades, or their husbandry, they betake themselves to such a kind of life, as there cannot be at this day a worse or a more wicked life devised. 3 They propound unto themselves none other end but spoil, or to satisfy their lust, and they are for the most part of the number of those that shed innocent blood for reward, whom God hath pronounced worthy of cursing & destruction. Deut. 27.25. What kind of authority hath the magistrate? In divine matters, it is fully contained within the limits of God's word. Deut. 12.8. Let not every man do that which seemeth right in his own eyes. And Math. 15.9. They worship me in vain, teaching for doctrines men's precepts. But in the outward government of the Church, the king ought to confirm the decrees of the Ecclesiastical Synod which himself hath assembled. 1. Chro. 23.2. etc. But in human matters it extendeth itself a great deal further. For the magistrates law is. 1 To command his subjects necessary duties tending both to the public weal, and safety, and to every particular man's profit, and commodity. 2 To compel every man in his order, and estate, whether it be Ecclesiastical or civil, to do his duty, and to punish those that are found rebellious. 3 He hath power also over the goods of his subjects, and they are all the kings, as we use to say, not simply, or for occupation, & possession, (for Gen. 47.20.24. joseph bought the whole land of Egypt for Pharaoh, and afterwards let it again to the Egyptians, that they should be the perpetual tilers of it, and should answer unto Pharaoh a fift part of the increase.) But they are the kings, as concerning protection, defence, and lawful administration of justice: which we see confirmed by the history of wicked Achab, who was punished by God for taking away by violence Naboth's vineyard. 4 The king hath right to require ordinary tributes, or tolle of the heads, grounds, and immovable goods of his subjects, a 1 K. 21.2 and portage, or custom of wares, brought in or carried out, and tribute of their fields, & subsidies according to the estimate of their whole substance. And these aught still to be ordinary, for the upholding of the public charge of his office, and to maintain the glory and dignity of his house. Math. 17.25. and 22.21. Give unto Caesar those things which are Caesar's. Rom. 13.6.7. Give unto all men their duty, tribute to whom tribute: custom to whom custom belongeth b 1 Sam. 8 11 Gen 41.34 47.2.6 Dan. 2.4, 8, . And the king hath right also to demand extraordinary tribute, when any urgent necessity requireth it, but not to spend wastefully or riotously. His exactions therefore must be moderate, lest they being immoderate, he do thereby overthrow, exhaust, and devour his people c Psal. 53, 5 1 King, 12.11 . And let Princes remember, that what tribute or custom soever they have of the people, it is the public good, and must not be an instrument of private lust or tyranny. The saying of Tiberius is well known. It is the part of a good shepherd, to shear his sheep, but not to fleece them. And therefore in Daniel d Dan. 4.7, 12 , a king is described to be like a tree, under which many gather fruit, are fed, and shadowed, and in which many build. And to the publicans & officers of Princes, Saint john Baptist preacheth, Luc. 3.13 Require no more than that which is appointed unto you. 5 He hath right to determine all controversies according to the law, and to make laws, and edicts, such as may be requisite for the right ordering of civil government: as namely concerning judicial proceed, punishment of offenders, contracts, successions, and the like, according to the divers circumstances of place, time, and persons. But he cannot take away the fundamental laws of the kingdom, or commonwealth, but by the free consent of all estates and degrees. Seeing that 1. Sam. 8.11. Samuel saith. This shallbe the manner of the king that shall reign over you, 1. He will take your sons and daughters, & make them his servants. 2. He will take your fields, & your vineyards, and your best Olive trees, and give them to his servants, 3 He will take the tenth of your seed, and of your vineyards, & give it to his servants. 4. He will take your men servants, and your maid servants, and your choice young men, and will put them to his work. 5. He will take the tenth of your sheep. 6. And lastly you shall be his servants: Doth Samuel in this place arm kings with an infinite, or absolute power, circumscribed within no laws, over the bodies and substance of his subjects? No. For. 1. It is only spoken of God, and it is only true in him, He hath done whatsoever he would. Psal. 115.3. For God alone is truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of his own proper power, and rule: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free, and at liberty from giving account to any, bound and obliged to none, as Nabuchadnezzer confesseth. Dan. 4.35. No man may say unto him, what dost thou? And surely to proud is that speech for any mortal man to use: Sic volo, sic jubeo, stat pro ratione voluntas. So I will, and so I command. So for reason shall it stand. And Aristotle calleth none 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but him that is a tyrant, Pol. 4 2 Because Deut. 17.18. and the verse following, & Deut. 22.37 commandment is given that the king should learn the law, and follow the same in all his government. Lib, 1. God, justin, Tit. 14. Cap. 4 And Achab was punished because he would take away the distinction of government appointed by the law, when he had taken away Naboth's vineyard against his will. 1. King. 21.18. And the Emperors themselves have a saying, It is a speech worthy the Majesty of a ruler to profess himself to be bound by the law, so much doth our authority depend upon the authority of the law. But Samuel in that place. 1. threateneth the diminution of those liberties, and freedoms which the Israelites before time enjoyed under the judges. 