A GOLDEN CHAIN:
OR,
THE DESCRIPTION OF
THEOLOGY.
Containing the order of the causes of Salvation and
Damnation, according to Gods word. A view whereof is to be
seen in the Table annexed.
Hereunto is adjoined the order which M. Theodore Beza used
in comforting afflicted consciences.
PRINTED AT LONDON
BY JOHN LEGATT, Printer to the University of Cambridge.
1616.

TO THE CHRISTIAN READER.

CHRISTIAN Reader, there are at this day four several opinions of  the order of Gods Predestination. The first is, of the old and new Pelagians; who place the causes of Gods Predestination in man; in that they hold, that God did ordaine men either to life or death, according as he did foresee, that they would by their natural Free-will, either reject or receive grace offered. The second of them, who (of some) are termed  Lutherans; which teach, that God foreseeing, how all mankind being shut up under unbelief, would therefore reject grace offered, did hereupon purpose to choose some to salvation of his mere mercy, without any respect of their faith or good works, and the rest to reject; being moved to do this, because he did eternally foresee that they would reject his grace offered them in the Gospel. The third Semi Pelagian Papists,  which ascribe Gods predestination, partly to mercy, and partly to mens foreseene preparations and meritorious works. The fourth, of such as teach, that the cause of the execution of Gods predestination, is his mercy in Christ, in them which are saved; and in them which perish, the  fall and corruption of man: yet so, as that the decree and eternal counsel of God, concerning them both, hath not any cause beside his will and pleasure. Of these four opinions, the three former I labour to oppugne, as erronious, and to maintaine the last, as being truth, which will bear weight in the ballance of the Sanctuary.

A further discourse whereof, here I make bold to offer to thy godly consideration: in reading whereof, regard not so much the thing it self penned very slenderly, as mine intent and affection: who desire among the rest, to cast my mite into the treasury of the Church of England, and, for want of gold, pearle, and precious stones, to bring a Rams skin or twaine, and a little Goates haire, to the building of the Lords Tabernacle, Exod. 35. 23.

The Father of our Lord Jesus Christ grant, that according to the riches of his glory, thou maist be strengthened by his spirit in the inner man, that Christ may dwell in thy heart by faith; to the end that thou being rooted and grounded in love, maist be able to comprehend with all Saints, what is the breadth and length, and height thereof; and to know the love of Christ which passeth knowledge, that thou mayest be filled with all fulness of God. Amen Farewell, July 23. the yeare of the last patience of Saints. 1592.

Thine in Christ Jesus, William Perkins.

The body of holy Scripture is distinguished into sacred sciences, whereof
One is principal. Theology is a science of living well and blessedly for ever.
Otheri attendants or hand maides.
I. Ethics, a doctrine of living honestly and civilly.
II. Economics, a doctrine of governing a family.
III. Politics, a doctrin of the right administration of a Common-weale
IV. Ecclesiastical discipline, a doctrine of well ordering the Church.
V. The Jewes Common-weale, in as much as it differeth from Church-government.
VI. Prophecy, the doctrine of preaching well.
VII. Academy, the doctrine of governing Schololes well: especially those of the Prophets.

[See page figure. --]

Pag. 11. A survey, or Table declaring the order of the causes of Salvation and Damnation, according to Gods word. It may be in stead of an ocular Catechisme to them which cannot read: for by the pointing of the finger they may sensibly perceive the chiefe points of religion, and the order of them.

To the Reader. The white line showeth the order of the causes of salvation from the first to the last.

The blacke line showeth the order of the causes of damnation.

The lines A. A. A. show, how saith doth apprehend Christ and all his benefits, and applieth them to the person of every believer for his justification and sanctification.

The lines. B. B. B. descending, likewise show the tentations of the godly, and their remedies.

The wide spaces C. C. C. show the communication of the Godhead from the Father to the Son, and from them both to the holy Ghost.

God created all things for himself, and the wicked man for the evil day. Prov. 16. 4.

Hath not the potter power over the clay, to make of the same lumpe one vessel to honour, and another to dishonour? Rom. 9. 21.

If any be in Christ, let him be a new creature. 2. Cor. 5. 17.

O the altitude of the riches, both of the wisdom and knowledge of God! how unsearchable are his judgements, and his ways past finding out? Rom. 11. 3.

I count all things but dung, that I may winne Christ. Philip. 3. 8. Ignatius saying, My love is crucified.

CHAP. I
OF THE BODY OF SCRIPTURE,
AND THEOLOGY.

The Body of Scripture  is a doctrine sufficient to live well.

It comprehendeth many holy sciences, whereof one is principal, others are hand-maids or retainers.

The principal science is Theology.

Theology, is the science of living blessedly for ever. Blessed life ariseth from the knowledge of God. Joh. 17. 3. This is life eternal, that they know thee to be the only very God, and whom thou hast sent Christ Jesus. Isa. 53. 11. By his knowledge shall my righteous servant (viz. Christ,) justify many. And therefore it ariseth likewise from the knowledge of our selves, because we know God by looking into our selves.

Theology hath two parts: the first of God, the second of his works.

CHAP. II.
OF GOD, AND THE NATURE OF GOD.

That there is a God, it is evident: 1. by the  course of nature: 2. by the nature of the soule of man: 3. by the distinction of things honest and dishonest: 4. by the terror of conscience: 5. by the regiment of civil societies: 6. the order of all causes having ever recourse to some former beginning: 7. the determination of all things to their several ends: 8. the consent of all men well in their wits.

God is Jehovah Elohim, Exod. 6. 2. 3. And Elohim spake unto Moses, and said unto him, I am Jehovah: and I appeared unto Abraham, to Isaac, and to Jacob, by the name of God Almighty, but by my name Jehovah, was I not knowne unto them.  Exod. 3. 13. If they say unto me, What is his name? What shall I say unto them? And God answered Moses, I am that I am: Also he said, Thus shalt thou say unto the children of Israel, I am hath sent me unto you. And God spake further to Moses, Thus shalt thou say unto the children of Israel, Jehovah Elohim, c. hath sent me unto you. In these words, the first title of God, declareth his Nature, the second his Persons.

The nature of God, is his most lively and most perfect essence.

The perfection of the nature of God, is the absolute constitution thereof, whereby it is wholly complete within it self, Exod. 3. 13. I am that I am, Act. 17. 24. God that made the world, and all things that are therein, seeing that he is the Lord of heaven and earth, dwelleth not in temples made with hands, neither is worshipped with mens hands, as though he needed any thing; seeing he giveth to all life and breath, and all things.

The perfection of his Nature, is either Simpleness, or the Infiniteness thereof.

The Simpleness of his nature, is that by which he is voide of all Logical relation in arguments. He hath not in him subject or adjunct. Joh. 5. 26. As the Father hath life in himfelse, so hath he given to the Son to have life in himself: conferred with Joh. 14. 6. I am the way, the truth, and the life. 1. John 1. 7. But if we walk in the light, as he is light: conferred with v. 5. God is light, and in him is no darkness. Hence it is manifest that to have Life, and to be Life: to be in Light, and to be Light, in God are all one. Neither is God subject to generality, or specialty: whole, or parts: matter or that which is made of matter: for so there should be in God divers things, and one more perfect then another. Therefore, whatsoever is in God, is his essence, and all that he is, he is by essence. The saying of Augustine in his 6. book and 4. chap. of the Trinity, is fit to prove this; In God (saith he) to be, and to be just, or mighty, are all one: but in the mind of man, it is not all one to be, and to be mighty, or just: for the mind may be destitute of these virtues, and yet a mind.

Hence it is manifest, that the nature of God is immutable and spiritual.

Gods immutability of nature, is that by which he is voide of all composition, division, and change, Jam. 1. 17. With God there is no variableness nor shadow of changing. Mal. 3. 6. I am the Lord, and am not changed. Where it is said, that God repenteth, c. Gen. 6. 6. the meaning is, that God changeth the action, as men do that repent: therefore repentance signifieth not any mutation in God, but in his actions, and such things as are made and changed by him.

Gods nature is spiritual, in that it is incorporal, and therefore invisible, Joh. 4 24. God is a Spirit, 2. Cor. 3. 17. The Lord is the spirit. 1. Tim. 1 17. To the King eternal, immortal, invisible only wise God, be glory honour for ever ever. Col. 1. 15. Who is the image of the inusible God.

The infiniteness of God is two-fold: his Eternity, and exceeding greatness.

Gods eternity, is that by which he is without beginning and ending. Psal. 90. 2. Before the mountaines were made, and before thou hadst formed the earth and the round world, even from everlasting to everlasting, thou art our God. Revel. 1. 8. I am Alpha and Omega, that is, the beginning and ending, saith the Lord: Which is, Which was, and Which is to come.

Gods exceeding greatness, is that by which his incomprehensible nature is every where present, both within without the world. Ps. 145. 3. Great is the Lord and worthy to be praised, and his greatness is incomprehensible, 1. King. 8. 27. Is it true indeede that God will dwell on the earth? Behold the heavens, and the heavens B3

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of heavens are not able to containe thee: how much  less is this house that I have built? Jer. 23. 24. Do not I fill the heaven and earth, saith the Lord? Hence it is plaine,

First, that he is only one, and that indivisible, not many. Eph. 4. 5. One Lord, one faith, one baptisme, one God and father of all. Deut. 4. 35. Unto thee it was showed, that thou might est know that the Lord he is God, that there is none but he alone. 1. Cor. 8. 4 We know that an idol is nothing in the world, and that there is none other God but one: and there can be but one thing infinite in nature.

Secondly, that God is the knower of the heart. For nothing is hidden from that nature, which is within althings, and without all things, which is included in nothing, nor excluded  form anything. Because. 1. King 8. 39. The Lord searcheth all hearts, and understandeth every work of the mind. Psal. 139. 1. 2. Thou knowest my sitting down, and my rising up, thou understandest my cogitation afar off.

CHAP. III.
OF THE LIFE OF GOD.

Hitherto we have spoken of the perfection of Gods nature: Now followeth the life of GOD, by which the Divine Nature is in perpetual action, living, and moving in it self. Psal. 42. 2. My soule thirsteth for God, even for the living God, when shall I come and appeare before the presence of God? Heb. 3. 12. See there be not at any time in any of you an evel heart to depart  from the living God.

The divine Nature, is especially in perpetual operation by three attributes, the which do manifest the operation of God towards his creatures. These are his Wisdom, Will, and Omnipotency.

The wisdom or knowledge of God, is that by the which God doth, not by certaine notions abstracted from the things themselves, but by his own essence: nor successively and by discourse of reason, but by one eternal and immutable act of understanding, distinctly and perfectly know himself, and all other things, though infinite, whether they have been or not. Mat. 11. 27. No man knoweth the son but the Father, nor the Father but the  Son, and he to whom the Son will reveale him. Heb. 4. 13. There is nothing created, which is not manifest in his sight: but all things are naked and open to his eyes, with whom we have to do, Psal. 147. 5. His wisdom is infinite.

Gods wisdom hath these parts: his foreknowledge, and his counsel.

The foreknowledge of God, is that by which he most assuredly foreseeth all things that are to come. Act. 2. 23. Him have ye taken by the hands of the wicked, being delivered by the determinate counsel and foreknowledge of God, and have crucified and slaine. Rom. 8. 29. Those which he knew before, he also predestinated to be made like to the image of his son. This is not properly spoken of God, but by reason of men to whomthings are past or to come.

The counsel of God, is that by the which ne doth most rightly perceive the best reason of all things that are done. Prov. 8. 14. I have counsel and wisdom, I am understanding, and I have strength.

The will of God, is that by the which he both most freely, and justly with one act willeth all things. Rom. 9. 18. He hath mercy on whomhee will, and whom he will he hardeneth. Eph. 1. 5. Who hath predestinate us to be adopted through Jesus Christ unto himself, according to the good plecsure of his will. Jam. 4. 15. For that which you should say, If the Lord will, and we live we will do this or that.

God willeth that which is good, by approving it; that which is evil, in as much as it is evil, by disallowing and forsaking it. And yet he voluntarily doth permit evil; because it is good that there should be evil. Act. 14. 16. Who in time past suffered all the Gentiles to walk in their own ways. Psal. 81. 12. So I gave them up to the hardness of their heart, and they have walked in their own counsels.

The will of God, by reason of diverse objects, hath divers Names and is either called Love and Hatred, or Grace and Justice.

The Love of God is that, by the which God approveth first himself, and then all his creatures as they are good, without their desert, and in them doth take delight. 1. Joh. 4. 16. God is love, and who so remaineth in love, remaineth in God, and in him. Joh. 3. 16. So God loved the world, that he gave his only begotten Son, c. Rom. 5. 8. God setteth out his love towards us, seeing that while we were yet sinnors, Christ died for us.

The Hatred of God, is that by the which he disliketh and detesteth his creature offending, for his sault. 1. Cor. 10. 5. But many of them the Lord misliked, for they perished in the wilderness Psa. 5. 5. Thou batest all the workrs of iniquity. Ps. 45. 7. Thou hast laved justice and hated iniquity.

The Grace of God, is that by which he freely declareth his favour to his creatures. Rom. 11. 6. If it be of grace, it is no more of works: other wise grace is not grace; but if it be of works it is no more grace. Tit. 2. 11. The saving grace of god shined to all men, teaching us to deny impiety, c.

The Grace of God, is either his goodness, or his mercy.

The Goodness of God, is that by which he being in himself absolutely good, doth freely exercise his liberality upon his creatures, Matth. 19. 17. Why callest thou me good? there is none good but one, even God, Matth. 5. 45. He maketh sun to shine upon the good and bad, and he raineth upon the just and unjust.

Gods mercy, is that by which he freely assisteth all his creatures in their miseries. Esai. 30. 18. Yet will the Lord waite, that he may have mercy upon you. Lam. 3. 22. It is the Lords mercy that we are not consumed, because his compassions faile not. Exod. 33. 19. I take pity on whom I take pitty, and am merciful to whom I am merciful.

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Gods justice, is that by which he in all  things willeth that which is just. Psalm. 11. 7. The just Lord loveth justice. Psalm. 5. 4. For thou art not a God that loveth wickedness.

Gods justice is in word or deede.

Justice in word, is that truth by which he constantly, and indeede willeth that which he hath said. Rom. 3. 4. Let God be true, and every man a liar. Math 24. 35. Heaven and earth shall pass away, but my word shalnot pass away. Hence it is, that there is a certaine justice of God in keeping his promise. 1. Joh. 1. 9. If we confess our sins, God is faithful and just to forgive our sins, 2. Tim 4. 8. Henceforth is laid up for me the crowne of righteousness, which the Lord the  righteous Judge shall give me at that day.

Justice in deede, is that by which he either disposeth or rewardeth.

Gods disposing Justice, is that by which he, as a most free Lord, ordereth rightly althings in his actions. Psal. 145. 17. The Lord is righteous in all his ways.

Gods rewarding Justice, is that by which he rendreth to his creature according to his work 2. Thess. 1. 6. It is justice with God, to render affliction to such as afflict you, but to you which are afflicted, releasing with us. 1. Pet. 1. 17. Therefore if you call him Father, which without respect of person judgeth according to every mans work, pass the time of your dwelling here in fear. Jerem. 51. 56. The Lord that recompenseth, shall surely recom  pence.

The Justice of God, is either his Gentleness or Anger.

Gods Gentleness, is that by which he freely rewardeth the righteousness of his creature. 2. Thes. 1. 5. Which is a token of the righteous judgement of God, that ye may be counted worthy the kingdom of God, for the which ye also suffer. Math. 10. 41, 42. He that receiveth aprophet, in the name of a prophet: shall have a prophets reward: and he that receiveth a righteous man, in the name of a righteous man, shall have the reward of a righteous man. And whosoever shall give unto one of these little ones to drinke a cuppe of cold water only in the name of a Disciple, verily I say unto you, he shall not lose his reward.

Gods Anger is that by which he willeth the punishment of the creature offending.  Rom, 1. 18. For the wrath of God is revealed from heaven against all ungodliness, and unrighteousness of men, which withhold the truth in unrighteousness. Joh. 3. 36. He that obeyeth not the son, shall not see life, but the wrath of God abideth on him.

Thus much concerning the will of GOD; Now followeth his Omnipotency.

Gods Omnipotency, is that by which he is most able to performe every work. Math. 19. 26. With men this is impossible, but with God all things are possible.

Some things notwithstanding are here to be excepted. First, those things whose action argueth an impotency, as to lie, to deny his word. Titus 1. 2, Which God, that cannot lie, hath promised. 2. Tim. 2. 1. 3. He cannot deny himself. Secondly, such things as are contrary to the nature of God, as to destroy himself, and not to beget his son from eternity. Thirdly, such things as imply contradiction. For God cannot make a truth false; or that which is when it is not, to be.

Gods power may be distinguished into an absolute and actual power.

Gods absolute power, is that by which he can do more, then he either doth or will do. Mat. 3. 9. I say unto you, God is able of these stones to raise up children to Abraham. Phil. 3. 21. According to the working, whereby he is able to subdue even all things to himself.

Gods actual power, is that by which he causeth all things to be, which he freely willeth. Psal. 135. 6. All things which God will, these he doth in heaven, and in earth, and in all depths.

CHAP. IV.
OF GODS GLORY, AND BLESSEDNESS.

Out of the former attributes, by which the true Jehovah is distinguished from a fained God, and from Idols, arise the glory of God, and his blessedness.

Gods glory or majesty, is the infinite excellency of his most simple and most holy divine Nature. Heb. 1. 3. Who being the brightness of his glory, and the ingraved form of his person, c. Nehem. 9. 5. Let them praise thy glorious name, O God, which excellest above all thanksgiving and praise.

By this we see, that God only can know himself perfectly. Joh 6. 46. Not that any man hath seene the Father, save he which is of God, he hath seene the Father. 1. Tim. 6. 16. Who only hath immortality, and dwelleth in the light that none can attain unto, whom never man saw, neither can see. Exod. 33. 20. Thou canst not see my face.

Notwithstanding there is a certaine manifestation of Gods glory: partly more obscure, partly more apparent.

The more obscure manifestation, is the vision of Gods majesty in this life, by the eyes of the mind through the help of things perceived by outward senses. Isa. 6. 1. I saw the Lord sitting upon an high throne, and lifted up, and the lower parts thereof filled the temple. Exod. 33. 22. And while my glory passeth by, I will put thee in a cleft of the Rock, and will cover thee with my hand whiles I psse by: after I will take away mine hand, and thou shall see my backe parts, but my face shall not be seene. 1. Cor. 13. 12. Now we see as through a glass darkely.

The more apparent manifestation of God, is the contemplation of him in heaven face to face. 1. Cor. 13. 12. But then shall we see face to face. Dan. 7. 9, 10. I beheld till the thrones were set up, and the ancient of days did sit, whose garment was white as snow, c.

Gods blessedness, is that by which God is in himself, and of himself all-sufficient. Gen, 17. 1. B4

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I am God all-sufficient, walk before me, be  thou upright. Col. 2. 9. For in him dwells all the fullness of the godhead bodily. 1. Tim. 6. 15. Which in due time he shall show, that is blessed Prince only.

CHAP. V.
CONCERNING THE PERSONS OF THE
GODHEAD.

The persons are they, which subsisting in one Godhead, are distinguished by incommunicable properties. 1. Joh. 5. 7. There are three that bear record in heaven, the Father the Word, and the holy Ghost, and these three are one. Gen. 19. 24. Then Jehovah rained upon Sodome,  and upon Gomorah, brimstone, and fire from Jehovah in heaven. Joh. 1. 1. In the beginning was the Word, and the Word was with God, and that Word was God.

They therefore are coequal, and are distinguished not by degree, but by order.

The Constitution of a person is, when as a personal property, or the proper manner of subsisting is adjoined to the Deity, or the one divine nature.

Distinction of persons, is that, by which albeit every person is one and the same perfect God, yet the Father is not the Son or the holy Ghost, but the Father alone; and the Son is not the Father or the holy Ghost, but the Son alone; and the H. Ghost is not  the Father or the Son, but the holy Ghost alone: neither can they be divided, by reason of the infinite greatness of that most simple essence, which one and the same, is wholly in the Father, wholly in the Son, and wholly in the holy Ghost: so that in these there is diversity of persons, but unity in essence.

The communion of the persons, or rather union, is that by which each one is in the rest, with the rest, by reason of the unity of the Godhead: and therefore every each one doth possess, love, and glorify another, and work the same thing. Joh. 14 10. Believest thou not that I am in the Father, the Father is in me? the word that I speake unto you I speake not of myself, but the Father that dwelleth in me, he doth the  works, Prov. 8. 22. The Lord hath possessed me in the beginning of his way: I was before the works of old. And. v. 30. Then was I with him as a nourisher, and I was daily his delight, rejoicing alway before him. Joh. 1. 1. In the beginning was the Word, and the Word was with God, and that word was God, and cap. 5. 19. The Son can do nothing of himself, save that he secth the Father do: for whatsoever things he doth, the same doth the Son also

There be three persons: the Father, the Son, and the holy Ghost. Matth. 3. 16. 17. And Jesus, when he was baptized, came straight out of the water, and loe, the heavens were opened unto him, and John saw the Spirit of God descending like a dove, and lighting upon him: and loe, a voice came from heaven, saying, This is my beloved Son, in whom I am well pleased.

The Father, is a person without beginning. from all eternity begetting the Son, Heb. 1. 3. Who being the brightness of the glory, and the ingraved form of his person. Psal. 2. 7. Thou art my Son, this day have I begotten thee.

In the generation of the Son, these properties must be noted: I. He that begetteth, and he that is begotten are together, and not one before another in time. II. He that begetteth, doth communicate with him that is begotten, not some one part, but his whole essence. III. The Father begot the Son, not out of himself, but within himself.

The incommunicable property of the Father, is to be unbegotten, to be a Father, and to beget. He is the beginning of actions, because he beginneth every action of himself, effecting it by the Son and the holy Ghost. 1. Cor. 8. 6. Yet unto us, there is but one God, which is the Father, of whom are all things, we in him, and one Lord Jesus Christ, by whom are all things, and we by him. Rom. 11. 36. For of him, and through him, and for him, are all things.

The other two persons have the Godhead, or the whole divine essence, of the Father by communication, namely, the Son and the holy Ghost.

The Son is the second person, begotten of the Father from all eternity. Hebr. 1. 5. For unto which of the Angels said he at any time, Thou art my Son, this day begate I thee? Colos. 1. 15 Who is the image of the invisible GOD, the first borne of every creature. John. 1. 14. And we saw the glory thereof, as the glory of the only begotten Son of the Father. Rom. 8. 32. He who spared not his own Son.

Although the Son be begotten of his Father, yet nevertheless he is of by himself very God: for he must be considered either according to his essence, or according to his filiation or Sonship. In regard of his essence, he is (αὐτόθεος) that is, of and by himself very God: for the Deity which is common to all the three persons, is not begotten. But as he is a person, and the Son of the Father, he is not of himself, but from another: for he is the eternal Son of his Father. And thus he is truly said to be very God of very God.

For this cause he is said to be sent from the Father. John. 8. 42. I proceeded forth, and came from God, neither came I of my self, but he sent me This sending taketh not away the equality of essence, and power, but declareth the order of the persons John. 5. 18. Therefore the Jewes sought the more to kill him, not only because he had broken the Sabbath: but saide also that God was his Father, and made himself equal with God. Phil. 2. 6. Who being in the form of God, thought it no robbery to be equal with God.

For this cause also he is the WORD of the Father, not a vanishing, but essential word, because as a word is, as it were, begotten of the mind, so is the Son begotten of the Father; also, because he bringeth glad tidings from the bosome of his Father. Nazian. in his

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Oration of the Son. Basill in his preface before  Johns Gospel.

The property of the Son, is to be begotton.

His proper manner of working, is to execute actions from the Father, by the holy Ghost. 1. Cor. 8. 6. One Lord Jesus Christ, by whom are all things, and we by him. Joh. 5. 19. What soever things he doth, the same doth the Son also.

The holy Ghost, is the third person, proceeding from the Father and the Son. Joh. 15. 26. But when the comforter shall come, whom I will send unto you from the Father, even the spirit of truth, which proceedeth of the Father, he shall testify of me. Rom. 8. 9. But ye are not in the flesh,  but in the spirit, seeing the of God dwelleth in you. But if there be any that hath not the spirit of Christi, he is not his. Joh. 16. 13. 14. But when the Spirit of truth shall come: he shall conduct you into all truth: for he shall not speake of himself, but what soever he heareth, he shall speake, and shall declare unto you such things as are to come. He shall glorify me, for he shall receive of mine, and show it unto you.

And albeit the Father, and the Son are two distinct persons, yet are they both but one beginning of the holy Ghost.

What may be the essential difference between proceeding, and begetting, neither the Scriptures determine, nor the Church knoweth.

The incommunicable property of the holy  Ghost, is to proceed.

His proper manner of working is, to finish an action, effecting it, as from the Father and the Son.

CHAP. VI.
OF GODS WORKS, AND HIS DECREE.

Thus far conecerning the first part of Theology: the second followeth, of the works of God.

The works of God, are all those, which he doth out of himself, that is, out of his divine essence.

These are common to the Trinity, the peculiar manner of working always reserved to  every person.

The end of all these, is the manifestation of the glory of God. Rom. 11. 36. For him are all thing, to him be glory for ever.

The work, or action of God, is either his decree, or the execution of his decree.

The decree of God, is that by which God in himself, hath necessarily, and yet freely, from all eternity determined all things. Eph. 1. 11. In whom also we are chosen, when we were predestinate, according to the pupose of him, which workth all things after the counsel of his own will. and vers. 4. As he hath chosen us in him before the foundation of the world. Math. 10. 29. Are not two sparrowes sold for a farthing, and not one of them falleth on the ground without your Father? Rom. 9. 21. Hath not the potter power on the cly, to make of the same lumpe one vessel to dishonour, and another to honour?

Therefore the Lord, according to his good pleasure, hath most certainely decreed every thing and action, whether, past, present, or to come, togither with their circumstances of place, time means, and end.

Yea, he hath most justly decreed the wicked works of the wicked. For if he had nilled them, they should never have been at all. And albeit they of their own nature, are and remaine wicked; yet in respect of Gods decree, they are some ways good: for there is not any thing absulutely evil. 1. Pet. 3. 17. For it is better (if the will of God be so) that ye suffer for well doing, then for evil doing.

The thing which in it own nature is evil, in Gods eternal counsel is respectively good, in that it is some occasion way to manifest the glory of God in his justice, and his mercy.

Gods foreknowledge, is conjoined with his decree, and indeed is in nature before it: yet not in regard of God, but us: because knowledge goeth before the will and the effecting of a work. For we do nothing, but those things that we have before willed, neither do we will any thing which we know not before.

Gods foreknowledge in it self, is not a cause why things are, but as it is conjoined with his decree. For things do not therefore come to psse, because that God did foreknow them; but because he decreed and willed them, therefore they come to psse.

The execution of Gods decree is that, by which all things in their time are accomplished which were foreknowne or decreed, and that evenas they were fore known decreed.

The same decree of GOD, is the first and principal working cause of all things, which also is in order, and time before all other causes. For with Gods decree is always his will annexed, by the which he can will that which he hath decreed. And it were a sign of impotency, to decree any thing which he could not will. And with Gods will is conjoined an effectual power, by which the Lord can bring to psse, what soever he hath freely decreed.

The first and principal cause, howbeit in it self it be necessary, yet it doth not take away freedom of will in election; or the nature and property of second causes; but only brings them into a certaine order; that is, it directeth them to the determinate end; whereupon the effects and events of things are contingent or necessary, as the nature of the second cause is. So Christ according to his Fathers decree died necessarily, Act. 17. 3. but yet willingly, Joh. 10. 18. Mat. 26. 53. And if we respect the temperature of Christs body, he might have prolonged his life and therefore in this respect may be said to have died contingently.

The execution of Gods decree, hath two branches; his operation, and his operative permission.

Gods operation, is his effectual producing

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of all good things, which either have being  or moving, or which are done.

Gods operative permission, is that by which he only permitteth one and the same work to be done of others, as it is evil; but as it is good, he effectually workth the same. Gen. 50. 20. You indeed had purposed evil against me, but God decreed that for good, that he might, as he hath done this day, preserve his people alive. And, Gen. 45. 7. God hath sent me before you to prefer ve your posterity in this land. Esa. 10. 5, 6, 7. Woe unto Asshur, the rod of my wrath, the staffe in their hands is mine indignation, I will give him a charge against the people of my wrath to take to take the spoile, and to take the pray, and to tread them under feet like the mire in the streete. But he thinketh  not so, neither doth his heart esteeme it so: but he imagineth to destroy, to cut off not a few nations.

God permitteth evil, by a certaine voluntary permission, in that he forsakes the second cause in working evil. And he forsaketh his creature, either by detracting the grace it had, or not bestowing that which it wanteth Rom. 1. 26. For this cause God gave them up unto vile affections. 2. Tim. 2. 25. 26. Instructing them with meekeness that are contrary minded, proving if God at any time will give repentance, that they may know the truth, and that they may come to amendment out of the snare of the devil, which are taken of him at his will.

Neither must we think God herein unjust, who is indebted to none. Rom. 9. 5. I will  have mercy on him to whom I will show mercy. Yea it is in Gods pleasure to bestow how much grace, and upon whom he will. Math. 20. 15. Is it not lawful for me to do as I will with mine own?

That which is evil, hath some respect of goodness with GOD: First in that it is the punishment of sin: and punishment is accounted a moral good, in that it is the part of a just judge to sin. Secondly, as it is a mere action or act. Thirdly, as it is a chastisement, a trial of ones faith, marty rdome, propitiation for sin, as the death and passion of Christ. Act. 2. 23. and 4. 24. And if we observe these caveates, God is not only a bare permissiive agent in an evil work, but a powerful effectour of the same; yet so, as he neither instilleth  an aberration in the action, nor yet supporteth, or intendeth the same, but that he most freely suffereth evil, and best disposeth of it to his owneglory. The like we may see in this similitude: Let a man spurre forward a lame horse; in that he moveth forward, the rider is the cause; but hat he haleth, he himself is the cuse. And agine, we see the sun beames shining through a glass; where the light is from the sun, the colour not from the sun but from the glass.

CHAP. VII.
OF PREDESTINATION AND CREATION.

Gods decree, in as much as it concerneth man, is called Predestination: which is the decree of God, by the which he hath ordained all men to a certaine and everlasting estate: that is, either to salvation or condemnation, for his own glory. 1. Thess. 5. 9. For God hath not appointed us unto nrath, but to obtaine salvation by the means of our Lord Jesus Christ. Rom. 9. 13. As it is written, I have loved Jacob, and hated Esau: and. vers. 22. What and if God would, to show his wrath, and to make his power knowne, suffer with long patience the ussels of wrath prepared to destrution: that he might declare the riches of his glory upon the vessels of mercy, which he hath prepared?

The means of accomplishing Gods Predestination are two fold.

The creation, and the fall.

The creation, is that by which GOD made all things very good, of nothing; that is, of no matter which was before the creation. Gen. 1. 1. In the beginning God created the heaven, c. to the end of the chapter.

Gods manner of creating, as also of governing, is such, as that by his word alone, he without any instruments, means, assistance, or motion, produced all forts of things; For to will any thing with God, is both to be able and to performe it. Heb. 11. 3. By faith we understand, that the world was ordained by the word of God, so that the things which we see, are not made of things which did appeare. Psal. 148. 5. Let them praise the name of the Lord, for he commanded, and they were created.

The goodness of the creature, is a kinde of excellency, by which it was voide of all defect, whether punishment or fault.

The creation, is of the world, or in habitants in the world.

The world, is a most beautiful pallace, framed out of a deformed substance, and fit to be inhabited.

The parts of the world, are the heavens and earth.

The heavens are three-fold: the first is the aire, the second the sky, the third an invisible and incorporal essence, created to be the seat of all the blessed, both men, and angels. This third heaven is called Paradise. 2. Cor. 12. 4.

The inhabiters of the world, are reasonable creatures made according to Gods own Image; they are either angels or men. Gen. 1. 26. Furthermore, God said, Let us make man in our own image, according to our likeness, Job. 16. When the children of God came and stood before the Lord, Satan came also among them.

The Image of God, is the goodness of the reasonable creature, resembling God in holiness. Eph. 4. 24. And put on the new man, which after God is created in righteonsness and true holiness.

CHAP. VIII.
OF ANGELS.

The Angels each of them being created in the beginning, were setled in an upright estate. In whom these things are to be

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noted; First, their nature. Angels are spiritual   incorporal essences. Heb. 2. 16. For he in no sort tooke the angels, but he tooke the seede of Abraham. Heb. 1. 7. And of the Angels, he saith, He maketh the spirits his messengers, and his ministers a flame of fire.

Secondly, their qualities. First, they are wise, 2. Sam. 14. 17. My Lord the king is even as an angel of God in he aring good and bad. 2. They are of great might. 2. Thess. 1. 7. When the Lord Jesus shall show himself from heaven with his mighty angels 2. Sam. 24. 17. 'David saw the Angel that smote the people. 2. King. 19. 35. The same night the angel of the Lord went out smote in the camp of Ashur, an hundreth, fourscore, and five thousand. 3. They are swift and of great agility,  Esa. 6. 6. Then flew one of the Seraphins unto me with an hot cole in his hand. Dan. 9. 21. The man Gabriel whom I had seen before in a vision, came flying and touched me. This is the reason why the Cherubins in the tabernacle were painted with wings.

Thirdly, they are innumerable. Gen. 32. 1. Now Jacob went forth on his journey, and the angels of God met him. Dan. 7. 10. Thousand thousands ministred unto him, and tenne thousand thousands stooa before him. Matth. 26. 53. Thinkest thou I cannot pray to my Father, and he will give me more then twelve legions of angels? Heb. 12. 22. To the companic of innumer able angels.

Fourthly, they are in the highest heaven, where they ever attend upon God, and have  society with him. Math. 18. 10. In heaven their angels always behold the face of my Father which is in beaven. Psal. 68. 17. The chariots of God are twenty thousand thousand angels, and the Lord is among them. Mark. 12. 25. But are as angels in heaven.

Fiftly, their degree. That there are degrees of Angels it is most plaine. Colos. 1. 16. By him were all things created, which are in heaven, and in earth, things visible and invisible: whether they be thrones, or dominions, or principalittes, or powers. Rom. 8. 38. Neither angels, nor principalities, nor powers, c. 1. Thess. 4. 16. The Lord shall descend with the voice of the Archangel, and with the trumpet of God. But it is not for us to search who, or how many be of each order; neither  ought we curiously to inquire how they are distinguished, whether in essence, gifts, or offices, Coloss. 2. 18. Let noman at his pleasure bear rule over you by humbleness of mind, and worshipping of Angels, advancing hims elfe in those things which he never saw.

Sixtly, their office. Their office is partly to magnify God, partly to performe his commandments. Psal. 103. 20. 21. Praise the Lord, ye his Angels that excel in strength, that do his commandment in obeying the voice of his word. Praise the Lord, all ye his hostes, ye his servants that do his pleasure.

Seventhly: The establishing of some Angels in that integrity, in which they were created.

CHAP. IX.
OF MAN, AND THE ESTATE OF INNOCENCY.

Man, after he was created of God, was set in an excellent estate of innocency. In this estate seven things are chiefly to be regarded.

I. The place. The garden of Heden, that most pleasant garden. Gen. 2. 15. Then the Lord tooke the man, and put him into the garden of Heden.

II. The integrity of mans nature. Which was, Eph. 4. 24. created in righteousness and true holiness. This integrity hath two parts.

The first is wisdom, which is a true and perfect knowledge of God, and of his will, in as much as it is to be perrormed of man; yea, and of the counsel of God in all his creatures. Colos. 3. 10. And have put on the new man, which is renewed in knowledge, after the image of him that created him. Gen. 2. 19. When the Lord God had formed on the earth every beast of the field, and every foule of the heaven, he brought them unto the man, to see how he would call them: for howsoever the man called the living creature, so was the name thereof.

The second is justice, which is a conformity of the will, affections, and powers of the body to do the will of God.

III. Mans dignity, consisting of four parts. First, his communion with God. By which, as God rejoiced in his own image, so like wise man did fervently love God: this is apparent by Gods familiar conference with Adam, Gen. 1. 29. And God said, Behold, I have given unto you every herb bearing seede, c. that shall be to you for meate. Secondly, his dominion over all the creatures of the earth, Gen. 2. 19. Ps. 8. 6. Thou hast made him Lord over the works of thine hands, and hast set all things under his feet, c. Thirdly, the decency, and dignity of the body, in which, though naked, as nothing was unseemly, so was there in it imprinted a princely majesty. Psal. 8. Thou hast made him little lower then God, and crowned him with glory and worship. Gen. 2. 25. They were both naked, and neither ashamed. 1. Cor. 12. 23. Upon those members of the body, which we think most unhonest, put we more honesty on: and our uncomely parts have more comliness on. Fourthly, labour of the body without paine or griefe. Gen. 3. 17. 19. Because thou hast obeyed the voice of thy wife, c. cursed is the earth for thy sake, in sorrow shalt thou eate of it all the days of thy life, c.

IV. Subjection to God, whereby man was bound to performe obedience to the commandments of God: which are two. The one was concerning the two trees: the other the observation of the Sabbath.

Gods commandment concerning the trees, was ordained to be a proofe and trial of mans obedience. It consisteth of 2. parts: the first is the giving of the tree of life, that as

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a sign, it might confirme to man his perpetual  abode in the garden of Heden, if still he persisted in his obedience, Revel. 2. 7. To him that ovorcommeth, will I give to eate of the tree of life, which is in the midst of the Paradise of God, Prov. 3. 18. She is atree of life to them which lay holdon her: and blessed is he that retaineth her.

The second, is the prohibition to eate of the tree of the knowledge of good and evil, togither with a commination of temporal and eternal death, if he transgressed this commandment. Gen. 2. 17. Of the tree of the knowledge of good and evil, thou shalt not eate of it: for in the day that thou estest thereof, thou shalt die the death. This was a sign of death, and had his name of the event, because the observation  thereof would have brought perpetual happiness, as the violation gave experience of evil, that is, of all misery, namely of punishment, and of guiltiness of sin.

Gods commandment concerning the observation of the Sabbath, is that, by which God ordained the sanctification of the Sabbath. Gen. 2. 3. God blessed the seventh day, and sanctified it.

V. His calling, which is the service of God, in the observation of his commandments, and the dressing of the garden of Heden. Prov. 16. 4. God made all things for himself. Gen. 2. 15. He placed him in the garden of Heden, to drsse and keep it.

VI. His diet was the herbs of the earth,  and fruit of every tree, except the tree of the knowledge of good and evil. Gen. 1. 29. And God said, behold, I have given unto you every herb bearing seed, which is upon all the earth, and every tree, wherein is the fruit of a tree bearing seed, that shall be to you for meate. And chap. 2. 17. But of the tree of knowledge of good and evil, thou shalt not eate.

VII. His free choice, both to will, and performe the commandment concerning the two trees, and also to neglect and violate the same. Whereby we see that our first parents were indeed created perfect, but mutable: for so it pleased God to prepare a way to the execution of his decree.

CHAP. X.
OF SIN, AND THE FALL OF ANGELS.

The fall is a revolting of the reasonable  creature from obedience to sin.

Sin, is the corruption, or rather deprivation of the first integrity. More plainely, it is a fallingor turning from God, binding the offendour by the course of Gods justice, to undergoe the punishment.

Here a doubt may be moved, whether sin be a thing existing or not. The answer is this: Of things which are, some are positive, other privative. Things positive, are all substances, together with those their properties, powers, inclinations affections, which the Lord hath created and imprinted in their natures. The thing is called privative, which granteth or presupposeth the absence of some such thing, as ought to be in a thing. Such a thing is sin, which properly, and of it self is not any thing created, and existing; but rather the absence of that good which ought to be in the creature: and though it be inherent in things positive as a privation, yet it is always to be distinguished from them.

Sin hath two parts: A defect, or impotency: and disorder.

Impotency is nothing else, but the very want or less of that good, which God hath ingrafted in the nature of his creature.

Disorder, is the confusion or disturbance of all the powers and actions of the creature.

The fall was effected on this manner. First, God created his reasonable creatures good indeede, but withall changeable, as we have showed before. For to be unchangeably good, is proper to God alone. Secondly, God tried their obedience in those things about which they were conversant. Deut. 13. 3. Thou shalt not hearken to the words of that Prophet, or unto that dreamer of dreames: for the Lord your God proveth you, to know whether you love the Lord your God, with all your heart, with all your soule. Thirdly in this trial God doth not assist them with new grace to stand, but for just causes forsaketh them. Lastly, after God hath forsaken them, and left them to themselves, they fall quite from God: no otherwise, then when a man staying up a staffe on the ground, it standeth upright; but if he never so little withdraw his hand, it falleth of it self.

The fall, is of men, and Angels.

The fall of Angels, is that by which the understanding, pointing out a more excellent estate, and of it own accord approving thereof, and the will choosing the same as pleasing unto it (their nature in the mean while remaining fit to make choice either of the contrary, or of a divers object) they are the sole authors of their fall from God. 2. Pet. 2. 4. If God spared the Angels which sinned, but cast them down into hell, and deliver ed them into chaines of darkeness, to be kept unto damnation, c. Jud. 1. 6. The Angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chaines, c. Joh. 8. 44. He was a murderer from the beginning, and continued not in the truth: for there is no truth in him.

In the fall of Angels, consider: First their corruption, arising from the fall; which is the depravation of their nature, and is either that feareful malice and hatred, by which they set themselves against God, or their insatiable desire to destroy mankind; to the effecting whereof, they neglect neither force nor fraud. 1. Joh. 3. 8. He that committeth sin is of the devil, because the devil sinned from the beginning, For this cause was the Son of God revealed, to dissolve the works of the devil. 1. Pet. 5. 8. Your

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adversary the devil goeth about like a roaring lion,  seeking whom he may devoure Eph. 6. 12. You strive not against flesh and blood, bat against principalities and powers, and worldly governours; the princes of darkeness of this world against spiritual wickednesses, which are in supercelestial things.

II. Their degree, and diversity: for of these Angels, one is chiefe, and the rest attendants, The chiefe is Beelzebub, prince of the rest of the devils, and the world, far above them all in malice. Mat. 25. 41. Away from me ye cursed, into everlasting fire, prepared for the devil and his Angels. 2. Cor. 4. 4. Whose mindes the god of this world hath blinded. Revel. 12. 7. And there was warre in heaven, Michael, and his Angels fought with the dragon, and the dragon and his  Angels fought.

Ministring Angels, are such as waite upon the devil, in accomplishing his wickedness.

III. Their punishment. God, after their fall, gave them over to perpetual torments, without any hope of pardon, Jude verse 6. 2. Pet. 2. 4. God spared not the Angels that had sinned, but cast them down into hell, and delivered them into chaines of darkness, to be kept unto damnation. This he did: First, to admonish men, what great punishment they deserved. Secondly, to show that grievous sins must more grievously be punished.

The fall of Angels was the more grievous, because both their nature was more able to  resist, the devil was the first founder of sin.

Their punishment is easier, or more grievous.

Their easier punishment is double. The first, is their dejection from heaven. 2. Pet. 2. 4. God cast the Angels that sinned into hell. The second, is the abridging and limitation of their power, Job 1. 12. The Lord said unto Satan, Behold, all that he hath is in thine hand, only upon him lay not thine hand.

The more grievous paine, is that torment in the deepe, which is endless and infinite, in time and measure. Luke 8. 31. And they besought  him, that he would not command them to go down into the deepe.

CHAP. XI.
OF MANS FALL AND DISOBEDIENCE.

Adams fall, was his willing revolting to disobedience by eating the forbidden fruit. In Adams fall, we may notethe manner, greatness, and fruit of it.

1. The manner of Adams fall, was on this sort: First, the devil, having immediately before fallen himself, insinuateth unto our first parents, that both the punishment for eating the forbidden fruit was uncertaine, and that God was not true in his word unto them. Secondly, by this legerdemaine, he blinded the eyes of their understanding. Thirdly, being thus blinded, they begin to distrust GOD, and to doubt of Gods favour. Fourthly, they thus doubting, are moved to behold the forbitten fruit. Fiftly, they no sooner soe the beauty thereof, but they desire it. Sixtly, that they may satisfy their desire, they eate of the fruit, which by the hands of the woman, was taken form the tree: by which act they become utterly dissloyal to God. Gen. 3. 1, 2, 3, 4, 5, 6, 7, 8.

Thus without constraint, they willingly fall from their integrity; God upon just causes leaving them to themselves, and freely suffering them to fall. For we must not think, that mans fall was either by chance, or God not knowing of it; or barely winking at it, or by his bare permission, or againsthis will: but rather miraculously, not without the will of God, and yet without all approbation of it.

II. The greatness of this transgression must be esteemed, not by the external object, or the baseness of an apple, but by the offence it containeth against Gods maayety. This offence appeareth by many trespasses committed in that action. The 1. is doubting of Gods word: 2. want of faith; for they believe not Gods thretning, (In that day ye eate thereof, you shall die the death:) But being bewitched with the devils promise, (ye shall be like Gods) they cease to fear Gods punishment, and are inflamed with a desire of greater dignity. 3. Their curiosity, in forsaking Gods word, and seeking other wisdom. 4. Their pride, in seeking to magnify themselves, and to become like God. 5. Contempt of God, in transgressing his commandment against their own conscience. 6. In that they preferre the devil before God. 7. Ingratitude, that in as much as in them lieth, they expell Gods spirit dwelling in them, and despise that everlasting blessed union. 8. They murder both themselves and their progeny.

III. The fruit or effects. Out of this corrupt estate of our first parents, arose the estate of infidelity or unbelief, whereby God hath included all men under sin, that he might manifest his mercy in the salvation of some, his justice in the condemnation of others. Rom. 11. 32. God hath shut up all men in unbelief, that he might have mercy on all. Gal. 3. 22. The Scripture hath concluded all under sin, that the promise by the faith of Jesus Christ should be given to them that believe.

In this estate, we must consider sin, and the punishment of sin Sin is three fold.

The first, is the participation of Adams both transgression and guiltiness: whereby in his sin, all his posterity sinned, Rom. 5. 12. As by one man sin entered into the world, and by sin death: so death entered upon all men, in that all men have sinned. The reason of this is ready. Adam was not then a private man, but represented all mankind, and therefore look what good he received from God, or evil elsewhere, both were common to others with him. 1. Cor. 15. 22. As in Adam all mendy, so in Christ all men rise again. C

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Again, when Adam offended, his posterity  was in his loines, from whom they should by the course of nature issue: and therefore cake part of the guiltiness with him. Heb. 7. 9, 10. And to say as the thing is, Levi, c. paid tithes to Melchisedeck: for he was yet in the loines of his father Abraham, when Melchisedeck met him.

CHAP. XII.
OF ORIGINAL SIN.

Out of the former transgression ariseth another, namely Original sin, which is corruption ingendred in our first conception, whereby every faculty of soule and body  is prone and disposed to evil. Psal. 51. 5. I was borne in iniquity, and in sin hath my mother conceived me. Gen. 6. 5. Tit. 3. 3. We our selves were in times past unwise, disobedient, deceived; serving the lusts and divers pleasures, living in maliciousness and envy, hateful, and hating one another. Heb. 12. 1. Let us cast away every thing that presseth down, and the sin that hangeth so fast on.

By this we see, that sin is not a corruption of mans substance, but only of faculties: otherwise neither could mens soules be immortal, nor Christ take upon him mans nature.

All Adams posterity is equally partaker of this corruption: the reason why it showeth not it self equally in all, is because some have thespirit of sanctification, some the spirit only  to bridle corruption, some neither.

The propagation of sin, from the parents to the children, is either because the soule is infected by the contagion of the body, as a good ointment by a fusty vessell; or because God, in the very moment of creation and infusion of soules into infants, doth utterly forsake them. for as Adam received the image of God, both for himself and others: so did he lose it for himself and others.

But whereas the propagation of sin is as a common fire in a towne, men are not so much to search how it came, as to be careful how to extinguish it.

That we may the better know Original sin in the several faculties of mans nature,  three circumstances must be considered.

1. How much of Gods image we yet retaine. 2. How much sin man received from Adam. 3. The increase thereof afterward.

I. In the mind. The remnant of Gods image, is certaine notions concerning good evil: as, that there is a God, and that the same God punisheth transgressions: that there is an everlasting life: that we must reverence our superiours, and not harme our neighbours. But even these notions, they are both general and corrupt, and have none other use, but to bereave man of all excuse before Gods judgement seate. Rom. 1. 19, 20. That which may be knowne concerning Gods, is manifest in them: for God hath showed it unto them. For the invisible things of him, that is, his eternal power and Godhead, are seene by the creation of the world, being considered in his works, to the intent they should be without excuse.

Mens mindes received from Adam: 1. Ignorance, namely a want, or rather a deprivation of knowledge in the thing of God, whether they concerne his sincere worship, or eternal happiness. 1. Cor. 2. 14. The natural man perceiveth not the things of the spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned. Rom. 8. 7. The wisdom of the flesh is enmity to God, for it is not subject to the law of God, neither indeede can be.

II. Impotency, whereby the mind of it self is unable to understand spiritual things, though they be taught. Luk. 24. 25. Then opened he their understanding, that they might understand the Scriptures. 2. Cor. 3. 5. Not that we are sufficient of our selves, to think any thing as of our selves: but our sufficiency is of God.

III. Vanity, in that the mind thinketh. falsehood truth, and truth falsehood. Ephes. 4. 17. Walk no more as other Gentiles, in the vanity of your understanding. 1. Cor. 1. 21. It pleased God by the foolishness of preaching, to save those which believe. 23. We preach Christ crucified, to the Jewes a stumbling blocke, but to the Grecians foolishness. Prov. 14. 12. There is a way which secmeth good in the eyes of men, but the end thereof is death.

IV. A natural inclination only to conceive and devise the thing which is evil. Gen. 6. 5. The Lord saw that the wickedness of men was great upon earth, and all the imaginations of the thoughts of the heart were only evil continnually, Jerem. 4. 22. They are wise to do evil, but to do well they have no knowledge.

Hence it is apparent, that the original, and as I may say, the matter of all heresies, is naturally ingrafted in mans nature. This is worthy the observation of students in divinity.

The increase of sin in the understanding, is. 1. a reprobate sense, when GOD withdraweth the light of nature. John. 12. 40. He hath blinded their eyes, and hardened their hearts, lest they should see with their eyes, and understand with their hearts, and I should heale them, and they be converted. Rom. 1. 28. As they regarded not to know God, so God delivered them up unto a reprobate mind, to do those things which are not convenient. 2. The spirit of slumber. Rom. 11. 8. God hath given them the spirit of slumber, c. 3. A spiritual drunkenness. Esay 29. 9. They are drunken, but not with wine, they stagger, but not with strong drinke. 4. Strong illusions. 2. Thess. 2 11. God shall send them strong illusions, and they shall believe lies.

The remnant of Gods image in the conscience, is an observing and watchful power, like the eye of a keeper, reserved in man partly to reprove, partly to reprsse the unbridled course of his affections. Roman. 2. 15. Which show the effect of the law written in their hearts, their conscience also bearing witness,

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and their thoughts accusing one another, or excusing.

That which the conscience hath received of Adam, is the impureness thereof. Tit. 1. 15. To them that are defiled and unbelieving nothing is pure, but even their mindes and consciences are defiled. This impurity hath three effects: the first, is to excuse sin; as if a man serve God outwardly, he will excuse and cloake his inward impiety. Mark. 10. 19, 20. Thou knowest the commandments, Thou shalt not, c. Then he answered, and said, Master, all these things have I observed from my youth. Again, it excuseth intents not warranted in Gods word. 1. Chr. 13. 9. When they came to the threshing floore of Chidon,  Uzza put forth his hand to hold the Arke, for the oxen did shake it.

The second, is to accuse and terrify for doing good. This we may see in superstitious idolaters, who are grieved when they omit to performe counterfeit and idolatrous worship to their gods. Coloss. 2. 21, 22. Touch not, taste not, handle not, which all perish with using, and are after the commandments and doctrines of men. Esay 29. 13. And their fear toward me was taught them by the precepts of men.

The third, is to accuse and terrify for sin. Gen. 50. 15. When Josephs brethren saw that their father was dead, they said, It may be that Joseph will hate us, will pay us again all the evil which we did unto him. Joh. 8. 9. And when they heard it,  being accused by their own consciences, they went out one by one. 1. Joh. 3. 20. If our heart condemne us, God is greater then our heart. Though the conscience shall accuse a man truly, yet that will not argue any holiness in it: which ap peareth, in that Adam in his innocency had a good, yet no accusing conscience.

Impureness increased in the conscience, is first such a senseless numness, as that it can hardly accuse a man of sin. Eph. 4. 19. Who being past feeling, have given themselves to want omnes, to work all uncleanness, even with greediness. 1. Tim. 4. 2. Having their conscience burned with an hot iron. This senslesness springeth from a custome in sinning 1. Sam. 25. 37. Then in the morning when the wine was gone out of Nabal, his wife tolde him those words, and his heart died within him, and he was like a stone.

II. Some grievous horror, and terrour of  the conscience. Gen. 4. 14. Behold thou hast cast me this day from the earth, and from thy face shall I be hid. and verse 13. my punishment is greater then I can bear. The Simptomes of this disease, are blasphemies, trembling of body, feareful dreames. Act. 24. 26. And as he disputed of righteousness, and temperance, and the judgement to come, Felix trembled, c. Dan. 5. 6. Then the Kings countenance was changed, and his thoughts troubled him, so that the joints of his loines were loosed, and his knees smote one against the other.

In the will, the remant of Gods image, is a free choise. First, in every natural action, belonging to each living creature, as to nourish, to engender, to move, to perceive. Secondly, in every humane action, that is, such as belong to all men; and therefore man hath free will in outward actions, whether they concerne manneres, a family, or the common wealth, albeit, both in the choice refusal of them, it be very weake. Rom. 2. 14. The Gentiles which have not the law, by nature do those things which are of the law.

The will received, I. An impotency, whereby it cannot will, or so much as lust after that, which is indeede good; that is, which may please, and be acceptable to God. 1. Cor. 2. 14. The natural man perceiveth not the things of the spirit of God, for they are foolishness unto him: neither can he know them, because they are spiritually discerned. Rom. 5. 6. Christ, when we were yet of no strength, at his time died for the ungodly. 2. Tim. 2. 6. Phil. 2. 13, It is God which workth in you both the will and the deede, even of his good pleasure.

II. An inward rebellion, whereby it utterly abhorreth that which is good, desiring and willing that alone which is evil.

By this it appeareth, that the will is no agent, but a mere patient in the first acte of conversion to God and that by it self it can neither beginne that conversion, or any other inward and sound obedience due to Gods law.

That which the affections receive, is a disorder, by which they therefore are not well affected, because they eschew that which is good, and pursue that which is evil. Galat. 5. 24. They that are Christs, have crucified the flesh with the affections and lusts thereof. Rom. 1. 26. Therefore God gave them over to filthy lusts. 1. King. 22. 8. The king of Israel said unto Johosaphat, Yet is there one of whom thou maayest take counsel, but him I hate, c. and 21. 4. Therefore Achab came home to his house discontented and angry for the word which Nabal spake unto him, and he laide himself on his bedde, turning away his face lest he should eate meate.

That which the body hath received, is I. fitness to beginne sin. This doth the body in transporting all objects and occasions of sin to the soule. Gen. 3. 6. The woman seeing that the tree was good for meate, and pleasant to the eyes, c. tooke of the fruit thereof, and did eate. II. A fitness to execute sin so soone as the heart hath begunne it. Rom. 6. 13. Neither give your members as weapons of injustice to sin: and vers. 19. As you have given your members as servants to uncleanness and iniquity, to committe iniquity, c.

CHAP. XIII.
OF ACTUAL SIN.

After Original sin in Adams posterity, actual transgression taketh place. It is either inward or outward: Inward, is of the mind, will, and affections. C2

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The actual sin of the mind is the evil  thought or intent thereof, contrary to Gods law. Examples of evil thoughts, God (the only knower of the heart) hath in divers places set down in his word. I. That there is no God. Psal. 10. 4. The wicked is so proud that he seeketh not for God, he thinketh always there is no God. Psal. 14. 1. The foole saith in his heart, there is no God. II. That there is neither providence nor presence of God in this world. Psal. 10 11. He saith in his heart, God hath forgotten: he hideth away his face and will never see. verse. 13. Wherefore doth the wicked contemne God? he saith in his heart, thou wilt not regard. III. It imagi. neth safegard to it self from all perils. Psalm. 10. 6. He saith in his heart, I shall never he moved  nor be in danger. Revel. 18. 7. She saith in her heart, I sit being a Queene, and am no widow, and shall see no mourning. IV. It esteemeth it self more excellent then other. Apoc. 18. 7. I sit as a Queene. Luk. 18. 11. The Pharisy standing thus prayed to himself, I thank thee, O God, that I am not as other men, extortioners, unjust, adulterers, not yet as this Publicane. vers. 12. I fast twice in the weeke, and give tith of all my possessions. V. That the Gospel of Gods kingdom is mere foolishness. 1. Cor. 2. 14. The natural man perceiveth not the things of the spirit of God, for they are foolishness unto him. VI. To think uncharitably and maliciously of such as serve God sincerely. Mat. 12. 24. When the Pharisies heard  that, they said, he casteth not out devils, but by the prince of devils. Psal. 74. 8. They said in their hearts, Let us destroy them altogether. VII. To think the day of death far off. Esa. 28. 15. Ye have said, we have made a covenant with death, and with hell we are at agreement, though a scourge runne over us, and psse through, it shall not come at us. VIII. That the paines of hell may be eschewed: in theplace before mentioned, they say, With hell have we made agreement. IX. That God will deferre his both particular and last general comming to judgement. Luk. 12. 19. I will say unto my soule, Soule, thou hast much goods laid up for many yeares: and vers. 45. If that servant say in his heart, My master will deferre his comming, c.

Many carnal men pretend their good  meaning: but when God openeth their eyes they shall see these rebellious thoughts rising in their mindes, as sparkles out of a chimney.

The actual sin of both will and affection, is every wicked motion, inclination desire. Galat. 5. 17. The flesh lusteth against the spirit.

An actual outward sin, is that, to the committing whereof, the members of the body, do, together with the faculties of the soule, concurre. Such sins as these are infinite. Psal. 40. 12. Innumerable troubles have compassed me, my sins have taken such hold one me, that I am not able to look up: yea, they are more in number then the haires of my head.

Actual sin, is of omission or commission.

Again, both these are in words or deedes.

In the sin of commission, observe these two points: the degrees in committing a sin, and the difference of sins committed.

The degrees, are in number four. Jam. 1. 14. 15. Every man is tempted, where he is drawne away by his own concupiscence, and is enticed: then when lust hath conceived, it bringeth forth sin; and sin when it is finished, bringeth forth death.

The first degree, is temptation, whereby man is allured to sin. This doth Satan by offering to the mind that which is evil. Joh. 13. 2. The devil had now put into the heart of Judas Iscariot, Simons son, to betray him. Act. 5. 3. Peter said to Ananias, Why hath Satan filled thine heart that thou shouldest lie? c. 1. Chron. 21. 1. And Satan stood up against Israel, and provoked David to number Israel. This is also effected upon occasion of some external object, which the senses perceive. Job 31. 1. I have made a covenant with mine eyes, why then should I look upon a maide?

Tentation hath two parts: abstraction, and inescation.

Abstraction, is the first cogitation of committing sin, whereby the mind is withdrawne from Gods service, to the which it should be always ready prest. Luk. 10. 27. Thou shalt love the Lord thy God, with all thy heart, and all thy soule, with all thy thought.

Inescation, is that whereby an evil thought conceived, and for a time retained in the mind by delighting the will and affections, doth as it were, lay a baite for them to draw them to consent.

The second degree, is conception, which is nothing else but a consent and resolution to commit sin. Psal. 7. 14. He shall travel with wickedness, he hath conceived mischiefe, but he shall bring fort a lie.

The third degree, is the birth of sin, namely, the committing of sin, by the assistance both of the faculties of the soule, and the powers of the body.

The fourth degree, is perfection, when sin being by custome perfect, and as it were ripe, the sinner reapeth death, that is, damnation.

This appeareth in the example of Pharaoh: wherefore custome in any sin is feareful.

Sin actually committed, hath five differences.

First, to consent with an offender, and not actually to commit sin. Eph. 5. 11. Have no fellow ship with the unfruit full works of darkness, but reprove them rather. This is done three manner of ways.

I. When a man in judgement somewhat alloweth the sin of another. Numb. 20. 20. Moses and Aaron gathered the congregation together before the rock, and Moses said unto them, Heare now ye rebels: shall we bring you water out of the rock? verse 12. The Lord spake to Moses and Aaron, because ye believed me not, to sanctify me in the presence of the children of Israel, therefore ye shall not bring the congregation

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into the land which I have given them.

II. When the heart approveth in affection and consent. Hither may we referre both the Ministers and the Magistrates concealing and winking at offences. 1. Sam. 2. 23. Eli said, Why do ye such things? for of all this people I heare evil of you. Do no more my sons, c. Now that Elies will agreeth with his sons sins, it is manifest, vers. 29. Thou honourest thy children above me.

III. In deed; by counsel, presence, enticement. Rom. 1. 31. They do not only do the same, but also favour them that do them. Mark. 6. 25, 26. She said unto her mother, What shall I ask? and she said, John Baptists head, c. Act. 22. 20. When the blood of thy Martyr Steven was shed, I  also stood by, and consented unto his death, and kept the clothes of them that slue him.

The second difference, is to sin ignorantly, as when a man doth not expressely and distinctly know whether that which he doth, be a sin or not, or if he know it, do not acknowledge and marke it. 1. Tim. 1. 13. I was before a blasphemer, and a presecutor, and an oppressour: but I was received to mercy, for I did it ignorantly in rough unbelief. Numb. 35. 22, 23, 24. If he pushed him unadvisedly, and not of hatred, or cast upon him any thing without laying of waite, or any stone (whereby he might be slaine) and saw him not, or caused it to fall upon him, and he die, and was not his enemy, neither sought him any harme: then the congregation shall judge between the slayer,  and the avenger of blood, according to these lawes. 1. Cor. 4. 4. I know nothing by my self, yet am I not thereby justified. Psal. 19. 13. Cleanse me from my secret sins.

The third difference is to sin upon knowledge, but yet of infirmity, as when a man fearing some imminent danger, or amazed at the horrour of death, doth against his knowledge deny that truth, which otherwise he would acknowledge and embrace. Such was Peters fall, arising from the over-much rashness of the mind, mingled with some fear.

Thus men offend, when the flesh, and inordinate desires so over-rule the will and every good endeavour, that they provoke man to  that, which he from his heart detesteth. Rom 7. 19. I do not the good thing which I would, but the evil which I would not, that do I.

The fourth difference, is presumptuous sinning upon knowledge. Psal. 19. 13. Keep thy servant from presumptuous sins: let them not reign over me. Hitherto belongeth, I. every sin committed with a high hand, that is, in some contempt of God. Numb. 15. 30. The person that doth presumptuously. c. shall be cut off from amongst his people: because he hath despised the word of the Lord, and hath broken his commandment. II. Presumption of Gods mercy in doing evil. Eccles. 8. 11. Because sentence against an evil work is not executed speedily, therefore the heart of the children of men is fully set in them to do evil. Rom. 2. 4. Despisest thou the riches of his bountifulness, c. not knowing that the bountifulness of God leadeth thee to repentance, c.

The fifth difference, is to sin upon knowledge and sette malice against God, and to this is the sin against the holy Ghost referred.

CHAP. XIV.
OF THE COMMON PUNISHMENT
OF SIN.

Hitherto we have entreated of sin, wherewith all mankind is infected: in the next place succeedeth the punishment of sin, which is three-fold. The first is in this life, and that divers ways. The first concerneth the body, either in the provision with trouble for the things of this life, Gen. 3. 17. or a proneness to diseases, Matth. 9. 2. Son, be of good comfort, thy sins be forgiven thee. Joh, 5. 14. Beholde, thou art made whole, sin no more, lest a worse thing fall upon thee. Deut. 28. 21, 22. The Lord shall make the pestylence cleave unto thee until he hath consumed thee from the land, c. Or shame of nakedness. Gen. 3. 16. Or in womens pames in childe-birth, Gen. 3. 16. Unto the woman he said, I will greatly increase thy sorrowes, and conceptions: in sorrow shalt thou bring forth Children.

II. The soule is punished with trembling of conscience, care, trouble, hardness of heart, and madness. Deut. 28. 28. The Lord shall smite thee with madness, and with blindness, and with astonying of heart.

III. The whole man is punished, 1. with feareful subjection to the regment of Satan. Coloss. 1. 13. Which freed us from the power of darkeness, and translated us into the Kingdom of his beloved Son. Hebrews 2. 14. He also himself tooke part with them, that he might destroy throgh death, him that had power of death, that is, the devil. 2. A separation from the fellowshippe of God, and trembling at his presence. Eph. 4. 18. Having their cogitation darkened, and being strangers from the life of God. Gen. 3. 10. I heard thy voice in the garden, and was afraid, because I was naked, therefore I hidde my self.

IV. Upon a mans goods, divers calamities and dammages. Deut. 28. 29. Thou shalt ever be oppressed with wrong, and be pouled, and no man shall succour thee, c. to the end of the chapter. To this place may be referred distinction of Lordships: and of this commeth a care to inlarge them, and bargaining, with all manner of civil servitudes.

V. The less of that Lordly authority, which man had over all creatures; also their vanity, which is not only a weakening, but also a corrupting of that excellency of the virtues and powers which God at the first put into them. Rom. 8. 20, 21. The creature is subject to vanity, not of it own will, but by reason of him, which hath subduedit under hope. c. C3

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VI. In a mans name, infamy and ignominy  sometimes after his death, Jer. 24. 6.

The second, is at the last gaspe, namely, death, or a change like unto death. Rom. 6. 23. The wages of sin is death.

The third is, after this life, even eternal destruction from Gods presence, and his exceeding glory. 2. Thess. 1. 9. Who shall be punished with everlasting perdition from the presence of God and the glory of his power.

CHAP. XV.
OF ELECTION, AND OF JESUS CHRIST THE
FOUNDATION THEREOF.

Predestination hath two parts: Election  and Reprobation. 1. Thess. 5. 9. God hath not appointed us to wrath, but to obtaine salvation by the means of our Lord Jesus Christ.

Election, is Gods decree, whereby of his own free-will, he hath ordained certaine men to salvation, to the praise of the glory of his grace. Eph. 1. 4, 5, 6. He hath chosen us in him, before the foundation of the world, according to the good pleasure of his will, to the praise of the glory of his grace.

This decree is that book of life, wherein are written the names of the Elect. Rev. 20. 12. Another book was opened, which is the book  of life, and the dead were judged of those things, that were written in the bookes according to their works. 2. Tim. 2. 19. The foundation of God remaineth sure, and hath this seale, The Lord knoweth who are his.

The execution of this decree, is an action, by which God, even as he purposeth with himself, workth all those things effectually, which he decreed for the salvation of the Elect. For they whom God elected to this end, that they should inherit eternal life, were also elected to those subordinate means, whereby, as by steps, they might attain this end: and without which, it were impossible to obtaine it. Rom. 8. 29, 30. Those which he knew before, he also predestinate to be made like to  the image of his Son, that he might be the first borne amongst many brethren: Moreover, whom he predestinate, them he called, whom he called, them he justified, and whom he justified, them also he glorified.

There appertaine three things to the execution of this decree. First, the foundation. Secondly, the means. Thirdly, the degrees.

The foundation is Christ Jesus, called of his Father from all eternity, to performe the office of the Mediator, that in him all those which should be saved, might be chosen. Hebr. 5. 5. Christ tooke not to himself this honour, to be made the high Priest, but he that said unto him, Thou art my Son, this day begate I thee, gave it him, c. Esa. 42. 1. Behold my servant: I have put my spirit upon him, he shall bring forth judgement to the Gentiles. Eph. 1. 4. He hath chosen us in him, meaning Christ.

Question. How can Christ be subordinate unto Gods election, seeing he together with the Father decreed all things?

Ans. Christ as he is a mediator, is not subordinate to the very decree it self of election, but to the execution thereof only. 1. Pet. 1. 20. Christ was ordained before the foundation of the world. Augustine in his book of the Predestination of the Saints, chap, 15. Christ was predestinate that he might be our head.

In Christ, we must especially observe two things, his Incarnation, and his Office.

To the working of his Incarnation, concurre three things: first, both his Natures: secondly, their Union: thirdly, their distinction.

Christs first Nature, is the God-head, in as much as it belongeth to the Son, whereby he is God. Philippians 2. 6. Who being in the form of God, thought it no robbery to be equal with God. John. 1. 1. In the beginning was the Word, and the Word was with God, and that Word was God.

It was requisite for the Mediator to be God; 1. That he might the better sustaine that great misery, wherewith mankind was overwhelmed; the greatness whereof, these four things declare: I. The grievousness of sin, wherewith Gods majesty was infinitely offended. II. Gods infinite anger against this sin. III. The feareful power of death. IV. The devils tyranny, who is the prince of this world. 2. That he might make his humane nature both of plentiful merit, and also of sufficient efficacy, for the work of mans redemption. 3. That he might instill into all the elect eternal life, and holiness. Esa. 43. 22. I am the Lord and there is none besides me a Saviour, I have declared, and I have saved, and I have showed, when there was no strange god among you; therefore ye are my witnesses saith the Lord, that I am God.

I say, the God head, as it is the Godhead of the Son, is Christs divine Nature: not as it is the Godhead of the Father, or of the holy Ghost: for it is the office of the Son, to have the administration of every outward action of the Trinity, from the Father, by the holy Ghost. 1. Cor. 8. 6. And he being by nature the Son of the Father, bestoweth this privilege on those that believe, that they are the Sons of God by adoption. Joh. 1. 12. As many as received him, to them he gave power to be the sons of God.

If either the Father or the H. Ghost should have been incarnate, the title of Son should have been given to one of them, who was not the Son by eternal generation: and so there should be more sons then one.

Christs other nature, is his humanity, whereby he the Mediator is very man. 1. Tim. 2. 5. One God, and one Mediator between God and men, the man Christ Jesus.

It was necessary that Christ should be

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man. First, that God might be pacified in that  nature, wherein he was offended. Secondly, that he might undergoe punishment due to sin, the which the Godhead could not, being voide and free from all passion.

Furthermore, Christ, as he is man, is like unto us in all things, sin only excepted. Heb. 2. 17. In all things it became him to be made like unto his brethren. 2. Cor. 13. 4.

Christ therefore is a perfect man, consisting of an essential and true soule and body, whereunto are joined such faculties and properties, as are essential unto both. In his soule, is understanding, memory, will, and such like: in his body, length, breadth, and thickness: yea, it is comprehended in one  only place, visible, subject to feeling, neither is there any thing wanting in him which may either adorne or make for the being of mans nature.

Again, Christ in his humanity, was subject to the infirmities of mans nature, which are these: I. To be tempted, Math. 4. 1. Jesus was carried by the spirit into the desart, to be tempted of the devil. II. To fear. Heb. 5. 7. Who in the days of his flesh, did offer up prayers and supplications with strong crying and teares, unto him that was able to save him from death, and was also heard in that which he feared. III. To be angry. Mark. 3. 5. Then he looked round about on them angerly, mourning also for the hardness of their hearts, and said unto the man, Stretch forth  thine hand. IV. Forgetfulness of his office imposed upon him, by reason of the agony astonishing his senses. Math. 26. 39. He went a little further, and fell on his face, and prayed, saying, O Father, if it be possible, let this cup psse from me: nevertheless, not as I will, but as thou wilt.

We must hold these things concerning Christs infirmities: I. They were such qualities, as did only affect his humane nature, and not at all constitute the same: and therefore might be left of Christ. II. They were such as were common to all men: as to thirst, to be weary, and subject to die: and not personal, as are Agues, Consumptions, the Leprosy, Blindness, c. III. He was subject to these infirmities, not by necessity of his humane  nature, but by his free-will and pleasure, pitying mankind. Therefore in him such infirmities were not the punishment of his own sin, as they are in us; but rather part of that his humiliation which he did willingly undergoe for our sakes.

CHAP. XVI.
OF THE UNION OF THE TWO NATURES
IN CHRIST.

Now followeth the Union of the two natures in Christ, which especially concerneth his Mediation; for by this union it commeth to psse, that his humanity did suffer death upon the cross in such sort, as he could neither be overcome, nor perpetually overwhelmed by it. Three things belong to this uniting of Natures.

I. Conception, by which his humane nature was by the wonderful power and operation of God, both immediatly, that is, without mans helpe, and miraculously framed of the substance of the Virgin Mary. Luk. 1. 35. The holy Ghost shall come upon thee, and the power of the most high shall overshadow thee.

The holy Ghost cannot be said to be the Father of Christ, because he did minister no matter to the making of the humanity, but did only fashion and frame it of the substance of the Virgin Mary.

II. Sanctification, whereby the same humane nature was purified, that is, altogether severed by the power of the holy Ghost, from the least staine of sin, to the end that it might be holy, and be made fit to die for others. Luke 1. 35. That holy thing which shall be borne of thee shall be called the Son of God. 1. Peter 3. 18. Christ hath once suffered for sins, the just for the unjust. 1. Peter 2. 22. Who did not sin, neither was there guile found in his mouth.

III. Assumption, whereby the Word, that is, the second person in Trinity, tooke upon him flesh, and the seede of Abraham, namely, that his humane Nature: to the end, that it being destitute of a proper and personal subsistence, might in the person of the Word obtaine it; subsisting, and as it were, being supported of the word for ever. Joh. 1. 14. That word was made flesh. Heb. 2. 16. He tooke not upon him the nature of Angels, but the seede of Abraham.

In the assumption, we have three things to consider: I. The difference of the two natures in Christ. For the divine nature, as it is limited to the person of the Son, is perfect and actually subsisting in it self: the humane nature, which consisteth in whole of body and soule, doth neither subsist in it self, nor by it self: II. The manner of Union. The person of the Son did by assuming the humane nature, create it, and by creating, assume it, communicating his subsistence unto it: the like example of union is no where to be found. III. The product of the union. Whole Christ, God and man, was not made a new person of the two natures, as of parts compounding a new thing; but remained stil the same person. Now whereas the ancient Fathers tearmed Christ a compound person, we must understand them not properly, but by proportion. For as the parts are united in the whole, so these two natures do concurre togither in one person, which is tbe Son of God.

By this we may seethat Christ is one only Son of God, not two: yet in two respects he is the Son of God. As he is the eternal C4

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Word, he is by nature the son of the Father:  As he is man, the same Son also, yet not by nature, or by adoption, but only by personal union, Luke 1. 35. Math. 3. 17. This is my beloved Son, c.

The phrase in Scripture agreeing to this Union, is the communion of properties, which is a true and real predication: even as it ariseth of the true and real union of natures; concerning which, observe two rules.

I. Of those things, which are spoken or attributed to Christ, some are only understood of his divine nature. As that, Joh. 8. 58. Before Abraham was, I am. And that, Coloss. 1. 15. Who is the image of the invisible God, the first borne of every creature. Some again agree only to  his humanity, as borne, suffered, dead, buried, c. Luke 2. 52. And Jesus increased in wisdom, and stature, and in favour with God and man. Lastly, other things are understood, only of both natures united togither As Math. 17. 5. This is my beloved Son, in whom only I am well pleased, heare him. Ephe. 1. 22. He hath made subject all things under his feet, and hath appointed him over all things to be the head to the Church.

II. Some things are spoken of Christ, as he is God, which must be interpreted according to his humane nature. Act. 20. 28. To feede the Church of God, that is, Christ, Which he (according to his manhood) hath purchased with his own blood. 1. Cor. 2. 8. If they had known this, they  would never have crucified the Lord of glory. Contrarily, some things are mentioned of Christ, as he is man, which only are understood of his divine nature. Joh. 3. 13. Noman ascended up to heaven, but he that hath descended from heaven, the son of man which is in heaven. This is spoken of his manhood, whereas we must understand, that only his Deity came down from heaven. Joh. 6. 62. What if you should see the Son of man, viz. Christs humane nature) ascend up, where he (viz. his Deity) was before.

Lastly, by reason of this Union, Christ, as he is man, is exalted above every name; yea, he is adored, and hath such a great (though not infinite) measure of gifts, as far surpasse the gifts of all Saints and Angels. Eph. 1. 21. And set him at his right hand in heavenly places, far above all principality, and power, and might, and domination, and every name that is named, not in this world only, but in that also that is to come. Heb. 1. 6. When he bringeth his first begotten son into the world, he saith, And let all the Angels of God worship him. Coloss. 2. 3. In whom all the treasures of wisdom and knowledge are hidden. Phil. 2. 9, 10. Therefore God exalted him on high, and gave him a name above all names, that at the name of Jesus every knee should bowe (namely, worship, and be subject to him) both of things in heaven, and things in earth, and things under the earth.

CHAP. XVII.
OF THE DISTINCTION OF BOTH NATURES.

The distinction of both natures, is that, whereby they, with their properties and operations remaine distinct without composition, mingling, or conversion, John 10. 17, 18. Therefore doth my father love me, because I lay down my life, that I may take it again. No man taketh it from me, but I lay it down of my self, I have power to lay it down, and have power to take it again. John 13. 31, 32. Now is the Son of man glorified, and God is glorified in him. If God be glorified in him, God shall also glorify him in himself. Here we may observe, that there is one will in Christ as God; another, as man. Math. 26. 39. Not as I will, but as thou wilt. This also approveth that sentence of the Chalcedon Creede: We confsse, that one and the same Christ Jesus, both Son, Lord, only begotten, is knowne and preached to be in two natures without confusion, mutation, distinction, or separation.

Lastly, hereby it is manifest that Christ, when he became that which he was not (namely man,) continued still that which he was (very God.)

CHAP. XVIII.
OF CHRISTS NATIVITY AND OFFICE.

Thus much concerning Christs incarnation, the clear declaration thereof was by his nativity.

The nativity of Christ, is that whereby Mary a Virgin, did after the course of nature, and the custome of women, bring forth Christ that Word of the Father, and the Son of David: so that those are much deceived, which are of opinion that Christ, after a miraculous manner, came into the world, the wombe of the virgin being shut, Luke 2. 23. Every manchild which first openeth the wombe shall be called holy to the Lord. The which place of scripture is applied to Mary and our Saviour Christ. Hence is it, that the Virgin Mary is said (θεοτόκος) to bring forth God, albeit she is not any way mother of the godhead. For Christ as he is God, is without mother, and as man without Father.

It is convenient to be thought, that Mary continued a virgin until her dying day, albeit we make not this opinion any article of our belief. I. Christ being now to depart the world, committed his mother to the tuition and custody of his disciple John, which it is like he would not have done, if she had had any children, by whom as custome was, she might have been provided for. John 19. 26. II. It is likely that she who was with childe by the holy Ghost, would not after know any man. III. It is agreed of by the

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Church in all ages.

Christ being now borne, was circumcised  the eight day, that he might fulfil all the righteousness of the law: and being thirty yeares of age, he was baptized, that he being publicly and solemnly invested into the office of his Mediatourship, might take upon him the guilt of our sins. He was both circumcised and baptized, that we might learne: I. That the whole efficacy of the Sacraments, depend alone and wholly upon him. II. That he was Mediator of mankind, both before and under the law, as also under grace. III. That he is the knot and bond of both covenants.

His office followeth, to the perfect accomplishing  whereof, he was annointed of his father, that is, he was sufficiently furnished with both gifts and authority. Heb. 1. 9. Therefore God, even thy God annointed thee with the oile of gladness above thy fellowes. Esay 61. 1. The spirit of the Lord was upon me, therefore he annointed me. Joh. 3. 34. God giveth him not the spirit by measure.

If any man enforce this as a reason, that Christ could not performe the office of a Mediator, being not the mean or middle between God and man, but the party offended, and so one of the extremes: we must know that Christ is two ways said to be the middle or mean. I. Between God and all men: for being both God and man, he doth participate  with both extremes. II. Between God and the faithful only: First, according to his humanity, whereby he received the spirit without measure. Secondly, according to his divine nature, namely, as he is the Word. Now the Word is middle, between the Father, and the faithful: 1. In regard of order, because the Word was begotten of the Father, by it we have access unto the Father. This subordination, which is of the Son to the Father, is not in the divince essence, severally and distinctly considered, but in the relation or manner of having the essence. And those things which are subordinate after this manner, cannot be unequal, if they have one and the same singular essence. II. In regard of  his office, the which being imposed on him, by his Father, he did willingly undergoe, and of his own accord.

Christ doth exercise this office according to both natures united in one person, and according to each nature distinct one from the other. For in reconciling God and man together, the flesh performeth some things distinctly, the Word other things distinctly: Again, some other things are done not by the Word or flesh alone, but by both together.

This office is so appropriate to Christ, that neither in whole or in part, can it be translated to any other. Heb. 7. 24. This man because he endureth for ever, hath an everlasting priesthood, or a priest-hood that cannot psse from one man to another.

Therefore Christ, as he is God, hath under him Emperours, Kings, Princes, to be his Vicegerents; who therefore are called Gods. Psal. 82. 1. But as he is Mediator, that is, a Priest, a Prophet, and King of the Church of God, he hath no Vicegerent, Vicar, or Lieutenant, who in his Kingly, Priestly or prophetical office, in two of these, or in one, can be in his stead.

Christs office is three-fold, Priestly, Prophetical, Regal, Psal. 110. 1, 2, 3, 4. Esa. 42. 1.

Christs Priesthood, is an office of his, wherein he performed all those things to God, whereby is obtained eternal life. Heb. 5 9. 10. And being consecrate, was made the author of eternal salvation, unto all them that obey him: and is called of God an high Priest for ever after the order of Melchisedeck. Chap. 7. 24. 25. This man because he endureth for ever, hath an everlasting Priesthood; wherefore he is able also perfectly to save all them that come unto God by him.

His priest hood consisteth of two parts, Satisfaction; and Intercession.

Satisfaction is that, whereby Christ is a full propitiation to his Father for the Elect. Job. 33. 23. If there be a messenger with him, or an interpreter, one of a thousand, to declare unto man his righteousness, then will he have mercy upon him, and will say, Deliver him that he go not down into the pit, for I have found a reconciliation. Rom. 3. 24. And are justified freely by his grace, through the redemption that is in Christ Jesus. vers. 25. Whom God hath set forth to be a reconciliation through faith in his blood. 1. Joh. 2. 2. He is a propitiation for our sins.