2. He admonisheth and warneth them of their hard estate that was to ensue (which they notwithstanding must not cast off) under the government of a Monarchy, worse than that aristocraty, or government of some few great men, which they had before, because it seldom cometh to pass, but that kings do stray beyond their bounds, and abuse the power they have. And the law, he calleth the manner or course of government & rule which they must of necessity obey and ought not to resist. Hath the chief magistrate free power, in his subjects affairs, & causes, beside, or contrary to the laws received, for the determining of any matter? Surely he hath, upon just cause, and upon a serious and wise understanding of the matter, for he himself is a living law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which ought to interpret, and moderate the laws that are already made according to Equum & Bonum, equity and right, where the conscience of himself, being the chief Magistrate, and the manner of the fact doth require such moderation. And therefore in many things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Equity, and moderation of the written law must be admitted. What is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Equity. It is derived as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because in respect of the circumstances of the matter, it abateth the severity of justice, and moderateth and tempereth the extremity of the law, which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the extremity of law. And it is of two sorts, 1. Public, or the judges equity, supplying the place of that person, whereby he bendeth the law unto the cause in hand, that is, he doth not respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the extremity of law but apply the meaning & purpose of the law to the manner of the cause. On the contrary, the cause is bended to the law, when in judgement the extremity of law is retained, and no equity admitted, in respect of any circumstances. And then Summum Ius, summa iniuria. Extreme law becomes extreme wrong. In this respect, it is said Ecclesiastes. 7.14. Be not just over much, neither make thyself over wise. And Proverb. 30.33. He that wringeth his nose overmuch, causeth blood to come out. Yea the Lord himself adddeth exceptions of certain cases, to the extremity of the law, as to the law of manslaughter. And laws are general and universal rules, which do not presently fit every particular matter, and case in question. And therefore they are to receive a fit interpretation, by the industry of the judge. In this respect Christ defendeth his disciples for plucking the ears of corn upon the sabbath day. And David, for the same reason, contrary to the law, did eat of the show bread a 1 Sam. 21, 6 Mat. 12, 3, . And this is public equity, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Private equity, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of every private man, is that which 1. tolerateth the infirmity of our neighbour. 2. It covereth secret faults. 3 It interpreteth doubtful actions or words, not to the worst, but in the best sense, where there appear no manifest tokens of malice; It doth not lay open to the world secret offences, but cureth them by Instruction, Counsel, Admonition, and brotherly reproof: Of which we read, Phil. 4.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let your moderation, your equity, your gentleness, mildness, and patiented mind be known to all men. 3 The chief equity, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that of Christ, in that he took the punishment of our sins, and laid it upon himself, prayed for his enemies, and left pardon and forgiveness ready for all repentant sinners, at what hour soever. 4 Lastly, private 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or equity or moderation remitteth ofences, yieldeth from his own right, both in defending, and retaining the good, and in repelling the evil, and in revenging of injuries for the peace sake. What politic laws are to be allowed? Those which are agreeable to the law of nature, (whereof the decalogue is an abridgement) and composed for the safety of the people: or those which do not serve from the eternal rule of the honouring of God, and loving our neighbour, and are made by a lawful magistrate. Those that are made after any other manner, they are no better then tyrannical bonds, Isa. 10.1. What things are there that give weight and strength to the law? 1 The example of the magistrate if he be a living law, that is, if he express in his life that which he commandeth in his laws, for, Regis ad exemplum totus componitur orbis. The king's example bears such sway That all the people go that way. 2. A care of the keeping of the laws, that they be not made like spider's webs. 3. Equity in the observing of them, that Crows may not be favoured, and Doves censured, that is, the wicked spared, and the innocent punished. 4. The speedy execution of the Laws. Doth the judicial law of Moses bind the Christian magistrate? No, not precisely as it was appropriated to the people of the jews, during the government of Moses Law. For the law (as the rule is) bindeth none but those for whom it was made. And, The Law was given for a certain time, and is of no authority after that time. But it doth bind him so far forth, as it commandeth equity, and setteth down punishments for sin, though not the peculiar manner of the punishment, which is to be tempered according to the estate of the time, place, and country. It is lawful therefore for Christians to use the Laws of their own nations, being agreeable unto reason. Are tithes abolished, because the Law Ceremonial is abolished? No: because the Precept of Tithes was not simply ceremonial, but partly moral, imprinted in the rational nature, which teacheth, that stipends are due to such as watch for the common good. The which the Apostle proveth by arguments, a 1 Cor. 9 taken from the Law of nature, and the common custom of men, saying, Who goeth to war of his own cost? or who planteth a vineyard, and eateth not the fruit thereof? and this, Christ confirmed, Mat. 10 10. The Labourer is worthy of his hire. But the determination, of a certain portion suppose the tenth, rather then the seventh, ninth, eleventh, or twelfte, was a judicial precept, which may without sin, and aught to be