Christ satisfied Gods anger for mans offence; according to his humanity, by performing perfect obedience to the will of God; according to his Deity, by ministring to the same perfect obedience, especial dignity, to wit, merit before God, efficacy. Joh. 17. 19. For their sakes sanctify I my self, that they also may be sanctified through the truth. Act. 20. 28. To feede the flocke of God, which he hath purchased with his own blood. 2. Cor. 5. 19. God was in Christ, and reconciled the world to himself, not imputing their sins unto them.

Satisfaction comprehendeth his passion, and fulfilling the Law.

His passion, is the first part of Satisfaction, by which, he having undergone the punishiment of sin, satisfied Gods justice, and appeased his anger for the sins of the faithful. His passion was on this manner.

a Somewhat before his death, partly fear arising from the sense of Gods wrath imminent upon him, partly griefe possessing, as it were, each part of him, so disturbed his sacred mind, b that inwardly for a while it stroke into him a strange kinde of astonishment, or rather oblivion of his duty imposed upon him: and outwardly c made him pray unto his Father (if he would) to remove that cup from him, the which he did expresse with no small cry, many teares, and a bloody sweat, d trickling

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from his body unto the ground. But  when he came again unto himself, (e) he freely yielded himself unto his Father, to satisfy upon the cross for the transgression of man. After this his agony was overpassed, (f) by Judas his treachery Christ is apprehended, and (g) first he is brought to Annas, after to Caiaphas, where Peter denieth him: h from Caiaphas he is led bound to Pilate, (i) Pilate posteth him over to Herod, (k) he transposteth him backe again to Pilate, l who acknowledgeth his innocency, and yet condemneth him as an offendour. This innocent thus condemned, is m pittifully scourged, crowned with thornes, scoffed, spitted at, spitefully adjudged to the death of the  cross, n on which his hands and feet are fastened with nailes. Here stayed not his passions, but after all these o he became as accursed to God the Father, that is, God poured upon him, being thus innocent, such a sea of his wrath, as was equivalent to the sins of the whole world. He now being under this curse, through the sense and feeling of this strange terrour, p complaineth to his Father that he is forsaken: who notwithstanding, encountring then with Satan and his angels, did utterly vanquish q and overcome them. When this was ended, his heart r was pierced with a speare, till the blood gushed out from his sides, and he gave up s the Ghost: and t commended his spirit to his Fathers  protection, the which immediately went into Paradise. His body, u whereof not one bone was broken, was buried, and three diaes was x ignominiously captivated of death. aMarke 4. 32. Matthew 26. 38. bJohn 12. 27. Marke. 14. 35. cMatthew. 26. 37. 42. John 12. 29. Heb. 5. 7. dLuke 22. 44. eHebrewes 9. 5. 1. Cor. 5. 7. Esa. 53. 10, 11. fMatthew 26. 47. gJohn 18. 13. 14. (h) John 18. 29. iLuke 23. 7. 8. kLuke 23. 15. lMatthew 27. 24. 26. m the same place. (n) John 19. 18. (o) Gal. 3. 13. pMatthew 27. 35. 46. qColoss. 1. 14. 15. rJohn 19. 34. sHebrewes 9. 15. 16. tLuke 23. 43. 46. uJohn. 19. 33. 42. xAct. 1. 13.

In this description of Christs passion, we may note five circumstances especially.

I. His Agony, namely, a vehement anguish, arising upon the conflict of two contrary desires in him: The first, was to be obedient to his Father. The second, to avoid the horror of death. Luk. 22. 44. Being in an agony, he prayed more earnestly, and his sweat was like drops of blood, trickling down to the ground. Heb. 5. 7. In the days of his flesh did offer up prayers and supplications with strong crying and teares unto him, that was able to save him from death, and was also heard in that which he feared.

II. His Sacrifice, which is an action of Christs offering himself to God the Father as a ransome for the sins of the elect. Heb. 9. 26. Now in the end of the world hath he appeared once to put away sin, by the sacrifice of himself.

In this sacrifice the oblation was Christ, as he was man. Heb. 10. 10. By the which will we are sanctified, even by the offering of Jesus Christ once made.

The altar also was Christ, as he was God. Heb. 13. 10. We have an Altar, whereof they have no authority to eate which serve in the Tabernacle. Heb. 9. 14. How much more shall the blood of Christ, which through the eternal spirit offered himself without spotte to God, purge your conscience from dead works to serve the living God? Hence it is, that Christ is said to sanctify himself, as he is man, John 17. vers. 19. For their sakes, sanctify I my self. As the altar, the gift; and the temple, the gold, Matthew 23. verse 17. 19.

Christ is the priest, as he is God and man. Heb. 5. 6. Thou art a priest for ever after the order of Melchisedeck. 1. Tim 2. 5. 6. One Mediator between God and man, the man Christ Jesus, who gave himself a ransom for all men, to be testimony in due time.

III. God the fathers acceptation of that his sacrifice, in which he was well pleased. For, had it been that God had not allowed of it, Christs suffering had been in gaine, Math. 3. 17. This is my beloved. Son, in whom I am well pleased. Eph. 5. 2. Even as Christ loved us, gave himself for us, to be an offering and a sacrifice of a sweete smelling savour to God.

IV. Imputation of mans sin to Christ, whereby his Father, accounted him as a transgressour, having translated the burden of mans sins to his shoulders. Esay 53. 4. He hath borne our infirmities, and carried our sorrowes: yet we did judge him as plagued and smitten of God, and humbled: but he was wounded for our transgressions, he was broken for our iniquities, c. and verse 12. He was counted with the transgressours, and he bare the sins of many. 2. Cor. 5. 21. He hath made him to be sin for us, which knew no sin, that we should be made the righteousness of God in him.

V. His wonderful humiliation consisting of two parts.In that he made himself of small or no reputation in respect of his Deity, Phil. 2. 7, 8. He made himself of no reputation, c. he humbled himself, and became obedient unto the death, even the death of the cross.

We may not think, that this debasing of Christ came, because his divine nature was either wasted or weakened, but because his Deity did, as it were, lay aside, and conceale his power and majesty for a season. And as Irenaeus saith, The Word rested, that the humane nature might be crucified and dead.

II. In that he hecame execrable, which is, by the law accursed for us. Gal. 3. 10. Cursed is every one that remaineth not in all things written in the book of the law to do them.

This accursedness, is either inward or outward.

Inward, is the sense of Gods feareful anger upon the cross. Revel. 19. 15. He it is that treadeth the wine prsse of the fierceness and wrath

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of Almighty God. Esay. 53. 5. He is grieved for  our transgressions, the chastisement of our peace was upon him, with his stripes we were healed. This appeared by those drops of blood, which issued from him, by his cryings to his Father upon the cross, and by sending of an angel to comfort him. Hence was it, that he so much feared death, which many Martyrs entertained most willingly.

His outward accursedness, standeth in three degrees. I. Death upon the cross, which was not imaginary, but true, because blood water issued from his heart. For seeing that water and blood gushed forth togither, it is very like, the casket or coat which investeth the heart, called Pericardion, was pierced. As Columbus  observeth in his Anatomy, 7. book. Joh. 19. 34.

His death was necessary, that he might confirme to us the Testament, or Covenant of grace promised for our sakes, Heb. 9. 15, 16. For this cuase he is the Mediator of the new Testament, that through death, c. they which were called, might receive the promise of eternal inheritance: for where a Testament is, there must be the death of him that made the Testament, c. vers. 17.

II. Burial, to ratify the certenty of his death.

III. Descending into hell, which we must not understand, that he went locally into the place of the damned, but that for the time of  his abode in the grave, he was under the ignominions dominion of death. Act. 2. 24. Whom God hath raised up, loosed the sorrowes of death because it was impossible, that he should be holden of it. Eph. 4. 9. In that he ascended, what was it but that he also descended first into the lowest part of the earth.

It was necessary that Christ should be captivated of death, that he might abolish the sting, that is, the power thereof. 1. Cor. 15. 55. O death where is thy sting! O hell where is thy victory!

Thus we have heard of Christs marvelous passion, whereby he hath abolished both the first and second death, due unto us for our sins; the which (as we may further observe)  is a perfect ransome for the sins of all and every one of the elect. 1. Tim. 2. 6. Who gave himself a ransome for all men. For it was more, that Christ the only begotten Son of God, yea, God himself, for a small while should bear the curse of the lawe, then if the whole world should have suffered eternal punishment.

This also is worthy our meditation, that then a man is well grounded in the doctrine of Christs passion, when his heart ceaseth to sin, and is pricked with the griefe of those sins, whereby, as with speares he pierced the side of the immaculate lambe of God, 1. Joh. 3. 6. Who so sinth, neither hath seene him, nor knowne him. Zach. 12. 10. And they shall look upon him whom they have pierced, and they shall lament for him, as one lamenteth for his only some, and be sorry for him, as one is sorry for his first borne.

After Christs passion, followeth the fulfilling of the law, by which he satisfied Gods justice in fulfilling the whole Law. Rom. 8. 3, 4, God sent his own Son, that the righteousness of the law might be fulfilled by us.

He fulfilled the Law, partly by the holiness of his humane nature, partly by obedience in the works of the Law. Rom. 8. 2. The law of the spirit of life, which is in Christ Jesus, hath freed me from the Law of sin, and of death. Math. 3. 15. It becometh us to fulfill all righteousness, c. Joh. 17. 19.

Now succeedeth the second part of Christs priesthood, namely, intercession, whereby Christ is an advocate entreater of God the father for the faithful. Rom. 8. 34. Christ is at the right hand of God, and maketh request for us. Christs intercession, is directed immediately to God the father. 1. Joh. 2. 1. If any man sin, we have an advocate with the Father, even Jesus Christ the just. Now as the Father is first of the Trinity in order, so if he be appeased, the Son and the holy Ghost are appeased also. For there is one and the same agreement and will of all the persons of the Trinity.

Christ maketh intercession according to both natures. First, according to his humanity, partly by appearing before his Father in heaven, partly by desiring the salvation of the Elect. Heb. 9. 24. Christ is entered into very heaven to appeare now in the sight of God for us. And chap. 7. 25. He is able perfectly to save them that come to God by him, seeing he ever liveth to make intercession for them. Secondly, according to his Deity, partly by applying the merit of his death; partly by making request by his holy spirit, in the hearts of the Elect, with sighes unspeakable. 1. Pet. 1. 2. Elect according to the foreknowledge of the Father, to the sanctification of the spirit. Rom. 8. 26. The spirit helpeth our infirmities: for we know not what to pray as we ought, but the spirit it self maketh request for us with sigherwhich cannot be expressed.

We are not therefore to imagine or surmise that Christ prostrateth himself upon his knees before his Fathers throne for us neither is it necessary, seeing his very presence before his Father, hath in it the force of an humble petition.

The end of Christs intercession is that such as are justified by his merits, should by this means continue in the state of grace. Now Christs intercession preserveth the elect in covering their continual slips, infirmities, and imperfect actions, by an especial and continual application of his merits; that by this means mans person may remaine just, mans works acceptable to God. 1. Joh. 2. 2. He is a reconciliation for our sins, and not for ours only, but for the sins of the whole world. 1. Pet. 2. 5. Ye as lively stones, be made a spiritual house holy priest-hood, to offer up spiritual sacrifices

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acceptable to God by Jesus Christ. Rev. 8. 3. 4.  And another angel came and stood before the altar, having a golden censer, and much odors was given unto him, that he should offer with the prayers of all Saints upon the golden altar, which is before the throne, and the smoke of the odours with the prayers of the Saints, went up before God out of the Angels hand.

Thus far concerning Christs priesthood; now follow his Prophetical, and Regal offices.

His Prophetical office, is that, whereby he immediately from his Father, revealeth his word and all the means of salvation comprised in the same. Joh. 1. 18. The Son, which is in the bosome of his Father, he hath declared unto  you. Joh. 8. 26. Those things which I heare of my Father I speake to the world. Deut. 18. 18. I will raise them up a Prophet, c.

The word was first revealed, partly by visions, by dreames, by speech; partly by the instinct and motion of the holy ghost. Heb. 1. 1 At sundry times, and in divers manners, God spake in old time to our fathers the Prophets: in these last days he hath spoken to us by his Son. 2. Pet. 1. 21. Prophecy came not in olde time by the will of man, but holy men of GOD spake as they were moved by the holy Ghost.

The like is done ordinarily only by the preaching of the word, where the holy ghost doth inwardly illuminate the understanding. Luk. 24. 45. Then opened he their understanding  that they might understand the Scriptures. 21. 15. I will give you a mouth and wisdom, where against all your adversaries shall not be able to speake, nor resist. Act. 16. 14. Whose heart the Lord opened, that she attended on the things that Paul spake. For this cause, Christ is called the Doctour, Lawgiver, and Counsellour of his Church. Math. 23. 10. Be not called Doctours, for one is your Doctour, Jesus Christ. Jam. 4. 12. There is one Lawgiver which is able to save and to destroy. Esay. 9. 6. He shall call his name counscllour, c. Yea, he is the Apostle of our profession. Heb. 3. 1. The angel of the covenant. Malac. 3. 1. And the Mediator of the new covenant. Heb. 9. 15. Therefore the sovereign authority of expounding the Scripture, only belongs  to Christ: and the Church hath only the ministery of judgement and interpretation committed unto her,

Christs Regal office, is that, whereby he distributeth his gifts, and disposeth all things for the benefit of the elect. Psal. 2. 110. 1. 2. The Lord said unto my Lord, sit thou on my right hand till make I thine enemies thy footestoole.

The execution of Christs Regal office comprehendeth his exaltation.

Christs exaltation is that, by which he, after his lowest humiliation, was by little and little exalted to glory; and that in sundry respects, according to both his natures.

The exaltation of his divine nature, is an apparant declaration of his divine property in his humane nature, without the least alteration. thereof. Rom. 1. 4. Declared mightily to be the son of God, touching the spirit of sanctification by the resurrection from the dead. Act. 2. 36. God hath made him both Lord and Christ, whom ye have crucified.

The exaltation of his humanity, is the putting off from him his servile condition and all infirmities, and the putting on of such habitual gifts; which, albeit they are created finite, yet they have so great and so merveilous perfection, as possibly can befal any creature. The gifts of his mind, are wisdom, knowledge, joy, and other unspeakeable virtues: of his body, immortality, strength, agility, brightness. Phil. 3. 21. Who shall change our vile body, that it may be fashioned like unto his glorius body. Math. 17. 2. He was transfigured before them, and his face did shine as the sun, and his cloathes were as white as the light, Heb. 1. 9. God even thy God hath annointed thee with the oile of gladness above thy fellowes. Eph. 1. 20. 22.

Christs body, although, it be thus glorified, yet is it still of a solide substance, compassed about, visible, palpable, shall perpetually remaine in some certaine place. Luk. 24. 39. Behold my hands, and my feet, it is even I, touch me, and see: a spirit hath no flesh and bones, as ye see me have.

There be three degrees of Christs exaltation.

I. His resurrection, wherein by his divine power he subdued death and raised up himself to eternal life, 2. Cor. 13. 4. Though he was crucified concerning, his infirmity, yet liveth he through the power of God. Math, 28. 6. He is not here, for he is risen, as he said: Come, see the place where the Lord was laid.

The end of Christs resurrection, was to show that his sanctification, by his passion and death, was fully absolute. For one only sin would have detained the Mediator under the dominion of death, though he had fully satisfied for all the rest. 1. Cor. 15. 17. If Christ be not raised, your faith is in vaine: ye are yet in your sins. Rom. 4. 25. Who was delivered to death for our sins, and is risen again for our justification.

II His ascension into heaven, which is a true, local, and visible translation of Christs humane nature from earth into the highest heaven of the blessed, by the virtue power of his deity, Act. 1. 9. When he had spoken these things, while they beheld, he was taken up: for a cloud tooke him out of their sight: and while they looked steadfastly towards heaven, as he went, behold two men stood by them in white aparel, which also said. Ye men of Galile, why stand ye gazing into heaven? This Jesus which is taken up from you into heaven, shall come as ye have seene him go into heaven. Eph. 4. 10. He ascended far above all the heavens.

The end of Christs ascension was, that he might prepare a place for the faithful, give them the holy ghost, and there enjoy eternal

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glory. Joh. 14. 2. In my Fathers house are many  mansions: if it were not so, I would have told you: I go to prepare a place for you. c. 16. 7. If I go not away, the Comforter will not come unto you: but if I depart, I will send him unto you.

III. His sitting at the right hand of God the Father, which metaphorically signifieth, that Christ hath in the highest heavens actually all glory, power, and dominion. Heb. 1. 3. By himself he hath purged our sins, and sitteth at the right hand of the Majesty in the highest places. Psalm. 110. 1. The Lord said to my Lord, sit thou at my right hand, till I make thine enemies thy foote-stoole. 1. Corinth. 15. 25. He must reigne till he hath put all his enemies under his  feet. Act. 7. 55. He being full of the holy Ghost, looked steadfastly into heaven, and saw the glory of God, and Jesus standing at the right hand of God, Math. 20. 21.

His regal office hath two parts: The first is; his regiment of the kingdom of heaven, part whereof is in heaven, part upon earth, namely, the congregation of the faithful.

In the government of his Church, he exerciseth two prerogatives royal. The first, is to make lawes. Jam. 4. 12. There is one Law giver which is able to save and to destroy. The second, is to ordaine his ministers. Ephes. 4. 11. He gave some to be Apostles, others Prophets, others Evangelists, some Pastours and Teachers, c. 1. Corinth. 12. 18. God hath ordained some in the  Church; as first, Apostles; secondly, Prophets; thirdly, Teachers; then them that do miracles, after that, the gifts of healing, helpers, governours, diversity of tongues.

Christs government of the Church, is either by collection of it out of the world, or conservation being collected. Ephes. 4. 12. Psalme 110.

The second part of this Regal office, is the destruction of the kingdom of darkness. Col. 1. 13. Who hath delivered us from the kingdom of darkeness. Psal. 2. 9. Thou shalt crush them with a scepter of iron, and breake them in pieces like a potters vessel. Luk. 19. 27. Those mine enemies, that would not that Ishould reigne over them, bring hither, and stay them before me.

The kingdom of darkeness, is the whole company of Christs enemies.

The prince of this kingdom, and of all the  members thereof, is the devil. Ephes. 2. 2. Ye walked once according to the course of the world, and after the prince that ruleth in the aire, even the prince that now workth in the children of disobedience. 2. Corinth. 4. 4. The God of this world hath blinded the eyes of the infidels. 2. Corinth. 6. 15. What concord hath Christ with Belial, or what part hath the believer with the infidel?

The members of this kingdom, and subjects to Satan, are his angels; and unbelievers; among whom, the principal members are Atheists, who say in their heart, there is no God. Psalme 14. 1. And Magitians, who bargaine with the devil, to accomplish their desires. 1. Samuel 28. 7. Psalme 58. 5. Idolaters, who either adore falsegods, or the true God in an idol. 1. Cor. 10. 7. 20. Turkes and Jewes are of this bunch; so are Heretics, who are such as err with pertinacy in the foundation of religion. 2. Tim. 2. 18. Apostates, or revolters from faith in Christ Jesus. Hebr. 6. 6. Fulse Christs, who bear men in hand, they are true Christs, Math. 24 26. There were many such about the time of our Saviour Christ his first comming, as Josephus witnesseth, book 20. of Jewish antiquities, the 11, 12. and 14. chap. ters. Lastly, that Antichrist, who as it is now apparent, can be none other but the Pope of Rome. 2. Thess. 2. 3. Let no man deceive yeu by any means, for that day shall not come, except there come a departing first, and that that man of sin be disclosed, even the son of perdition, which is an adversary, and exalteth himself against all that is called God, or that is worshipped: so hat he doth sit as God in the temple of God, showing himself that he is God. Revel. 13. 11, 12. And I beheld another beast comming out of the earth, which had two hornes like the Lambe, but he spake like the dragon: and he did all that the first beast could do before him, and he caused the earth, and them that dwell therein, to worship the beast, whose deadly wound was healed.

There were then, first, Antichrists at Rome, when the Bishops thereof would be entitled universal, or Bilshops over the whole Church through the world: but then were they complete, when they, togither with Ecclesiastical censure, usurped civil authority.

After that Christ hath subdued all his enemies, these two things shall ensue: I. The surrendring over of his kingdom to God the Father, as concerning the manner of regiment and spiritual policy, consisting in word and spirit together. JI. The subjection of Christ, only in regard of his humanity; the which then is, when the Son of God shall most fully manifest his majesty, which before was obscured by the flesh as a veile, so that the same flesh remaining both glorious, and united to the Son of God, may by infinite degrees appeare inferiour.

We may not therefore imagine, that the subjection of Christ, consisteth in diminishing the glory of the humanity, but in manifesting most fully the majesty of the Word.

CHAP. XIX.
CONCERNING THE OUTWARD
MEANS OF EXECUTING THE DECREE
OF ELECTION, AND OF THE DECALOGUE.

After the Foundation of Election, which hath hitherto been delivered, it followeth, that we should entreat of the outward means of the same.

The means are Gods covenant, and the seale thereof. D

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Gods covenant, is his contract with man,  concerning the obtaining of life eternal, upon a certen condition.

This covenant consists of two parts: Gods promise to man, Mans promise to God.

Gods promise to man, is that, whereby he bindeth himself to man to be his God, if he performe the condition.

Mans promise to God, is that, whereby he voweth his allegeance unto his Lord, and to performe the condition between them.

Again, there are two kinds of this covenant. The covenant of works, and the covenant of grace. Jeremy 31. 31, 32, 33. Behold the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with  the house of Judah, not according to the covenant, I made with their fathers, when I tooke them by the hand to bring them out of the land of Egypt; the which my covenant they brake, although I was an husband to them, saith the Lord. But this shall be the covenant, that I will make with the house of Israel: after those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people.

The covenant of works, is Gods covenant, made with condition of perfect obedience, and is expressed in the moral law.

The Moral Law, is that part of Gods word, which commandeth perfect obedience unto man, as well in his nature, as in his actions, and  forbiddeth the contrary. Romanes 10. 5. Moses thus describeth the righteousness which is of the law, that the man which doth these things, shall live thereby. 1. Timothy 1. 5. The end of the commandment, is love out of a pure heart, and of a good conscience, and faith unfained. Luke 16. 27. Thou shalt love the Lord thy God, with all thine heart, with all thy soule, and with all thy strength. Rom. 7. 14. We know that the law is spiritual.

The Law hath two parts. The Edict, commanding obedience, and the condition binding to obedience. The condition is eternal life to such as fulfil the law, but to transgressours, everlasting death.

The Decalogue, or ten commandments,  is an abridgement of the whole law, and the covenant of works. Exod. 34. 27. And the Lord said unto Moses, Write thou these words, for after the tenour of these words, I have made a covenant with thee, and with Israel. And be was there with the Lord fourty days and fourty nights, and did neither eate bread, nor drinke water, and he wrote in the tables the words of the covenant, even the ten commandments. 1. King. 8. 9. Nothing was in the Arke, save the two tables of stone, which Moses had put there at Horeb, where the Lord made a covenant with the children of Israel, when he brought them out of the land of Egypt. Mat. 22. 40. On these two commandments hangeth the whole law and the prophets.

The true interpretation of the Decalogue, must be according to these rules.

I. In the negative, the affirmative must be understood: and in the affirmative, the negative.

II. The negative bindeth at all times, and to all times: and the affirmative, bindeth at all times, but not to all times: and therefore negatives are of more force.

III. Under one vice expressly forbidden, are comprehended all of that kinde; yea the least cause, occasion, or enticement thereto, is forbidden; as 1. Joh. 3. 15. Whosoever hateth his brother is a man-slayer. Matth. 5. 21. to the end. Evil thoughts are condemned, as well as evil actions.

IV. The smallest sins are entituled with the same names, that that sin is, which is expressly forbidden in that commandment, to which they appertaine. As in the former places, hatred is named murder, and to look after a woman with a lusting eye, is adultery.

V. We must understand every commandment of the law so, as that we annexe this condition: unless God command the contrary. For God being an absolute Lord, and so above the law, may command that which his law forbiddeth: so he commanded Isaac to be offered, the Egyptians to be spoiled, the brasen Serpent to be erected, which was a figure of Christ, c.

The Decalogue, is described in two tables.

The summe of the first table is, that we love God with our mind, memory, affections, and all our strength. Matth. 22. 37. This is the first, (to wit, in nature and order) and great commandment (namely, in excellency, and dignity.)

CHAP. XX.
OF THE FIRST COMMANDMENT.

The first table hath four commandments.

The first teacheth us to have and choose the true God for our God. The words are these:

I am Jehovah thy God, which brought thee out of the land of Egypt, and out of the house of bondage. Thou shalt have none other gods before my face.

The Resolution.

I am. If any man rather judge, that these words are a preface to all the commandments, then a part of the first, I hinder him not: nevertheless, it is like, that they are a persuasion to the keeping of the first commandment: and that they are set before it, to make way unto it; as being more hard to be received, then the rest. And this may appeare, in that the three commandments next following, which are less then this, have their several reasons.

Jehovah. This word signifieth three things: I. Him who of himself, and in himself, was from all eternity. Rev. 1. 8. Who is, who was, and who is to come. II. Him which giveth being to

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all things, when they were not, partly by creating,  partly by preserving them. III. Him which mightily causeth, that those things which he hath promised, should both be made, and continued. Exodus 6. 1. Romanes 4. 17.

Here beginneth the first reason of the first commandment, taken from the name of God: it is thus framed:

He that is Jehovah, must alone be thy God.

But I am Jehovah:

Therefore I alone must be thy God.

This proposition is wanting: the assumption is in these words (I am Jehovah,) the conclusion is the commandment.

Thy God. These are the words of the covenant  of grace, Jerem. 31. 33. wherein the Lord covenanteth with his people concerning remission of sins, and eternal life. Yea these words are as a second reason of the commandment, drawne from the equality of that relation, which is between God and his people.

If I be thy God, thou again must be my people, and take me alone for thy God.

But I am thy God:

Therefore thou must be my people, and take me alone for thy God.

Which brought. The assumption or second part of this reason, is confirmed by an argument taken from Gods effects, when he delivered his people out of Egypt, as it were, from  the servitude of a most tyrannous master. This delivery was not appropriate only to the Israelites, but in some sort belongeth of the Church of God in all ages: in that it was a type of a most surpassing delivery, from the feareful kingdom of darkeness. 1. Cor. 10 1, 2. I would not have you ignorant, brethren, that all our Fathers were under the cloud, and all passed through the redde sea, and were all baptized unto Moses in the cloud, and in the sea. Coloss. 1. 13. Who hath delivered us from the power of darkeness, and translated us into the kingdom of his deare Son.

Other Gods are strange Gods. They are so called, not that they by nature are such, or can be; but because the corrupt, and more then devilish heart of carnal man, esteemeth so of them. Philip. 3. 19. Whose god is their belly. 2. Corinth. 4. 4. Whose minds the god of this world  hath bewitched.

Before my face. That is, (figuratively) in my sight or presence, to whom the secret imaginations of the heart are knowne: and this is the third reason of the first commandment, as if he should say: If thou in my presence reject me, it is an heinous offence: see therefore thou do it not. After the same manner reasoveth the Lord. Gen. 17. 1. I am God almighty, therefore walk before me, and be thou upright.

The affirmative part.

Make choice of Jehovah to be thy God. The duties here commanded, are these: I. To acknowledge God, that is, to know and confsse him to be such a God, as he hath reavealed himself to be in his word and creatures. Coloss. 1. 10 Increasing in the knowledge of God. Jerem. 24. 7. And I will give them an heart to know me, that I am the Lord and they shall be my people, and I will be their God: for they shall returne unto me with their whole heart. In this knowledge of God must we glory. Jer. 9. 24. Let him that glorieth, glory in this that he understandeth and knoweth me: for I am the Lord which showeth mercy, judgement, and righteousness in the earth.

I I. An union with God, whereby man is knitte in heart with God. Josh. 23. 8. Sticke fast unto the Lord your God, as ye have done unto this day. Act. 11. 23. He exhorted all, that with purpose of heart, they would cleave to the Lord. Man cleaveth unto God three manner of ways: in affiance, in love, and fear of God.

Affiance, is that, whereby a man acknowledging the power and mercy of God, doth steadfastly rest himself in him, against all assaults whatsoever. 2. Chro. 20. 20. Put your trust in the Lord your God, and ye shall be assured, belecue his Prophets, and ye shall prosper. Psal. 27. 1. God is my light, and my salvation, whom shall I fear? God is the strength of my life, of whom should I be a fraid? vers. 3. Though an host be pitched against me mine heart shall not be afraid: though warre be raised against me, I will be secure.

Hence ariseth patience, and alacrity in present perils. Psal. 39. 9. I should have been dumbe, and not opened my mouth, because thou didst it. 2. Sam. 16. The king said, What have I to do with you, ye sons of Zeruiah? If he cursed, because the Lord said, Curse David, What is he that dare say, why doest thou so? Gen. 45. 5. Be not sad, neither grieved with your selves, that ye sold me hither: for God did send me before you for your preservation. v. 8. Now then, you sent me not, but God himself. 2. King. 6. 16. Fear not, for they that be with us, are moe then they that be with them.

This affiance engendereth hope, which is a patient expectation of Gods presence assistance in all things that are to come. Ps. 37. 5. Commit thy way unto the Lord, trust in him, be shall bring it to psse, v. 7. Wait patiently upon the Lord, hope in him. Pro. 16. 3. Commit thy work unto the Lord, and thy thoughts shall be directed.

The love of God, is that, whereby man acknowledging Gods goodness and favour towards him, doth again love him above all things. Deut. 6. 5. Thou shalt love the Lord thy God with all thine heart, with all thy soule, and with all thy strength.

The markes of the true love of God are these: I. To heare willingly his word. II. To speake often of him. III. 1. To think often of him. IV. To do his will without irksomnes. V. To give body, and all for his cause. VI. To desire his presence above all, and to bewaile his absence. VII. To embrace all such things as appertaine to him VIII. To love hate that which he loveth and hateth. IX. In all things to seeke to please him. X. To draw others D2

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unto the love of him. XI. To esteeme  highly of such gifts and graces, as he bestoweth. XII. To stay our selves upon his counsels revealed in his word. Lastly, to call upon his name with affiance.

The fear of God, is that whereby man, acknowledging both Gods mercy and justice, doth, as the greatest evil, fear to displease God. Psalm. 130. With thee is mercy that thou maayet be feared. Habak. 3. 16. When I heard it, my belly trembled, my lippes shooke at the voice: rottenness entered into my bones, and I trembled in my self, that I might rest in the day of trouble, when he commeth up against the people to destroy them. Psal. 4. 4. Tremble, and sin not.

Hence ariseth the godly mans desire, to approve  himself in all things to his God. Gen. 5. 22. And Henoch walked with God, after that, c. Gen. 17. 1. God said to him, I am all-sufficient, walk before me, and be thou perfect.

Out of these three former virtues, proceedeth humility, whereby a man acknowledging Gods free bounty, and prostrating himself before him, doth ascribe unto him all praise glory. 1. Cor. 1. 31. Let him that glorieth, glory in the Lord. 1. Pet. 5. 5. Decke your selves inwardly with holiness of mind: for God resisteth the proud, and giveth grace to the humble. verse 6. Humble your selves therefore under the mighty hand of God, that he may exalt you in due time. 1. Chr. 29, 10, 11. And David said, Blessed be thou O Lord God of Israel our father, for ever, and thine,  O Lord, is greatness and power, and glory, and victory, and praise: for all that is in heaven, and in earth is thine, c. and vers. 14. But who am I, and what is my people, that we should be able to offer willingly on this sort? for all things come of thee, and of thine own hand we have given thee, c.

The negative part.

Account not that as God, which is by nature no God.

In this place are these sins forbidden:

I. Ignorance of the true God and his will, which is not only not to know, but also to doubt of such things, as God hath revealed in his word. Jere. 4. 22, My people is foolish, they have not knowne me: they are foolish children, and have none understanding: they are wise to do evil, but to do well they have no knowledge. Jerem. 9. 3. They proceede from evil to worse, and have not  knowne me, saith the Lord.

II Atheisme, when the heart denieth either God, or his attributes: as, his Justice, Wisdom, Providence, Presence. Psal. 14. 1. The foole saith in his heart, There is no God. Ephes. 2. 12. Ye had no hope, and were without God in the world. Mal. 1. 2. I love you, saith the Lord, yet ye say, wherein have we spoken against thee: chap. 3. 14. Ye have said, it is it in vaine to serve God: and what profit is it, that we have kept his commandments, and that we walked humbly before the Lord of hoasts?

III. Errours concerning God, the persons of the Deity, or the attributes. Here is to be reproved Hellenisme, which is the acknowledging and adoring of a multiplicity of Gods. August. in his 6. book of the City of God chap. 7.

Again, Judaisme is here condemned, which worshippeth one GOD without Christ.

The like may be said of the hersies of the Manichees, and Marcian, who denied God to be the creatour of the world of Sabellius, denying the distinction of three persons: and Arrius, who saith, that Christ the Son of God, is not very God.

IV. To withdraw, and remove the affections of the heart from the Lord, set them upon other things, Esay 29. 13. The Lord said, this people draweth near me with their mouth, and bonoureth me with their lippes, but their heart is far from me. Jerem. 12. 2. Thou art near in their mouth, and far from their reines. The heart is many ways withdrawne from God.

I. By distrustin God. Hebr. 10. 38. The just shall live by saith, but if any withdraw himself, my soule shall have no pleasure in him. From this diffidence arise, I. Impatience in suffering afflictions. Jere. 20. 14. Cursed be the day wherein I was borne, and let not the day wherein my mother bare me, be blessed. v. 13. Cursed be the man that showed my father, saying, a man-chila is borne unto thee, and comforted him. vers. 18. How is it that I came forth of the wombe to see labour and sorrow, that my days should be consumed with shame? II. Tempting of God, when such as distrust, or rather contemne him, seeke experiment of Gods truth and power. Math. 4. 7. Thou shalt not tempt the Lord thy God. 1. Cor. 10. 9. Neither les us tempt God, as they tempted him, and were destroyed by serpents. Vers. 10. Neither murmure ye, as some of them murmured, and were deftroyed of the destroyer. III. Desperation. Genes. 4. 13. Mine iniquity is greater than can he pardoned. 1. Thessal. 4. 13. Sorrow ye not, as they which have not hope. IV. Doubtfulness, concerning the truth of God, or of his benefits present, or to come. Psalme 116. 11. I said in my haste, all men are liars.

II. Confidence in creatures, whether it be in their strength, as Jerem. 17. 5. Cursed is the man that hath his considence in man, and maketh flesh his arme, but his heart slideth from the Lord. Or riches. Matth. 6. 24. Te cannot serve God and riches. Eph. 5. 5. No covetous person, which is an Idolater, hath inheritance in the kingdom of Christ and of God. Or defenced places. Jerem. 49. 16. Thy fear, and the pride of thine heart hath deceived thee, that thou dwellest in the clefts of the Rock, and keepest the height of the hill: though thou shouldest make thy neast as high as the Eagle, I will bring thee down from thence, saith the Lord. Or pleasure, and dainties: to such their belly is their God, Philip. 3. 19. Or in Physicians. 2. Chron. 16. 12. And Asa in the nine and thirtieth yeare of his reign, was diseased in his feet, and his disease was extreme, yet he sought not the Lord in his disease, but to Physicians. Briefly, to this place, principally may be adjoined that devilish confidence, which Magitians,

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all such as take advise at them, do put in the  devil and his works. Levit. 20. 6. If any turne after such as work with spirits, and after sooth sayers to go awhoring after them, them will I set my face against that person, and will cut him off from among his people.

III. The love of the creature, above the love of God. Matt. 10. 37. He that loveth father or mother more then me, is not worthy of me, and he that loveth son or daughter more then me, is not worthy of me. John 12. 43. They loved the praise of man, more then the praise of God. To this belongeth self-love, 2. Tim. 3. 2.

IV. Hatred and contempt of God, when man, by reason of his declining nature from God, doth fly from him, and is angry towards  God when he punisheth sin. Rom. 8. 7. The wisdom of the flesh, is enmity with God, Rom. 1. 30. Haters of GOD, doers of wrong.

V. Want of the fear of God. Psalm. 36. 1. Wickedness saith to the wicked man, even in mine heart, that there is no fear of God before their eyes.

VI. Fear of the creature, more then the Creator. Rev. 21. 8. The feareful and unbelieving, shall have their part in the lake which burnes with fire and brimstone. Matth. 10. 28. Fear not them which kill the body, but fear him that can cast both body and soule into hell fire. Jerem. 10. 2. Be not afraid of the signs of heaven, though the heathen be afraid of such.

VII. Hardness of heart, or carnal security,  when a man, neither acknowledging Gods judgements, nor his own sins, dreameth he is safe from Gods vengeance, and such perils, as arise from sin. Rom. 2. 5. Thou after thine hardness, and heart that can not repent, heapest to thy self wrath against the day of wrath. Luke 21. 34. Take heede to your sclues, lest at any time, your heartis be opprossed with surfetting, and drunkennes, and cares of thus life, and lest that day come on you at unawares.

VIII. These all do jointly engender pride, whereby man ascribeth all he hath that is good, not to God, but to his own merit, and industry, referring and disposing them wholly unto his own proper credit. 1. Corin. 4. 6. That ye might learne by us, that no man presume above  that which is written, that one swel not against another, for any mans cause. verse 7. For who separateth thee? or what hast thou, that thou hast not received? if thou hast received it, why rejoicest thou, as though thou hadst not receivedit? Gen. 3. 5. God doth know, that when ye shall eate thereof, your eyes shall be opened, and ye shall be as Gods, knowing good and evil. The highest staire of prides ladder, is that feareful presumption, by which many clime rashly into Gods seate of majesty, as if they were gods. Act. 12. 22, 23. The people gave a shoute, saying, The voice of God, and not of man: but immediately the angel of the Lord smote him, because he gave not glory unto God, so that he was eaten up of wormes, and gave up the ghost. 2. Thess. 2. 4. Which is an adversary, and exalteth himself against all that is called God, or that is worshipped: so that he doth sit as God in the temple of God, showing himself that he is God.

CHAP. XXI.
OF THE SECOND COMMANDMENT.

Hitherto have we entreated of the first commandment, teaching us to entertaine in our hearts, to make choice of one only God. The other three of the first table, concerne that holy profession, which we must make towards the same God. For first, it is necessary to make choice of the true God. Secondly, to make profession of the same God.

In the profession of God, we are to consider the parts thereof, and the time appointed for this profession.

The parts are two: the solemne worship of God, and the glorifying of him.

The second commandment then concerneth the manner of performing holy and solemne worship unto God. The words of the commandment are these:

Thou shalt make thee no graven image, neither any similitude of things which are in heaven above, neither that are in the earth beneath, nor that are in the waters under the earth: thou shalt not bow down to them, neither serve them, for I am the Lord thy God, a jealous God, visiting the iniquity of the fathers, upon the children, upon the third generation, and upon the fourth of them that hate me, and show mercy unto thousands upon them that love me, and keep my commandments.

The Resolution.

Thou shalt not make] This is the first part of the commandment, forbidding to make an idol: Now an idol is not only a certaine representation, and image of some fained god, but also of the true Jehou ah. The which may be proved against the Papists by these arguments. The first is, Deuteronom. 4. 15, 16. Take therefore good heede unto your selves: for ye saw no image in the day that the Lord spake unto you in Horeb, out of the midst of the fire, that ye corrupt not your selves, and make you a graven image or representation of any figure: whether it be the likeness of male or female. Out of the words uttered by Moses, a reason may be framed thus:

If ye saw no image (namely of God,) ye shall make none.

But ye saw no image, only heard a voice:

Therefore ye shall make no image of God.

The second reason: That idolatry which the Israelites committed, the very same is prohibited in this commandment.

But the Israelites idolatry, was the worship of God in an idol. Hos. 2. 16. At that day, saith the Lord, thou shalt call me no more Baali, but shalt call me Eshi.

The golden calfe was an image of God: for when it was finished, Aaron proclaimed that to morrow should be a feast to Jehovah. Exodus, D3

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32. 5. And the same calfe is termed an idol,  Act. 7. 41.

Therefore the worshipping of God in an image, is here prohibited.

Any gratten image] Here the more special is put for the more general, namely a graven image, for all counterfeit means of Gods worshippe.

The first part of the commandment is here illustrated by a double distribution. The first is drawne from the causes. Thou shalt not make thee an idol, whether it be engraven in wood, or ston: or whether it be paintedina table. The second is taken from the place. Thou shalt not make thee an idol of things in heaven, as starres, and birds: or in the earth, as of man, woman, beasts or under the earth, as fishes.

This place is so expounded by Moses, Deu. 4. 14. to the 20. verse.

Thou shalt not bow down to them] This is the second part of the commandment, forbidding all men to fall down before an idol. l. This word Bow down, is again the special put for the general: for in it is inhibited all fained worship of God.

For I] These words are a confirmation of this commandment, persuading to obedience, by four reasons.

The Lord] (which is strong) The first reason, God is strong, and so able to revenge idolatry, Heb 10. 31.

A jealous God] This speech is taken from the estate of wedlocke: for God is called the husband of his Church. Esay. 5. 4, 5. Ephes. 5. 26, 27. And our spiritual worshippe, is as it  were, a certaine marriage of our soules, consecrated unto the Lord. Jerem. 2. 2. I remember thee with the kindness of thy youth, and the love of thy marriage, when thou wentest after me in the wilderness, in a land that was not sowne. Whence also Idols are rightly called Gods corrivals. Here is another argument drawne from a comparison of things that be like. Gods people must alone worship him, because they are linked to him, as a wife to her husband, unto whom alone she is bound: theresore if his people forsake him, and betroth themselves unto idols, he will undoubtedly give them a bill of divorcement, and they shall be no more  espoused unto him.