observed, if it be set down by the authority of the Magistrate. What is understood by this name Subject? The whole multitude of people, who are governed: and the name of a subject, is more general than the name of a citizen. For every citizen is a subject to the Sovereign Magistrate, but every subject is not a citizen. For he upon whom only burdens and services are imposed, and not honours, that is offices and dignities, he in that common wealth in the which he liveth, is not a citizen but a subject, but if in the same common wealth, in the which he liveth he be partaker both of dignities & services, either in whole or part, with the rest who live under the same Laws, he is a citizen: a citizen also, one is said to be, either in respect of his country, or common wealth in which he is borne or enrolled, but a subject in respect of the Magistrate. Who are the Magistrates subjects? All and every one who live in his Kingdom, of what condition soever, whether high, or low, politic or Ecclesiastical persons, so even Aaron the Priest should have obeyed Moses the civil Magistrate a Ex. 4, 15 32, 21 , so the Prophets, who, when they were ruled by the spirit of God, did courageously, & constantly perform the office of reprehension committed to them of God, yet to their kings & princes, whom they did reprehend (as in was meet) they did reverence: & Christ the high Priest, & our master, did acknowledge the Magistrate, and obeyed him in civil things b Mat. 17, 24.27 , the like Paul performed, and commanded. Rom. 13.2. Let every soul (Emphatically, that is, every man, without exception) be subject to the higher powers. Whereupon chrysostom saith, that this commandment is given to all, to Priests and to Monks, and not only to Lay people, the Apostle in the beginning declareth, when he saith, Let every soul be subject to the higher powers, be he an Apostle, be he an Evangelist, be he a prophet, be he who he may be, for, this subjection doth not overturn piety, and. 2. Peter. 2.10. Peter condemns them who despise government, and fear not to rail on them who are in authority. The which it is plain against whom it is spoken. Neither was it lawful for princes and governors so to departed from their right, as to exempt the Clergy from the authority of the magistrate: neither must we look what they did in this matter, but what they ought to have done, because they cannot, neither ever could, annihilate the commandments of God. What is the office of a good subject and citizen towards his commonwealth? 1. In general, to profit it in the Lord, according to his calling, both in peace and war a 2 Sam. 2● 16, 22 Heb. 11, 22, 2 . 2. To pray for it, and the safety of it b Ps, 122, 7 jer. 29 . 3. To help it, but in a just cause, by the precept of Christ. Mat. 20.27. in a word, amongst Christians a good man, & a good citizen hath in every thing the like office. What is the office of subjects to the Magistrate? 1. Obedience, that all men (if he be lawful) obey him, be he faithful, or an Infidel, whither he command justly or covetously, or cruelly c 1 San. 8, 11 Ier, 27, 8, & 29, 7, Ac, 24 16. Tit. 3, 1 1 Pet. 2.13 Rom, 13.1 , because not without the singular providence of God, even they, who injustly and cruelly rule, are stirred up, to punish the sins of the people d EZe. 29, 19 Dan. 2.21, 37. &, 5.18 . Rom. 13.1. There is no power but of God. Nay it is necessary, & most equal to be subject: neither is it a thing indifferent or arbitrary, but such as binds the very conscience. Rom. 13.5. Because no man with a good conscience, can resist him, to whose power God hath made him subject. And surely, subjects are bound to obey in all things, but usque ad arras, not violating religion, and so far forth as Magistrates command not things impossible, and above our ability, and contrary to the law of Nature, or of God, or forbidden those things which God commandeth, according to that rule of Christ Math. 22.21. Give unto Caesar the things that are Caesar's, and unto God the things that are Gods, and Acts. 5.29. It is better to obey God then men, according to which rule, Sidrach, Misach, Abednego, and Daniel did well not to obey, but without deliberation constantly and sincerely withstood the ungodly edicts of the Kings, both of worshipping the graven Image, and not calling upon God a Da. 3, 18 & 6, 11 : on the contrary, the Israelites are condemned, who obeyed the ungodly Edict of King jeroboam to worship the golden calf b 1 kings 12 30 . What if some Magistrates command things just or unjust, are the godly citizens to esteem them as such Laws, as they are bound to keep? No surely, not simply, to both the terms of the Law, because every Law bindeth, either to obedience, which is one term, or to punishment, which is another term, but they are so far forth to esteem them as laws, and are bound unto them, as they themselves, or their country, or that common wealth in which they live, can yield, or else can willingly undergo the punishments appointed, if they live in that commonwealth, and cannot obey these laws: for private men cannot violate public and ancient Laws (though they be evil) but they must either obey them, or if with a good conscience they cannot, they must either submit themselves to punishment, or else departed out of such governments; but the states of a Christian common wealth must either abrogate such Laws, or provide that they be abrogated. Doth Paul exempt the faithful from obedience to these Laws, in saying. 1. Tim. 1.9. The Law is not given to the righteous? No, but he showeth that the Law was not made against him, who ordereth his life according to the rule thereof (such a one is only he, whom the Lord endueth with true Doctrine and the holy Ghost) against such a man also the Law cannot pronounce the sentence of condemnation, because he is justified, neither doth it handle him as an enemy, but ruleth, teacheth and delighteth him, as one assenting unto it: but this Law is against him, who hath not these fruits of the spirit, which are repeated Gal. 5.13. and it confirmeth that which is, Rom. 13. The Magistrate is not to be feared of them that do well, but that do evil: and thou shalt not fear the King. What is the second office of subjects towards the Magistrate? Honour, or fear, or reverence. 