Visiting] To visit, is not only to punish the children for the fathers offences, but to take notice, and apprehend him in the same faults. by reason they are given over to comit their fathers transgressions, that for them they may be punished. And this is the third reason drawne from the effects of Gods anger.

Hate me] It may be, this is a secret answer, the objection whereof is not here in expresse words set down, but may be thus framed: What if we use Idols to inslame and excite in us a love anaremembrance of thee? The answer is this by the contrary: You may think that your use of idols kindleth in you a love of me, but it is so far from that, that all such as use them cannot choose but hate me.

Show mercy] The fourth reason derived from the effects of Gods mercy to such as observe this commandment. Here may we first observe, that God is more ready to show mercy then to punish. Psal. 103. 8. The Lord is full of compassion and mercy, slow to anger, and of great kindness. vers. 17. The loving kindness of the Lord, endureth for ever. vers. 9. Hec will not alway chide, neither keep his anger for ever. Secondly, we may not surmise, that this excellent promise is made to every one particularly, who is borne of faithful parents. For godly Isaak, had godless Esau to his son; and godless Saul, had godly Jonathan.

The negatine part.

Thou shalt neither worshippe false gods, nor the true God with false worship.

Many things are here forbidden.

I. The representation of God, by an image. For it is a lie. Habak. 2. 18. What profiteth the image? for the maker thereof hath made it an image, and a teacher of lies. Zach. 10. 2. The idols hathspoken vanity. Jerem. 10. 8. The stocke is a doctrine of vanity. The Elib. Counsel in the 39. canon hath this edict. We thought it not meete to have images in Churches, lest that which is worshipped and adored, should be painted upon wals. Clem. book 5 ad Jacob. Dom. That serpent by others is woont to speake these words: We in honour of the invisible God, are accustomed to adore visible images, the which out of all controversy is very false. Augustine in his treatise upon the 113. Psalme.

The images also of the cross, and of Christ crucified, and of the Saints ought to be abolished out of Churches, as the brasen serpent was. 2 King. 18. 4. Hezekiah is commended for breaking in pieces the brasen serpent to which the children of Israel did then burne incense. This did Hezekiah, albeit at the first this serpent was made by the Lords appointment. Numb. 21. 8. and was a type of Christs passion. John 3. 14. Origen in his 7. book against Celsus. We permit not any to adore Jesus upon the altars in images, or upon Church-wals: because it is written, Thou shalt have none other gods but me.

Epiphanius, in that epistle which he wrote to John Bishop of Jerusalem, saith, It is against the custome of the Church, to see any image hanging in the Church, whether it be of Christ, or any other Saint, and therefore even with his own hands rent he asunder the vaile, wherein such an image was pained.

Some object the figure or sign, which appeared to Constantine, wherein he should overcome: but it was not the sign of the cross (as the Papists do triflingly imagine) but of Christs name: for the thing was made of these two Greeke letters χρ, conjoined together. Euseb. in the life of Consant. book 1. chap. 22. 25.

Neither serve the Cherubims, which Salomon placed in the temple, for the defence of

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images: for they were only in the holy of holiest,  where the people could not see them. And they were tipes of the glory of the Messiah, unto whom the very Angels were subject: the which we have now verified in Christ.

If any man reply, that they worship not the image, but God in the image: let him know, that the creature cannot comprehend the image of the Creator; and if it could, yet God would not be worshipped in it, because it is a dead thing: yea, the work of mans hands, not of God: and therefore is more base then the smallest living creature, of the which we may lawfully say, it is the work of God. This evinceth, that nokinde of divine worship belongeth to an image, either simply or by relation,  whatsoever the sophistical schoole-men janglo to the contrary.

If any man be yet desirous of images, he may have at hand the preaching of the Gospel, a lively image of Christ crucified. Gal. 3. 1. O foolish Galatians, who hath bewitched you, that ye should vot obey the truth, to whom Jesus Christ before was described in your sight, and among you crucified? The like may be said of the two Sacraments. And that saying of Clement is true, in his fifth book of Recognit. If you will truly adore the image of God, do good unto man, and ye shall worship his true image: for man is the image of God.

II. The least approbation of idolatry Hos. 13. 2. They say one to an other whilest they sacrifice  a man, let them ksse the calves. Now a ksse, is an external sign of some allowance of a thing. Gen. 48. 10.

Therefore it is unlawful to be present at Messe or any idolatrous service, though our mindes be absent. 1. Cor. 6. 20. Ye are bought with aprice, therefore glorify God in your body, and in your spirits, which are Gods. Rom. 11. 4. What saith the Scripture? I have reserved unto my self seven thousand men, which have not bowed their knee to Baal. Euseb. 8. book. c. 3. The Martyrs, when they were haled unto the temple of idols, cried out, and with a loude voice in the midst of their tortures testified, that they were not idolatrous sacrificers, but professed and constant Christians, rejoicing greatly that they might make such a confession.

That which may be objected of Naaman the Syrian, who worshipped in the temple of Rimmon, is thus answered; that he dit it not with purpose to commit idolatry, but to performe that civil obeisance which he was wont to exhibit to the kings Majesty. 2. King. 17. 18.

And for this cause, are utterly forbidden all such dancing processions, playes, and such feasts, as are consecrated to the memorial and honour of idols. Exod. 32. 6. They rose up the next day in the morning, offered burnt offerings, and brought peace offerings: also the people sate them down to eate and drinke, and rose up to play. 1. Cor. 10. 7. Neither be ye idolaters as some of them were, as it is written, c. And Paul ( 1. Cor. 8. 4. to the end) earnestly dehorteth the Corinthians from sitting at table in the idols temple; albeit they knew that an idol is nothing in the world. Tripartite history, book 6. chap. 30. Certaine soldiers of Julian refused to adore, as the custome was, the Emperours banner, in which were painted the images of Jupiter, Mercury and Mars: others bring again the rewards, which they, after they had burned incense on an altar in the Emperours presence, had received: crying, that they were Christians, and would line and die in that prosession: and as for their former fact, it was of ignorance: yea, though they had polluted hands with idolatry of the Pagans, yet they kept their conscience clean.

III. All relics and monuments of idols: for these, after the idols themeselves are once abolished, must be raced out of all memory. Exod. 23. 13. ye shall make no mention of the name of other Gods, neither shall it be heard out of thy mouth. Esay. 30. 21. And ye shall pollute the covering of the images of silver, and the rich ornament of the images of gold, and cast them away as a menstruous cloth, and thou shalt say unto it, Get thee hence.

IV. Society with infidels, is here unlawful, which serveth not only to maintain concord, but also to joine men in brotherly love. Of this society there are many branches.

The first, is marriage with infidels. Gen. 6. 2. The sons of God saw the daughters of men that they were faire, and they tooke them wives of all that they liked. Mal. 2. [11.] Judah hath transgressed, and an abomination is commited in Israel, and in Jerusalem: for Judah hath defiled the holiness of the Lord, which he loved, and hath married the daughters of a strange God. Ezra. 9. 14. Should we returne to breake thy commandements, and joine in affinity with the people of such abomination? 2. King. 8. 18. He walked in the ways of the Kings of Israel, as did the house of Ahab: for the daughter of Ahab was his wife: and he did evil in the sight of the Lord.

The second, is the league in war: namely, a mutual confederacy to assist one another in the same warre, and to have one and the same enemies, This is sundry ways impious: I. If it be unlawful to crave assistance of Gods enemies, it is likewise unlawful to indent with them, that we will assist them. II. It obscureth Gods glory, as though he himself, either would not, or could not aide his Church. III. It is a thousand to one lest we be infected with their idolatry, and other impieties. IV. It endangereth us to be made partakers of their punishments, 2. Chron. 19. 2. And Jehu the son of Hanani the Seer, went out to meete him, and said to king Jehosaphat, Wouldest thou helpe the wicked, and love them that hate the Lord? therefore for this thing is the wrath of the Lord upon thee.

The third, is traffic: as when a man wittingly and willingly, doth, in hope to inrich himself, make sale ofsuchthings as he knoweth must serve to an idolatrous use. This condemneth D4

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all those merchants, which transport  wares to idolaters, and sell them frankincence, waxe, cloth, or other such things as helpe them in the service of their idols.

The fourth, is try all of suits in law before Judges which are infidels, when Christian courts may befrequented: but if they cannot, and we have to deale with infidels, we may appeale to infidels. 1. Cor. 6. 6. Brother goeth to law with brother, and that under unfidels. Act. 25. 11. Paul appealeth to Caesar.

The fifth, is the worshipping of the beast, and receiving his marke. Rev. 14. 9 If any man worship the beast, and his image, and receive the marke in his forehead or in his hand. vers. 10. The same shall drinke of the wine of the wrath of God. This beast is the Church of Rome, I  meannot that old, but this new Rome, now no better then an heretical and apostatical Synagogue.

VI. Will worship, when God is worshipped with a naked and bare good intention, not warranted by the word of God. Coloss. 2. 23. Which things indeed have a show of wisdom in voluntary religion, and humbleness of mind, and in not sparing the body: neither have they it in estimation to satisfy the flesh. 1. Sam. 13. 9. 10. And Saul said, Bring a burnt offering to me, and peace offerings: and he offered a burnt offering. And as soone as he had made an end of offering the burnt offering, behold, Samuel came, and vers. 13. said to Saul, Thou hast done foolishly, thou hast not kept the commandment of the Lord thy God, which he commanded thee. Hitherto may we addc popish superstions in  sacrifices, meates, holidayes, apparel, temporary and bead-ridden prayers, indulgences, austere lise, whipping, ceremonies, gestures, gate, conversation, pilgrimage, building of altars, pictures, Churches, and all other of that rabble.

To these may be added consort in music in divine service, feeding the eares, not edifying the mind. 1. Cor. 14. 15. What is it then? I will pray with the spirit, but I will pray with the under standing also, I will sing with the spirit, but I will sing with the understanding also. Justinus Martyr in his book of Christian questions and Ans. 107. It is not the custome of the Churches, to sing their meeters with any such kind of instruments,  c. but their manner is only to use plainsong.

Lastly, monastical vowes, which, I. repugne the Law of God: as that unchast vow of single life, and proud promise of poverty, do plainly euince: for he that laboureth not, must not eate, 2. Thess. 3. 10. And it is better to marry, then to burne in lust, 1. Cor. 7. 9. II. They are greater then mens nature can performe: as in a single life, to live perpetually chast. 3. They disanul Christian liberty, make such things necessary, as are indifferent. IV. They renew Judaisme. V. They are Idolatrous, because they make them parts of Gods worship, esteeme them as meritorious. VI. Hypocrisy, which giveth to God painted worship, that is, if you regard outward behaviour, great sincerity, if the inward and hearty affections, none at all. Math. 15. 7. Hipocrites, well hath Esaias prophecied of you, saying, This people commeth near me with their mouth, honoureth me with their lippes, but their heart is far from me. Psal. 10. 4. The wicked man is so proude, that he seeketh not for God.

The effects of hypocrisy are these. 1. To seeke the pompe and glory of the world, and by all means to enrich it self, notwithstanding it make a glorious show of the service of God. 2. It is sharpe sighted, and hath eagles eyes to observe other mens behaviour, when in the regarding its own, it is as blind as a beetle. 3. To be more curious in the observation of ancient traditions, then the statutes and commandments of almighty God. 4. To stumble at a straw, and skip over a blocke, that is, to omit serious affaires, and hunt after trifles, Math. 23. 4. 5. To do all things that they may beseene of men, Math. 6. 5.

Popish fasting, is mere hypocrisy: because it standeth in the distinction of meates, and it is used with an opinion of merit.

External ab stinence from meates, without internal and spiritual fasling from sin, and unlawful desires. Esai. 58. 5. 6. Is this such a fast as I have chosen, ' that a man should afflict his soule for a day, and bow down his head as a bulrush, and lie down. in sackecloath and ashes? wilt thou call this a festing, or an acceptable day unto the Lord? Is not this the fasting that I have chosen, to loose the bands of wickeanes, to take off the heavy burdens, and to let the oppressed go free, and that ye breake every yoke?

VII. Contempt, neglect, and intermission of Gods service. Rev. 3. 15. 16. I know thy works, that thou art neither cold, ner hot, I would thou werest colde or hot. Therefore because thou art luke warme, and neither cold nor hote, it will come to psse, that I shall spew thce out of my mouth.

VIII. Corrupting of Gods worship, and that order of government, which he hath ordained for his Church: the which is done when any thing is added, detracted, or any way, against his prescript, mangled. Deut. 12. 32. Every thing which I command you, that do: neither add to it, nor detract from it. This condemneth that popish elevation of bread in the Lords Supper, and the administration of it alone to the people without wine, togither with that feareful abomination of the Messe.

By this we may learne to reject all popish traditions. Math. 15. 9. In vaine do they worship me, teaching for doctrines, mens precepts. Now it is manifest, that all popish traditions, they either of their own nature, or others abusing of them, serve as well to superstition and false worship, as to enrich that covetcus proud Hierarchy: whereas the Scriptures contained in the old and New Testament, are all sufficient, not only to confirme doctrines, but also to reforme manners. 2. Tim. 3. 16. The whole Scripture is given by inspiration of God, and

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is profitable to teach, to improve, and to correct, and  to instruct in righteousness: that the man of God may be absolute, being made perfect unto all good works.

The Romish Hierarchy is here also condemned, from the parratour to the Pope: the goverment where of is an an expresse image of the old Roman Empire, whether we consider the regiment it self, or the place of the Empire, or the large circuit of that government. Rev. [13.] 15. And it was permitted to him, to give a spirit to the image of the beast, so that the image of the beast should speake, and should, cause, that as many as would not worship the image of the beast, should be killed.

IX. A religious reverence of the creature,  when we attribute more unto it then we ought. Revel. 22. 8. When I had heard and seene, I fell down to worship before the feet of the Angel, Which showed me these things: but he said unto me, See thou do it not, for I am thy fellow servant. Act. 10. 25. As Peter came in, Cornelius met him, and fell down at his feet, and worshipped him: but Peter tooke him up, saying, Stand up, for even I my self am a man.

If then it be so hainous a thing to reverence the creature; much more, to pray unto it, whether it be Saint or Angel. Rom. 10. 14. How shall they call upon him in whom they have not believed? Math. 4. 10. Thou shalt worship the Lord thy God, and him only shalt thou serve.

Neither might we pray unto Christ, unless  as he is man, so he were also God: for we direct not our worship unto the humanity considered by it self, but to the Deite, to which the humanity is knit by an hypostatical union.

This teacheth us plainely, that invocation of any creature is unlawful: for we must pray to them, that are able to know the secrets of the heart, and discerne the wisdom of the spirit: now none is able to do that, but such a nature as is omnipotent. Rom. 8. 27. He that searcheth the hearts, knoweth what is the meaning of the spirit: for he maketh request for the Saints, according to the will of God.

Nevertheless, such as are Saints indeed are to be honoured by an approbation of Gods  gifts in them, and by an honourable mention of them, and also by imitation of their manners and lives, being as patternes for us to walk after.

X. Worshippe of devils: I. Magic, which is a mischievous Art, accomplishing wonders by Satans assistance. For it is appropriate to God to do miracles; for he alone, both beyond, and against the course of nature, doth wonderful things. Now the instruments which God useth in producing miracles, are only they, who do in the true Church of God, make profession of the faith. Mark. 16, 17. These signs shall follow them that believe.

Albeit the devils cannot work miracles, yet may they effect marvailes or wonders, that, not by making a new thing, which before was not at all: but rather by moving, transporting, and applying natural things diversly, by causing a thinne body (as the aire) to be thicke and foggy, and also by bewitching the sences of men.

The foundation of Magic is a covenant with Satan.

A covenant with Satan is such a contract, by which Magitians have mutually to do with the devil. In this observe:

The original of this mutual contract: I. Satan maketh choice of such men to be his servants as are by nature either notorious bad persons or very silly soules. II. He offereth unto them divers means, either by other Magitians, or by some bookes written by such: Satanical means I call those, which are used in the pro ducing of such an effect, to the which they neither by any expresse rule out of Gods word, nor of their own nature, were ever ordained. Such are obscure words, words of the Scripture wrested, and abused, to the great contumesy and disgrace of the Lord God; holy, or rather unholy water, sieves, seales, glasses, images, bowings of the knee, and such like divers gestures. III. When the wicked see these means offered unto them, they presently are not a little glad, and assuredly believe, that in those things there is virtue to work wonders by. IV. They declare this their Satanical confidence, by their earnest endevour, practising, and abusing the means. Then the devil is at their elbowes, being thus affected, that he may both assist them, show them divers trickes of his legerdemaine, because he alone doth by means, voide of all such virtue, effect that which his wicked instrument intended.

Again, observe Satans counterfeiting of God. He is Gods ape, and taketh upon him as though he were God. I. As God hath his Word, his Sacraments, and Faith due unto him, so the devil hath certaine words of his own, and to seale them unto the wicked, he annexeth certaine signs, namely, characters, gestures, sacrifices, c. as it were sacraments, that both he may signify his devilish pleasure to his Magitians, and they again testify their satanical both obedience and confidence to him. II. As God heareth such as call upon, trust in, and obey him; so the devil is greatly delighted with magical ceremonies invocations, because by them God is dishonoured, and he magnified: therefore, if God cut him not short, he is ready prest to assist such, as shall use such ceremonies or invocations.

The covenant is either Secrert, or Expresse.

Secret, or implicite, when one doth not expressely compact with Satan, yet in his heart alloweth of his means; assuredly and upon knowledge believing, that if such means were used, there might indeede that great

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wonder be wrought which he desired.

Expresse, when one doth not only put his confidence in Satan, but covenanteth with him upon this condition, that he, giving himself wholly over to the devil, may again, by observing certaine ceremonies, accomplish his desire.

Magic, is either divining, or working. Divining, whereby things to come are foretold by the helpe of the devil. Now of Predictions, some are done with means; others without.

Predictions done with means are these:

I. Soothsaying, which is divination by the flying of birds. Deut. 18. 10.

II. The kinde of divination, which is, by  looking into beasts entrals. Ezec. 21. 21. The king of Babel, c. consulted with idols, and looked in the liver.

III. Necromancy, or conjuring: by which the devil, in the form of some dead man, is sought unto for counsel 1. Sam. 28. 11. Then said the woman, Whom wilt thou I call up unto thee? And he saed, Call up Samuel unto me. verse 13. Then said he unto her, Fear not, but what sawest thou? And the woman said unto Saul, I saw gods ascending out of the earth. vers 14. Then said he unto her, What fashion is he of? and she answered, An old man commeth up lappedin a mantle. And Saul knew that it was Samuel, and he enclined his face to the ground, and bowed himself. And Samuel said to Saul, Why hast thou disquieted me,  to bring me up? Then Saul answered; I am in great distrsse: for the Philistims make warre against me, c. This Samuel, was not that true Prophet of God, who annointed Saul king over Israel: for 1. the soules of the Saints departed, are far from the devils clawes dominion. 2. That good Samuel, if it had been he indeede, would never have permitted Saul to worship him. 3. He saith to wicked Saul, to morrow shalt thou be with me, vers. 14.Neither could this be a bareillusion, , as I may say, legerdemaine of the Witch; for he plainly foretold Sauls destruction, which an ignorant woman could not know, much less durst she constantly avouch any such matter to the king: it remaineth then that this Samuel,  was a mere illusion of Satan.

Divining without means, is called Pythonisme, when such as are possessed with an unclean spirit, use immediatly the helpe of the same spirit, to reveale secrets. Act. 16. 16. A certaine maid having aspirit of divination, met us, which gat her master much vantage with divining, Esa. 29. 4. Thy voice shall be out of the ground, like him that hath a spirit of divination, and thy talking shall whisper out of the dust.

Magic operative or working, hath two parts: Jugling, and Inchantments.

Jugling, whereby, through the devils conveyance, many great and very hard matters, are in show effected. Exod. 7. 10. 11. 12. Aaron cast forth his rod before Pharaoh, and before his servants, andit was turnedinto a serpentithen Pharaoh called also for the Wisemen, and Sorcerers, and those charmers also of Egypt did in like manner with their enchantment: for they cast down every man his rod, and they were turned into serpents: but Aarons rod devoured their rods.

Enchantment, or charming, is that, whereby beasts, but especially young children, men of riper yeares, are by Gods permission infected, poisoned, hurt, bounden, killed, and otherewise molested; or contrarily, sometimes cured of Satan, by mumbling up some few words, making certain characters and figures, framing circles, hanging amulets about the necke, or other parts, by herbes, medicines, and such like trumpery; that thereby the punishment of the faithles may be augmented, in reposing their strength upon such rotten staves, and the faithful may be tried, whether they will commit the like abomination. Psal. 58. 4. Their poison is even like the poison of a serpent: like the deafe adder that stoppeth his eare, which heareth not the voice of the Inchanter, though he be most expert in charming. Eccl. 10. 11. If the serpent bite when he is charmed.

Thus have we heard Magic described out of Gods word; the which how common it is as yet, in those especially which are without God in the world, and whom Satan by all means strongly deludeth, the lamen table experience which many men, and most places have there of, can sufficiently prove unto us. And surely, if a man will but take a view of all Popery, he shall easily sce, that a great part of it is mere Magic.

They which spread abroad by their writing or otherwise, that Witches are nothing else, but melancholic doting women, who through the devils delusion, suppose that they themselves do that, which indeed the devil doth alone: albeit they endeavour cunningly to cloake this sin, yet by the same means they may defend murder, adultery, and what other sin soever.

II. Those which do consult with Magitians, do also worship the devil: for they revolt from God to the devil, howsoever they plaister up their impiety with untempered morter, that they seeke Gods helpe, though by the means of Magitians, 1. Sam. 28. 13. The woman said to Saul, I saw Gods ascending from the earth, Levit. 20. 6. If any turne after such as work with spirits, and after Sooth-sayers, to go a whoring after them, then will I set my face against that person, and will cut him off from among his people. Esa. 8. 19. 20. When they shall say to you, Enquire at them which have a spirit of divination, and at the Socthsayers, which whisper and murmure. Should not a people enquire at their God? from the living to the dead? To the law, and to the testimony.

The affirmative part.

Thou shalt worship God in spirit and truth, John 4. 24. God is a spirit, they that worship him, must worship him in spirit andtruth. For so soone as any man beginneth to worship God after an

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overthwart and unlawful manner, he then adoreth  an idol, howsoever he seemeth to colour his impiety. Paul therefore, Rom. 1. 23. faith, that such as worshipped the creature, and turned the glory of the incorruptible God, to the similitude of a corruptible man, did forsake the Creator. vers. 25. and 1. Cor. 10. 20. Those things which the Gentiles sacrifice, they sacrifice to devils, and not unto God.

To this part therefore appertaine such things, as respect the holy and solemne service of God.

I. The true and ordinary means of Gods worship, as calling upon the name of the Lord by humble supplication, and hearty thanksgiving: and the ministery of the Word and Sacraments. Act. 2. 41, 42. They that gladly  received his word, were baptized: and the same day there were added to the Church about three thousand soules. And they continued in the Apost les doctrine, and fellowship, and breaking of bread, and of prayers. 1. Tim. 2. 1. I exhort you especially, that prayers and supplications be made for all men, for Kings, and all in authority. Act. 20. 7. The first day of the weeke, the Disciples being come togither to breake bread, Paul preached unto them, ready to depart on the morrow, and continued the preaching unto midnight. Tertul. Apolog. chap. 39. We come into the assembly and congregation, that with our prayers, as with an army, we might compsse God. This kinde of violence offered to God, is acceptable to him. If any  man so offend, that he must be suspended from the public place of prayer, and holy meetings, all approved elders sit in judgment, being advanced to this honour, and not by bribes, but by their good report, c. read the rest. The like hath Just. Martyr in his oration to the Emperour Anton. Pius.

II. An holy use of the means. First, in the ministers, who ought to administer all things belonging to Gods worshippe, according to his word. Mat. 28. 20. Teaching them to observe all things, which I have commanded. 1. Cor 11. 23. I have received of the Lord that, which also I have delivered. Secondly, in the rest of the assembly: whose duty is in praying unto God,  in hearing the word preached read, and in receiving the Sacraments, to behave themselves outwardly; in modesty, without offence. 1. Cor. 14. 40. Let all things be done honestly, and by order; Inwardly; they must take heed, that their hearts be well prepared to serve God. Eccles. [5. 1.] Take heede to both thy feet, when thou entrest into the house of God, c. and chap. 5. [2.] Be not rash with thy mouth, nor let not thine heart be hasty to utter a thing before God. Having confidence of his mercy, togither with a contrite and repentant heart for all their sins. Heb. 4. 2. The word that they heard profited not, because it was not mixed with faith in those that heard it. Psam. 26. 6. I will wash mine hands in inocency, O Lord, and so compsse thine altar.

III. The helps and furtherances of the true worship, are two; Vowes, Fasting: and they are not to be taken, as the worship of God it self. For we may not obtrude any thing to God, as good service, and as though it did binde the conscience, except he have ordained it for that end and purpose.

A vow in the New Testament, is a promise to God, with a full intent to observe some corporal and external duties, which a Christian hath on his own accord, without injunction, imposed upon himself, that he may thereby the better be excited unto repentance, meditation, sobriety, abstinence, patience, and thankfulness towards God. Gen. 28. 20. Then Jaakob vowed a vow, saying, If God will be with me, and will keep me in this journey, which I go, and will give me bread to eate, and cloathes to put on, so that I come again to my fathers house in safety: then shall the Lord be my God, and this stone which I have set up as a pillar, shall be Gods house, and of all that thou shalt give me, I will give the tenth to thee.

In vowing, we have these things to oberve: 1. We must not vow that which is unlawful. 2. We ought not to vow the performance of that, which is contrary to our vocation. 3. Vowes must be of that which we can do. 4. They must be far from so much as a conceit of merit, or worship of God. 5. We must so performe our vowes, as that they encroch not upon the liberty of conscience which Christ hath given us: and therefore look how the probable causes thereof do remaine, or are taken away, so accordingly stands our liberty in keeping a vow. Deut. 23. 18. Thou shalt neither bring the hire of a whore, nor the price of a dog, into the house of the Lord thy God, for any vow. v. 21. When thou shalt vow a vow unto the Lord thy God, thou shalt not be slacke to pay it: for the Lord thy God will surely require it of thee: but when thou abstainest from vowing, it shall be no sin unto thee, c. verse 23. Psalme 66. verse 14. I will pay my vowes which my lippes have promised.

Fasting, is when a man perceiving the want of some blessing, or suspecting and seeing some imminent calamity upon himself, or other, abstaineth not only from flesh for a season, but also from all delights and sustenance, that he thereby may make a more diligent search into his own sins, and offer most humble prayers unto God, that he would withhold that which his anger threatned, or bestow upon us some such good thing as we want. Matthew 9. 15. Can the children of the mariage chamber mourne, so long as the bridegroome is with them? 1. Cor. 7. 5. Defraud not one another, except for a time, that ye may the better fast and pray. Joel. 2. 12. Wherefore even now, saith the Lord, be ye turned unto me, with all your heart, with fasting and prayer. vers. 13. Rent you hearts, and not your garments, turne unto the Lord your God: for he is gracious merciful, long suffering, of great kindness, that he might repent him of this evil. v. 15.

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Blow the trumpet in Sion, sanctify a fast, call a solemne  assembly. v. 16. Gather the people, sanctify the congregation, gather the Elders, assemble the children, and those that sucke the breasts. Let the bridegroome go forth of his chamber, and the bride out of her bride chamber. vers. 17. Let the Priests the ministers of the Lord weepe between the porch and the altar, and let them say, Spare thy people O God, c.

A fast is sometime private, sometimes public, 2. Chron. 20. 3. Jehosaphat feared, and set himself to seeke the Lord, and proclaimed a fast throughout all Judab. Hest. 4. 16. Fast ye for me, and neither eate nor drinke for the space of three days and nights, Jalso and my maides will fast.

A fast, is either for one day alone, or for many days together. Each of them, is as occasion  serveth, an abstinence from meat at dinner alone, or supper alone, or both dinner and supper. [Judg.] 20. 23. The children of Israel had gone up and wept before the Lord unto the evening, c. Dan. 10. 3. I Daniel was in heaviness for three weekes of days, I eate no pleasant bread, neither came flesh nor wine in my mouth, c.

IV. Leagues of amity among such as truly fear God according to his word, are lawful: as contracts in matrimony, league in war, especially if the warre be lawful, and without confidence in the power of man. 2. Chr. 19. 2. Mal. 2. 11.

To these may be added, that covenant which the magistrate people make among  themselves, and with God; for the preservation of Christian religion. 2. Chr. 15. 12. And they made a covenant to seeke the Lord God of their fathers with all their heart, and with all their soule, c. v. 14. And they sware unto the Lord with a loud voice, and with shouting, and with trumpets, and with cornets.

CHAP. XXII.
OF THE THIRD COMMANDMENT.

The third commandment concerneth the glorifying of GOD in the affaires  of our life, out of the solemne service of God.

Thou shalt not take the name of the Lord thy God in vaine: for the Lord will not bold him guiltless that taketh his name in vaine.

The Resolution.

Name] This word properly signifieth Gods title: here figuratively it is used for any thing, whereby God may be knowne, as men are by their names: so it is used for his word, works, judgements. Act. 9. 15. He is an elect vessel, to conury my name among the Gentiles. Psal. 8. 1. O Lord our GOD, how great is thy name through all the world! which settest thy glory above the heavens.

Take] That is, usurpe: this word is translated from precious things, which may not be touched without licensè. And in truth, men, which are no better then wormes creeping on the earth, are utterly unworthy to take, or as I may say, touch the sacred name of God with mind, or mouth: nevertheless God of his infinite kindness permitteth us so to do

In vaine] Namely, for no cause, no matter, and upon each light and fond occasion.

For] The reason of this commandment is taken from the penalty annexed. He that abuseth Gods name, is guilty of sin before Gods judgement seate: and therefore is most miserable. Psal. 32. 1. 2. Blessed is the man whose iniquity is forgiven, and whose sin is covered: blessed is the man to whom God imputeth not sin.

Guiltless] That is, he shall not be unpunished,

The negative part.

Thou shalt not bereave God of that honour that is due unto him.

Here is included each several abuse of any thing, that is used in the course of our lives, out of the solemne service of God.

I. Perjury, when a man performeth not that, which as he meant in his heart, he sware to do. Math. 5. 33. Thou shalt not forsweare thy self, but performe thine oath to the Lord.

Perjury containeth in it four capital sins. 1. Lying. 2. False invocation on Gods name, because a forswearer calleth on God to confirme a lie. 3. Contempt of Gods threatnings, that he will most grievously punish perury. 4. A lie in his covenant with God: for the forswearer bindeth himself to God, and lieth unto God.

II. To swear that which is false. This is to make God like to the devil. Joh. 8. 44. Ye are of your father the devil, and when he speaketh a lie, he speaketh of himself, because he is a lier, and the father of lies. Zac. 5. 4. It shall enter into the house of him that sweareth falsely by my name.

III. To swear in common talk. Math. 5. 37. Let your communication be yea yea, and nay nay: for what soever is more then these, commeth of evil.

IV. To swear by that which is no God. Mat. 5. 34. 35. But I say unto you, swear not at all, neither by heaven, for it is Gods throne: neither by the earth, for it is his footestoole, neither by Hierusalem, for it is the city of the great King. 1. King. 19. 2. Jesabal sent a messenger to Elias, saying, Thus do the Gods, and so let them deale with me, if I by to morrow this time, make not thy life, as is the life of every one of them. Jerem. 12. 16. They taught my people to swear by Baal. Jer. 5. 7. Thy sons forsake me, and swear by them which are no Gods.

This place condemneth that usual swearing by the messe, faith, and such like. Mat. 23. 22. He that sweareth by heaven, sweareth by Gods throne, and him that sitteth thereon.

But for a man to swear by Christs death, wounds, blood, and other parts of his, is most horrible: and is as much, as to crucify Christ again with the Jewes, or account Christs members, as God himself.

V. Blasphemy, which is a reproch against

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God; and the least speech that savoureth of  contempt to his majesty. Leu. 24. 15, 16. Whosoever curseth his God, shall bear his fins. And he that blasphemeth the name of the Lord, shall be put to death. 2. King. 19. 10. So shall ye say to the king of Judah: let not thy God deceive thee, in whom thou trustest, saying, Jerusalem shall not be given into the hand of the king of Ashur. Ajax in the Tragedy, hath this blasphemous speech, that every coward may overcome, if he have God on his side: as for him, he can get the victory without Gods assistance. That sly taunt of the Pope is likewise blasphemous, wherein he calleth himself the servant of Gods servants: when as in truth, he maketh himself Lord of Lords, and God subject to his vaine  fantasy.

VI. Cursing our enemies: as, go with a vengeance: or, the devil go with thee. Or, our selves; as, I would I might never stirre: or, as God shall judge my soule, c. To this place we may referre the execrations of Job 3. Jerem. 15.

VII. To use the name of God carelessely in our common talk: as, when we say, good God how slow art thou! good Lord where hast thou been! O Jesus! or Jesus God! c. Philip. 2. 10. At the name of Jesus, shall every knee bow, of things in heaven, things in earth, and things under the earth. Esay 45. 23. Every knee shall bow unto me, and every tongue shall swear  by me.

VIII. Abusing Gods creatures: as, when we either deride the workmanship of God, or the manner of working: again, when we debase the excellency of the work, obscure Gods good gifts in our brother, or discommend such meats as God hath sent us to eate: finally, when as we in the use and contemplation of any of Gods creatures, give not him the due praise and glory. 1. Cor. 10. 31. Whether ye eate or drinke, or what socuer ye do els, see that ye do all to the glory of God. Psalm. 19. 1. The heavens declare the glory of God, and the firmament showeth his handy work.

IX. Lots, as when wesearch what must be (as they say) our fortune by dice, bones, bookes, or such like. For we are not to use lots,  but with great reverence: in that the disposition of them immediately commeth from the Lord, and their proper use is to decide great controversies. Prov. 16. 33. The Lot is cast into the lappe, but the whole disposition thereof is in the Lord. Prov 18. 18. The Lot causeth contentions to cease, and maketh a partition among the mighty. For this cause the land of Canaan was divided by lots. Josh. 14. 15. chapters. By which also both the high Priests, the Kings were elected: as Saul, 1. Sam. 10. and Matthias into the place of Judas Iscartot, Act. 1. 26.

X. Superstition, which is an opinion conceived of the works of Gods providence: the reason whereof, can neither be drawne out of the word of God, nor the whole course of nature. As for example: that it is unlucky for one in the morning to put on his shooe awry, or to put the left shooe on the right foote: to sneeze in drawing on his shooes; to have salt fall toward him; to have an hare cross him; to bleede some few drops of blood; to burne on the right eare. Again, that it is contrarily good lucke, to finde olde iron, to have drinke spilled on him, for the left eare to burne, to pare our nailes on some day of the weeke, to dreame of some certaine things. The like superstition, is to surmise that beasts may be tamed by verses, prayers, or the like; that the re petition of the Creede, or the Lords prayer, can infuse into herbs a faculty of healing diseases. Deut. 18. 11. Here also is Palmestry condemned, when by the inspection of the hand, our fortune is fore told.

These and such like, albeit they have true events, yet are we not to give credence unto them: for God permitteth them to have such success, that they which see and heare such things, may be tried, and it may appeare what confidence they have in God, Deut. 13.

XI. Astrology, whether it be in casting of nativities, or making Prognostications. This counterfeit arte is nothing else, but a mere abuse of the heavens, and of the starres. 1. The twelve houses, which are the ground of all figures, are made of the fained signs of a supposed Zodiac, in the highest spheare commonly called the first Moveable: and therefore to these houses a man cannot truly ascribe any influence or virtue. 2. This arte ariseth not from experience; because the same position of all starres never happeneth twise: and if it did, yet could there not be any observation made from thence, because the efficacy and influence of the starres is confusedly mixed both in the aire and in the earth, as if all heabs were mingled together in one vessel. 3. This arte withdraweth mens minds from the contemplation of Gods providence, when as they heare, that all things fall out by the motion, and position of the starres. 4. Starres were not ordained to fore-tell things to come, but to distinguish days, months, and yeares. Genes. 1. 14. Let there be lights in the firmament of the heaven, to separate the day from the night: and let them be for signs, and for seasons, and for days, and for yeares. 5. Esa. 47. 13. Thou art wearied in the multitude of the counsels: let now the Astrologers, the starre-gazers, Prognosticators stand up and save thee from these things, that shall come upon thee. verse 14. Behold they shall be as stubble: the fire shall burne them, c. Dan. 2. 2. The King commanded to call the Inchanters, Astrologers, Sorcerers, and Chaldeans, to show the King his dreame. Act. 19. 10. Many of them which used curious arts, brought their bookes and burned them before all men. 6. Astrological predictions are conversant about such things, which either simply depend on the mere will and dispensation of God, and not on the heavens: or else such, as depending upon mans free will, are altogither contingent: E

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and therefore can neither be foreseene, nor  fore-told. 7. It is impossible by the bare knowledge of such a cause, as is both common to many, far distant from such things as it workth in, precisely toset down particular effects: but the starres are common causes of those which are done upon earth, and also far remote: and therefore a man can no more surely foretell what shall ensue by the contemplation of the starres, then he which seeth an henne sitting, can tell what kinde of chicken shall be in every egge.

Quest. Have then the starres no force in inferiour things?

Answer. Yes undoubtedly, the starres have a very great force, yet such as manifesteth it selte only in that operation which it hath in  the four principal qualities of natural things, namely, in heate, colde, moisture, and driness; and therefore in altering the state, and disposition of the aire, and in diversly affecting compound bodies, the starres have no small effect. But they are so far from enforcing the will to do anything, that they cannot so much as give unto it the least inclination. Now to define how great force the stars have, it is beyond any mans reach. For albeit, the effects of the Sun, in the constitution of the four parts of the yeare, are apparent to all, and the operation of the Moone not very obscure; yet the force and nature both of planets and fixed starres, which are to us innumerable, are not so manifest. Therefore seeing man knoweth only some starres, and their only operation, and not all with their forces:  it cannot be, that he should certainly fore-tell future things, although they did depend on the starres. For what if the position of such and such certaine stars, do demonstrate such an effect to ensue? may not the aspects of such as thou yet knowest not, hinder that, and producethe contrary?

Question. Is then the use of Astrology utterly impious?

Answ. That part of Astrology, which concerneth the alteration of the aire, is almost all both false and frivolous; and therefore in a manner all predictions grounded upon that doctrine are mere toyes, by which the silly and ignorant people are notably deluded. As  for that other part of Astrology, concerning Nativities, revolutions, progressions, and directions of nativities, as also that which concerneth election of times, and the finding again of things lost, it is very wicked; and it is probable, that it is of the same brood with implicite and close Magic. My reasons are these: 1. The word of God reckoning Astrologers amongst Magitians, adjudgeth them both to one and the same punishment. II. But the Astrologer saith, he fore-telleth many things, which, as he said, come to see: be it so: but how, I demand? and by what means? He saith by Art: but that I deny. For the precepts of his Art will appeare to such as reade them not with a prejudicate affection, very ridiculous. Whence then, I pray you, doth this curious diviner fore-show the truth, but by an inward and secret instinct from the devil? This is August. opinion, in his 5. book, and 7. chap. of the City of God. If we weigh all those things, saith he, we will not without cause believe, that Astrologers, when they do wonderfully declare many truths, work by some secret instinct of evil spirits, which desire to filmens braines with erroneous dangerous opinions of starry destinies, and not by any Art, derived from the inspection and consideration of the Horoscope, which indeede is none.

XII. Popish consecration of water and salt, to restore the mind unto health, and to chase away devils. The reformed Missal. pag. 96.

XIII. To make jests of the Scripture phrase. Esay 66. 2. I will look evento him that is poore, and of a contrite spirit, and which trembleth at my words. We have an example of such scoffing in the Tripart. hist chapter 39. book 6. The heathen did grievously oppress the Christians: and inflicted sometimes upon their bodies corporal punishments. The which when the Christians signified unto the Emperour, he disdained to assist them, and sent: hem away with this scoffe: You are to suffer injuries patiently, for so ye are commanded of your God.

XIV. Lightly to see over Gods judgements, which are seene in the world. Mat. 26. 34. Verily, verily, I say unto thee, this night before the cocke crow, thou shalt not deny me thrice. v. 35. Peter said unto him, Though I should die with thee, I will not deny thee. Luk. 13. 1, 2, 3. There was a certaine man present at the same season, that showed him of the Galileans, whose blood Pilate had mingled with their own sacrifices. And Jesus answered, and said unto them: Suppose ye that these Galileans were greater sinners, then all the other Galileans, because they have suffered such things? I tell you nay: but except ye amend your lives, ye shall likewise perish.

XV. A dissolute conversation. Math. 5. 16. Let your light so shine before men, that they seeing your good works, may glorify your Father which is in heaven. 2. Sam. 12. 14 Because that by this deede, thou hast made the enemies of the Lord to blaspheme, the childe that is borne unto thee, shall surely die.

The affirmative part.

In all things give God his due glory. 1. Cor. 10. 31. To this appertaine:

I. Zeale of Gods glory above all things in the world besides. Numb. 25. 8. When Phineas the son of Eleazer saw it, he followed the man of Israel into his tent, and thrust them both thorough: to wit, both the man of Israel, and the woman thorough her belly. Psal. 69. 9. The zeale of thine house hath eat en me up, and the reproches of the scorneful have fallen upon me.