1. That they admire and reverence governors ex animo, in heart, in word, in gesture, and fear them as God's vicegerents: such was the reverence which Quintus Fabius Maximus, yielded to his son, being Consul, but Christians must go far higher. Further, that they think charitably and judge honourably of the whole state a 1 king. 1, 23.31 , that they construe even faults in the best part, and either cover them with a godly equity, or pass over them by a prudent dissimulation, or correct them by moderate counsels and admonitions, that they submit themselves willingly to his sentence b 2. Sam. 19 19 , that they pardon all wrongs: forbear the least violence: and in a word, that they speak not evil of him c Exod, 22, 2.8 Act. 23, 5 1 Pet, 2.17, . But that they Give fear to whom fear belongeth, and Honour to whom Honour belongeth, Rom. 13.7. What is the Third? Fidelity, or that natural requiting affection, which the grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that subjects do, as much as they can, by an honest and godly means, preserve, keep, and defend, the safety, life, right, dignity, cause, person, and family of their Sovereign Magistrate, against all such as shall conspire against him d 2 Sam. 16, 9.20.2.11, 2 K. 12.2, etc. . For if we must give our lives for the brethren, much more for our Governors, who are fathers. 1. john. 3, 16. What is the forth? Piety: to pray for the Magistrate, for his safety, and government. 1. Tim. 2. 1. jer. 29.7. Dan. 6.21. So the Christians of the Church Primitive, prayed for their heathen Emperors, wishing unto them, long life, secure government, a safe house, Tract, in Apol. Cap. 30 valiant soldiers, faithful Senators, good people, and quiet Kingdoms. Only julian the Apostata was that Emperor, for whom they durst not pray e 1 joh, 5.16, Gal. 5, 12 . What is the fift? Not, as Polypragmous, to make an inroarde upon the duty of the Magistrate, but rather if we know any thing which may be for the good of the common weal, to acquaint him with it, and to crave both advise and assistance from him a 2 Sam. 4.4 2 K, 6, 26.8 3. . Those two verses are therefore worthy to be remembered of all busy bodies, which john Functius, as he went to be punished, did repeat. Disce meo exemplo, mandato munere fungi, Et fuge, ceu postem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Learn by my loss to do, alone that longs to thee, And, as a plague that kills, all busy meddling flee. What is the sixth? Love, or gratitude, and benevolence, which they must declare by their best services b Gen 47 7 to 2 San. 14.4 2 K, 19.2 20, 7 . What is the seventh? They are bound to help him, according to their abilities, be it by Taxes, or Subsidies, or tenths, or other ways, and this they must do without murmuring c 1 Sam, 8. 1● Pro. 13.7 . Christ did so d Mat, 17, , and commanded subjects to do so e M, 22.21 , Abraham paid tithes to Melchisedech, Gen. 14.20. joseph and Marie, in the New Testament, went to be taxed f L, 2.4, 5 . And how can the common wealth be preserved and governed without tributes? yea and, The labourer is worthy of his hire. Luke. 10.7. Nay the Law of Nature teacheth it, by which all Nations, who had any form of government, since the creation of the world, have paid tributes. For Taxes, Subsidies, and regal hereditaments, are granted to Princes, either to testify the love of subjects, or to reward the care of the Magistrate, and that they may better endure all public charges. And if citizens are bounden to adventure their lives in the King's service, much more must they communicate their goods for the common good. Are Clergy men, or Church men, as they are called, exempted from all taxes, and Subsidies? Surely Christ challenged no such privilege: for he was ready to pay tribute, for himself and Peter. And it is against the Law of charity, that they who have proper Lands, and other emoluments by the Church, should be exempted from civil charges, casting that burden upon the shoulders of others: as though when all others are in want, they only should be free g 2 Cor. 8.33 . As for that Gen. 47.26. where we read that the Egyptian Priests paid not the fift part, this was, because their fields were not sold to the King, in that dearth, they having corn from the King's Granaries. But the levitical Priests were in Israel, justly exempted, because they possessed no fields amongst that people, but only lived of oblations. Notwithstanding, justinian made a Law, that Churchmen should be free from such personal services, as were performed by industry and labour, because if they were bound to them, they must needs be withdrawn from their duties. We also deny not, but that princes may remit to them somewhat of their tributes, so it be not to others hindrance, and to maintain their riot. But we avouch, that Churchmen cannot challenge such immunity by god's word: neither that they can in conscience deny tribute to princes, if it be demanded. Wherefore we avouch that, that decree of Boniface the eight, is most injust, wherein he straightly forbiddeth Churchmen, not once to pay tribute to profane Princes, without the Pope's authority. Why must subjects perform obedience to the Magistrate? 1. For the commandment, and ordinance of God. 2. To avoid punishments, because they who resist magistracy, are subject to punishment, Rom. 13.2. and we must be subject not only for wrath that is (for fear of temporal punishment) but also for conscience, that is (the fear of God, lest we offend god, before whom we must keep a good conscience): or, not only to avoid punishment, but because it is acceptable to God: and note that the conscience becomes guilty, and subject to eternal punishments, not for violating the Prince's commandment, which sometimes may be unjust, but for violating the institution of God, which commands obedience to Magistrates and Laws politic; because not human but divine Laws bind the conscience, and make it guilty of eternal death. May Subjects rise up in arms against Magistrates, or become mutinous? No, for God hath often punished the authors of sedition: so Core and his company murmuring against Moses was in the desert consumed with fire: and the earth swallowed up, Dathan, and Abiram alive with their families b Numb. 16 12, 31 , so Absalon was hanged in his own hair, being thus punished, as a rebel to his father: neither did Ziba, Adoniah, and Zimry escape d 2 Sam. 12 22 1 K. 2.10.20 25.16.16 . Did Naboth well, 1. King. 21.3. to deny Ahab his vineyard, who deserved it, and offered money for it? He did well. 1. Because God gave an especial law to this people, that hereditary possessions, should not pass from one tribe to another, but should be retained still in the tribes, who, to that purpose, must marry amongst themselves a Levi. 25, 23, Num, 36 7.9 , because God would have that stock to be known, out of which he had decreed the Messias to be borne. What if the Magistrate offer thee some open and great wrong? what must thou do? I must not use any violence against him, for now no private person hath, with Ehud, judges 3.21. Extraordinary commandment from god, Tihis & 7 questions after are added of purpose to this English translation, to kill Princes, as may be observed, in the Lords provident disannulling of such traitorous attempts. And here note, that all such persons, as in the Scriptures attempted any thing against the life even of Tyrants, they had not only a personal warrant from God, but also effected their purpose, and without the loss of their own lives delivered the people. And surely it were better for private men privately to bear all wrongs done by Princes, as it were in a doubtful case, then in avenging themselves to sin against God: For here Christ bids me, to turn the other cheek, that is, to bear all wrongs done, especially by my governor, for God's sake, knowing this, that he who is rejected by men, is not, for an injury received, abjected by God. Secondly, it becometh wise men to try all means, and suffer all wrongs, rather than to rise in Arms against Governors. Thirdly, if it be an inferior magistrate who wrongs me, I am to come, by supplycatorie petition, to the superior for his aid: and, even against him, use rather Law than force, in a free common weal. Fourthly, I am by flight to avoid the present wrong of my governor. This in the Scriptures we find Practised by God's people to Pharaoh Exod 5, 1. Isa, 29, 7 , and the same people to Nabuchadnezzar a tyrant were commanded to perform obedience, and to pray for him. His successor Darius, Daniel obeyed, and said, O King live for ever, b Dan. 6, 21 . And when David was moved to kill Saul, though he was to succeed him in his kingdom, and had received many wrongs from him, as that he gave his wife to another, banished him out of his kingdom, and killed the priests for his sake, yet he said God forbidden that I should lay hands upon the lords anointed c 1 Sam, 26 11 , and when he had but cut off the lap of his garment, he was grieved for it d 1 Sam. 24, 6 : what would he have been, if he had shed his blood? yea when one brought him word that he had slain him, did he not command him to be executed as a traitor e 2 Sam. 1.14, 15 ? And this he did, that he might not make himself a precedent for traitors by a discontented spirit, through his example, to kill kings. Nay, he thought it better, to make a dear account of his Sovereign's life, though he sought his. Tertullian hath to this purpose an excellent speech, Christianis praestat occidi, quam occidere, It is better for Christians to be killed then to kill. This made Paul to say, let every soul be subject to the higher powers f Rom. 13.1 this made him to exhort, that prayers and supplications be made for Kings g 1, Tim. 2.1 , even for such kings as Nero was in his time: this made Peter to say, Fear God, Honour the King h 1. Pet, 2, 17, . This made Solomon to say, My son fear God and the King, and meddle not with them that are seditious 1 Prov. 24, 21 , and to advise all men in the book of the Preacher, not so much as to curse the king in their hearts k Eccle. 10.20 . But seeing you set down this true Doctrine of obedience, tell me whether this be the Doctrine of popery, The answer is ●n abridgement of the Ex●ct a●scorse that it is lawful for any man to kill a Prince, who is of a contrary Religion to Popery? Questionless it is: as may be proved, first by their own assertions, Secondly by their several practices. Thirdly by the Pope's own pardons for, and commendations of such seditious persons, as have either attempted, or achieved the like treasons. What are the assertions of papists in this point? They do not only say that. Heretic neighbours may be spoiled lawfully of their goods Decret: papa. ●pud great c. 15. q. glossa: , that, protestant ministers may be defrauded of their tithes b A●●● us Card. Et personus. , that, Heretic creditors are not to be paid c Symanchalnst cath: Tit. 46. Toletus Ios. Insti sacerd. de Excom Gratia. c. 15, quib, , that Keepers of forts are freed from such Lords d ibidem, Sym , that, wives are not bounden to such husbands e Sym, Instit, , that Fathers may disinherit such children f Alanus. , that children may deny such parents g Alanus, pars: , that kinsfolks may kill such kindred h Grat. l, 5 causa. 13.9. Cap, legi. , and that, one borne in an heretical country may deny his country i Alan, pars, , but that, by Heresy a man, nay a king, is deprived of all his jurisdiction, whether natural, civil, or politic k Sym. i●stit: Tit, 46. sect. 47 , And the tenor of the oath of the league in France is thus: If ever I make marriage, use traffic, yield aid, hold friendship, give credence to heretics, or once salute them, let God confound me l Ludou, de Orl. Part. ●9 . Show this in particular. One of their own Bishops saith, As soon as a Christian King becomes heretical, forthwith the people are freed from subjection m Sim●ncha: Inst: Tit. 23: sect, 11 . A Cardinal saith, As long as the prince continueth excommunicate (as he must do ever, if he be not a Romanist, for the Pope excommunicates ipso facto all heretics) the subject is freed from the oath of subjection n Tol. Instr. sa●erd: L: 1. c. 13 : but by whom? By the Pope, saith