II. To use Gods titles only in serious affaires, and that with all reverence. Deuteron. 28. 58. If thou wilt not keep and do all the words of this law (that are written in this book) and fear

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this glorious and feareful name, THE LORD  THY GOD. Romans 9. 5. Of whom are the fathers, and of whom, concerning the flesh, Christ came, who is God over all, blessed for ever, Amen.

III. An holy commemoration of the creature, whereby we, in the contemplation and admiration of the dignity and excellency thereof, yield an approbation when we name it, celebrate the praise of God, brightly shining in the same. Psal. 64, 9, 10. And all men shall see it, and declare the work of God, and they shall understand what he hath wrought: but the righteous shall be glad in the Lord, and trust in him: and all that are upright of heart shall rejoice. Luk. 2. 18. 19. And all they that heard it, wondred at the things that were told them of the  shepheards: but Mary kept all these things, and pondered them in her heart. Jerem. 5. 22. Fear ye not me, saith the Lord? or will ye not be afraid at my presence, which have placed the sands for the bounds of the sea, by the perpetual decree, that it cannot see it? and though the waves thereof rage, yet can they not prevaile, though they roare, yet can they not see over it.

IV. An oth, in which we must regard: 1. How an oth is to be taken. 2. How it is to be performed. In taking an oath, four circumstances must be observed.

I. The matter or parts of an oth: the parts are in number four. 1. Confirmation of a truth. 2. Invocation of God alone as a witness of the truth, and a revenger of a lie. 3. Confession, that God is a revenger of perjury, when he is brought in as a false witness. 4. A  binding over unto punishment if we use deceit.

II. The form. We must swear. 1. truly, lest we forsweare. 2. Justly, lest we swear to that which is wicked. 3. In judgement, lest we swear rashly, or for a triflle. Jer. 4. 2. Thou shalt swear, the Lord liveth, in truth, in judgement, and righteoussness. Esa. 48. 1. Which swear by the name of the Lord, and make mention of the God of Israel, but not in truth nor in righteoussness, c. Therefore the oth of drunken, furious, and frantic men, also othes of children, they do not impose an observation of them, but by law are no othes.

III. The end, namely, to confirme some  necessary truth in question. Heb. 6. 16. Men swear by him that is greater then themselves: and an oth for confirmation, is among them an end of all strife. I call that a necessary truth, when some doubt, which must necessarily be decided, can none other way be determined, then by an oth: as when Gods glory, our neighbours safety and credit; a mans own necessity and faithfulness is in question. Rom. 1. 9. God is my witness (whom I serve in my spirit in the Gospel of his Son) that without ceasing I make mention of you. 2. Cor. [1.] 23. I call God for a record unto my soule, that to spare you, I came not as yet unto Corinth. IV. The divers kinds or sorts of othes. An oth is public or private.

Public, when the Magistrate, without any peril to him that sweareth, doth upon just cause exact a testimony under the reverence of an oth.

A private oth is, which two or more take privately. This, so that it be sparingly and warily used, is lawful. For if in serious affaires, and matter of great importance, it be lawful in private to admit God as a Judge, why should he not as well be called to witness? Again, the examples of holy men show the practise of private othes, as not unlawful. Jacob and Laban confirmed their covenant one with another by oth; the like did Booz in his contract with Ruth.

To this place may be added an asseveration, the which albeit it be like an oth, yet indeede is none: and is nothing else, but an earnest assertion of our meaning, the name of a creature being sometime used. Such was Christs assertion, Verily, verily, I say unto you. And Pauls, I call God to record in my spirit. Where is both an oth and asseveration. 1. Cor. 15. 31. By our rejoicing which I have in Jesus Christ, I die daily. 1. Sam. 20. 3. Indeed, as the Lord liveth, and as thy soule liveth, there is but a steppe between me and death. And surely, in such a kinde of asseveration there is great equity: for albeit it be unlawful to swear by creatures, lest Gods honour and power should be attributed unto them: yet thus far may we use them in an oth, as to make them pledges, and as it were cognisances of Gods glory.

The performance of an oth, is on this manner: If the oth made, be of a lawful thing, it must be performed, be it of much difficulty, great dammage, or extorted by force of him that made it. Psal. 15. 4. He that sweareth to his hinderance and changeth not, he shall dwel in Gods tabernacle. Yet may the Magistrate, as it shall seem right and convenient, either annihilate or moderate such othes.

Contrarily, if a man swear to performe things unlawful, that by ignorance, error, or infirmity, or any other way, his oth is to be recalled. For we may not add sin unto sin. 1. Sam. 25. 21. And David said, Indeede I have kept all in vaine, that this fellow had in the wilderness, c. verse 22. So and more also do God unto the enemies of David: for surely I will not leave of all that he hath, by the dawning of the day, any that pisseth against the wall. vers. 33. David said, Blessed be thy counsel, and blessed be thou, which hast kept me this day from comming to shed blood, and that mine hand hath not saved me. 2. Sam. 19. 23. David promiseth that Shimei should not die: but 1. King. 2. 8. 9. David saith to Salomon, Though I sware so, yet thou shalt not count him innocent, but cause his hoarehead to go down to the grave with blood.

V. Sanctification of Gods creatures and ordinances, the which is a separation of them to an holy use. Thus ought we to sanctify our meates and drinkes, the works of our calling, and marriage bed. E2

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The means of this sanctification are two:  Gods words, and prayer. 1. Tim. 4. 4. All which God hath created is good, and nothing must be rejected, if it be received with thanksgiving: for it is sanctified by the word and prayer.

By the word we are instructed; first, whether God alloweth the use of such things, or not: secondly, we learne after what holy manner, in what place, at what time, with what affection, and to what end we must use them, Heb. 11. 6. Without faith it is impossible to please God. Psalme [119.] 24. Thy testimonies are my delight, they are my counsellers. Josh. 22. 19, 29. 1. Sam. 15. 23.

Prayer, which sanctifieth, is petition and  thanksgiving.

By petition, we obtaine of Gods majesty, assistance by his grace, to make an holy use of his creatures, and ordinances. Coloss. 3. 17. Whatsoever ye shall do in word or deede, do all in the name of the Lord Jesus, giving thanks to God even the Father by him. 1. Samuel 17. 45. Then said David to the Philistime, Thou commest to me with a sword, and with a speare, and with a shield: but I come to thee in the name of the Lord of Hosts, the God of the Host of Israel, whom thou hast railed upon. Mich. 4. 5. We must walk in the name of the Lord our God, for ever and ever. Here may we observe prayer made upon particular occasion. 1. For a prosperous journey. Act. 21. 5. When the days were ended, we departed, and went our way, and they all accompanied us with  their wives and children, even out of the city: and we kneeling down on the shore prayed, c. 2. For a blessing upon meates at the table. Joh. 6. 11. Then Jesus tooke the bread, and when he had given thanks, he gave it to his Disciples, and his Disciples to them that were set down: and likewise of the fishes as much as they would. Act. 27. 35. He tooke bread and gave thanks to God in presence of them all, and brake it, and began to eate. 3. For issue in childe-birth. This did Anna, 1. Sam. 1. 12. And Zachary, Luk. 1. 13. 4. For good success in business, Gen. 24. 12. Abrahams servant prayed.

Thanksgiving is the magnifying of Gods name, even the Father through Christ, for his grace, aide, and blessing in the lawful use of  the creatures. Phil. 4. 6. In all things let your requests be showed unto God in prayer, and supplication, and giving of thanks. 1. Thess. 5. 18. In all things give thanks: for this is the will of God, in Christ toward you. This we may reade used. 1. after meate, Deut. 8. 10. When thou hast eaten and filled thy self, thou shalt bless the Lord thy God, for the good land which he hath given thee. 2. After the loss of outward wealth. Job 1. 21. And Job said, Naked came I out of my mothers wombe, and naked shall I returne again: the Lord hath given, and the Lord hath taken away, blessed be the name of the Lord for evermore. 3. For deliverance out of servitude. Exod. 18. 10. Jethro said, Blessed be the Lord, who hath delivered you out of the hands of the Egyptians, and out of the hand of Pharaoh, who also hath delivered the people from under the hand of the Egyptians. 4. For children. Gen. 29. 35. She conceived again, and bare a son, saying, now will I praise the Lord, therefore she called his name Judah. 5. For victory. 2. Sam. 22. 1. And David spake the words of this song unto the Lord, what time the Lord had delivered him out of the hands of all his enemies, and out of the hand of Soul, and said, The Lord is my rock, and my fortress, c. 6. For good success in domestical affaires, Abrahams servant, Gen. 24. 48. blessed the Lord of his master Abraham.

CHAP. XXIII.
OF THE FOURTH COMMANDMENT.

The fourth Commandment concerneth the Sabbath, namely, that holy time consecrated to the worshippe and glorifying of God. The words are these:

Remember the Sabbath day to keep it holy: sixe days shalt thou labour, and do all thy work: but the seventh day is the Sabbath of the Lord thy God, in it thou shalt do no manner of work; thou, nor thy son, nor thy daughter, thy manservant, nor thy maide, nor thy beast, nor thy stranger that is within thy gates. For in sixe days the Lord made the heaven and the earth, the sea, and all that in them is, and rested the seventh day: therefore the Lord blessed the seventh day, and hallowed it.

The Resolution.

Remember] This clause doth insinuate, that in times past there was great neglect in the observation of the Sabbath: and would that all degrees and conditions of men should prepare themselves to sanctify the same: especially those that be governours of families, incorporations and cities, to whom this commandment is directed.

To keep it holy, or, to sanctify it] To sanctify, is to sever a thing from common use, and to consecrate the same to the service of God. Here are described the two parts of this commandment: the first whereof, is rest from labour: the second, sanctification of that rest.

Sixe days] These words containe a close answer to this objection. It is much to cease from our callings one whole day. The answer (togither with a first reason to enforce the sanctification of the Sabbath) is in these words, which is taken from the greater to the less: If I permit thee to follow thy calling, sixe whole days, thou mayest well, and must leave one only to serve me.

But the first is true. Therefore the second.

The first proposition is wanting: the second, or assumption are these words, Sixe days, c. The conclusion is the commandment it self.

Here may we see, that God hath given us free liberty to work all the sixe days. The which freedome no man can annihilate. Nevertheles, upon extraordinary occasions, the Church of God is permitted to separate one

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day or more of the sixe, as neede is, either to  fasting, or for a solemne day of rejoicing for some benefit received, Joel 2. 15.

The seventh day] The second reason of this commandment is taken from the end thereof.

If the Sabbath were consecrated to God and his service; we must that day abstaine from our labours.

But it was consecrated to God and his service:

The assumption is in these words, (the seventh day, c.) where we must note, that God alone hath this privilege, to have a Sabbath consecrated unto him: and therefore all holy days dedicated to whatsoever either Angel or Saint, are unlawful: howsoever the Church  of Rome have imposed the observation of them upon many people.

In it thou shalt do] This is the conclusion of the second reason, illustrated by a distribution from the causes. Thou, thy son, thy daughter, thy servant, thy cattell, thy stranger, shall cease that day from your labours.

Any work] That is, any ordinary work of your callings, and such as may be done the day before, or left well undone till the day after. Yet for all this, we are not forbidden to performe such works even on this day, as are both holy, and of present necessity.

Such are those works, which do upon that day preserve and maintaine the service and glory of God, as I. A Sabbath days  journey. Actes 1. 12. Which is near to Hierusalem, containing a Sabbath days journey. II. The killing and dressing of sacrificed beasts in the time of the law. Matth. 12. 5. Have ye not read in the law, how that on the Sabbath days the Priests in the Temple breake the Sabbath, and are blamelesss? III. Journeyes unto the prophets, places appointed unto the worship of God. 2. King. 4 23. He said, why wilt thou go unto him this day? it is neither new moone nor Sabbath day. Psalme 84. 7. They go from strength, to strength, till every one appeare before God in Zion.

Such also are the works of mercy, whereby the safety of life or goods is procured: as that which Paul did. Act. 20. 9. As Paul was  long preaching, Eutychus overcome with sleepe, fell down from the third loft, and was taken up dead: But Paul went down and laid himself upon him, and imbraced his saying, Trouble not your selves: for his life is in him. vers. 12. And they brought the boy alive, and they were not a little comforted. II. To helpe a beast out of a pit. Luk. 14. 5. Which of you shall have an ox, or an ass fallen into a pit, will not straightway pull him out on the Sabbath day? III. Provision of meate and drinke. Math. 12. 1. Jesus went through the corne on the Sabbath day, and his Disciples were an hungred, and began to plucke the eares of corne, and to eate. In provision we must take heede that our cookes, and household servants breake not the Sabbath. The reason of this is framed from the lesser to the greater, out of that place. 2. Sam. 23. 15. David longed, and said, Oh that one would give me to drinke of the water of the well of Beth-lehem, which is by the gate. verse 16. Then the three mighties brake into the host of the Philistims, and drew water out of the well of Beth-lehem that was by the gate, and tooke and brought it to David, who would not drinke thereof, but poured it for an offering unto the Lord. verse 17. And said, O Lord, be it far from me that I should do this: is not this the blood of the men that went in jeopardy of their lives? therefore would he not drinke. The reason standeth thus, If David would not have his servants adventure their corporal lives for his provision, nor drinke the water when they had provided it, much less ought we for our meates to adventure the soules of our servants. IV. Watering of cattel. Luke 13. 15. The Lord answered and said, thou Hypocrite, will not any of you on the Sabbath days, loose his oxe or ass out of the stable, and bring him to the water? Upon the like present and holy necessity, Physicians, upon the Sabbath day, may take a journey to visit the diseased, Marriners their voyage, Shepheards may tend their flocke, and Midwives may helpe women with childe. Mark. 2. 27. The sabbath was made for man, and not man for the sabbath.

Within thy gates] This word gate, signifieth by a figure jurisdiction and authority. Math. 16. 18. The gates of hell shall not overcome it. Let this be a looking-glass, wherein all inholders, and entertainers of strangers may look into themselves, and behold what is their duty.

For in sixe days] The third reason of this commandment from the like example.

That which I did, thou also must do.

But I rested the seventh day, and hallowed it:

Therefore thou must do the like.

God sanctified the Sabbath, when he did consecrate it to his service; men sanctify it, when they do worship God in it. In this place we are to consider the Sabbath, how far forth it is ceremonial, and how far forth Moral.

The Sabbath is ceremonial, in respect of the strict observation thereof, which was a type of the internal sanctification of the people of God, and that is, as it were, a continual resting from the work of sin. Exod. 31. 13. Speake thou also unto the children of Israel, and say. Notwithstanding keep ye my sabbath: for it is a sign between me and you in your generations, that ye may know that I the Lord do sanctify you. The same is recorded, Ezech. 20. 12.

It signified also that blessed rest of the faithful, in the kingdom of heaven. Esay 66. 23. From month to month, and from sabbath to sabbath, shall all flesh come to worship before me, saith the Lord. Heb. 4. 8, 9, 10. If Jesus had given them a rest, c.

The Sabbath is likewise ceremonial, in that it was observed the seventh day after the creation of the world, was then solemnized with such ceremonies. Numb. 28. 9. But on the sabbath day ye shall offer two lambes of a yeare old, E3

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without spot, and two tenth deales of fine floure for  a meate offering, mingled with oile, and the drinke offering thereof. v. 10. This is the burnt offering of every Sabbath, beside the continual burnt offering and drinke offering thereof.

But now in the light of the Gospel, and the Churches professing the same, the ceremony of the Sabbath is ceased. Col. 2. 16. Let no man condemne you in meate and drinke, or in respect of an holy day, or of the new Moone, or of the Sabbath: ver. 17. Which are but shadowes of things to come, but the body is Christ. The observation of the Sabbath was translated by the Apostle, from the seventh day, to the day following. Act. 20. 7. The first day of the week, the Disciples being come together to breake bread, Paul  preached to them. 1. Cor. 16. 1. 2. Concerning the gathering for the Saints, as I have ordained in the Churches of Galatia so do ye also; every first day of the weeke, let every one of you put aside by himself, and lay up as God hath prospered him, that then there be no gatherings when I come. This day, by reason that our Saviour did upon it rise again, is called the Lords day. Rev. 1. 10. I was ravished in the spirit on the Lords day.

The observation of the Sabbath thus constituted by the Apostles, was nevertheless neglected of those Churches, which succeeded them, but after was revived established by Christian Emperours, as a day most apt to celebrate the memory of the creation, of the  world, and to the serious meditation of the redemption of mankind, Leo and Anton. Edict. of Holy days.

The observation of the Sabbath is moral, in as much as it is a certain seventh day, which preserveth and conserveth the ministery of the word, the solemn worship of God, especially in the assemblies of the Church. And in this respect we are upon this day, as well enjoined a rest from our vocations, as the Jewes were. Esa. 58. 13. If thou turne away thy foote from the Sabbath from doing thy will on mine holy day: and call my Sabbath a delight, to consecrate it, as glorious to the Lord, and shalt honour him, not doing thine own ways, c.

Finally, it is moral, in that it freeth servants and cattel from their labours, which on other  days do service to their owners.

The affirmative part.

Keep holy the Sabbath day. This we do, if we cease from the works of sin, and of our ordinary calling; performing those spiritual works which we are commanded in the second and third commandments.

I. To arise early in the morning, that so we may prepare our selves to the better sanctifying of the Sabbath ensuing. This preparation consisteth in private prayers, and taking account of our several sins. Mark. 1. 35. In the morning very early before day, Jesus arose and went into a solitatry place, and there prayed. The day following was the Sabbath, when he preached in the Synagogues. 39. Exod. 32. 5, 6. Aaron proclaimed, saying, To morrow shall be the holy day of the Lord: so they rose up the next day early in the morning. Ecclesiastes [5. 1]. Take heede to thy feet when thou entrest into the house of God.

II. To be present at public assemblies, at ordinary houres, there to heare reverently and attentively the word preached and read, to receive the Sacraments, and publicly with the congregation, call upon and celebrate the name of the Lord. 1. Tim. 2. 1, 2, 3. Act. 20. 7. 2. King 4. 22, 23. Act. 13. 14, 15, When they departed from Perga, they came to Antiochia, a city of Pisidia, and went into the Synagogue on the sabbath day, and sate down. And after the lecture of the law and Prophets, the Rulers of the Synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on.

III. When public meetings are dissolved, to spend the rest of the Sabbath in the meditation of Gods word, and his creatures, Psalm. 92. from the beginning to the ending. Act. 17. 11. These were also more noble men then they which were at Thessalonica, which received the word with all readiness, and searched the Scriptures daily, whether those things were so. We must also exercise then the works of charity, as to visit the sicke, give almes to the needy, admonish such as fall, reconcile such as are at jarre and discord amongst themselves, c. Nehem. 8. 12. Then all the people went to eate and to drinke, and to send away part, and to make great joy.

The negative part.
Pollute not the Sabbath of the Lord.

This is a grievous sin. Matt. 24. 20. Pray that your flight be not in winter, nor on the sabbath day. Lament. 1. 7. The adversaries saw her, and did mocke at her sabbaths. Levit. 19. 30. Ye shall keep my sabbaths, and reverence my sanctuary, I am the Lord. In this part are these things forbidden.

I. The works of our calling, wherein if we do ought, it must be altogether in regard of charity, and not in regard of our own private commodity.

II. Unnecessary journeyes. Exod. 16. 29. Tarry every man in his place, let no man go out of his place the seventh day. By this reason, the master of the family must that day remaine at home, to sanctify the Sabbath with his household.

III. Faires upon the Sabbath day. Nehem. 13. 19. When the gates of Jerusalem began to be darke before the sabbath, I commanded to shut the gates, and charged that they should not be opened till after the sabbath, and some of my servants set I at the gate, that there should no burden be brought in on the sabbath day: reade verse 15, 16, 17, 18.

IV. All kinde of husbandry, as plowing, sowing, reaping, mowing, bringing home

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harvest, and other the like. Exod. 34. 21. In the  seventh day shalt thou rest, both in earing time, and in harvest shalt thou rest.

V. To use jests, sports, banquetting, or any other thing whatsoever, which is a means to hinder or withdraw the mind from that serious attention, which ought to be in Gods service: for if the works of our calling must not be exercised, much less these, whereby the mind is as well distracted from Gods service, as by the greatest labour.

VI. An external observation of the Sabbath, without the inward power of godliness. Esay 1. 14, 15. My soule hateth your new Moones, and your appointed feasts, they are a burden unto me, I am weary to bear them: and when you shall stretch forth your hands, I will hide mine  eyes from you, and though you make many prayers, I will not heare: for your hands are full of blood. 2. Tim. 3. 5. Which have a show of godliness, but deny the force thereof: such therefore avoid.

VII. The manifest profanation of the Sabbath, in pampering the belly, surfetting, adultery, and other like profaneness; which is nothing else, but to celebrate a Sabbath to the devil, and not to God.

CHAP. XXIV.
OF THE FIFTH COMMANDMENT.

Hitherto we have spoken of the Commandments  of the first Table: now followeth the 2. Table, which concerneth the love of our neighbour. Rom. 13. 9. Thou shalt not commit adultery, thou shalt not kill, thou shalt not steale, thou shalt not bear false witness, thou shalt not covet: and if there be any other Commandment, it is briefly comprehended in this saying, namely, thou shalt love thy neighbour as thy self.

Our neighbour is every one, which is of our own flesh Esa. 58. 7. When thou seest the naked, cover him, and hide not thy selse from thine own flesh.

The manner of loving, is so to love our neighbour as our selves, to wit, truly and sincerely; when as contrarily, the true manner of loving  God, is to love God without measure.

The second Table containeth sixe commandments: whereof the first, and in the order of the ten Commandments, the fift, concerneth the preservation of the dignity and excellency of our neighbour.

The words are these:

Honour thy father and thy mother, that they may prolong thy days in the Land, which the Lord thy God giveth thee.

The Resolution.

Honour] This Word, by a figure, signifieth all that duty, whereby our neighbours dignity is preserved, but especially our Superiours. This dignity proceedeth of this, that every man beareth in him some part of the image of God, if we respect the outward order and decency, which is observed in the Church and common-wealth. In the Magistrate there is a certaine image of the power and glory of God. Dan. 2. 37. O King, thou art a King of kings, for the God of heaven hath given thee a kingdom, power, and strength, and glory. Hence it is, that Magistrates are called Gods, Psal. 82. 1. In an old man is the similitude of the eternity of God: in a father, the likeness of his fatherhood. Math. 23. 9. And call no man your father upon the earth: for there is but one, your Father which is in heaven. In the man is the image of Gods providence and authority. 1. Cor. 11. 7. For a man ought not to cover his head, because he is the image of the glory of God: but the woman is the glory of her husband. Finally, in a learned man, is the likeness of the knowledge and wisdom of God. Now therefore that person, in whom even the least title of the image of God appeareth, is to be honoured and reverenced.

Thy father] By a figure, we must here understand all those that are our superiours: as, Parents, and such like of our kindred or alliance, which are to us in stead of parents: Magistrates, Ministers, our Elders, and those that do excel us in any gifts whatsoever. The kings of Gerar were called Abimelech, my father the king. Gen. 20. 2. Gen. 45. 8. God hath made me a father unto Pharaoh, and Lord over all his house. 1. Cor. 4. 15. For though ye have ten thousand instructers in Christ, yet have ye not many Fathers: for in Christ Jesus I have begotten you. 2. King. 5. 13. But his servants came, and spake unto him, and said, Father, if the Prophet had commanded thee a greater thing, wouldest thou not have done it? 2. King. 2. 12. And Elisha saw it, and he cried, My father, my father, the chariot of Israel, and the horsemen thereof.

And thy mother] This is added, lest we should despise our mothers, because of their infirmities, Prov. 23. 22. Obey thy father which hath begotten thee, despise not thy mother when she is old.

Here we are put in mind to performe due honour to our stepmothers, fathers in law, as if they were our proper and natural parents, Ruth. 3. 1. and 5. Afterward Naomi her mother in law said unto her. My daughter, shall not I seeke rest for thee, that thou mayest prosper? And she answered her, All that thou biddest me, I will do. Exod. 18. 18. But Moses father in law said unto him, The thing which thou doest is not well. vers. 17. Heare now my voice, I will give thee counsel, and God shall be with thee. v. 24. So Moses obeyed the voice of his Father in law, and did all that he had said. Mich. 7. 6. For the son revileth the father, the daughter riseth up against her mother, the daughter in law, against her mother in law.

That they may prolong] Parents are said to prolong the lives of their children, because they are Gods instruments, whereby their childrens lives are prolonged: for oftentimes the name of the action is attributed to the E4

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instrument, wherewith the action is wrought,  Luk. 16. 9. Make you friends with the riches of iniquity, that when ye shall want, they may receive you into everlasting habitations. 1. Tim. 4. 16. For in doing so, thou shalt both save thy self and them that heare thee.

But parents do prolong the lives of their children in commanding them to walk in the ways of the Lord, by exercising justice and judgement. Gen. 18. 19. For being become godly, they have the promise both of this life, and the life to come. 1. Tim. 4. 8.

Further, they effect the same thing by their prayers made in the behalfe of their children. Hereby it plainly appeareth, that the usual custome of children saluting their parents, to  ask them their blessings, is no light or vaine thing.

Moreover, in these wordes, the reason to move us to the obedience of this commandment, is drawne from the end, which reason is also a promise, yet a special promise, Eph. 6. 2. Honour thy father and thy mother, which is the first commandment with promise, I say, specially because the promise of the second commandment is general, and belongeth to all the rest of the commandments.

And God promiseth long life not absolutely, but so far as it is a blessing. Eph. 6. 3. That it may be well with thee, and that thou mayest live long on earth. For we must think that long life is not alway a blessing, but that sometime  it is better to die then to live. Esay, 57. 1. The righteous perisheth, and no man considereth it in heart: and merciful men are taken away, and no man understandeth that the righteous is taken away from the evil to come.

But if at any time the Lord giveth a short life to obedient children, he rewardeth them again with eternal life in heaven, and so the promise faileth not, but changeth for the better.

The affirmative part.
Perserve the dignity of thy neighbour.

Under this part is commanded:

First, reverence towards all our superiours: the actions whereof are; Reverently to rise up before them when they pass by us. Levit. 19. 32. Rise up before the hoarehead, and honour the person of the old man, and dread thy God: I am the Lord. To meete them when they come towards  us. Gen. 18. 2. And he lifted up his eyes, and looked: and loe, three men stood by him, and when he saw them, he ranne to meete them from the tent doore. 1. King. 2. 19. When Bathsheba came to speake to king Salomon, the king rose to meete her, and bowed himself unto her. To bow the knee, Mark. 10. 17. And when he was gone out of the way, there came one running and kneeled to him. Gen. 18. 2. He ranne to meete them, and bowed himself to the ground. To stand by them when they sit down. Gen. 18. 18. And he tooke butter and milke, and the calfe that he had prepared, and set before them, and stood himself by them under the tree, and they did eate. Exod. 18. 13. Now on the morrow, when Moses sate to judge the people, the people stood about Moses from morning unto even. To give them the chiefe seate, 1. King. 2. 19. And he sate down on his throne, and he caused a seate to be set for the Kings mother, and she sate down at his right hand. Luk. 14. 7, 8, 9. He spake also a parable unto the guests, when he marked how they chose out the chiefe roomes, and said unto them, When thou shalt be bidden of any man to a wedding, set not thy self down in the chiefest place, lest a more honourable man then thou be bidden of him, and he that bad both him and thee, come and say to thee, Give this man roome, and thou then beginne with shame to take the lowest roome. Gen. 43. 33. So they sate before him, the eldest according to his age, and the youngest according to his youth, and the men marvailed among themselves. To let our superiours speake before us, Job 32. 6, 7, 17. To keep silence in courts and judgement place, until we be bidden to speake, Act. 24. 10. Then Paul after that the Governour had beckened unto him that he should speake, answered. To give them such their right and just titles, as declare our reverence when we speake unto them, 1. Pet. 3. 6. As Sarah obeyed Abraham, and called him Lord: whose daughters ye are, whiles ye do well. Mark. 10. 17. Good master, what shall I do, that I may possess eternal life? 20. Then he answered, and said unto him, Master, all these things have I observed from my youth. 1. Sam. 1. 14, 15. And Eli said unto her, How long wilt thou be drunke? Put away thy drunkenness from me: then Hannah answered and said, Nay my Lord, but I am a woman troubled in spirit: I have drunke neither wine nor strong drinke.

Secondly, towards those that be our superiours in authority: and first, obedience to their commandments. Rom. 13. 1. Let every soule be subject to the higher powers.

We are to be admonished to obedience: because every higher power is the ordinance of God, and the obedience which we performe thereto, God accepteth it as though it were done to himself to Christ. Rom. 13. 2. Whosoever therefore, resisteth the power, resisteth the ordinance of God, and they that resist, shall receive to themselves judgement. Col. 3. 23. And whatsoever ye do, do it heartily, as unto the Lord, and not unto men. 24. Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ. Obedience is to be performed to our superiours with diligence and faithfulness. Gen. 24. 2. Abraham said unto his eldest servant of his house, which had the rule over all that he had: Put now thy hand under my thigh, and I will make thee swear by the Lord God of heaven, and God of the earth, that thou shalt not take a wife unto my son of the daughters of the Canaanites, amongst whom I dwell. 10. So the servant tooke ten Camels of his masters, and departed. 12. And he said, O Lord God of my master Abraham, I beseech thee send me good speed this day,

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and show mercy unto my master Abrahamn. 33.  Afterward the meate was set before him, but he saide, I will not eate, until I have saide my message: And Laban saide, Speake on, 56. But he said, Hinder me not, seeing the Lord hath prospered my journey: send me away that I my go to my master. Gen. 31. 38. This twenty yeares have I been with thee, thine eyes and thy goates have not cast their young, and the rams of thy flocke have I not eaten. 39. Whatsoever was torne of beasts, I brought it not unto thee, but made it good my self: of mine hand didst thou require it, were it stolen by day, or stolen by night. 40. I was in the day consumed with heate, and with frost in the night, and my sleepe departed from mine eyes.

Furthermore, we must yield obedience to our superiours: yea, although they be cruel and wicked, but not in wickedness, 1. Pet. 2. 18. Servants be subject to your masters with all fear, not only to the good and courteous, but also to the froward. Act. 4. 19. Whether it be right in the sight of God, to obey you rather then God, judge ye.

Subjection in suffering the punishments inflicted by our Superiours, Gen 16. 6. Then Abraham said to Sarai, Behold thy maide is in thine hand, do with her as pleaseth thee: then Sarai dealt roughly with her: wherefore she fled from her. 9. Then the angel of the Lord said unto her, Returne unto thy dame, and humble thy self under her hands.

And although the punishment should be  unjust, yet must we suffer it, until we can get some lawful remedy for the same. 1. Pet. 2. 19. For it is thank-worthy, if a man for conscience toward God endure griefe, suffering wrongfully. 20. For what praise is it, if when ye be buffeted for your faults, ye take it patiently? but and if when ye do well ye suffer wrong, and take it patiently, this is acceptable to God.

III. Thankfulness: I. in our prayers. 1. Timothy 2. 1, 2. I exhort you therefore, that first of all, supplications, prayers, intercessions, and giving of thanks be made for all men, for Kings, and for all that be in authority, that we may leade a quyet and peaceable life, in all godliness and honesty. II. In outward maintenance. 1. Tim. 5. 17. Elders that rule well, are worthy of double  honour. Genes. 45. 9. Hast you and go to my Father, and tell him, Thus saith thy son Joseph, God hath made me Lord over all Egypt, come down to me, tarry not. 10. And thou shalt dwell in the land of Goshen. 11. Also I will nourish thee there, for yet remaine five yeares of famine, lest thou perish through poverty, thou and thy household, and all that thou hast.

Thirdly, towards those that excel us in gifts: our duty is to acknowledge the same gifts, and speake of them to their praise. 2. Cor. 8. 22. 23.

Fourthly, toward all our equals: to think reverently of them. Philip. 2. 3. Let nothing be done through contention or vaine-glory, but in meekness of mind, let every man esteeme other better then himself.

In giving honour, to go one before another, and not in receiving it. Rom. 12. 10. Submit your selves one to another in the fear of God. To salute one another with holy signs, whereby may appeare the love which we have one to another in Christ. 1. Pet. 5. 14. Greete one another with the kiss of love. Rom. 16. 16. Salute one another with an holy kiss. Exod. 18. 7. And Moses went out to meete his father in law, and did obeisance, and kissed him. Ruth 2. 4. And beholde, Boaz came from Bethlehem, and said unto the Reapers, the Lord be with you. And they answered, the Lord bless thee.

Fiftly, the duties of all Superiours towards their inferiours: I. Saving their place and dignity, to carry themselves as brethren. Deuternom. 17. 20. That his heart be not lifted up above his brethren, and he turne not from the commandment, to the right hand or to the left. Job. 31. 13. If I did contemne the judgement of my servant, and of my maide. 2. King. 5. 13. And his servants came and spake unto him, and said. 14. Then he went down, and washed himself seven times in Jordan, c. II. To shine before their inferiours by an ensample of a blamelesss life. Titus 2. 2. That the elder men he sober, honest, discreete: sound in faith, in love, and in patience. 3. The elder women likewise, that they be in such behaviour as becommeth holiness, not false accusers, not given to much wine, but teachers of honest things. 1. Pet. 5. 3. Not as though ye were Lords over Gods heritage, but that ye my be ensamples to the flocke. Phil. 4. 9. III. To show forthgravity joined with dignity, by their countenance, gesture, deedes and words: for hereby they must grace the image of God which they bear before their inferiours. Tit. 2. 3, 4, 5, 6. 7. Job. 29. 8. The young men saw me, and hidde themselves, the aged arose and stood up.

Sixtly, towards inferiours in obedience, that is, towards theirsubjeects. 1. To rule them in the Lord, that they do not offend. 1. Pet. 2. 13. Submit your selves unto all manner ordinance of man for the Lords sake, whether it be unto Kings as unto superiours, 14. or unto governours, as unto them that are sent of the King, for the punishment of evil doers, and for the praise of them that do well. Deut. 17. 19. And it shall be with him (namely the book of the law) and he shall reade therein all the days of his life, that he may learne to fear the Lord his God, and to keep all the words of this law, and these ordinances to do them. Col. 4. 1. Ye masters do unto your servants that which is just and equal: knowing that ye also have a master in heaven. 2. To provide such things as shall be to the good of theirsubjects, whether they belong to the body or to the soule, Rom. 13. 4. For he is the minister of God for thy wealth. Esai. 49. 23. And Kings shall be thy nursing Fathers, and Queenes shall be thy nurses. Psal. [132.] 1. Lord remember David with all his troubles. 2. Who sware unto the Lord, and vowed unto the mighty God of Jacob,

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saying, 3. I will not enter into the Tabernacle of  mine house, nor come upon my pallet or bedde, 4. nor suffer mine eyes to sleepe, nor mine eye-lids to slumber, 5. until I find out a place for the Lord, an habitation for the mighty God of Jacob. 3. To punish their faults, the lighter by rebuking, the greater by correction, that is, by inflicting real or bodily punishment.

There is an holy manner of punishing the guilty, whereunto is required: I. After diligent wise examination is had, to be assured of the crime committed. II. To show forth of Gods word, the offence of the sin: that the conscience of the offendour may be touched. III. It is convenient to deferre or omit the punishment, if thereby any hope  of amendment may appeare. Eccles. 7. 23. Give not thy heart also to all the wordes that men speake, lest thou do heare thy servant cursing thee, 24. For oftentimes also thine heart knoweth, that thou likewise hast cursed others. 1. Sam. 10. 27. But the wicked men said, How shall he save us? so they despised him, and brought him no presents; but he held his tongue. IV. To inflict deserved punishment, not in his own name, but in Gods name, adding the same holily and reverently. Josh. 7. 19. Then Joshua said unto Achan, My son, I beseecb thee, give glory to the Lord God of Israel, and make confession unto him, and show me now what thou hast done, hide it not from me. 20. And Achan answered unto Joshua, and said, Indeed I have sinned against the Lord God of Israel,  and thus have I done. 25. And Joshua, said, In as much as thou hast troubled us, the Lord shall trouble thee this day: and all Israel threw stones at him, and burned them with fire, and stoned them with stones. V. and lastly, When thou punishest, aime at this one only thing, that the evil may be purged and amended, that the offendour by sorrowing for his sin, may unfainedly repent for the same. Prov. 20. 30. The blewness of the wound serveth to purge evil, and the stripes within the bowels of the belly.

Seventhly and lastly, there is a certaine duty of a man to be performed toward himself, which is, that a man should preserve maintaine with modesty, the dignity, and worthinesss, which is inherent in his own person,  Phil. 4. 8. Furthermore, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things pertaine to love, whatsoever things are of good report, if there be any virtue, or if there be any praise, think on these things.

The negative part.

Diminish not the excellency, or dignity which is in the person of thy neighbour.

Hither are referred these sins:

First, against our Superiours: I. Unreverent hehaviour and contempt of them. The sins hereof, are; deriding our superiours. Gen. 9. 22. And when Ham the Father of Canaan saw the nakedness of his father, he told his two brethren without. Prov. 30. 17. The eye that mocketh his father, and despiseth the instruction of his mother, let the revens, of the valley picke it out the young Eagles eate it. To speake evil of, or revile our superiours. Exod. 21. 17. And he that curseth his father or his mother, shall die the death.

II. Disobedience, whereby we contemne their just commandments, Rom. 1. 30. Disobedient to Parents. 2. Tim. 3. 2. The sins hereof, are; To make contracts of marriage, without the counsel and consent of the parents. Gen. 6. 2. Then the sons of GOD saw the daughters of men that they were faire, and they tooke them wives of all that they liked. Gen. 28. 8. 9. And Esau seeing that the daughters of Canaan displeased Isaac his father, then went Esau to Ishmael, and tooke unto the wives which he had, Mahalath the daughter of Ishmael, Abrahams son, the sister of Nabaioh, to be his wise. The eye service of servants. Coloss. 3. 22. Servants be obedient to them that are your masters according to the flesh, in all things, not with eye service as men pleasers, but in singleness of heart, fearing God. Eph. 6. 6. Not with service to the eye, as men pleasers. Answering again, when they are reprehended. Tit. 2. 6. Let servants beesubjeect to their masters; and please them in all things, not answering again. Deceitfulness and wasting their Masters goods. Tit. 2. 10. Neither pickers, but that they show all good faithfulness. To fly from the power of their superior. Gen. 16. 6. Then Sarai dealt roughly with her, wherefore she fled from her. To resist the lawful authority of their superiours. 1. Pet. 2. 20. To obey them in things unlawful. Act. 4. 19. To extol themselves above their betters: this is the sin of Antichrist. 2. Thess. 2. 3, 4. Which (man of sin) exalteth himself against all that is called God. Lastly, the freedome of the Papists whereby they free children from the government of their parents: andsubjeects from the authority of their princes: so as they make it lawful for them to plotte and procure their death. 1. Sam. 26. 8. 9 Then said Abishai to David, God hath closed thine enemy into thine hand this day: now therefore I pray thee, let me smite him once with a speare to the earth, and I will not smite him again: and David said to Abishai, Destroy him nos: for who can lay his hand on the Lords annointed, and be guiltless?

III. Ingratitude, and want of a loving affection towards parents, Math. 15. 5. 6, But ye say, whosoever shall say to father or mother, By the gift that is offered by me, thou maist have profit, though he honour not his father or mother, shall be free. 1. Tim. 5. 4.

Secondly, we offend against our equals in perferring our selves before them, in talking or in sitting down, Math. 20. 20. Then came unto him the mother of Zebedeus children, with her sons, worshipping him, and desiring a certain thing of him. 21. And he said, What wouldest thou? And she said to him, Grant, that these my two sons may sit, the one at thy right hand, and the other at thy left hand, in thy kingdom. 24. and when the other ten heard this, they disdained at the two brethren.

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Thirdly, toward our inferiours. I. Through  negligence in governing them, providing for their good estate. Hag. 1. 4. Is it time for your selves to dwell in your sieled houses, and this house to lie wast? Dan. 3. 28. This condemneth those mothers, which put forth their children to be nursed, having both sufficient strength, and store of milke themselves to nurse them. 1. Tim. 5. 10. If she have nourished her children. II. By too much gentleness and lenity in correcting them. 1. Kin. 1. 5. Then Adoniah the son of Haggith exalted himself, saying, I will be King. 6. And his father would not desplease him from his childhood, to say, why hast thou done so? 1. Sam. 2. 22. So Eli was very old, and heard all that his sons did unto all Israel, and how they lay with the  women that assembled at the doore of the tabernacle of the congregation. 22. And he said unto them: Why do ye such things? for of all this people I heare evil reports of you. 24. Do no more, my sons, for it is no good report that I heare, namely, that ye make the Lords people to tresspass. 25. Notwithstanding they obeyed not the voice of their father, because the Lord would slay them. III. By overmuch cruelty and threatnings. Eph. 6. 4. And ye fathers provoke not your children to wrath. 9. And ye masters do the same things unto them, putting away threatnings.

Fourthly and lastly, a man offendeth against himself, when through his naughty behaviour, he doth obscure and almost extinguish those gifts which God hath given  him. Math. 25. 26. Or contrarily, when he is proud and too wise in his own conceit, Rom. 12. 3. For I say, through the grace that is given unto me, to every one that is among you, that no man presume to understand, above that which is meete to understand.

CHAP. XXV.
CONCERNING THE SIXTH COMMANDMENT.