a jesuite, who upon just cause hath power to absolve from oaths both himself, (as Gregory the 12. did when he swore that if he were chosen Pope he would give it over) and all others o Are or, Ies, mar, c. 15: . If he be personally excommunicate, Then, saith their Lawyer, subjects are freed from their allegiance, and all his heretical assistants are to be rooted out, and their Land to be exposed to be possessed of (strangers) Catholics p Massov, juriscons. de mayest 〈◊〉 ●●eccl: par, 2, L, 4. de imp, pag 676, . Nay, saith another Lawyer, if he be not excommunicate, yet if his heresy be publicly known, q Panorm. cap cum in hom, there needeth no pronunciation of the sentence of excommunication, so that (saith the jesuite) subjects may lawfully deny him obedience r Valent. Ies. Tom 3, in Thomae d s●, q. 12 p. 2. p●g. ●63 ? How so? For the evidence of the crime, (saith their whole school, & make it a matter of certainty & faith) doth infer a sentence of condenation s Bannes' ●n. 2. 2, q. 12. act. 2 concls. 2 because (as the more common opinion doth define it) there must we understand the Pope's will to have him excommunicate, whom upon the knowledge of his fault he would excommunicate. Nay, suppose that a Protestant Prince have a just Quarrel: yet, no war can be lawfully denounced or waged by the Queen (being excommunicate by name) though otherwise in itself it were most just: because her power is unlawful a Alens letter to ●●●ley. . Come we next to practices, show me them. First, Pope Gregory the seventh, alias Hildebrand, beginneth this Pageant, We by the Apostolical authority do absolve all from their oaths, which they have given to persons excommunicate b apud great. c. 17. 6. 6 . And another Gregory, useth the like tenor, we excommunicate all heretics, that they who are bounden unto them by oath, may know that they are absolved from all duty of fidelity c Greg 9 L. 9: decr: Tit, 7. c. 5 . Lastly, Pius Quintus their successor in place, but superior in malice, saith, We command all subjects, & absolve them from the faith they have plight with their queen Elizabeth d Pius 5 in bulla, . But this is only for obedience to Kings, what can you show for offering violence to Kings? Costerus saith, This power of deposing Kings of their crowns, and Emperors of their dignities, in behalf of the good of the Church was ever peculiar to the Pope: who hath no less authority, as Christ's Vicar, over Christians, than the hireling over his beasts e In Apol: pro part. 1. ench. p. 64 . So the pope hath authority over the Emperor (saith Molinia) because the Emperor is but the pope's Minister, and is to use his temporal sword only at his beck f de Inst. disp● 29 tract. 2 . And if Kings will not enthrall themselves to the Pope's authority: It is not lawful for christian's (saith the Cardinal) to tolerate any such King who draweth his subjects to heresy g Bellarm. L, 5. c, 6, 7, 4. de Ro, P, . But, subjects ought (saith Sanders) to set up another in his place h De visib, monarch, L, 2, c. 4 . Yea, they ought (saith Creswell) to expel him out of his Kingdom, as the enemy of Christ, which is, as he calleth it, i in philop, pag. 194 an undoubted doctrine among the learned, and agreeable to Apostolical truth! Yea which is more, though the Pope (saith Bannes) should tolerate an heretical King, yet may the Common wealth remove him k In thoma, 2 2, q. 12, art. 2●. . And than who shall remove the jews, and the Stews tolerated by the Pope even in Rome? But yet behold a greater mystery of this iniquity: for, suppose that the King deposed shall be willing to be reconciled to the Church, yet notwithstanding (saith Simancha) he may not recover his crown e In stit, Catho. Tit. 33, sect. . And doth not the Bull of Pius or rather impious Quintus roar thus, We command the subjects of England to take arms against their Queen Elizabeth m bulla pi● Q. p, M ? Doth not another say, Any man may lawfully murder a Tyrant, which I defend by common consent n Libro de Abdica, Henr● 3. p. ●62, 270 . Now, it is evident (saith Reinolds that fox) that every heretic prince, is most properly, and perfectly a Tyrant o in Rosao , and, if (saith a Spanish jesuite) they may be bereaved of their lives, much more of their livings and renowns p Valentia To●o, 3, disp, 1 q, 11, punct. 2 . Nay, Heretical Kings (saith Simancha) deserve more grievous punishment, than private men: Therefore the Scythians (as he well deserved,) did put to death their King Scylen, for violating their Bacchanals q Instit cath: Tit: 23. sect: 12, 13 . Behold your faces in this Scythian Glass, you Priests of Baal. But to go on, were not, the jesuits the causes of all that tyranny which was exercised amongst the Indians, r Mercur: gallobel●g: to● more, 2. L, 10 and which yet crieth for vengeance from heaven? Did not Duke Randolphe persecute the Emperor Henry his King by force of arms, & that only at the pope's instigation a Abbas usp: Crant: in Cron: 2 ? Did not Clemens, that merciless Monk, murder Henry his king in France? Did not Parrey, & Lopez, & diverse others attempt the like against Queen Elizabeth? & have not those monsters of men, those infamous traitors of late, attempted the like against our King and country? and one of them seduced by jesuits, died in it, that it was no sin? Doth not Reinalds speak against the King of Navarre to the French in these words, Will you proclaim Navarre a Caluinist, king of the most christian Kingdom of France? What is this else but to advance a dog to be Sovereign over men? Shall Catholics pray God save that King, whom they may not admit into their houses? But now that France is theirs as they think; this Island of Britain is a great eyesore to them, and to the end they might have a prince to their purpose, they can write whole volumes, to advance a woman stranger, and to disable the just title of our dread Sovereign King james. Remember these children of Edome, Psal, 137.7 O Lord, who said of jerusalem, down with it, down with it unto the ground. But you cannot show that any Romanists have commended this practice? Yes, that I can: Bellarmine saith, Many Popes have justly deposed many princes c L. 5. de Rom. pontiff. c. 6 et. 7: : Cardinal Allen d To si● william Sta●ly , Reinolds e in R●saeo , Parsons f in h●s Dol ●ā that is his deceitful man. , inciting subjects to take arms against their Prince, do persuade by examples merely rebellious, as the resisting of King john: of Edward the second: Richard the second: of Henry the sixth, as precedents to be followed. The author of the book of Deposing Henry king of France, doth sing a Gaudeamus, for his death g Libro de insta, abdic. H. 3: . And again Allen doth approve the perfidious rendering up of Deventer, & encourageth the English malcontents, to join their forces with the Spanish invasion h To sir willan Stanley, 1587. , And I have, & have read an Oration made at Rome 1588. by Georgius Picchaes, to Pius Quintus, & other Christian Princess pro Britannico bello indicendo, for invading of England. So the College of jesuits at Salamancha approved the insurrection of Tyrone i Admon. to the nobility of England. . And what traitor is there, who hath suffered for treason, & is not amongst them canonised for a Saint? (it may be our late Traitors in policy shall not be so, because it was not felix scelus) And when that seduced servant of Catesby, Bates, began but to doubt whether the late treason was lawful, did not a priest tell him that it was meritorious, and that he sinned because he so much as doubted? Furthermore it is plain, that Xistus Quintus doth commend in a panegyrical Oration k Habita in consist: 1589. , the murder of the French King as a notable, rare, & memorable act. But why? Because he slew not (saith he) a King painted in paper, or graven in stone, but the King of France in the midst of his host. This, saith he, was a fact done by the admirnble providence, will, and secure of almighty God, a far more marvelous work then that of judith. And that English traitor Parry, had his pardon from the Pope to kill the Queen, and Lopez his pay to poison her. And Cardinal Poole, when the Emperor was going against the Turk, he advised him to divert his forces from the Pagans, and to enforce them upon Henry the eight, as upon an enemy more pernicious than the Turk a Card: pool ad. H, 8. L. 3 Pag. 38, 4 jude. 8. . Thus we see that these are the men who resist government, and because their Pope must be head of the Church as they will have it, therefore they give Commonweals, Leave to choose a king, & limit him at their pleasure b Parson in his Dolman, , saying, that majesty is seated rather in the kingdom than in the king; that, people are not ordained for the prince, c Ies, de Instit. abridge in h: 3: but the prince for the people d Dydimus: pag, 26 1: Stapleton, , & that a king is but a creature of man's creation e Rotiqual du● de justa auctoritate pag. 8. But have not Lutherans, Caluinists, and such as are called Puritan defended, & practised the murdering, or at the least deposing of princes, and doth not this author, whom you have translated defend the like? It may be, that some of these have not spoken so advisedly of the authority of princes as they ought, living themselves mostly in free states & cities, where governors are chosen by election; as thinking, that when such princes shall go about to alter the ancient & pure religion of God, dilapidate & consume the revenues of the crown, tyrannize by exactions over their subjects, & beat them as Rehoboam did with scorpions: that then the general state, the peers, and Parliament of the land may labour to redress such disorder. But that a king should be deposed by his subjects, murdered by a private man, or assaulted by foreign force, either it cannot be proved out of their writings, or if it be, we are to esteem it as a doctrine of men, not of God: as a private conceit not a public assertion. We have no such doctrine, neither have the Churches of God. As for the truth of this in practice, look we but to the days of Queen Mary, when more suffered for religion in 5. years, then have done for treason in 45. since: did any than rebel against the life of that Queen? did they not suffer the loss of goods, liberty, country, lands, and life, & prayed rather that their sovereigns eyes might be opened, them her years diminished? And though divers amongst us who cannot conform themselves, are by the sentence of our consistories deprived of their livings, do any of them lay hands upon the Lords anointed? & do not the Protestants in France the like, at this time? And surely (if we well consider) amongst many arguments, to persuade the truth of our religion & the falsity of popery, this is not the least, that our religion (without equivocation) is an obedient, merciful, & compassionate religion (though our adversaries prefer Turks before us) theirs is, a cruel, merciless, & bloody religion, burning all such as deny their breaden God, & murdering such governors as do but favour of our true, Catholic & Christian faith. As for this auctor, because the auctor of the protestāns Apology for Catholics, may bring him in an enemy to magistracy, I wish in some points he had written more sparingly: He saith if a governor come upon a subject to spoil him, and kill him, by the law of nature, he may defend himself. We say with Tertullian it is better to be killed then to kill: and to answer them, defence, and offence are not a like. He saith, David might have killed Saul: we lay with David, God forbidden I should lay hands upon the Lords anointed: and David being anointed king, had another gates warrant than they can show. He saith, in public and notorious tyranny subjects may crave aid from foreign Princes, we say, Blessed are they that suffer: And blessed be God, our governors are such as we need not to seek aid against them. He saith, the Heluetians did well in shaking of the yoke of Austria: we say, a particular is no general rule. He saith, that the jews did well to rise against Antiochus, we say the fact was extraordinary. In a word, there is nothing in him, nor I hope in any Protestant writer, which will warrant conspiracies against Princes: which doctrine was devised by the devil, nourced by the Pope, learned in Seminaries, practised more of late by jesuits, than ever it