The sixt Commandment concerneth the preservation of our neighbours life. The words are these: Thou shalt not kill.

The Rosolution.

Kill] The part is here set for the whole, by a  Synecdoche: for killing signifieth any kind of endamaging the person of our neighbour.

The equity of this Commandment appeareth by this, that man is created after the likeness of God, Gen. 9. 6. He that sheddeth mans blood, by man shall his blood be shed: for in the image of God hath he made man. Again, all men are the same flesh. Esa. 58. 7. When thou seest the naked cover him, and hide not thy face from thine own flesh.

Neither ought we to be ignorant of this also, that it is unlawful for any private person, not called to that duty, to kill another: but a public Officer may, that is, if he he warranted by a calling; so did Moses. Exod. 2. 12. And he looked round about, and when he saw no man, he slue the Egyptian, and hid him in the sand. Act. 7. 25. For he supposed his brethren would have understood, that God by his hand should give them deliverance. And Phinehas, Numb. 25. 8. And he followed the man of Israel into the tent, and thrust them both through (to wit, the man of Israel the woman) through her belly: so that the plague ceased from the children of Israel. 11. Phinehas the son of Eleazer, hath turned mine anger away from the children of Israel, while he was zealous for my sake among them: therefore I have not consumed the children of Israel in my jealousy. And Elijah. 1. King. 18. 40. And Elijah said unto them, take the Prophets of Baal, let not a man of them escape: and they tooke them, and Elijah brought them to the brooke Kishon, and slue them there. And soldiers in battles waged upon just causes, 2. Chro. 20 15. Fear ye not, neither be afraid of this great multitude: for the battle is not yours, but Gods.

The negative part.

Thou shalt neither hurt, nor hinder, either thine own, or thy neighbours life.

The sins then that are referred to this part are such, as are committed against our neighbour, or our selves.

Against our neighbour, are these following: I. In heart as, 1. Hatred against him, 1. Joh. 3. 15. Who so hateth his brother, is a manslayer. 2. Unadvised anger, Mat. 5. 22. I say unto you, whosoever is angry with his brother unadvisedly, is in danger of judgement. 3. Envy, Rom. 1. 29. Full of envy, murder, contention. 4. Grudges, Jam. 3. 14. If ye have bitter envying and strife in your hearts, rejoice not. 5. Want of compassion and sorrow at our neighbours calamities: Amos 6. 5. 6. They sing to the sound of the viole, c. but no man is sorry for the affliction of Joseph. 6. Frowardness, when we will not be reconciled to our neighbour. Rom. 1. 30. Such as can never be appeased, unmerciful. 7. Desire of revenge, Psal. 5. 6. The Lord will abhorre the bloody men and deceitful.

II. In words: 1. Bitterness in speaking, Prov. 12. 18. There is that speaketh words, Like the pricking of a sword: but the tongue of wise men is health. 2. Reproches and railing, which is a casting of a mans sins in his teeth which he hath committed, or an objecting unto him some inherent infirmities, Math. 5. 22. Whosoever saith unto his brother, Raca shall be worthy to be punished by the Councel. And whosoever shall say, Foole, shall be worthy to be punished with hell fire. 2. Sam. 6. 16. As the Arke of the Lord came into the city of David, Michol Sauls daughter looked through a windowe, and sawe King David leape and dance before the Lord, and she despised him in her heart. 20. And Michol the daughter of Saul came out to meete David, and said, O how glorious was the king of Israel this day, which was uncovered to day in the

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eyes of the maidens of his servants as a foole uncovereth  himself. 3. Contentions, when two or more strive in speech one with another, for any kind of Superiority. 4. Brawlings in any conference. 5. Crying, which is any unseemely elevation of the voice against ones adversary. Gal. 5. 19. The works of the flesh are manifest, which are, 20. emulations, contentions, seditions. Eph. 4. 31. Let all bitterness, and anger, and wrath, crying and evil speaking be put away from you, with all malicioussness. 32. Be courteous one to another. Gen. 16. 12. He (viz. Ismael) shall be a wilde man, his hand shall be against every man, and every mans hand against him. 6. Complaints to every one of such as offer us injuries. Jam. 5. 9. Grudge not against one another, brethren, lest ye  be condemned.

III. In countenance and gesture, all such signs, as evidently decipher the malicious affections lurking in the heart. Gen. 4. 5. 6. His countenance fell down: and the Lord said unto Cain, Why art thou so wroth? Math. 27. 39 They that passed by railed on him, nodding their heads.

Hence is it, that derision is tearmed persecution. Gen. 21. 9. Sarah saw the son of Hagar the Egiptian mocking, c. Gal. 4. 29. He that was borne after the flesh, persecuted him that was borne after the spirit.

IV. In deedes: 1. To fight with, or to beat our neighbour, and to maime his body. Levit. 24. 19. 20. If any man cause any blemish in his  neighbour: as he hath done, so shall it be done to him, breach for breach, eye for eye, tooth for tooth: 2. To procure any way the death of our neighbour, whether it be by the sword, famine, or poison, Gen. 4. 8. Caine rose up against his brother, slue him. 3. To exercise tyrannous cruelty in inflicting punishments. Deut. 25. 3. Fourty stripes shall he cause him to have, and not past, lest if he should excede, and beate him above that with many stripes, thy brother should appeare despised in thy sight. 2. Cor. 11. 24. Of the Jewes I received five times fourty stripes save one. 4. To use any of Gods creatures hardly. Prov. 12 10. A righteous man regardeth the life of his beast, but the mercies of the wicked are cruel. Deut. 22. 6. If thou find a birds neast in the way, in any tree, or on the  ground, whether they be young, or egges, and the damme sitting upon the young, or upon the egges, thou shalt not take the damme with the young, but shalt in any wise let the damme go and take the young to thee, that thou maist prosper and prolong thy days. 5. To take occasion by our neighbors infirmities, to use him discourteously, to make him our laughing stock, or taunting recreation, Levit. 19. 14. Thou shalt not curse the deafe, nor put a stumbling blocke before the blind. 2. King. 2. 23. Little children came out of the City, and mocked him, and said unto him Come up thou baldhead, come up thou baldhead. 6. To injury the impotent, feeble, poore, strangers, fatherles or widdowes. Exod. 22. 21. 22. Thou shalt not do injury to a stranger, neither oppress him: for ye were strangers in the land of Egypt. Ye shall not trouble any widow, or fatherlesss child. 25. Thou shalt not be an usurer unto the poore. We then injury these: 1. If we pay not the labourer his hire. Deu. 24. 14. Thou shalt not oppress an hired servant that is needy and poore, neither of thy brethren, nor of the stranger that is within thy gates. 15. Thou shalt give him his hire for his day: neither shall the sun go down upon it: for he is poore, and therewith sustaineth his life: lest he cry against thee to the Lord, and it be sin unto thee. 2. If thou restore not the pledge of the poore. Exod. 22. 26, 27. If thou take thy neighbours raiment to pledge, thou shalt restore it unto him before the sun go down: for that is his garment only, and his covering for his skin. 3. If we withdraw corne from the poore. Prov. 11. 26. He that withdraweth the corne, the people will curse him: but blessing shall be upon the head of him that selleth corne.

Again, this law is as well transgressed by not killing, when the law chargeth to kill, and by pardoning the punishment due unto murder, as by killing when we should not. Numb. 35. 16. If one smite another with an instrument of iron, that he die, he is a murderer, and the murderer shall die the death. 33. The land cannot be clensed of the blood that is shed therein, but by the blood of him that shed it.

By this place also are combates of two men hand to hand, for deciding of controversies, utterly unlawful. 1. because they are not equal means ordained of God to determine controversies. 2. In that it falleth out in such combates that he is conquerour before man, who indeede is guilty before God.

This also condemneth popish Sanctuaries, and places of privilege: as Churches, and the like, wherein murderers shelter and shroud themselves from the danger of the law. For God expressely commandeth, Exod. 21. 14. That such an one shall be taken from his altar, that he may die. And Joab, 1. King. 2. 34. touching the hornes of the altar, was slaine in the temple.

Hitherto in like sort belong such things as concerne the soule of our neighbour. 1. To be a scandal or offence to the soule of our neighbour, either in life or doctrine, Mat. 18. 7. Woe be to the world because of offences: it is necessary that offences should come: but woe be to them by whom they do come.

2. To minister occasions of strife and discord: The which we then do: 1. When we cannot be brought to remit somewhat of our own right. 2. When we returne snappish and crooked answers. 3. When we interpret every thing amiss, and take them in the worst part. 1. Sam. 25. 25. Nabal is his name, and folly is with him. 2. Sam. 10. 3. And the Princes of the children of Ammon said to Hanun their Lord: Thinkest thou that David doth honour thy father, that he hath sent comforters to thee? hath not David rather sent his servants unto thee, to search the city, to spy it out, and to overthrow it? wherefore Hanun tooke Davids servants and shaved

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off the half of their beards, cut off their garments  in the middle, even to their buttocks, sent them away.

3. The Ministers sin aginst their neighbors is this, not to preach the word of God to their charge, that they thereby might be instructed in the ways of life. Pro. 29. 18. Where there is no vision the people decay: but he that keepes the law is blessed. Esa. 56. 10. Their watchmen are all blinde, they have no knowledge, they are all dumb dogs, they cannot barke: they lie sleep, delight in sleeping. 11. And these greedy dogs can never have enough, these shepheards they cannot understand: for they all look to their own way, every one for his advantage, for his own purpose. Ez. 3. 18. When I shall say to the wicked, Thou shalt surely die, and thou givest  him not warning, the same wicked man shall die in his iniquity, but his blood will I require at thy hands.

And not only not to preach at all, but to preach negligently, is utterly condemned. Jer. 48. 10. Cursed be he that doth the work of the Lord negligently. Rev. 3. 16. Because thou art lukewarm, and neither hot nor colde: it will come to passe, that I spew thee out of my mouth. This reproveth nonresidency of ministers, which is an ordinary absence of the minister from his charge: namely, from that particular congregation committed unto him. Esa. 62. 6. I have set watchmen upon thy wals, O Jerusalem, which all the day and all the night continually shall not cease: ye that are mindful of the Lord keep not silence, give him no rest, till he repaire, till he set up Jerusalem the praise of  the world. Act. 20. 28, c. Take heed therefor unto your selves, to all the flocke whereof the holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. For I know this, that after my departing, shall grievous wolves enter in among yon, not sparing the flocke. Moreover, of your selves shall men arise, speaking perverse things to draw disciples after them. Therefore watch and remember, that by the space of 3. yeares, I ceased not to warne every one night and day with teares. 1. Pet. 5. 2, 3. Feede the flocke of God, which depends upon you, caring for it, not by constraint, but willingly: not for filthy lucre, but of a ready mind, not as though ye were Lords over Gods heritage, but that ye may be ensamples to the flock. Ezec. 34. 4. [33.] The councel of Antioch. the 17. Can. If any  Bishop by imposition of hands inducted into a charge, appointed to governe a people, do neglect to take upon him that office, delayeth to go to the congregation, allotted unto him: such a one shall be prohibited from the Lords table, til he be enforced to attend upon that charge, or at the least somewhat be determined by a complete assembly of the Ministers of that province. The councel or Sardice, the 14. Can. We remember that our brethren in a former assembly decreed, that if any lay-man remaining 3. Sabbaths or Lords days, that is, 3. weekes in a city, did not in the same city frequent the Church assemblies, he should be excommunicated: If then such things are not allowable in laymen, much less in ministers, for whom it is neither lawful, nor convenient, without urgent necessity, to be absent from his parish Church longer then the time above mentioned. To this decree there was not one non placet, but every one said, It likes us well. The. 8, Councel held at Constantin. in the 24. Can. decreed that ministers ought not to have their substitutes, or vicars, but in their own persons, with fear chearfulness, performe all such duties, as are required of them in the service of God. The Canon law doth conclude the samethings, Can. Si quis vult. Distinct. 36. Debent indesinenter, c. The Bishop (saith the Canon) ought to be continually resident in Gods Tabernacle, that they may learne somwhat of God, and the people of them, whilst they read often, meditate upon Gods word. Again, in the Canons intituled, Pontifices, Si quis in clero. Episcopos, qui dominici gregis suscipiunt curam, c. The Bishops which take upon them to feed Gods flock, ought not to depart from their duty, lest they lose that excellent talent which God hath bestowed upon them, but rather strive with that one talent to get 3. more talents. And in the 80. Can. of those which are termed the Canons of the Apostles, there is express mandate, that such, whether Bishop or Senior, who attendeth not upon their office in the Church, shall forthwith be removed from that place. The Chalcedon Councel, Can. 10. Let no man be ordained minister of two churches, in two several cities, but let him remaine in that unto which he was first called. And if for vaine-glory he shall afterward go to a greater congregation, let him immediately be recalled to his first charge, and in that only exercise his ministery. But if one be called to another charge, let him simply give over the former,  and have no interest in the same, c. (*)

There are notwithstanding the former testimonies, some cases, wherein it is permitted to the Minister, that he may be absent: if by his absence the congregation be not endammaged. I. Sickness: the Councel of Mentz. 25. Can. If a Bishop be not at home, or be sicke, or upon some exigent cannot be present at his parish, let him procure one who upon Sabbaths and festival days, will preach unto his charge. And Aug. testifies epist. 138. that he was absent on the like occasion.

II. Allowance of the Church, to be absent for a time upon some necessary and public commodity for the same. Col. 1. 9. Epaphras is their minister. but cap. 4. 12. he being absent saluteth them. And Ambrose though he were Bishop of Millan, yet went he twise Ambassadour into France to make agreement between Maximus and Valentinian. (*)

III. If by reason of persecution he be enforced  to fly, see no hope to procure the safety of his people. This made Cyprian to be absent from Carthage, as he testifieth in his Epistles. Thus much concerning sins against our neighbour. Now follow such sins as a man committeth against his own person, as when a man doth hurt, kill, endanger himself. Mat. 16. 24. If any man will follow me, let him deny him self, take up his Cross, and follow me. Matth. 4. 6. He said unto him, If thou be the Son of God, cast thy self down headlong: for it is written, He shall give his Angels charge over thee, and with their hands they shall lift thee up, lest at, c. 7. Jesus F

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said unto him: It is written again, Thou shalt not tempt  the Lord thy God. Therefore for a man to be his own executioner, though to escape a most shameful evil, is utterly unlawful ungodly.

The affirmative part.

Thou shalt preserve the life of thy neigbour. Hitherto may we referre these duties:

I. Such as appertaine to the person of our neighbor, concerne, first his wel-fare both of body mind; as to rejoice with them that rejoice. Rom. 12. 15. Mar. 10. 21. Then he answered said unto him, all these things I have observed from my youth. And Jesus beheld him, loved him. II. His miseries, to be grieved with him for them. Ro. 12. 15. Mourne with those that mourne. Esa. 24. 16. And I said, My leanness my leannes, woe is me, the transgressours have offended,  yea the transgressors have grievously offended. Ps. 119. 136. Mine eyes gush out with water, because men observe not thy law. Again, we must help him as much as in us lieth. Job. 29. 15. I was an eye to the blinde, and a foote to the lame. 2. Cor. 8. 3. To their power, yea, beyond their power, they were willing. And that we do, we must do speedily. Pro. 3, 28. Say not to thy neighbor, go come again to morrow, I will give thee, if thou now have it. Le. 19. 17. Thou shall plainly rebuke thy neighbour, c. III. Concerning such injuries, as he offereth unto thee: I. Thou shalt not be angry against him, upon a small occasion. Num. 12. 3. Moses was a meek man above all that lived upon the earth. Pro. 19. 11. The discretion of a man defers his anger,  and his glory is to passe by an offence. 2. Thou must be slow to wrath, never be angry, but for a most just cause. Mar. 3. 5. The he looked round about on them angerly, mourning also for the hardness of their hearts, Prov. 14 29. He that is slow to wrath, is of great wisdom: but he that is of an hasty mind exalteth folly 3. Thine anger must be but for a while. Eph. 4. 26. Be angry and sin not, let not the Sun go down upon thy wrath. 4. Forgive freely an injury, revenge it not. Eph. 4. 32. Be ye curteous one to another, tender hearted, forgiving one another, even as God for Christs sake for gave you.

IV. His wants infirmities: 1. Avoid occasions whereby they may be stirred and laid open. Gen. 13. 8. Then said Abraham to Lot, Let there be no strife I pray thee between thee and me,  neither between thy heard men and mine: for we are brethren. 9. Is not the whole land before thee? depart, I pray thee, from me: If thou wilt take the left hand, I will take the right: or if thou go to the right hand, I will take the left. Gen. 27. 44. And tarry with him a while until thy brothers fierceness be assuaged. 45. And till thy brothers wrath turne away from thee, and he forget the things which thou hast done to him. 2. Depart sometimes from thine own right. Math. 17. 25, 26. What thinkest thou Simon? of whom do the Kings of the eartht ake tribute, or poll mony? of their children, or of strangers? Peter said unto him, Of strangers. Then said Jesus unto him, Then are the children free. 27. Nevertheles, lest we should offend them, go to the sea, and cast in an angle, take the first fish that comes up, and when thou hast opened his mouth, thou shalt find a piece of 20. pence: that take give it unto them for me thee. 3. To appease anger kindled: which is done, I. By overcomming evil with goodness. Rom. 12. 21. Be not overcome of evil, but overcome evil with goodness. Il. By following after peace. 1. Pet. 3. 11. Decline from evil, and do good, seeke peace, and follow after it. III. By courteous answers. Prov. 15. 1. A soft answer putteth away wrath: but grievous words stirre up anger. 1. Sam. 1. 14. Eli said unto her, How long wilt thou be drunken? put away thy drunkennes from thee. 15. Then Hannah answered, said, Nay my Lord, but I am a woman troubled in spirit: I have drunke neither wine nor strong drink, but have poured out my soule before the Lord. Philem. v. 15. It may be that he therefore departed for a season, that thou shouldest receive him for ever. IV. By overpassing some wants infirmities in mens words deeds. Prov. 19 11. It is a mans honour to passe by infirmities. V. By covering them with silence [1.] Pet. 4. 8. Above all things have fervent love amongst you, for love covereth a multitude of sins. Prov. 17. 9. He that covereth transgression seeketh love: but he that repeates a matter, separates the prince. VI. By taking every thing (if it be possible) in the best part. 1. Cor. 13. 5. Love thinketh none evil.

This showes the lawfulness of truces, covenants, other agreements concerning peace, being made to avoid injuries, maintaine ancient bounds, procure security in traffic, possessions journies, set pensions, commons for cattel, liberties of hunting, fishing, or fouling, getting fuel, or other necessaries for public comodities, if there be no unlawful conditions annexed unto the same. And we may make this covenant not only with Christians, but for the maintenance of peace, with infidels also. For that which is godly to be performed, is no less godly to be promised. But it is a note of true godliness, to be as much as may be, at peace with all men: Therefore to promise peace by covenant, is very godly. We may see the experience of this in the lives of holy men. Gen. 21. 22. At that same time Abimelech and Pichol his chiefe captaine, spake unto Abraham, saying, God is with thee in all that thou doest. 23. Now therefore swear unto me here by God, that thou wilt not hurt me, nor my children, nor my childrens childrens, c. 24. Then Abraham said, I will swear. 27. Then Abraham tooke sheepe beeves, and gave them unto Abimelech: and they two made a covenant. Gen. 31. 44. Now therefore come and let us make a covenant, I and thou, which may be a witness between me and thee. 45. Then Laban said to Jacob, Behold this heape, and behold the pillar, which I have set up between me and thee. 53. The God of Abraham, and the God of Nahor, and the God of their father be judge between us: But Jacob sware by the fear of his father Izhak.

II. Concerning his body, we are to regard it alive dead. Being alive, we ought if neede be: I. To minister unto it food and raiment. Mat. 25. 41, 42. Depart from me ye cursed into everlasting fire, which is prepared for the devil his angels. For I was an hungred, and ye gave me no

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meate; I thirsted, and ye gave me no drinke, c. 45.  In as much as ye did it not to one of the lest of these, ye did it not to me. II. To lend our helping hand, when our neighbours body is in any danger. 1. Joh. 3. 16. Hereby we perceived love, that he laid down his life for us, therefore, also ought we to lay down our lives for the brethren.

When a man is dead, we ought to commit the dead corps to the grave, as may appeare by these arguments: I. The instinct of Nature it self. II. The examples of the Patriarkes, and other holy personages. Abraham buried Sarah. Gen. 23. 19. Jaakob is buried by his sons. Gen. 50. 12 Steven by religious and devout men, Act. 8. 2. III. The Lords own approbation of burial, in that he numbreth it amongst  his benefits. For the want thereof is a curse. Jerem. 22. 19. He (viz. Jehoiakim) shall be buried as an ass is buried, even drawne and cast forth without the gates of Jerusalem. Therefore rather then Moses should be unburied, The Lord himself did bury him. Deut. 34. 5. 6. Moses the servant of the Lord died in the land of Moab, according to the word of the Lord, And he buried him in a valley, in the land of Moab, over against Beth-peor, but no man knoweth of his sepulcher unto this day. IV. There is no dead carkase so lothsome as mans, the which both argueth the necessity of burial, and how ugly we are in the sight of God, by reason of sin. V. The body must rise again out of the earth, that it may be made a perpetual mansion  house for the soule to dwell in. VI. The bodies of the faithful are the temples of the holy Ghost, and therefore must rise again to glory. VII. Burial is a testimony of the love and reverence we bear to the deceased.

A funeral ought to be solemnized after an honest and civil manner: namely, agreeable to the nature, credit as well of those which remaine alive, as them which are dead. Concerning the living, they must see that, I. their mourining be moderate, and such, as may well express their affection and love to the party departed. Joh. 11. 34. He said, Where have ye laid him? they answered, Lord come and see. 35. Then Jesus wept. And ( vers. 36.) the Jewes said, Behold how he loved him. II. They must avoid  superstition, and not surmise that funeral ceremonies are availeable to the dead. Such are the rites of the Church of Rome, as to be buried in a Church, especially under the altar, in a friars coule. III. They ought to take heede of superfluous pompe and solemnities. For of all ostentations of pride, that is most foolish, to be boasting of a loathsome and a deformed corps. Esa. 22. 15, 16. Thus saith the Lord God of hosts, Go get thee to that treasurer, to Shebnah the steward of the house, and say, What hast thou to do here? and whom hast thou here? that thou shouldest here hew thee out a sepulcher; as he that heweth out his sepulcher in an high place, or that graveth an habitation for himselse in a rock.

To this commandment belongeth these duties: I. Before the vintage or harvest, we ought to permit any man, for the repressing of hunger, to gather grapes, or pluck off the eares of corn in the field. Deu. 23. 24, 25. When thou comest into thy neighbours vine-yard, then thou mayest eate grapes at thy pleasure, as much as thou wilt: but thou shalt put none in thy vessel. When thou comest into thy neighbours corne, thou mayest plucke the eares with thine hand, but thou shalt not move a sickle to thy neighbours corne. Mat. 12. 1. Jesus went on the Sabbath day through the corne, his Disciples were an hungred, began to pluck the eares of the corne, and to eate, c. II. In the vintage, time of harvest, we ought neither to leave the trees naked of grapes, nor rake up after the reaping, eares of corne: but to leave the after-gatherings for the poore. Levit. 23. 22. When you reape the harvest of your land, thou shalt not rid clean the corners of thy field when thou reapest: neither shalt thou make after-gatherings of thy harvest; but shalt leave them unto the poore, and to the stranger: I am the Lord your God. Ruth 2. 8. Go to none other field to gather, neither go from hence, but abide here by my maidens. 9. So she gleaned in the field until evening.

III. Concerning the soule of our neighbour: I. We must seeke all means to win him to the profession of Christian Religion. 1. Cor. 10. 33. I please all men in all things, not seeking mine own profit, but the profit of many, that they might be saved. Heb. 10. 24. Let us consider one another, to provoke unto love, and to good works. II. We must live amongst men without offence. 1. Cor. 10. 32. Give no offence, neither to the Jewes, nor to the Grecians, nor to the Church of God. 1. Cor. 8. 13. If meat offend my brother, I will eate no flesh while the world standeth, that I may not offend my brother. III. The light of our good life, must be as a lanterne to direct the ways of our neighbors. Act. 24. 14. This I confess unto thee, that after the way (which they call heresy) so worship I the God of my fathers, believing all things which are written in the Law and the Prophets. 15. And have hope towards God, that the resurrection of the dead, which they themselves look for also, shall be both of just and unjust. 16. And herein I endeavour my self to have alway a cleare conscience toward God, and towards men. IV. If our neighbour offend, we are to admonish him. 1. Thess. 5. 14. We desire you brethren, admonish them that are unruly: comfort the feeble minded: bear with the weake, be patient towards all men. V. If our neighbour runne the ways of Gods comandement (as David speaketh) we ought to encourag him in the same.

IV. We may referre such things unto this commandment, as appertaine to the peculiar preservation of every several mans life. 1. Recreation, which is an exercise joined with the fear of God, conversant in things indifferent, for the preservation of bodily strength, and confirmation of the mind in holiness. Eccl. 2. 2. I said of laughter, thou art madde; and of joy, what is this that thou doest? Esa. 5. 12. The harpe, violl, timbril, and pipe, and wine, are in their feasts, but they regard not the work of the Lord, neither consider the works of his hands. 1. Cor. 10. 7. F2

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Neither be ye idolaters, as were some of them, as it  is written: The people sate down to eate and drinke and rose up to play. Luk. 6. 25. Who be to you that laugh: for ye shall waile and weepe, Deuteron. 12. 7. There ye shall eate before the Lord your God, and ye shall rejoice in all that you put your hands unto, both ye and your householdes, because the Lord thy God hath blessed thee. To this end hath the word of God permitted shooting. 2. Sam. 1. 18. He bad them teach the children of Judah to shoote, as it is written in the book of Jashur. And musical consort. Nehem. 7. 67. Besides their servants and maides which were seven thousand, three hundred, and seven and thirty: they had two hundred, and five and forty singing. men, and singing women. And putting forth of  riddles. [Judg.] 14. 12. Sampson said unto them, I will now put forth a riddle unto you, if you can declare it me within seven days of the feast, and find it out, I will give you thirty sheetes, and thirty change of garments. 13. And they answered him, Put forth thy riddle, that we may heare it. 14. And he said unto them, Out of the eater came meate, and out of the strong came sweetness: and they could not in three days expound the riddle. And hunting of wilde beasts. Cant. 2. 15. Take us the foxes, the little foxes which destroy the vines: for our vines have small grapes. Lastly, the searching out, or the contemplation of the works of God. 1. King. 4. 33. And he spake of trees, from the Cedar tree that is in Libanon, even unto the hyssope that springeth out of the wall: he spake also of beasts, and  of foules, and of creeping things, and of fishes. 2. Physic, the use whereof is holy, if before the receipt of it, a man crave remission of his sins, and repose his confidence only upon God, not upon the means. Matthew 9. 2. And loe, they brought unto him a man sicke of the palsy, lying on a bed. And Jesus seeing their faith, said unto the sicke of the palsy, Son, be of good comfort, thy sins are forgiven thee. 6. Then he said to the sicke of the palsy, Arise, take up thy bed and walk to thine house. Joh. 5. 5. A certaine man was there which had been diseased eight and thirty yeares. 8. Jesus said unto him, Take up thy bed and walk. 14. After that Jesus found him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto  thee. 2. Chron. 16. 12. And Asa in the nine and thirtieth yeare of his reigne, was diseased in his feet, and his disease was extreme: yet he sought not to the Lord in his disease, but to the Physicians. 3. Avoiding of an injury, offered by some private person: this, if it be against an unruly and unstayed adversary, and the defence be faultless, is very lawful, and is so far from private revenge, that it is to be accounted a just defence. The defence is then faultless, when a man doth so assault his adversary, as that he neither purposeth his own revenge, or his enemies hurt, but only his alone safety from that imminent danger,

A doubt. Whether may a man fly in the plague time? Answ. Such as be hindered by their calling may not; as Magistrates, and Pastors, having having charge of soules: yet free men not bound by calling, may. Reason. I. A man may provide for his own safety, if it be not to the hinderance of another. II. A man may fly warres, famines, floods, fire, and other such dangers: therefore the plague. III. There is less danger of sicknesss, the more the multitude of people is diminished. Object. I. To fly, is a token of distrust. Ans. This diffidence is no fault of the fact, but of the person. II. It is offensive. Ans. The offence is taken, not given. III. To fly, is to forsake our neighbour against the rule of charity. Answ. It is not, if kinsfolke and Magistrates be present. IV. Men are to visit the sicke by Gods appointment. Answ. Lepers were excepted among the Jewes: and so likewise they in these days which are infected with a disease, answerable to the leprosy, namely, if it be dangerously contagious.

CHAP. XXVI.
OF THE SEVENTH COMMANDMENT.

The seventh Commandment showeth how that we should preserve the chastity of our selves, and of our neighbour.

The words are these:

Thou shalt not commit adultery,
The Resolution.

Adultery] To commit adultery, signifieth as much, as to do any thing, what way soever, whereby the chastity of our selves, or our neighbours may be stained, Mat. 5. 28.

The negative part.

Thou shalt no way either hurt, or hinder thy neighbours chastity.

In this place are prohibited:

I. The lust of the heart, or the evil concupiscence of the flesh. Mat. 5. 28. I say unto you, whosoever looketh on a woman to lust after her, he hath already committed adultery with her in his heart. Coloss. 3. 5. Mortify your members which are one earth: fornication, uncleanness, the inordinate affection, evil concupiscence.

II. Burning in the flesh, which is an inward fervency of lust, whereby the godly motions of the heart are hindered, overwhelmed, and as it were, with contrary fire, burnt up. 1. Cor. 7. 9. If they cannot abstaine, let them marry, for it is better to marry then to burne.

III. Strange pleasures about generation, prohibited in the word of God: the which are many.

I. With beasts. Levit. 18. 23. Thou shalt not lie with any beast to be defiled therewith; neither shall any woman stand before a beast to lie down thereto: for it is an abomination.

II. With the devil, as witches do by their own confession. For why should not a spirit as well have society with a witch, as to eate meate?

III. With one of the same sexe. Levit. 18. 22. Thou shalt not lie with the male, as one lieth

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with a woman: for it is abomination. This is a sin  which they commit, whom God hath given over into a reprobate sense. Rom. 1. 26. For this cause God gave them up to vile affections: for even their women did change their natural use, into that which is against nature. 27. And the men left the natural use of the woman, and burned in their lusts one toward another, man with man wrought filthiness. It was the sin of Sodome, Gen. 19. where it was so common, that to this day it is tearmed Sodomy.

IV. With such as be within the degrees of consanguinity, or affinity, prohibited in the word of God. Levit. 18. 6. None shall come near to any of the kindred of his flesh, to uncover  her shame, I am the Lord.

V. With unmarried persons. This sin is tearmed fornication. Deuter. 22. 28. If any man find a maide that is not betrothed, and take her and lie with her, and they be found. 29. Then the man that lay with her, shall give unto the maids father fifty shekels of silver, and she shall be his wife, because he hath humbled her: he cannot put her away all his life. 1. Cor. 10. 8. Neither let us commit fornication, as some of them committed fornication, and fell in one day three and twenty thousand.

VI. With those, whereof one is married, or at the least betrothed. This sin is called adultery: and God hath inflicted by his word the same punishment upon them, which commit this sin, after they be betrothed, as he doth upon such as are already married. Deut. 22. 22. If a man be found lying with a woman married  to a man, then shall they die even both twaine: to wit, the man that lay with the wife, and the wife: so thou shalt put away evil from Israel. 23. If a maide be betrothed to a husband, and a man finde her in the towne and lie with her. 24. Then shall ye bring them both out unto the gates of the same citty, and shall stone them to death with stones. This is a marveilous great sin, as may appeare in that it is the punishment of Idolatry. Rom. 1. 23. They turned the glory of the uncorruptible God, to the similitude of the image of a corruptible man; c. verse 24. Wherefore God gave them up unto their hearts lusts, unto uncleanness. Yea this sin is more hainous then theft. Prov. 6. 30. Men do not despise a thiefe, when he stealeth to  satisfy his soule, when he is hungry. 32. But he that committeth adultery with a woman, is destitute of understanding, he that doth it, destroyeth his own soule. Again, the adulterer breaketh the covenant of marriage, which is Gods covenant. Proverbs 2. 17. Which forsaketh the guide of her youth, and forgetteth the covenant of her God. Adulterers dishonest their own bodies. 1. Corinthians 6. 18. Flee fornication, every sin that a man doth, is without the body: but he that committeth fornication, sinth against his own body. And bereave their neighbours of a great and unrecoverable benefit: namely of chastity. As for the children which are begotten in this sort, they are shut out from that preheminence, which they otherewise might obtaine in the congregation. Deuteronom. 23: 2. A bastard shall not enter into the Congregation of the Lord: even to his tenth generation shall he not enter into the Congregation of the Lord. He maketh his family a stewes, as appeareth in David, whose adultery was punished by Absoloms lying with his fathers concubines. 2. Samuel 16. 21. Achitophel said to Absolom, Go to thy fathers concubines, which he hath left to keep the house. Job 31. 9. If mine heart have been deceived by a woman, or if I have laid waite at the doore of my neighbour: let my wife grinde unto another man: and let other men bowe down upon her. Mans posterity feeleth the smart of this sin. Job. 31. 12. This (adultery) is a fire that shall devoure to destruction, and which shall roote out all mine increase. To conclude, though this sin be committed never so closely, yet God will reveale it. Numb. 5. from the 12. verse to the 23. And it usually hath one of these two, as companions: namely, dulness of heart; or a marveilous horrour of conscience. Hos. 4 11. Whoredome, and wine, take away their heart.

As for the Patriaches Polygamy, or marrying of many wives, albeit it cannot be defended, yet it may be excused: either because it served to the enlarging of the number of mankind, when there were but few, or at the least, to the propagation of the Church of God.

VII. With man and wife. They abuse their liberty; if they know each other so long as the woman is in her flowers. Ezechiel 22. 10. In thee have they discovered their fathers shame: in thee have they vexed her that was polluted in her flowers. Leviticus 18. 10. Thou shalt not go unto a woman to uncover her shame, as long as she is put apart for her disease. Ezechiel 18. 6. If a man hath not lien with a menstruous woman. Or using marriage bed intemperately. Ambros. lib. de Philos. which Augustine citing, lib. 2. contra Julian. saith, That he committeth adultery with his wife, who in the use of wedlocke hath neither regard of seemliness nor honesty. Hierome in his first book, against Jovinian saith: A wise man ought to love his wife in judgement, not in affection. He will not give the bridle unto head-strong pleasure, nor headily company with his wife. Nothing (saith he) is more shameless, then to love a wife as though she were a strumpet.

VIII. Nocturnal pollutions, which arise of immoderate diet, or unchast cogitations, going before in the day. Deut. 23. 10. Onans sin ( Gen. 38. 8.) was not much unlike these.

IX. Effeminate wantonness, whereby occasions are sought to stir up lust. Gal. 5. 19. The works of the flesh are manifest, which are adultery, fornication, uncleanness, wantonness. Occasions of lust are, 1. eyes full of adultery. 2. Pet. 2. 14. Having eyes full of adultery, and that cannot cease to sin. 2. Idleness. 2. Sam. 11. 2. When it was evening tide, David arose out of his bed, and walked upon the roofe of the Kings Pallace: and from the roofe he saw a woman washing her self: F3

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and the woman was very beautiful to look upon. 3. And David sent, and inquired what woman it was: and one said, Is not this Bethsheba the daughter of Eliham, wife to Uriah, the Hittite? Then David sent messengers, and tooke her away: and she came unto him, and he lay with her. 3. Riotous and lascivious attire. 1. Tim. 2. 9. The women shall array themselves in comely apparel, with shamefastness and modesty, not with broidered haire, or golde, or pearles, or costly apparel, but (as becommeth women that profess the fear of God) with good works. Esa. 3. 16. Because the daughters of Zion are hauty, and walk with stretched out neckes, and with wandering eyes, walking and minsing as they go and making a tinkling with their feet. 17. Therefore shall the Lord make the heads of the daughters of  Zion bald, and the Lord shall discover their secret parts. 18. In that day shall the Lord take away the ornament of the slippers, the caules, and the round tiers. 19. The sweete bals, and the bracelets, and the bonets. 20. The tiers of the head, and the sloppes, and head-bandes, and the tablets, and the earings. 21. The rings and the mufflers. 22. The costly apparel and the vailes, and the wimples, and the crisping pinnes. 23. And the glasses, and the fine linnen, and the hoodes, and the lanes. And no marvaile if the Prophet be so sharpe against excessive and wanton apparel: for this is, I. a lavish and prodigal wasting of the benefits of God, which might well be employed upon better uses. II. It is a testimony, and as it were, the cognizance or ensigne of pride, wher by a man  would have himself in greater reputation then an other. III. It is a note of great idleness and slothfulness. For commonly such as bestow much time in tricking trimming themselves up, do quite neglect other business, of all things, cannot away with paines. IV. It argueth levity, in devising every day some new fashion, or imitating that which others devise. V. It maketh a confusion of such degrees and callings as God hath ordained, when as men of inferiour degree and calling, cannot be by their attire, discerned from men of higher estate. 4. Fulness of bread and meate, which provoke lust. Ezech. 16. 49. This was the iniquity of thy sister Sodome, pride, fulness of bread, and idleness was in her, and in her daughters.  Luk. 16. 19. There was a certaine rich man, which was cloathed in purple and fine linnen, and fared well and delicately every day. Rom. 13. 13. Walk honestly, as in the day time, not in gluttony drunkenness, neither in chambering wantonnes. 5. Corrupt, dishonest, and unseemely talk. 1. Cor. 15. 33. Err not, evil talk corrupteth good manners. Such are vaine love songs, ballads, interludes, and amorous bookes. This is the thing we are carefully to shun in the reading of Poets, yet so, as marriners do in navigation, who forsake not the sea, but decline and fly from the rocks. 6. Lascivious representations of love matters, in Playes and Comedies. Eph. 5. 3, 4. Fornication and all uncleanness, let it not once be named among you, as it becommeth Saints, neither filthiness, nor foolish talking, neither jesting, which are things not comely. 7. Undecent and unseemly pictures. 1. Thess. 5. 22. Abstaine from all appearance of evil. 8. Lascivious dancing of man and woman together. Mark. 6. 22. The daughter of the same Herodias came in and danced, and pleased Herod, c. 9. Company with effeminate persons. Prov. 7. 25. Let not thine heart decline to her ways: wander thou not in her pathes.

V. To appoint some light or sheete-punishment of adultery, such as that Romish Synagogue doth. For it is nothing else, but to open a gappe for other lewd persons to runne headlong into the like impiety.

The affirmative part.

Thou shalt preserve the chastity of thy neighbour.

Chastity is the purity of soule and body, as much as belongeth to generation. The mind is chaste, when it is free, or at the least, freed from fleshly concupiscence. The body is chaste, when it putteth not in execution the concupiscences of the flesh. 1. Thess. 4. 3. This is the will of God, even your sanctification, and that ye should abstaine from fornication. 4. That every one of you should know how to possess his vessel in holiness and honour. 5. And not in the lust of concupiscence, even as the Gentiles, which know not God. 1. Cor. 7. 34. The unmarried woman careth for the things of the Lord, that she may be holy both in body and spirit.

There are two especial virtues which preserve chastity, Modesty, and Sobriety. Modesty is a virtue, which keepeth in each work an holy decorum, or comeliness: and it is seene, I. in the countenance and eyes, namely, when they neither express, nor excite the concupiscence of the heart. Job. 31. 1. I made a covenant with mine eye, why then should I think on a maide? Gen. 24. 64. Rebekah lift up her eyes and when she saw Izhak, she lighted down from the camell. 65. So she tooke a veile, and covered her face. Prov. 7. 13. She caught him, and kissed him, and with an impudent face said unto him, c. II. In words. When a mans talk is decent, in speaking of such things, as by reason of our sin are become shameful. Gen. 4. 1. Then Adam knew Hevah his wife: who, c. Psalm. 51. 1. A Psalme of David, when the Prophet Nathan came unto him, after he had gone in to Bethsheba. Esa. 7. 20. In that day shall the Lord shave with a razer that is hired, even by them beyond the river, by the King of Ashur, the head, and the haire of the feet, and it shall consume the beard. Judg. 3. 24. When he was gone out, his servants came: who seeing that the doores of the parler were shutte, they said, Surely he covereth his feet, (that is, he doth his easement) in his summer chamber. Again, a mans talk must be little and submiss. Mat. 12. 19. Behold my servant whom I have chosen, he shall not strive, nor cry, neither shall any man heare his voice in the streetes. Prov. 10. 19. In many words there cannot want iniquity: but he that

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refraineth his lippes, is wise. And it is a note of a  strumpet to be a giglot, and loud tongued. Prov. 7. 11. She is babbling and loud. III. In apparel, we must observe an holy comeliness. Tit. 2. 3. The elder women must be of such behaviour, as becommeth holiness. Holy comeliness, is that which expresseth to the eye the sincerity, that is, the godliness, temperance, and gravity either of man or woman. This decency will more plainely appeare, if we consider the ends of apparel, which are in number five. 1. Necessity, to the end that our bodies may be defended against the extremity of parching heate, pinching cold. 2. Honesty, that that deformity of our naked bodies might be covered, which immediatly followed the transgression  of our parents, 3. Commodity, whereby men, as their calling, work, and trade of life is different, so do they apparrel themselves: and hence it is, that some apparel is more decent for certaine estates of men, then other. 4. Frugality, when a mans attire is proportionable to his ability and calling. 5. Distinction of persons, as of sexe, ages, offices, time and actions. For a man hath his set attire, a woman hers, a young man is apparelled on this fashion, an old man on that. And therefore it is unseemely for a man to put on a womans apparel, or a woman the mans. Deut. 22. 5. The woman shall not weare that which pertaineth to the man, neither shall a man put on womans raiment: for all that do so, are an abomination to  the Lord thy God.

To set down precisely out of Gods word, what apparel is decent, is very hard: wherefore in this case, the judgement practise of modest, grave, and sincere men, in every particular estate, in most to be followed, and men must rather keep too much within the bounds of measure, then to steppe one foote without the precincts. IV. In purging the excrements of nature, care must be had, that they must be cast forth into some separate close place, there also covered. Deu. 23. 12. Thou shalt have a place without the host, whither thou shalt resort, 13. And thou shalt have a paddle among thy weapons, and when thou wouldest sit down without, thou shalt digge therewith, and returning,  thou shalt cover thine excrements. 14. For the Lord thy God walketh in the midst of the campe to deliver thee: therefore thine host shall be holy, that he see no filthy thing in thee, and turne away from thee. 1. Sam. 24. 4. And he came to the sheepe coats by the way, where there was a cave, and Saul went in to cover his feet.

Sobriety is a virtue which concerneth the usage of our diet in holiness. For the better observation thereof, these rules may serve: I. The chiefest at the banket, let him consecrate the meates to God, by saying grace. 1. Sam. 9. 13. The people will not eate, till he (that is, Samuel) come because he will bless the sacrifice: and then eate they that be bidden to the feast. Mark. 6. 39. He commanded them to make them all sit down by companies upon the grass, c, 41. And he tooke the five loaves and two fishes, and looked up to heaven, and gave thanks. Act. 27. 35. When he had thus said, he (that is Paul) gave thanks in the presence of them all, and when he had broken bread, he began to eate. II. It is lawful to furnish a table with store of dishes, not only for necessity, but also for the good entertainment of a friend, and for delight. Luk. 5. 29. Levi made him (that is, Jesus) a great feast in his own house, where there was a great company of publicans, and of others that sat at table with him. Psal. 104. 15. He giveth wine that maketh glad the heart of man, and oile to make the face shine, and bread that strengthneth mans heart. Joh. 12. 2. There they made him a supper, and Martha served, but Lazarus was one of them that sate at table with him. 3. Then tooke Mary a pound of ointment of Spikenard very costly, and annointed Jesus feet. III. Choose the lower roome at a banquet, and rather then be troublesome, sit as the master of the feast assigneth thee. Luk. 14 7. He spake a parable to the guests, when he marked how they chose out the chiefe roome, and said, 8. When thou shalt be bidden of any man to a wedding, set not thy self down in the chiefest place, lest a more honourable man then thou be bidden of him. 9. And he that badde both him and thee, come and say, Give this man roome. 10. But go and fit down in the lowest roome, that when he that bad thee, commeth, he may say unto thee, Friend, sit up higher. Prov. 25. 6. Stand not in the place of great men, c. VI. Man must eate at due times, not at unseasonable houres. Eccles. 10. 16. Woe be to thee, O land, when thy princes eate in the morning. 17. Blessed art thou, O land when thy Princes eate in time. V. Man must eate and drinke moderately, so that the body may receive strength thereby, and the soule be more fresh lively, to performe the actions of Godliness. Luk. 21. 34. Take heede to your selves; least at any time your hearts be oppressed with surfeting and drunkeness. Prov, 23. 29. To whom is woe? c. Even to them that tarry long at wine, to them that go and seeke mixt wine. 30. Look not thou upon the wine when it is redde, and when it showeth his colour in the cuppe, and goeth down pleasantly, c. Prov. 25. 16. If thou hast found honey, eate that is sufficient for thee, lest thou be over full and vomit. Prov. 31. 4. It is not for Kings to drink wine, nor for Princes strong drinke. 5. Lest he drinke and forget the decree, and change the judgement of all the children of affliction. VI. We must then especially regard these things, when we eate at great mens tables. Pro. 23. 1. When thou sittest to eate with a ruler, consider diligently what is before thee. 2. Put the knife to thy throat, if thou be a man given to thine appetite. 3. Be not desirous of his dainty meates: for it is a deceiveable meate. VII. Godly mirth at meate is tolerable. Act. 2. 46. They did eate their meate togither with gladness singleness of heart. VIII. Table talk (according as occasion of talk is offered) must be such as may edify. Such was Christs talk at the Pharises table, Luke 14. from the 1. verse, to the 16. verse. IX. See that F4

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after the banquet ended, the broken meate be  not lost, but reserved, Joh. 6. 12. When they were satisfied, he said unto his Disciples, Gather up the broken meat which remaineth, that nothing be lost. X. At a feast leave somewhat. Ruth. 2. 14. She did eate, and was sufficed, and left thereof.

Chastity is double: one of single life, another in wedlocke. They that are single, must, I. with great care keep their affections bodies in holiness. Psal. 119. 9. How shall a young man purge his ways? by directing the same after thy word. 1. Joh. 2. 13. I write unto you fathers, because ye have knowne him that is from the beginning. I write unto you young men, because ye have overcome that wicked one. 14. I write unto you babes, because ye have knowne the father. Eccles. 12. 1. Remember thy creatour in the days of thy  youth, whiles the evil days come not, nor the yeares approch, wherein thou shalt say, I have no pleasure in them. II. They must fast often. 1. Cor. 9. 27. I beate down my body, and bring in unto subjection, least by any means, after I have preached to others, I my self should be reproved. III. They must take heede they burne not in lust: for, 1. Cor. 7. 9. It is better to marry, then to burne.

Chastity in wedlocke, is when the holy pure use of wedlocke is observed. Heb. 12. 4. Marriage is honourable among all, and the bedde undefiled, but whoremongers and adulterers God will judge. To preserve purity in wedlocke, these cautions are profitable: I. contracts must be in the Lord, and with the faithful only. Malach. 2. 11. Judah hath transgressed, and an abomination is committed in Israel, and in Hierusalem:  for Judah hath defiled the holiness of the Lord which he loved, and hath married the daugther of a strange god. 1. Cor. 7. 39. If her husband be dead, she is at liberty to marry with whom she will, only in the Lord. II. Both parties must separate themselves in the time of a womans disease, and at appointed fasts. Ezech. 18. 6. 1. Cor. 7. 5. Defraud not one another, except it be with consent for a time, that ye may give your selves to fasting and prayer, and again come together, that Satan tempt you not for your incontinency. III. Wedlocke must be used rather to suppasse, then to satisfy that corrupt concupiscence of the flesh, and especially to enlarge the Church of God, which is done by an holy  scede: Rom. 13. 14. Put on the Lord Jesus Christ, and take not care of the flesh to satisfy the lusts thereof. IV. It must be used with prayer thansgiving. 1. Tim. 4. 3. 4.

CHAP. XXVII.
OF THE EIGHTH COMMANDMENT.

This commandment concerneth the preservation of our neighbours goods. The words are these:

Thou shalt not steale.

The Resolution.

Steale] To steale, is properly to convey any thing closely from another. Gen. 31. 20. Jaakob stole away the heart of Laban the Aramite. In this place it signifies generaly, to wish that which is an other mans, to get it by fraud, and any way to impaire his wealth.

The negative part.

Thou shalt neither be wanting to preserve, nor a means to hinder or hurt thy neighbours goods.

In this place these sins are forbidden: I. Inordinate living, whether be in no set calling: or idlely, wherein by neglecting their duties, such persons mispend their time, goods, and revenewes. 2. Thess. 3. 11. We heare that there are some among you which walk inordinately, and work not at all, but are busy bodies. Gen. 3. 19. In the sweat of thy browes shalt thou eate thy bread, till thou returne to the earth. 1. Tim. 5. 8. If there be any that provideth not for his own, especially for them of his household, he denieth the faith, and is worse then an infidel.

II. Unjust dealing, which is either in heart, or deede. Unjust dealing in heart, is named covetoussness. Math. 15. 19. Out of the heart come evil thoughts, murders, adulterys, fornications, thefts, c. Covetousness is idolatry. Eph. 5. 5. We know that no covetous person, which is an idolatour, shall enter into the kingdom of Christ and of God. Yea, it is the very roote of all evil, not begetting, but nourishing all kind of sin. 1. Tim. 6. 10. The love of money is the roote of all evil, which while some lusted after, they erred from the faith, and pierced themselves through with many sorrowes.

Unjust dealing in deede, is in bargaining, or out of bargaining. Unjust dealing in bargaining, hath many branches. 1. Thes. 4. 6. Let no man oppress, or deceive his neighbour in a bargain: for God is the avenger of such things.

I. To sell, or bargaine for that which is not saleable. Of this kind, I. is the gift of the holy Ghost, which cannot be bought with money. Act. 8. 18. When Simon saw, that through laying on of the Apostles hands, the holy Ghost was given, he offered them money, 16. Saying, give me also this power, that on whomsoever I lay the hands, he may receive the holy Ghost. 20. Then Peter said unto him, Thy mony perish with thee, because thou thinkest that the gift of God may be obtained with money. II. Church goods are not saleable. Therefore it is not to be allowed, for men to sell or alienate them from the Church. Prov. 20. 25. It is destruction for a man to devoure that which is sanctified, and after the vowes to enquire. Mal. 3. 8. Church goods are the possession of the Lord. III. Whatsoever is unprofitable either to the Church or Common-weale, must not be sold.

II. All coloured forgery and deceit in bargaining: as, I. using forged cavillation: Luk. 19. 8. Zaccheus stoodforth, said unto the Lord, Behold, Lord, the halfe of my goods I give to the poore: and if I have taken ought from any man by forged cavillation, I restore it four-fold. II. When men sell that, which is counterfeit, for good: as copper for gold, and mingle any ways bad with good, making show only of the good.

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Amos 8. 4, 5, 6. Heare this ye that swallow up  the poore, saying, when will the new month be gone, c. that we may sell the refuse of the wheat. III. When men falsify their measures weights. Deut. 25. 13. Thou shalt not have in thy bag ge two manner of weights, a great and a small. 14. But thou shalt hane a right and a just weight: a perfect and a just measure shalt thou have. Levit. 19. 35. Ye shall not do unjustly in judgement, in line, in weight, or in measure. 36. Ye shall have just balances, true weights, atrue Epha, and a true Hin. Amos 8. 4. Heare this, ye that say, When will the Sabbath be gone, that we may sell corne, and make the Epha small, and the shekel great, and falsify the weights by deceit?

III. When the buyer concealeth the goodness  of the thing, or the seller the faults of it, and blind-foldeth the truth with counterfeit speeches. Math. 7. 12. Whatsoever ye would that men should do unto you, even so do to them: for this is the law and the Prophets. Prov. 20. 14. It is naught, it is naught, saith the buyer, but when he is gone apart, he boasteth.

IV. When in buying and selling the people are oppressed. And this is done, 1. when the just price of things is raised. For in bargaining, it is not lawful to purse one penny, without the giving of a penny worth. 2. Sale upon a set day, which is, when day is given, that the price may be inhanced. For what is this, I pray you, but to sell time, and to take more of our neighbour then right? 3. To engross, which  is to buy up all of one commodity into thine own hands, that when no other hath any of the same, thou maist sell it at thine own price. 4. To become bankerupt, that thou mayest be enriched by the dammages, and goods of other men. 5. Not to restore that, which was lent to one, pledged to one, or found by him. Ezech. 18. 7. Neither hath oppressed any, but hath restored the pledge to his debter: he that hath spoiled none by violence, c. 6. To delay any kind of restitution from one day to another. Prov. 3. 28. Say not to thy neighbour, Depart, and come again, to morrow I will pay you, when thou mayest do ti then Psal. 37. 21. The wicked man borroweth, and payeth not again, but the righteous is merciful  and lendeth. 7. To practise usury. Psal. 15. 5. Which hath not put his money to usury. Exod. 22. 25. If thou lendest money to my people, to the poore man which dwelleth with thee, be not to him as an usurer, lay not usury upon him.

Usury, is a gaine exacted by covenant, above the principal, only in lieu and recompence of the lending of it. Usury being considered as it is thus described, is quite contrary to Gods word, and may very fitly be tearmed biting lucre. Exod. 22. 14. If any man hath borrowed any thing of another, whatsoever is hurt or dieth, if the owner of the thing be not present, let him be recompenced. 15. If he be present, recompence him not: if it be hired for a price, it is sold for the same price. Ezec. 18. 8. He hath not given to usury, neither hath taken increase. 2. Cor. 8. 13. Neither is it that other men should be eased and you grieved. 14. But upon like condition at this time, your abundance supplieth their lacke, that also their abundance may be for your lacke: that there may be equality.

And this usury, positive lawes do not only restraine, but not allow.

Quest. Is it not lawful to take at some time above the principal?

Ans. Yes surely, with these conditions: I. If a man take heed that he exact nothing, but that which his debter can get by good and lawful means. II. He may not take more then the gaine, nay not all the gaine, nor that part of the gaine which drinkes up the living of him that useth the money. III. He must sometimes be so far from taking gaine, that he must not require the principal, if his deb ter be by incuitable just casualties brought behind, and it be also plaine that he could not make, no not by great diligence, any commodity of the money borrowed.

The reasons why a man may take sometimes above the principal, are, 1. That which the debter may give, having himself an honest gaine besides, and no man any ways endammaged, that the creditour may safely receive.

2. It is convenient, that he which hath money lent him, and gaineth by it, should show all possible gratitude to him, by whose goods he is enriched.

3. It is often for the benefit of the creditour, to have the goods in his own hands which he lent.

Object. Money is not fruitful, therefore it is unlawful to receive more then we lent out.

Answ. Albeit money in it self be not fruitful, yet it is made very fruitful by the borrowers good use, as ground is which is not fruitful except it be tilled.

Last of all, when a man detaineth the labourers wages, Jam. 5. 4. Behold, the hire of the labourers (which have reaped your fieldes, which is of you kept backe by fraud) crieth, and the cries of them which have reaped, are entered into the eares of the Lord of hosts.

Unjust dealing out of bargaining, is likewise manifold: I. To pronounce false sentence or judgement for a reward, either proffered, or promised. Esa. 1. 23. The Princes are rebellious, and companions of thieves: every one loveth gifts, and followeth after rewards: they judge not the fatherless, neither doth the widdowes cause come before them. This is the Lawyers and Judges sin. II. To feede, or clothe stout and lusty rogues or beggers. 2. Thess. 3. 10. When we were with you, we injoined you this, that if any would not labour, the same should not eate. What then think you, must those licensed rogues and beggers by authority, I mean, all idle Monks and Abby-lubbers have? Socrates in the Tripartite history, saith plainly, that that Monke which laboureth not with his hands, is no better then a thiefe. III. Gaming for money and gaine. For thou mayest not inrich thy self by impoverishing thy brother. This gaming is worse

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far then usury, and in a short while will more  inrich a man. IV. To get money by unlawful artes: such are Magic, Judicial Astrology, Stage-playes, and such like. Eph. 4. 28. Let him that hath stollen, steale no more, but rather let him labour, working with his own hands the thing that is good, that he may give unto him that hath neede. Deut. 18. 11. Eph. 5. 3. 1. Thess. 5. 22. Abstaine from all appearance of evil. V. To filch or pilfer the least pin or point from an other, though it were for the greatest good. Mark. 10. 19. Thou shalt not steale, thou shalt not burt any man. Rom. 3. 8. And (as we are blamed, and as some affirme that we say) why do we not evil that good may come thereof? whose damnation is just. VI. To remove ancient bounds. Prov. 22. 28.  Thou shalt not remove the ancient bounds which thy fathers have made. Hos. 5. 10. The Princes of Judah are like them which remove the bounds. VII. To steale other mens servants, or children, to commit sacriledge, or robbery. 1. Tim. 1. 10. To whoremongers, buggerers, and menstealers, Josh. 7. 19. Achans theft. 1. Cor. 6. 10. Neither thieves, nor covetous persons, nor robbers, c. shall inherit the kingdom of God. For robberies, these sorts of men especially are famous: Thieves by the high ways, Pirats upon the seas, Soldiours not content with their pay, and whosoever they be, that by maine force take that which is none of their own, Luk. 3. 14. The soldiers asked him saying, What shall we do? he said, Do violence to no man, neither accuse  any man falsely, and be content with your wages. VIII. To conspire with a thiefe whether by giving advice how he may compasse his enterprise, or by concealing his fact, that he be not punished. Prov. 29. 24. He that is partaker with a thiefe, hateth himself, and he that heareth cursing, and discovereth it not.

The punishment of theft may at the discretion of the Judge be sometimes aggravated, as he seeth the quality of the offence to be. Therefore thieves sometimes are punished with death.

Now if any man object, that the Judicial law of God, doth only require the restitution thereof four-fold for such an offence: I answer, that the civil Magistrate, when he seeth  some one, or many offences to increase, he may by his authority increase the civil punishment due to that sin. Now it is manifest, that the sin of theft is far more grievous in our Common-weale, then it was among the Jewes. For first, the inhabitants of this common-weale, are generally by many degrees, poorer then the Jewes were: therefore to steale a thing, but of some small value, from one in this countrey, doth more endammage him, then a thing of great value would have done the Jewes.

Again, the people of this countrey are of a more stirring fierce disposition; the which maketh thieves to be more outragious, with their robberies joining violence, and the disturbance of the public tranquility of the countrey, whereof more regard ought to be had, then of one private mans life.

The affirmative part.

Thou shalt preserve and increase thy neighbours goods.

To this are required these that follow:

I. A certaine calling: wherein every man, according to that gift which GOD hath given him must bestow himselse honestly, to his own and neighbours good. 1. Cor. 7. 24. Let every man wherein he was called, therein abide with God. Eph. 4. 28. 1. Pet. 4. 10. According as every man hath received a gift, so let him administer to another, that ye may be good dispensers of the manifold graces of God, Gal. 5. 13. In love serve one an other.

II. The true use of riches, and all the goods a man hath: to which belong two virtues; Contentation and Thriftiness.

Contentation is a virtue, whereby a man is well pleased with that estate, wherein he is placed. 1. Tim. 6. 6. Godliness is great gaine with a contented mind. 7. For we brought nothing into the world neither shall we carry any thing out of the world. But, having foode and raiment let us be content. Phil. 4. 11. I have learned in what soever state I am, therewith to be content. 12. I can be abased, and I can abound, every where in all things I am instructed, both to be full, and to be hungry, and to abound and to have want. Math. 6. 11. Give us this day our daily bread, Heb. 13. 5. Let your conversation be without covetoussness, and be content with the things which you have: for he saith, I will not sorsake thee, nor leave thee.

Thriftiness or frugality, is a virtue, whereby a man carefully keepeth his goods which he hath gotten, and employeth them to such uses, as are both necessary and profitable. Pro. 5. 15. Drinke the water of thy cesterne, and of the rivers out of the middes of thine own well. 16. Let thy fountaines flow forth, and the rivers of waters in the streetes. 17. Let them be thine own, yea, thine only, and not the strangers with thee. Prov. 21. 5. The thoughts of the diligent do surely bring abundance. 17. He that loveth pastime, shall be a poore man, and he that loveth wine and oile shall not be rich. Prov. 12. 27. The deceitful man rosteth not that which he hath taken in hunting: but the riches of the diligent are precious. Joh. 6. 12.

III. To speake the truth from the heart, and to use an harmless simplicity in all affaires. Psal. 15. 2. He that walketh uprightly, and workth righteoussness, he that speaketh the truth in his heart. Gen. 23. 15. Ephron said to Abraham The land is worth four hundred shekels of silver, what is that between me and thee? bury therefore thy dead. 18. So Abraham harkened to Ephron, and Abraham weighed to Ephron the silver, which he had named in the audience of the Hittites, even four hundreth shekels of currant money among merchants, c.

IV. lust dealing. 1. Thess. 4. 6. Of this there are many kinds.

I. In buying and selling, in letting and hiring of Farmes, tenements, lands: in merchandize,

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all manner of commodities, men must  racke nothing, but keep a just price. A just price is then observed, when as the things prized, and the price given for them, are made equal, as near as may be. For the observation of this equality, these four rules are to be considered: for by them all bargaines must be ordered. I. There must be a proportion and equality in all contracts: the which will then be, when as the seller doth not value the thing, only according to his own paines, and cost bestowed upon it: but also seeth what profit it may be to the buyer, and in what neede he standeth of it. Levit. 25. 14. When thou sellest ought to thy neighbour, or buyest ought at his hands, ye shall not oppress one another. 15. But according to the number of the yeares after the Jubile, thou  shalt buy of thy neighbour. Also according to the number of years of thy revenewes, he shall sell unto thee. 16. According to the number of yeares thou shalt increase the price thereof: and according to the fewness of yeares, thou shalt abate the price of it, for the number of fruits he doth sell unto thee. II. They must be squared according to the law of nature, the sum whereof Christ propoundeth in these words: Math. 7. 12. Whatsoever ye would that men should do to you, do the same unto them. III. The bond of nature must be kept, which bindeth him that receiveth a benefit, maketh a lawful gaine of an other mans goods, that he being once enriched, shall make proportionable and natural recompence, even above the principal. IV. Men must communicate and make use of their goods,  with that caveat which Paul giveth. 2. Cor. 8. 13. not so to bestow, them, as that others may be eased, and they grieved: or contrariwise.

II. Men must make sale of such things, as are in their kinde substantial, and fit for use.

III. They must use just weights and measures. Deut. 25. 13. Thou shalt not have in thy bagge two manner of weights, a great, and a small: but thou shalt have a right just weight, a perfect and just measure shalt thou have. Ezech. 45. 10. Ye shall have just balances, a true Ephah, and a true Bath. Mich. 6. 11. Shall I justify the wicked balances, and the bagge of deceit full weights?

IV. He that hireth any thing, must not only pay the appointed hire, but make that  which he hired good, if ought but good come unto it, by his default. Exod. 22. 14, 15. If a man borrow any thing of his neighbour, and it be hurt, he shall surely make it good, c.

V. The pledge or pawne ought to be redeemed, and if it be of important necessity, as that which preserveth the life of our neighbour, it must be restored to him incontinently. Exod. 22. 26. If thou take thy neighbours raiment to pledge, thou shalt restore it again before the sun go down: for that is his covering only. Deut. 24. 6. No man shall take the neather or upper Milstone to pledge, for this gage is his living. Neither may a man in a pledge be his own carver, but he must take such an one as is offered. Deut. 24. 10. When thou shalt ask again of thy neighbour any thing lent, thou shalt not go into his house to fetch his pledge. 11. But thou shalt stand without, and the man that borrowed it of thee, shall bring the pledge out of the doores unto thee. 12. Furthermore, if it be a poore body, thou shalt not sleepe with his pledge, 13. But shalt restore him the pledge, c.

VI. To become surety only for men that are honest, and very well known: and that warily, with much deliberation. Prov. 11. 15. He shall be sore vexed that is surety for a stranger. And he that hateth suretiship is sure. Prov. 17. 18. A man destitute of understanding toucheth the hand, and becommeth surety for his neighbour. Prov. 22. 26. But if it be so that a man hath entangled himself by suretiship, the best way is to crave his creditours favour, by his own humble suit, the instant request of his friends. Prov. 6. 1. My son if thou be surety for thy neighbour, and hast striken hands with the stranger: 2. Thou art snared with the words of thine own mouth. 3. Do this now, my son, and deliver thy self, seeing thou art come into the hand of thy neighbour, go and humble thy self, and sollicite thy friends. 4. Give no sleepe to thine eyes, nor slumber to thine eyelids. 5. Deliver thy self, as a Do from the hand of the hunter, as a bird from the hand of the fouler.

VII. All just covenants and promises, though they be to our hinderance, must be performed. For a promise doth binde, if it be lawful, so far forth as he will, unto whom we make the promise. Psal. 15. 4. Which sweareth to his hurt and changeth not. Prov. 25. 14. A man that boasteth and keepeth not promise, is like clouds and wind without raine. Judg. 1. 24. The spies saw a man come out of the city, and they said unto him, Show us we pray thee, the way into the city, and we will show thee mercy. 25. And when he had showed them the way into the city, they smote the city with the edge of the sword, but they let the man and all his household depart. Therefore, if after promise made, he either see that he shall be endamaged thereby, or hindered in the performance of his promise, he may crave release, and if it be granted, accept of it.

VIII. To lend that we do, freely, Luke 6. 35. Lend, looking for nothing again, and your reward shall be great. And when we borrow, we must be careful to make restitution, even if neede be, with the sale of our own goods. 2. King. 4. 2, 3, 4, 5, 6, 7. Here the wife of the son of the Prophets selleth her oile which God sent by the hand of Elisha, to pay her creditour.

IX. To restore that which is committed to our custody without delay. Matth. 21. 41. He will destroy the evil husbandmen, and let out his vineyard to others, which shall deliver him the fruits in their season. Prov. 3. 28. But if such a thing be lost, not by our default, we are not urged to repay it. Exod. 22. 7. If a man deliver his neighbour money, or stuffe to keep, and it be stollen out of his house, if the thiefe be found, he shall pay the double. 8. If the thiefe be not found, then the master of the house shall be brought before the judges to swear, whether he have put his hand to his neighbours goods or no.

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X. That which a man findeth, is to be kept  in his own hand, if the true owner cannot be heard of; but if he be, he must restore it, Deut. 22. 1. Thou shalt not see thy brothers oxe, nor his sheepe go astray, and withdraw thy self from them but shalt bring them again unto thy brother. 2. If he be not near unto thee, or thou know him not, thou shalt bring it unto thine house, and it shall remaine with thee until thy brother seeke after it, then shalt thou deliver it to him again. 3. So shalt thou do with all lost things.

XI. To get our own, we may, if we cannot do otherwise, sue our neighbour in law. But we must follow our suites in all holy manner, and with these caveats. I. In all suites, we must not do any thing, that may prejudice the profession of Christian religion. Therefore  all suiters in law offend, when they trust more in man, then in God, and make their religion a jest to worldlings; partly by striving about things of small importance, and partly by not admitting any conditions of reconciliation. 1. Cor. 6. 1. Dare any of you, having business against another, be adjudged under the unjust, and not under the Saints? II. Law must be the last remedy, as a desperate medicine is the last remedy the Physician useth: We must assay all means possible, before we use this, especially to a brother. 1. Cor. 6. 7. There is utterly a fault among you, because ye go to law one with another: why rather suffer ye not wrong? why rather sustaine ye not harme? III. In all suites of Law, we must be mindful of the law of charity, and not so much indeavour to maintaine our own right, as to recall our brother, which erreth,  into the right way.

CHAP. XXVIII.
CONCERNING THE NINTH COMMANDMENT.

The ninth commandment concerneth the preservation of our neighbours good name.

The words are these:

Thou shalt not bear false witness against thy neighbour.

The Resolution.

Thou shalt not bear] That is, answer when  thou art asked before a judge. Deut. 19. 17. Then both the men which strive together, shall stand before the Lord, even before the priests and Judges which shall be in those days. 18. And the Judges shall make a diligent inquisition, and if the witness be found false, and hath given false witness against his brother.

Witness] By a figure, signifieth every word, whereby the credit and estimation of our neighbour is either impaired or diminished.

The negative part.

Thou shalt not diminish or hurt the good name and estimation of thy neighbour.

Here is forbidden:

I. Envy, disdaine of others, desire of a mans own glory, 1. Tim. 6. 4. He is puft up, and knoweth nothing, but doteth about questions, and strife of words, whereof commeth envy, strife, ratlings. 1. Pet. 2. 1. Wherefore, laying aside all malicioussness, and envy, and all guile, and evil speaking. Math. 12. 15. But when the chiefe Priests and Scribes saw the marvailes that he did, and the children crying in the Temple, and saying, Hosanna the son of David, they disdained.

II. Evil suspicions, 1. Tim. 6. 4. 1. Sam. 17. 28. And Eliab his eldest brother heard when he spake unto the men, and Eliab was angry with David, and said, Why camest thou down hither? and with whom hast thou left those few sheepe in the wilderness? I know thy pride and the malice of thine heart. Act. 28. 4. Now when the Barbarians saw the worme hang on his hand, they said among themselves, This man surely is a murderer, whom though he hath escaped the sea, yet vengeance hath not suffered him to live. Here are condemned, hard censures and sinister judgements against our neighbour. Math. 7. 1. Judge not, that ye be not judged. 2. For with what judgement ye judge: ye shall be judged: and with what measure ye mete, it shall be measured to you again. These judgements which Christ forbiddeth, are private reprochful or slanderous judgements: namely, when either a good or an indifferent action is interpreted to the worse part: or when a light offence is made hainous through evil will, without all desire either to amend or to cover the same, Act. 2. 13. And others mocked and said, they are full of new Wine. 14. But Peter standing with the eleven, lift up his voice, and said unto them, Ye men of Judea, and all ye that inhabite Jerusalem, be this knowne unto you, and hearken unto my words: 15. For these are not drunken, as ye suppose, since it is but the third houre of the day. 1. Sam. 1. 13. For Hannah spake in her heart, her lips did move only, but her voice was not heard, therefore Eli thought she had been drunken. But we must know, that there are three kinds of judgements, which are not forbidden by this commandment of Christ. The first, is the ministery of the Gospel, which judgeth and reproveth sin. The second, is the judgement of the Magistrate. The third, is the judgement of a friend admonishing us: as when he saith, Abstaine from the company of such a man, for I know him to be a drunkard, c.

III. A relation of the bare words only, and not of the sence and meaning of our neighbour. Math. 26. 59. Now the chiefe of the Priests, and the elders, and all the whole Councel, sought false witnesses against Jesus, to put him to death. 60. But they found none, and though many false witnesses came, yet found they none: but at the last came two false witnesses. 61. And said, This man said, I can destroy the Temple of God, build it in three days. Indeede, Christ said some such thing in words, as appeareth, Joh. 2. 19. Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up again.

IV. A lie, whereby every falsehood with purpose to deceive, is signified, whether in words, or in deeds, or concealing the truth, or

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any other way whatsoever: be it for never so  great a good to our neighbour.

V. To pronounce unjust sentence in judgement; to rest in one witness; to accuse another wrongfully; to betray a mans cause by collusion. 1. King. 21. 12. They proclaimed a fast, and set Naboth among the chiefe of the people. 13. And there came two wicked men, and sate before him, and the wicked men witnessed against Naboth in the presence of the people, saying, Naboth did blaspheme God and the king: then they carried him away out of the city, and stoned him with stones, that he died. Deut. 17. 6. At the mouth of two or three witnesses shall he that is worthy of death, die: but at the mouth of one witness he shall not die.

VI. Openly to raise forged and hurtful  tales reports of our neighbour, or privily to devise the same. Rom. 1. 29. Whisperers. 30. Backbiters, haters of God, proud, boasters, inventers of evil things. Levit. 19. 16. Thou shalt not walk about wiih tales among thy people, thou shalt not stand against the blood of thy neighbour: I am the Lord. 1. Tim. 5. 13. And likewise also being idle, they learne to go about from house to house: yea, they are not only idle, but also pratlers, and busy bodies, speaking things which are not comely. To spread abroad flying tales, or to faine add any thing unto them. Prov. 26. 20. Without wood the fire is quenched, without a tale-bearr strife ceaseth, 21. As a coal maketh burning coales, and wood a fire, so the contentious man is apt to kindle strife. 22. The words of a talebearer are  as flatterings, and they go down into the bowels of the belly. 2. Cor. 12. 20. For I fear lest when I come, I shall not finde you such as I would, and lest there be strife, envying, wrath, contentions, backbitings, whisperings, swelling, and discord among you. To receive or believe those tales which we heare of others. Exodus, 23. 1. Thou shalt not receive a false tale, neither shalt thou put thine hand with the wicked, to be a false witness. 1. Sam. 24. 10. And David said to Saul, Wherefore givest thou an eare to mens words, that say, behold, David seeketh evil against thee?

VII. To accuse our neighbour for that which is certaine and true, through hatred with intent to hurt him. 1. Sam. 22. 9. Then answered Doeg the Edomite (who was appointed over  the servants of Saul) and said, I saw the son of Ishai when he came to Nob, to Abimelech the son of Ahitub. 10. Who asked counsel of the Lord for him, and gave him victuals, and he gave him also the sword of Goliah the Philistim. Of this deede David thus speaketh. Psalm. 52. 1. Why boast est thou thy self in thy wickedness, O man of power? the loving kindness of the Lord endureth for ever. 2. Thy tongue imagineth mischiefe, and is like a sharpe rasor, that cutteth deceitfully. 3. Thou doest love evil more then good: and lies, more then to speak the truth. 4. Thou lovest all words that may destroy, O deceitful tongue.

VIII. To open or declare our neighbours secrets to any man, especially, if he did it of infirmity. Math. 18. 15. Moreover, if thy brother tresspass against thee, go and tell him his fault between thee him alone: if he heare thee, thou hast wonne thy brother. Prov. 11. 13. He that goeth about as a slanderer, discovereth a secret: but he that is of a faithful heart, concealeth a matter.

IX. All babling talk bitter words. Eph. 5. 3. But fornication and all uncleanness, let it not be once named among you. 4. Neither filthiness, neither foolish talking, neither jesting, which are not comely, but rather giving of thanks. Joh. 9 34. They answered and said unto him, Thou art altogither borne in sins, and doest thou teach us? so they cast him out. This jesting, or, as it is now tearmed, wit, which Aristotle the Philosopher maketh a virtue, is by Paul the Apostle accounted a vice: and that not without cause, I. Such quips as sting others, though they be a great pleasure for some to heare, yet are they very offensive to such as are so girded. II. It is very hard to make Christian both godliness and gravity to agree with such behaviour.

Object. But salt and tart speeches are usual in the Scriptures, 1. Kin. 18. 17. Eliah mocked the priests of Baal, Esa. 14. 9.

Answer. Such speeches are not spoken to Please others, but are sharpely denounced against Gods enemies to his glory.

X. Flattery, whereby we praise our neighbour above that we know in him. Prov. 27. 6. The wounds of a lover are faithful, but the kisses of an enemy are to be shunned. 14. He that praiseth his friend with a loud voice, rising early in the morning, it shall be counted to him as a curse. Act. 12. 22. And the people gave a shoute, saying, The voice of God, not of man. This is a grievous sin in the ministers of the word. 1. Thes. 2. 5. Neither did we ever use flattring words as ye know, nor coloured covetoussness, God is record. Jer 6. 13. For from the least of them, even unto the greatest of them, every one is given unto covetoussness, and from the Prophet, even unto the priest, they all deale falsely. 14. They have healed also the hurt of the daughter of my people with sweet words, saying, Peace, peace, when there is no peace. Rom. 16. 18. For they that are such, serve not the Lord Jesus Christ, but their own bellies, and with faire speech and flattering, deceive the hearts of the simple.

XI. Foolish and over confident boasting Prov. 27. 1. Boast not thy self of to morrow, for thou knowest not what a day may bring forth. 2. Let another praise thee, and not thine own mouth, a stranger, and not thine own lips.

XII. To accuse, or witness against one falsely. 1. King. 21. 13. Nabath blasphemed God and the king.

The affirmative part.

Preserve the good name of thy neighbour. Eccl. 7. [1.] A good name is better then a good ointment.

Here is commanded:

I. A rejoicing for the credit and good estimation of thy neighbour. Gal. 5. 22. But the fruit of the spirit, is love, joy, peace, gentleness. Rom. 1. 8. First I thank my God through Jesus Christ, for you all, because your faith is published throughout the whole world.

II. Willingly to acknowledge that goodness G

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we see in any man whatsoever, only  to speake of the same. Tit. 3. 2. That they speake evil of no man, that they be no fighters, but soft, showing all meekness to all men. Moreover, we must withall desire, receive, and believe reports of our neighbors good. Act. 16. 1. Then came he to Derbe and Listra, and beholde, a certaine disciple was there, named Timotheus, a womans son which was a Jewess, and believed, but his father was a Grecian. 2. Of whom the brethren which were at Listra and Iconium, reported well. 3. Therefore Paul would that he should go forth with him, and tooke and circumcised him. Notwithstanding this must so be performed of us, that in no wise we approve and allow of the vi ces and faults of men. 2 Chron. 25. 2. And he did  uprightly in the sight of the Lord, but not with a perfect heart. And. 27. 2. And he did uprightly in the sight of the Lord, according to all that his father Uzziah did, save that he entered into the temple of the Lord and the people did yet corrupt their ways.

III. To enterpret a doubtful evil to the better part. 1. Cor. 13. 5. Love thinketh not evil. 7. It believeth all things, it hopeth all things. Gen. 37. 31. And they tooke Josephs coate and killed a kid of the goates, dipped the coat in the blood. 32. So they sent that parti-coloured coat, and they brought it to their father, said, This have we found, see now, whether it be thy sons coat or no. 33 Then he knew it, and said, It is my sons coat, a wicked beast hath denoured him, Joseph is surely torne in pieces.

And here observe the religion of that Joseph,  which was betrothed to Mary, who when he saw that Mary was with childe, was readier to conclude, that before her betrothing she was with childe by committing fornication, then after by committing adultery. Matth. 1. 19. But for all this, men must not be too too credulous or light of belief. Joh. 2. 24. But Jesus did not commit himself unto them, because he knew them all.

IV. Not to believe an evil report, running abroad amongst the common people, by the whispering of tale bearers as it were by conduit pipes. Psal. 15. 3. He that slandereth not with his tongue, nor doth evil to his neighbour, nor receiveth a false report against his neighbour. Jer. 40. 14. And they said unto him, Knowest thou not,  that Baalis the King of the Ammonites, hath sent Ishmael, the son of Nethaniah, to slay thee? but Gedaliah the son of Ahikam, believed him not. 16. But Gedaliah the son of Ahikam, said unto Johanan the son of Kareah, thou shalt not do this thing, for thou speakest falsely of Ishmael. But we ought also to be angry at such whisperings. Prov. 25. 23. As the North wind driveth away the raine, so doth an angry countenance the slandering tongue.

V. To keep secret the offence of our neighbour, except it must of necessity be reaveled. Prov. 10. 12. Hatred stirreth up contention: but love covereth all trespasses. Matth. 1. 19. Then Joseph her husband being a just man, and not willing to make her a public example, was minded to put her away secretly.

A man would suppose, that by this means we should be partakers of other mens sins, But we must know, that we ought to conceale our neighbours imperfections, lest he should be provoked to offence: yet in the mean season, he must be admonished, that he may amend. Gal. 6. 1. Jam. 5. 19. Brethren, if any of you have erred from the truth, and some man hath converted him, 20. Let him know, that he which hath converted the sinner from going astray out of his way, shall save a soule from death, and shall hide a multitude of sins.

But if the sin which is concealed, cannot thereby be taken away, then must we in love and charity, declare the same to those, which may remove and amend the same. Gen. 37 2. When Joseph was seventeene yeares old, he kept sheepe with his brethren, and the child was with the sons of Bilhah, and with the sons of Zilpah, his fathers wives: and Joseph tolde unto their father, their evil sayings. 1. Cor. 1. 11. For it hath been declared unto me, my brethren, of you, by them that are of the house of Cloe, that there are contentions among you. Math. 18, 16. But if he heare thee not, take with thee one or two, that by the mouth of two or three witnesses every word may be confirmed.

VI. To get a good name and estimation among men, and to keep the same when we have gotten it. Phil. 4. 8. Furthermore brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are of good report, if there be any virtue, if there be any praise, think on these things. A good name is gotten, 1. If we, seeking the kindome of God before all things, do repent us of all our sins, with an earnest desire, embrace and follow after righteoussness. Prov. 10. 7. The memorial of the just shall be blessed, but the name of the wicked shall rot. Mark. 14. 9. Verily say unto you, wheresoever this Gospel shall be preached throughout the whole world, this also, that she hath done, shall be spoken of in remembrance of her. 2. We must have a care both to judge, and speake well of others. Mat. 7. 2. With what judgement ye judge, ye shall be judged. Eccl. 7. 23. Give not thine heart also to all the words that men speake, lest thou do heare thy servant cursing thee. 24. For oftentimes also thine heart knoweth, that thou likewise hast cursed other. 3. We must abstaine from all kinde of wickedness: for one only vice or sin doth obscure and darken a mans good name. Eccles. 10. 1. Dead flies cause to stinke, and putrify the ointment of the Apothecary: so doth a little folly him that is in estimation for wisdom, and for glory. 4. We must in all things earnestly seek for the glory of God only, not our own. Mat. 6. 5. And when thou prayest, be not as the hypocrites, for they love to stand and pray in the Synagogues, and in the corners of the streetes, because they would be seene of men: verily, I say unto you, they have their reward. 6. But when thou prayest, enter into thy chamber, and when thou hast shut thy doore, pray unto thy Father which is in secret, and thy Father which seeth in secret shall reward thee openly.

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But if when we seeke the glory of God, honest  and godly men do praise testify well of us, we must not despise this their testimony and commendation: and although they never praise us, nor testify of us at all, yet must we take it in good part. 2. Cor. 1. 12. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly pureness, and not in fleshly wisdom, but by the grace of God, we have had our conversation in the world, and most of all to you-wards. And cap. 10. 13. But we will not rejoice of things which are not within our measure, but according to the measure of the line, whereof God hath distributed to us a measure, to attain even unto you. Psal. 16. 5. The Lord is the portion of mine inheritance, and of my cup: thou shalt maintaine my lot.  6. The lines are fallen unto me in pleasant places: yea I have a faire heritage. 1. Cor. 1. 31. He that rejoiceth, let him rejoice in the Lord.