was before, & written, as Dracoes' laws, by the favour of God, in their own blood. And if we read diligently this common place of magistracy, we shall see that the author was no enemy to government, who doubtless thinketh that the king is to be honoured as a second from God, & only inferior to God alone, as Tertullian saith. You have added to your author 8. questions & answers, return again unto him: what is the general end of politic admistration, and magistracy, or magistrates? Public peace, the preservation of piety, and Religion, or that right & lawful worship of God. Unto which two heads we may refer all laws civil. For hence cometh vengeance to the bad, defence of the good, safeguard of goods, rewards of virtues, discipline of manners, execution of malefactors and robbers, and in a word the safety of man's life. To conclude, by this means the Eutaxie, & good order of all things, yea of religion itself, is preserved: or as Agapetus writeth to justinian, by this all men being assembled together, & instructed in God's word, may unfeignedly adore, safely keep, & without fear practise his upright righteousness. To which purpose Stigelius hath these two golden verses. Vtque alios alij de relligione docerent, Contiguas pietas jussit habere Domos, That one might teach an other piety, God house's joined with contiguity. To this end Paul saith, pray ye for kings, and for all set in authority (I say, set in authority,) that under them, we may live a quiet, and peaceable life, in all godliness, and honesty. What use make you of this doctrine of mgistracy? Surely in regard of the magistrates. 1. that they labour to recognise their dignity, use it with good conscience, & that they maintain, & adorn it with the greatest piety to God, integrity of life, equity towards men, care of their charge, & diligence in their calling that possibly they can Deut. 1.16 2 Cron. 19, 6 7. etc. . 2. That they may comfort themselves, and hope of God's aid, being indeed in a most troublesome, but yet a most holy calling, in that they are Gods Ambassadors, or viceroys upon earth, yea that they may know that God cares for them, according to that of the Psalmist, I will sing unto thee O lord a new song who giveth salvation to kings. But in regard of subjects, that they with thanks to god acknowledge so great a benefit, & with good conscience submit themselves to God's ordinance, giving Caesars to Caesar, tribute to whom tribute, & praying for the life of their governors, & maintain it by the hazard of their own both life, & livelihood if need require. What now is contrary to this doctrine of magistracy? 1 The heresy of the Donatists, who took away the authority of magistrates, & in hatred to this order, do reckon up many persecutions, which some magistrates have made against the Church of God. 2. The error of the Anabaptists & Libertines (who were so called, because they seek liberty in outward things: & for, which in the memory of our forefathers they moved the common people to take arms against their governors) these deny. i. that magistracy is to be exercised amongst ●hose christian & spiritual people, whom the truth, to wit, Christ, hath made free b joh, 8.32 . 2. They admit of no suits in law, seats or sentences of justice, or any defence of a man's self: whereas the internal liberty of conscience, which God by his spirit worketh in the hearts of his elect, takes not away the subjection of the outward man due to governors c Gal, 5, 1 2: Cor, 7, 21 , 3. They are of opinion that God would not have Christians at all to become soldiers in war, because Paul saith, speaking of spiritual not corporal warfare. 2. Cor. 10.7. The weapons of our warfare, are not carnal but spiritual. But Paul speaks not here of politic magistrates, but of the Pastors of the Church, armed on all sides, with the word of truth, the weapons of righteousness. 2. Cor. 6.7.4. They speak evil of such as are in authority d Jude, 8. . 3 The seditious rebellions of the Pope, & all his papal Clergy, who upon certain forged immunities, presume to take the sword of authority out of the magistrates hand, and to make all Prince's vassals to them: yet Peter himself (whose successors they would be) commands Bishops in plain terms, that they should not be Lords over God's inheritance e 1. Pet. 5, 3 , yea bids all men, to honour the King f 1. Pet. 2.17 . But (saith a papist) Persona praecipientis non continetur in persona loquentis: Peter commands this in his own person, therefore is not bounden to it in his own person. Well then, Peter saith before, Fear God, is he by this commandment excluded from God's fear? It seemeth surely his successors are, who because they will not honour governors, show to the world that they fear not God, for he that feareth the king of kings, will honour and obey his vicegerents and Ambassadors. 3 The flatteries of such as so either extol the power of princes, that they derogate from God's power, or deny that princes in causes both Ecclesiastical & civil, have supreme authority & headship over subjects, where as the princes of Israel are often in the scriptures called, heads of the people, not, as the Pope would be, to give life to the church, for so only is Christ the head, but to command, & direct that people over whom it pleaseth god to place kings in suprem authority 4 All such manners, rites, edicts & consultations which are not agreeable to that eternal rule of honouring God, and loving our neighbour, permitting thefts, robberies, unbridled and promiscuous lusts, or any other monsters of the like nature. 5 Seditious commotions of turbulent rebels, against their magistrates. 6 Anarchy, or want of governors, which is worse than either the excess or defect of any magistrate a Iudg: 17, 6 〈◊〉. 21.25. . 〈◊〉 made chrysostom in his sermon to the people of Antioch to say, It were better to have a Tyrant king, than no king, and Cornelius Tacitus to say, in the first book of his history, It is better to live under a bad prince, than under none. Laus Christo nescia finis. 1. Pet. 2.17. Fear God, honour the King. To fear God, is the beginning of this Book, To honour the King, is the end of it. FINIS.