CHAP. XXIX.
OF THE TENTH COMMANDMENT.

The tenth Commandment concerneth concupiscences against our neighbour.

The words are these:

Thou shalt not covet thy neighbours house, thou shalt not covet thy neighbours wife, nor his servant, nor his maide, nor his oxe, nor his ass, nor any thing that thy neighbour hath.

The Resolution.

Covet] The cogitation or motion of the  heart, is of three sorts: the first is some glancing or sudden thought, suggested to the mind by Satan, which suddenly vanisheth away, is not received of the mind: This is no sin. For it was in Christ when he was tempted by the devil, Math. 4. 1. 3. The second, is a more permanent thought or motion, the which as it were, tickleth inveigheth the mind with some inward joy. The third, is a cogitation drawing from the will and affection, full assent to sin. We are to understand this commandment of the second sort of motions only; for the third kinde which have consent of will, belong to the five former Commandments.

Now then to covet is to think inwardly,   also to desire any thing, whereby our neighbour may be hindered, albeit there ensue no assent of the will, to commit that evil. For the very Philosophers condemne covetoussness of the heart; and Civilians disallow a purpose only to do evil, if it be conjoined with a manifest deliberation. And as for the concupiscence in this place forbidden, we may well think it is more close and secret; because S. Paul, a Doctour of the Law, was altogether ignorant of it. Rom. 7. 7. I had not knowne lust, except the Law had said, Thou shalt not lust. Again, if that concupiscence immediately going before the consent, were not prohibited in this place, there must be a great confusion in the Decalogue. For the seventh commandment forbiddeth some kinde of coveting of our neighbours wife.

House] The commandment is illustrated by an argument drawn from the distribution of the objects of concupiscence; whence it is apparent, that only evil concupiscence is condemned in this place. Col. 3. 5. For there is a good concupiscence or desire: as of meate and drinke, and that of the spirit. Gal. 5. 17. The spirit lusteth against the flesh.

The negative part.

Thou shalt not covet that which is thy neighbours.

Here are prohibited,

1. Concupiscence it self, namely, original corruption, in as much as it is hurtful to our neighbour, Jam. 1. 14.

II. Each corrupt and sudden cogitation passion of the heart, springing out of the bitter roote of concupiscence. Gal. 5. 17. The flesh lusteth against the spirit. Luke 10. 27. Thou shalt love the Lord, with all thy soule. To this place appertaineth Satans suggestion, if after the first offer it be entertained and received in the closet of the heart.

III. The least cogitation and motion, the which, though it procure not consent, delights tickles the heart. ibid. Of this kind are these foolish wishes: I would such an house were mine, such a living, such a thing, c. And hitherto may we referre all unchaste dreames, arising from the force of concupiscence.

The affirmative part.

Covet that only which is availeable to thy neighbours good.

Here are commanded:

I. A pure heart towards our neighbour. 1. Tim. 1. 5. The end of the commandment is love out of a pure heart, a good conscience, faith unfained.

II. Holy cogitations, and motions of the spirit. Paul prayeth, 1. Thess. 5. 23. That the Thessalonians may be holy, not only in body and soule, but also in spirit, Eph. 4. 23.

III. A conflict against the evil affections and lusts of the flesh. Rom. 7. 22. I rejoice in the law of God, in regard of the inward man. 23. But I see another law of my members, rebelling against the law of my mind, and making me captive to the law of sin, which is in my members. 24. Miserable man that I am, who shall deliver me from this body of death? 2. Cor. 12. 7, 8, 9.

CHAP. XXX.
OF THE USE OF THE LAW.

The use of the Law in unregenerate persons, is three-fold.

The first, is to lay open sin, and make it knowne. Rom. 3. 20. By the works of the law shall no flesh be justified in his sight: for by the law comes the knowledge of sin.

The second use, is accidentarily to effect and augment sin, by reason of the flesh, the which causeth man to decline from that which is commanded, and ever to incline to that which is prohibited. Rom. 7. 8. Sin tooke occasion by the commandment, and wrought G2

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in me all manner of concupiscence: for without the  Law sin is dead. 9. For I once was alive without the Law, but when the commandment came, sin revived. 10. But I died, and that commandment which was ordained unto life, was found to be unto me unto death.

The third use, is to denounce eternal damnation for the least disobedience, without offering any hope of pardon. This sentence the law pronounceth against offendours, and by it, partly by threatning, partly by terrifying, it reignth and ruleth over man. Rom. 3. 19. We know that whatsoever the law saith, it saith to them which are under the law, that every mouth may be stopt, and all the world be culpable before God. Gal. 3. 10. As many as are of the works of the law, are  under the curse: for it is written, Cursed is every one that continueth not in all that is written in the book of the law to do them. 2. Cor. 3. 7. If the ministration of death written with letters, and engraven in stones, was glorious: 8. How shall not the ministration of the spirit be more glorious? For if the ministration of condemnation were glorious, c.

The end why sin reigned in man, is to urge sinners to fly unto Christ. Gal. 3. 22. The Scripture hath concluded all under sin, that the promise by the faith of Jesus Christ should be given to them that believe. 24. Wherefore the law was our schoole-master to Christ, Heb. 12. 18, 19, 20.

The continuance of this power of the law is perpetual, unless a sinner repent: and the very first act of repentance so freeth him, that he  shall no more be under the law, but under grace. 2. Sam. 12. 13. Then said David to Nathan, I have sinned against the Lord: wherefore Nathan said to David, the Lord also hath forgiven thy sin, and thou shalt not die. Rom. 6. 14. Sin shall not have dominion over you: for ye are not under the law, but under grace.

If therefore, thou desirest seriously eternal life: first, take a narrow examination of thy self, and the course of thy life, by the square of Gods law: then set before thine eyes the curse that is due unto sin, that thus bewailing thy misery, despairing utterly of thine own power, to attain everlasting happiness, thou mayest renounce thy self, and be provoked to seeke and sue unto Christ Jesus.

The use of the Law in such as are regenerate,  is far otherwise: for it guideth them to new obedience in the whole course of their life, which obedience is acceptable to God by Christ. Ro. 3. 31. Do we therefore through faith make the law of none effect? God forbid: nay we rathere est ablish the law. Ps. 119. 24. Thy testimonies are my delight, they are my counsellers. V. 105. Thy word is a lanthorne unto my feet, and a light unto my pathes.

CHAP. XXXI.
OF THE COVENANT OF GRACE.

Hitherto concerning the covenant of works, and of the Law, now followeth the covenant of grace.

The covenant of grace, is that whereby God freely promising Christ, his benefits, exacts again of man, that he would by faith receive Christ, and repent of his sins. Hos. 2. 18. In that day will I make a covenant for them, c. 19. And I will marry thee unto me for ever: yea, I will marry thee unto me in righteoussness, and in judgement, and in mercy, and in compassion. 20. I will marry thee unto me in faithfulness, and thou shalt know the Lord. Ezechiel 36. 25. I will poure clean water upon you, and ye shall be clean: yea from all your filthiness, and from all your idols will I cleanse you. 26. And I will give you a new heart, and a new spirit will I put within you. 27. And cause you to walk in my statutes. Mal. 3. 1. The Lord, whom ye seeke, shall speedily come to his temple: even the messenger of the covenant whom ye desire: behold, he shall come, saith the Lord of Hosts.

This covenant is also named a Testament: for it hath partly the nature and properties of a testament or will. For it is confirmed by the death of the testatour. Heb. 9. 16. Where a testament is, there must be the death of him that made the testament 17. For the testament is confirmed when men are dead: for it is yet of no force, so long as he that made it, is alive. Secondly, in this covenant we do not so much offer, or promise any great matter to God, as in a manner only receive: even as the last will and testament of a man, is not for the testators, but for the heires commodity.

The Covenant, albeit it be one in substance, yet is it distinguished into the old and new testament.

The old testament or covenant is that, which in types and shadowes prefigured Christ to come, and to be exhibited.

The new testament declareth Christ already come in the flesh, and is apparently showed in the Gospel.

The Gospel is that part of Gods word which containes a most worthy welcome message: namely, that mankind is fully redeemd by the blood of Jesus Christ, the only begotten Son of God, manifested in flesh; so that now for all such as repent believe in Christ Jesus, there is prepared a full remission of all their sins, togither with salvation life everlasting. Joh. 3. 14. As Moses lifted up the serpent in the wilderness: so must the son of man be lift up. v. 15. That who so believeth in him, should not perish, but have everlasting life. Act. 10. 43. To him also give all the Prophets witness, that through his name, all that believe in him, shall receive remission of sins.

The end and use of the Gospel is, first to manifest that righteoussness in Christ, whereby the whole law is fully satisfied, and salvation attaind. Secondly, it is the instrument, and, as it were, the conduit pipe of the holy Ghost, to fashion and derive faith into the soule: by which faith, they which believe, do, as with an hand, apprehend Christs righteousness. Rom. 1. 16. I am not ashamed of the Gospel of Christ, for it is the power of God to salvation to as many as believe, to the Jewe first, and then to

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the Grecian. 17. For the justice of God is revealed  by it, from faith to faith. Joh. 6. 63. It is the spirit which quickeneth, the flesh profiteth nothing: the words which I speake are spirit and life. 1. Cor. 1. 21. It pleased God by the foolishness of preaching, to save such as believe.

The Gospel preached is, in the flourishing estate of Christs church, that ordinary means to beget faith: but in the ruinous estate of the same, when as by apostasy, the foundations thereof are shaken, and the clear light of the word is darkned, then this word read or repeated, yea the very sound thereof being but once heard, is by the assistance of Gods spirit, extraordinarily effectual, to them whom God will have called out of that great darkness into his  exceeding light. Rom. 10. 14. How shall they call on him, in whom they have not believed? and how shall they believe in him, of whom they have not heard? and how shall they heare without a preacher? Act. 11. 19. And they which were scattered abroad because of the affliction that arose about Steven, walked throughout til they came to Phenice, Cyprus, and Antiochia, preaching the word to no man, but to the Jewes only. 20. Now some of them were men of Cyprus and Cyrene, which when they were come into Antiochia, spake unto the Grecians and preached the Lord Jesus. 21. And the hand of the Lord was with them, so that a great number believed, and turned unto the Lord. Joh. 4. 28. The woman then left her water-pot, and went her way into the city, and said to the men. 29. Come, and see a  man which hath tolde me all things that ever I did: Is not he the Christ? then they went out of the city, and came unto him. 39. Now many of the Samaritans believed in him, for the saying of the woman which testified, He hath told me all things that ever I did. 41. And many moe believed, because of his own word. 42. And they said unto the woman, now we believe, not because of thy saying: for we have heard him our selves, and know that this is indeede the Christ the Saviour of the world. Rom. 10. 18. I demand, have they not heard? no doubt their sound went out through all the earth, their words into the ends of the world. Thus we may see, how many of our fore-fathers, and ancestours in the midst of popery obtained eternal life. Rev 12. 17. The dragon was wroth with the woman, and  went and made warre with the remnant of her seed, which kept the commandments of God, and have the testimony of Jesus Christ. Roman. 11. 4. What saith the divine Oracles? I have reserved to me 7. thousand men, which never bowed knee to Baal.

CHAP. XXXII.
OF THE SACRAMENTS.

Thus much of the preaching of the word: now followeth the appendants to the same: namely, the Sacraments.

A Sacrament is that, whereby Christ and his saving graces, are by certaine external rites, signified, exhibited, and sealed to a Christian man. Roman. 4. 11. He received the sign of circumcision, as the seale of the righteoussness of the faith which he had, when he was uncircumcised. Gen. 17. 11. Ye shall circumcise the fore-skin of your flesh, and it shall be a sign of the covenant between me and you.

God alone is the author of a Sacrament, for the sign cannot confirme any thing at all, but by the consent and promise of him, at whose hands the benefit promised must be received. Therefore God it is alone, which appointeth signs of grace, in whose alone power it is to bestow grace.

And God did make a Sacrament, by the sacramental word, as Augustine witnesseth, saying: Let the word come to the element, and there is made a Sacrament. The sacramental word, is the word of institution, the which God after a several manner, hath set down in each Sacrament. Of this word there are two parts: the commandment, and the promise. The commandment is, by which Christ appointeth the administration of the Sacraments, and the receiving of the same. As in Baptisme, Go into all the world, baptizing them in the name, c. Mat. 28. 19. In the Lords Supper, Take, eate, drinke, do ye this. Math. 26. 26. The promise is the other part of the institution, whereby God ordained elements, that they might be instruments and seales of his Grace. As in Baptisme, I baptize thee in the name of the Father, of the Son, and of the holy Ghost. In the Supper, This is my body given for you: and, This is my blood of the new Testament. Therefore this word in the administration of the Sacrament ought to be pronounced distinctly and aloud, yea, and as occasion serveth, explaned also; to the end, that all they to whom the commandment and promise appertaineth, may know and understand the same. And hence it is very plaine, that the Ministers impiety, doth not make a nullity of the Sacrament, neither doth it any whit hinder a worthy receiver: no more then the piety of a good Minister can profit an unworthy receiver: because all the efficacy and worthinesss thereof, dependeth only upon Gods institution, so be it that be observed.

The parts of a Sacrament are, the sign, and the thing of a Sacrament.

The sign, is either the matter sensible, or the action conversant about the same.

The matter sensible, is usually called the sign.

The mutation of the sign, is not natural: by changing the substance of the thing; but respective, that is, only in regard of the use. For it is severed from a common to an holy use: Therefore there is not any such either force or efficacy of making us holy, inherent or tied unto the external signs, as there is naturally bathes to purify corrupt diseases: but all such efficacy is wholly appropriate to the holy spirit; yet so, as it is an inseparable companion of true faith repentance, and to such as turne unto the Lord, is, together with the sign, exhibited. Whence it commeth to passe, that by G3

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Gods ordinance, a certaine signification of  grace, and sealing thereof agreeth to the sign.

The thing of the Sacrament, is either Christ and his graces which concerne our salvation, or the action conversant about Christ.

I say first Christ, and then his graces, because no man receiveth grace from Christ, unless he be made truly partaker of his very body and blood; even as no man can by right reape any fruit of the ground, whereof first he hath no just title and interest.

The action about Christ is spiritual, and is either the action of God, or of faith.

The action of God, is either the offering, or the application of Christ and his graces to the faithful.

The action of faith, is the consideration,  desire, apprehension, and receiving of Christ, in the lawful use of the Sacrament.

Thus much of the parts of the Sacrament: now followeth the union of the parts.

This sacramental union, I. Is not natural according to place: for there is no mutation of the sign into the thing signed; neither is the thing signed, either including in, or fastned upon the sign. But II. It is respective because there is a certaine agreement and pro portion of the external things with the internal, and of the actions of one with the actions of the other: whereby it commeth to passe, that the signs, as it were certain visible words incurring into the external senses, do by a  certaine proportionable rese mblance draw a Christian mind to the consideration of the things signified, and to be applied.

This mutual, and, as I may say, sacramental relation, is the cause of so many figurative speeches and Metonymies which are used: as when one thing in the Sacrament is put for another. As.

I. The sign is used for the thing signified. Joh. 6. 51. I am the living bread, which came down from heaven: if any eate this bread, he shall live for ever, the bread which I will give is my flesh, which I will give for the life of the world. 1. Corinth. 5. 7. Christ our Passeover is sacrificed for us. 1. Cor. 10. 17. We that are many, are one bread, and one body, because we are all partakers of one bread.

II. The name of the thing signified, is given  to the sign: as, The bread is Christs body, the cup is Christs blood. 1. Cor. 11. 24. Mat. 26. 28. Ye shall eate it (namely the Lambe) in hast, for it is the Lords Passeover, Exod. 12. 11.

III. The effect of the thing signified, is given to the sign, as circumcision is a covenant, Gen. 17. 10. Act. 7. 8. The cup is the new Testament in Christs blood. Luk. 22. 20. Baptisme is the washing of the new birth. Tit. 3. 5.

IV. That which properly belongeth to the sign is attributed to the thing signified. Deut. 10. 16. Circumcise the foreskin of your hearts. Joh. 6. 53. Unless ye eate the flesh of the Son of man, and drinke his blood, ye shall have no life in you.

The end why a Sacrament was ordained, is 1. for the better confirmation of our faith: for by it, as by certaine pledges given, God of his great mercy, doth as it were, binde him self unto us. Now a Sacrament doth confirme our faith, not by any inherent or proper power it hath in it self, as hath a sovereign medicine received by a patient, the which, whether a man sleep or wake, confirmeth his strength: but rather by reasoning, and using the signs; when the holy Ghost shall frame in our hearts such a conclusion as this:

All such as are converted, rightly using the Sacraments, shall receive Christ and his graces.

But I am converted, and either now do, or before have rightly used the Sacraments?

Therefore, I shall receive Christ and his graces.

II. That it may be a badge and note of that profession, by which the true Church of God is distinguished from other congregations. III. That it might be a means to preserve and spread abroad the doctrine of the Gospel. IV. It serveth to binde the faithful, that they do continue both loyal and grateful to their Lord God. V. It is the bond of mutual amity between the faithful.

How a Sacrament is necessary to salvation. The covenant of grace is absolutely necessary to salvation: for of necessity a man must be within the covenant, and receive Christ Jesus the very substance thereof; or perish eternally: but a Sacrament is not absolutely necessary, but only as it is a proppe and stay for faith to leane upon. For it cannot entitle us into the inheritance of the sons of God, as the covenant doth, but only by reason of faith going before, it doth seale that which before was bestowed upon us. As we see in humane contracts the bond ariseth from the mutual consent of the parties; but the instrument or bill, the setting to of the seale, they do not make, but rather confirme the bond mutually before made: the which mutual consent remaining firme, the contract standeth still in force, though the instrument or seale be wanting.

Therefore the want of a Sacrament doth not condemne, but the contempt is that which will condemne a man. The want of a Sacrament is, when we are justly hindered from the receiving of the same: as when one is prevented by death, or liveth in such a place where he cannot receive the Sacrament. And as for the neglect of a Sacrament, albeit, it be a very grievous sin, yet it is such an one, as for which he that is heartily penitent for the same, may well hope for pardon.

The holy use of a Sacrament is, when such as are truly converted, do use those rites which God hath prescribed unto the true ends of the Sacrament. Therefore 1. there probate, though God offer the whole Sacrament unto them, yet they receive the signs alone without the things signified by the signs: because the sign without the right use thereof, is not a Sacrament to the receiver of it. So Paul saith. Rom. 2. 25. Circumcision verily is profitable if thou keep

[Note page figure.--Editor.]

The Sacramental Union of the parts of Baptisme. External batisme The
Things sensible Water.
Actions sensible of the
Minister, to wash the unclean body in the Name of the, c.
Receiver to
Sprinkling or dipping in the wa ter, c.
Continuance in water.
Arising from water.
Give his body to be washed.
Receive that washing.

The union of the sign and the thing signified. Christs blood, and figuratively all Christ.
Things spiritual.
1. Remission of sins, and imputation of Christs justice.
2. Mortification of sin by the force of Christs death.
The progresss and continuance in mortification.
Vivification and sanctification through Christs resurrection.
To consecrate himself to God, and to forsake flesh, devil, and world.
To feele the inward washing of the spirit.
Gods spiritual washing is regeneration.
Receiver.
Actions spiritual and inward.
Inward baptism

[Place this Table between the Fol. 72. and 73.]

the law: but if thou be a transgressour of the law, thy circumcisionis made uncircumcision. And Augustin hath this saying, If thou receive it carnally, yet ceaseth it not to be spiritual, though to thee it be not so. II. The elect, as yet not converted to the Lord, do receive in like manner the bare signs without the thing signified; yet so, as that Sacrament shall in them afterward have his good effect. For the Sacrament received before a mans conversion, is afterward to the penitent both ratified, and becommeth profitable: and that use of the Sacrament which before was utterly unlawful, doth then become very lawful. III. The elect already converted, do to their salvation receive, both the  sign and the thing signified together; yet so, as that for their unworthy receiving thereof, the which commeth to passe by reason of their manifold infirmities, and relapses into sin, they are subject unto temporal punishments.

The difference between a Sacrament and a Sacrifice, is; in a Sacrament God bestoweth his graces upon us: but in a sacrifice we returne unto God faith and obedience.

There are many differences between the Sacraments of the Old Testament, and these of the new. I. They were many; these but few. II. They pointed at Christ to come; these show that he is come. III. They were appropriate unto the posterity of Abraham; but these are common to the whole Church culled  out of the Jewes and Gentiles.

CHAP. XXXIII.
OF BAPTISME.

There are two Sacraments. 1. Cor. 10. 1. I would not have you ignorant, that all our Fathers were under the cloud, and all passed thorough the sea. 2. And were all baptized unto Moses in the cloud, and in the sea. 3. And did all eate the same spiritual meate, 4. And dranke all the same spiritual drinke: (for they dranke of the spiritual rock that followed them, which rock was Christ.) Tertul. 4. book contra Marcion. August. de Symbol. ad Catechum. 4. book. 6. chap.

The first Sacrament is that, whereby Christians are initiated, and admitted into the  Church of God: and this is Baptisme.

The second Sacrament, whereby they are perpetually preserved and nourished in the same church, is the Lords Supper.

Baptisme, is a Sacrament, by which such as are within the covenant, are washed with water, in the name of the Father, the Son, the holy Ghost, that being thus engraffed into Christ, they may have perpetual fellowship with him. Math. 28. 19. Go, teach all nations, baptizing them in the name of the Father, the Son, the holy Ghost, Mar. 16. 16, He that believeth is baptised, shall be saved: he that believeth not shall be condemned. 1. Cor. 1. 13. Is Christ divided? was Paul crucified for you? either were ye baptized into the name of Paul? 14. I thank God, I baptized none of you but Crispus and Gaius. 15. Least any should say, I had baptized into mine own name.

Within the covenant are all the seede of Abraham, or the seede of the faithful. These are either of riper yeares, or infants.

Those of riper yeares, are all such as adjoining themselves to the visible Curch, do both testify their repentance of their sins, hold the foundations of religion, taught in the same Church, Math. 3. 6. And they were baptized of him in Jordan, confessing their sins. Act. 8. 36. As they went they came to a water, then the Eunuch said, See, here is water, what hindereth me to be baptized? 37. Then Philip said, If thou believe with all thine heart, thou mayest: he said, I believe that Jesus Christ is the Son of God. 38. And they went down into the water, both Philip the Eunuch, and he baptized him. Exod. 12. 48. If a stranger dwell with: he, will observe the passeover of the Lord, let him circumcise all the males that belong unto him, and then let him come and observe it, and then he shall be as one that is borne in the land: for none uncircumcised person shall eate thereof.

Infants within the Covenant, are such as have one at the least of their parents faithful: 1. Cor. 7. 14. The unbelieving husband is sanctified by the wife, the undelieving wife is sanctified by the husband, els were your children unclean, but now they are holy. Rom. 11. 16. If the first fruits be holy, so is the whole lumpe: if the roote be holy, so are the branches. Gen. 17. 7. I will establish my covenat between me thee, thy seede after thee, in their generation for an everlasting covenant, to be God unto thee, and thy seede after thee. 13. He that is borne in thine house, and he that is bought with mony, must needes be circumcised: so my covenant shall be in your flesh for an everlasting covenant. Act. 16. 31. They said, believe in the Lord Jesus, and thou shalt be saved, and thy whole hushould.

Quest. How are the children of faithful parents in the covenant?

Ans. Holy parents are two ways to be considered. First, as they were the sons of the first Adam, and so are as yet partly carnal: In this estate they in like sort do beget their sons the children of wrath. For the father begetteth a son, not as he is a good man, but simply as a man; and therefore being impure, he must needs beget that which is impure. Secondly, we must consider the parents as they are the sons of God, engrafted into the second Adam: In this estate though they cannot derive faith unto their posterity, (for the sons of God are not made such by natural generation, but by the Adoption of God the Father) yet may they believe both for themselves and others, according to the tenour of the covenant of grace: as Adam did sin both for himself and others: and as Parents in bargaines do covenant both for themselves and their heires after them. Hence it is that Paul saith, 1. Cor. 7. 14. that the parents are like unto the first fruits which sanctify the whole lump. So then, the faith of the Parents maketh those G4

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their children to be accounted in the covenant,  which by reason of their age do not yet actually believe.

To be baptized into the name of the Father, c. is by the receit of the outward sign of washing, to be made one of Gods family, which is his Church, to be partaker of the privileges thereof. Gen. 48. 16. The Angel which hath delivered me from all evil, bless the children, and let my name be named upon them, and the name of my father, Abraham and Izhak, that they may grow as fish into multitude, in the midedst of the earth. Esa. 4. 1. In that day shall seven women take hold of one man, saying, We will eate our own bread, we will weare our own garments: only let us be called by thy name, take away our reproch.

By this it is manifest, that in this washing of  Baptisme, there is propounded and sealed a marveilous solemne covenant and contract: first, of God with the baptized; that God the Father vouchsafeth to receive him into favour, the Son to redeeme him, the holy Ghost to purify regenerate him: secondly, of the baptized with God; who promiseth to acknowledge, invocate, and worship none other God, but the true Jehovah, which is the Father, Son, and holy Ghost.

The external and visible matter of baptisme, is water: for the Minister may not baptise with any other liquour, but only with natural water.

This was the judgement of the Primitive Church. For when as a certaine minister, for want of water, tooke sand, and baptized one with that: the  party thus besanded, was further baptized, the former being esteemed of none effect. Niceph. histor. 3. book, 33 chapter.

The external form of baptisme, is the Ministers washing of the baptized, according to the prescript rule of Gods word.

The ancient custome of baptizing, was to dippe, and, as it were, to dive all the body of the baptized in the water, as may appeare in Paul. Rom. 6. and the Councels of Laodicea, and Neocaesarea: but now especially in cold countries, the Church useth only to sprinkle the baptized, by reason of childrens weakness; for very few of ripe yeares are now adayes baptized, We neede not much to marvaile at this  alteration, seeing charity and necessity may dispence with ceremonies, and mitigate in equity the sharpeness of them.

The Sacramental union of the parts of baptisme, is on this sort.

The element of water whereby the uncleans of the body is purified, by a most convenient proportion shadoweth out the blood of Christ, and by the figure Synecdoche, taking the part for the whole, Christ. 1. Joh. 1. 7. And the blood of Jesus Christ cleanseth us from all sin.

The action of the Minister, is his washing of the party baptized with the Element of water. This sealeth and confirmeth a double action of God. I, the ingraffing or incorporating of the party baptized into Christ. Gal. 3. 27. As many as are baptized into Christ, have put on Christ. 1. Cor. 12. 13. By one spirit we are all baptized into one body. II. Our spiritual regeneration. Tit. 3. 5. Not by the works of righteoussness, 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.

Of washing, there be three parts. The putting into the water: the continuance in the water: and the coming out of the water.

The putting into, or the sprinkling of wather, doth ratify, I. the shedding of the blood of Christ for the remission of all our sins, the imputation of his righteoussness. Act. 22. 16. Arise and be baptized, and wash away thy sins in calling on the name of the Lord. 1. Cor. 6. 11. And such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the spirit of our God. II. The mortification of sin by the power of Christs death, Rom. 6. 3. Know ye not, that all we which have been baptized into Jesus Christ, have been baptized into his death? 6, 7. Know this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin: for he that is dead is freed from sin.

The continuance in the water, noteth the burial of sin; namely, a continual increase of mortification by the power both of Christ his death and burial. Rom. 6. 4. We are buried then with him by baptisme into his death.

The coming out of the water, doth confirme our spiritual vivification to newness of life in all holiness justice, the which we attain unto by the power of Christs resurrection. Rom. 6. 4. Like as Christ was raised up from the dead by the glory of the Father: so we also should walk in the newness of life. 5. for if we be graffed with him to the similitude of his death, even so shall we be to the similitude of his resurrection.

The action of the party to be baptized, is two-fold.

The first, is to offer himself to be baptized before the Minister, and that in the presence of the congregation. This signifieth that he doth consecrate himself unto the Lord, and that he utterly renounceth the flesh, the world, and the devil. 1. Pet. 3. 21. To the which also the figure which now saveth us, even baptisme agreeth, (not the putting away of the filth of the flesh, but in that a good conscience maketh request unto God) by the resurrection of Jesus Christ.

The second, is to receive the external washing by water: this signifieth, that the party baptized doth receive the internal washing, which is by the blood of Christ, or at the least, that it is offered unto him.

Rebaptizing is at no hand to be admitted: for as in natural generation man is once only borne; so is it inspiritual regeneration. Therefore they that are baptized of aminister, which is an heretic, not yet degraded from that calling, (if the external form of administration be observed) must not be baptized again of the Church of God; especially, if after baptisme they have been made partakers of the  Lords supper: only they ought to be instructed in the true faith. Euseb. Eccles. hist. lib. 7. cap. 8. saith, There was with us an ancient professour of the faith, yea, before I was created Bishop, nay, before my predecessour Heraclas: who when he was present at the baptisme of some, heard what questions they were asked, and what answer they returned, forthwith came weeping unto me, and humbling him self before me, confessed that he was baptized by an heretic: yet in regard of that administration which he saw in our Church, he accounted that no baptisme, in that the confession there used, was fraught with blasphemies. This also he added that he was for this offence so sore grieved, that he durst not so much as lift up his eyes to heaven: wherefore he most earnestly besought me, that he  might be cleansed and purified with the baptisme of our Church, so receive the grace of the H. Ghost. The which notwithstanding, I durst not presume to administer, but said, it was sufficient for him that he had been so long a professour amongst us, and that at the receit of the Lords supper: he answered, Amen, these things I told him were of force enough to purge him. And therefore I advised him, to rest himself in his former faith and conscience already sufficiently purified, especially in that he so long was partaker with us in the Sacraments. August. lib. 3. chap. 2. contra. Petil. literas.

The right use of baptisme is this. When inwardly in thine heart thou sensibly feelest, that through the heat of concupiscence, thou art moved to commit some sin, then begin to have some holy meditation of that solemne vow, which thou didst make to God in  baptisme.

Again, if through infirmity, thou fallest once or often into some sin, still have recourse unto baptisme, that there thou mayest receive courage to thy soule. For although baptisme be but once only administred, yet that once testifieth that all mens sins past, present, and to come, are washed away. 1. Pet. 3. 21. Eph. 5. 25, 26, 27. Therefore baptisme may be truly termed the Sacrament of repentance, and as it were, a board to swimme upon, when a man shall fear the ship-wracke of his soule. Mark. 1. 4. 1. Tim. 1. 19. Rom. 6. vers. 4. 6.

Last of all, see thou never rest, till such time  as thou have a feeling of that renewing power signified in baptisme: namely, the power of Christs death mortifying sin, and the virtue of his resurrection, in the renovation of the spirit.

CHAP. XXXIV.
OF THE LORDS SUPPER.

The Lords supper is a Sacrament, wherewith in the signs of bread wine, such as are engraffed into Christ, are in him daily, in a spiritual manner, nourished to eternal life. 1. Cor. 11. 23. 24. 25. Rom. 6. 5.

The proportion of the parts of the Lords Supper, is on this wise.

The Elements of bread wine, are signs and seales of the body and blood of Christ.

The action of the Minister, is a note of Gods action.

The Ministers action is four-fold.

The first, is his taking the bread and wine in his own hands: this doth seale the action of God the Father, by which he from all eternity, did separate and elect his Son, to performe the duty of a Mediator between God and man. Joh. 6. 27. For him hath the Father sealed.

The second, is his blessing of it, whereby he, by the recital of the promises, prayers conceived to that end, doth actually separate the bread and wine received from their common unto an holy use. This doth seale that action of God, by which he did in the fulness of time, send Christ to performe the office of a Mediator, unto the which he was fore-ordained.

The third, is the breaking of the bread, and pouring out of the wine; this doth seale the passion of Christ, by which he, verily upon the cross was, both in soule body, bruised for our transgressions.

The fourth, is his distributing of the bread and wine into the hands of the communicants. This sealeth the action of God, offering Christ unto all, yea, to the hypocrites: but giving him indeede unto the faithful, for the daily increase of their faith, and repentance.

The action of the receiver, is double.

The first, is his taking the bread and wine in his hand. This sealeth a spiritual action of the receiver, namely, his apprehension of Christ by the hand of faith. Joh. 1. 12.

The second, is his eating of the bread, and drinking of the wine, to the nourishment of his body. This sealeth his application of Christ by faith, that the feeling of his true union and communion with Christ may daily be increased. 1. Cor. 10. 16. The cuppe of blessing which we bless, is it not the communion of the blood of Christ? the bread which we breake, is it not the communion of the body of Christ?

The doctrine of transubstantiation, which teacheth, that the bread is turned into the very body of Christ, the wine into his blood, is a very fable: the reasons why, are these: I. In the first institution of the Supper, which was before Christ his passion, the body of Christ was then eatenas already crucified: Now, how the body of Christ crucified should after a corporal manner be eaten, he himself being not as yet crucified, it is impossible to imagine. II. The bread after the consecratio, is distributed into parts: but the whole body of Christ is received of every singular comunicant. III. The bread is the communion of Christs body: therefore not his very body. IV. By this means the body of Christ should not only be made of the substance of the virgin Mary but also of the bakers bread. V. Let the bread

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and wine be kept for a time, the bread will  mould, the wine turne to vineger after the consecration; by which we may conclude, that there did remaine the substance of bread and wine. VI. This opinion quite overthroweth the sacramental union, namely, the proportion which is between the sign the thing signified.

The like may be said of the Lutherans consubstantiation, whereby they bear men in hand that there is a coexistence, by which the body of Christ, is either in, or with, or under the bread. Against this, these reasons may suffice: I. The whole action of the Supper is done in remembrance of Christ: now what need that, if the body of Christ were really present? II.  Act. 3. 21. Whom the heavens must containe, until the time that all things must be restored. III. This is an essential property of every magnitude, and therefore of the body of Christ, to be in one place, circumscribed or compassed of one place. IV. If that Christ body were eaten corporally, then should the wicked as well as the faithful be partakers of the flesh of Christ: but to eate his flesh, is to believe in him, to have eternal life. V. It were very absurd to think, that Christ sitting amongst his Disciples, did with his own hands take his own body, give it wholly to each of his Disciples.

Such as will in an holy sort prepare themselves to celebrate the Lords Supper, must have;

First, a knowledge of God, and mans fall,  and of the promised restauration into the covenant by Christ, 1. Cor. 11. 26. So often as ye shall eate this bread, and drinke of this cuppe, ye show the death of the Lord till he come. 29. And discerne his body.

Secondly, true faith in Christ: for every man receiveth so much, as he believeth he receiveth. Heb. 4. 2. For unto us was the Gospel preached, as also unto them: but the word that they heard, profited not them, because it was not mixed with faith in those that heard it. Furthermore, true repentance of their sins. Esa. 66. 3. He that killeth a bullocke, is as if he slue a man: he that sacrificeth a sheepe, as if he cut off a dogges necke: he that offereth an oblation, as if he offered swines blood: he that remembereth incense, as if he blessed  an idol: yea, they have chosen their own ways, and their soule delighteth in thier abominations. Psal. 26. 6. I wash mine hands in innocency, O Lord, and so come before thine altar.

Thirdly, renewed faith and repentance, for daily new sins committed upon infirmity: because every new sin requireth a new act, both of repentance and faith: this renovation must be seene by our reconciliation of our selves to our neighbours, for injuries and wrongs. Math. 5. 22. If thou bring thy gift to the altar, and there remember thy brother hath ought against thee. 24. Leave thy gift before the altar, go first be reconciled to thy brother, then come and offer thy gift. If thou canst come furnished with these things, abstaine not from the Lords table, by reason of thy many infirmities.

If being thus prepared, thou feelest that thou hast a corrupt rebellious heart, know this: that then thou art well disposed to the Lords table, when thou art lively touched with a sense of thy crooked disposition. Luk. 4. 18. The spirit of the Lord is upon me, because he hath annointed me, that I should preach the Gospel to the poore: he hath sent me, that I should heale the broken hearted, that I should preach deliverance to the captives, recovering of sight to the blind, that I should set at liberty them that are bruised. Mat. 15. 24. He answered said, I am not sent, but to the lost sheepe of the house of Israel. The Lords Supper is a medicine to the diseased and languishing soule: and therefore men must as well seeke to purify and heale their hearts in it, as to bring pure and sound hearts unto it.

If thou feele in thy self some great defect and want of faith, pray unto God earnestly, that he will vouchsafe to increase it. Mark. 9. 24 The father of the child crying with teares, said Lord, I believe, helpe mine unbelief.

If thou canst not do this thy self, use the aide of the faithful, which may by their faith carry thee, as men did the sicke of the palsy upon their shoulders, and laide him before Christ. Mark. 2. 3.

If thou come not furnished on this manner to the Lords table, thou shalt be adjudged guilty of the body blood of Christ: as he is guilty of high treason, who doth counterfeit or clip the Princes coine. 1. Cor. 11. 27. He that eateth this bread, and drinketh this cup unworthily, shall be guilty of the body and blood of Christ.

But such as feele not themselves penitent, they neither can come to the Lords table without repentance, lest they eate drinke their own damnation, neither must they defer repentance, by which they may come, lest they procure to themselves final destruction.

CHAP. XXXV.
OF THE DEGREES OF EXECUTING GODS DECREE
OF ELECTION.

We have hitherto declared the outward means, whereby Gods decree of election is executed. Now follow the degrees of executing the same.

The degrees are in number two. The love of God, and the declaration of his love. Eph. 1. 6. To the praise of the glory of his grace, wherewith he hath made us accepted in his blood. 9. And hath opened unto us the mystery of his will, according to his good pleasure, which he hath purposed in him.

Gods love is that, whereby God doth freely love all such as are chosen in Christ Jesus, though in themselves altogether corrupt. 1. Joh. 4. 19. We love him because he loved us first. Rom. 5. 8 God setteth out his love towards us, seeing that, while we were yet sinners, Christ died for us. 10. For if when we were enemies, we were reconciled to God by the death of his son, much more we being reconciled shall be saved by his life.

The declaration of Gods love is two fold. The first, towards infants elected to salvation:

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the second, towards men of riper yeares.

The declaration of Gods love towards Infants, is on this manner:

Infants already elected, albeit they in the wombe of their mother before they were borne, or presently after, depart this life, they, I say, being after a secret unspeakable manner by Gods spirit engraffed into Christ, obtaine eternal salvation. 1. Cor. 12. 13. By one spirit we are all baptized into one body, whether Jewes, or Grecians, bond, or free, and have been all made to drinke into one spirit. Luk. 1. 35. The Angel answered, and said unto her: The holy Ghost shall come upon thee, and the power of the most High shall overshadow thee: therefore also that holy thing which shall be borne of thee, shall be called the son of God. 41. And it came to passe, as Elizabeth  heard the salutation of Mary, the babe sprang in her belly, and Elizabeth was filled with the holy Ghost. 64. And his mouth was opened immediately, his tongue loosed, and he spake and praised God. 80. And the childe grew, and waxed strong in spirit. Jer. 1. 5. Before I formed thee in the wombe, I knew thee, and before thou camest out of the wombe, I sanctified thee.

I call the manner of Infants salvation secret and unspeakable, because, I. they want actual faith to receive Christ: for actual faith necessarily presupposeth a knowledge of Gods free promise, the which he that believeth, doth ap ply unto himself: but this, infants cannot any ways possibly performe. And surely, if infants should have faith actually, they generally either lose it when they come to mens estate, or at least show no signs thereof; neither of  which could be true, if before they had received actual faith. Nay, we see that in those of riper yeares, there are not so much as the shadowes or sparks of faith to be seene, before they be called by the preaching of the Gospel. II. Infants are said to be regenerated only in regard of their internal qualities and inclinations, not in regard of any motions, or actions of the mind, will, or affections. And therefore they want those terrours of conscience, which come before repentance, as occasions thereof, in such as are of riper yeares of discretion. Again, they are not troubled with that conflict combate between the flesh and  the spirit, wherewith those faithful ones that are of more yeares are marveilously exercised.

CHAP. XXXVI.
CONCERNING THE FIRST DEGREE OF
THE DECLARATION OF GODS LOVE.

The declaration of Gods love, in those of yeares of discretion, hath especially four degrees. Rom. 8. 30. 1. Cor. 1. 30.

The first degree, is an effectual calling, whereby a sinner being severed from the world, is entertained into Gods family. Eph. 2. 17. And came, and preached peace unto you, which were a far off, and to them that were near. 19. Now therefore ye are no more strangers and forrainers, but citizens with the Saints, of the household of God,

Of this there be two parts. The first is Election, which is a separation of a sinner from the cursed estate of all mankind. Joh. 15. 19. If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.

The second, is the reciprocal donation or free gift of God the Father, whereby he bestoweth the sinful man to be saved upon Christ, and Christ again actually most effectually upon that sinful man: so that he may boldly say this thing, namely Christ, both God man, is mine, and I for my benefit and use enjoy the same. The like we see in wedlocke: The husband saith, this woman is my wife, whom her parents have given unto me, so that, she being fully mine, I may both have her, and governe her: Again, the woman may say, this man is mine husband, who hath bestowed himself upon me, doth cherisn me as his wife. Rom. 8. 32. He spared not his own son, but gave him for us. Esa. 9. 6. Unto us a childe is borne, and unto us a son is given. Joh. 17. 2. Thou hast given him power upon all flesh, that he should give eternal life to all them whom thou hast given him. 6. I have declared thy name to the men which thou gavest me out of the world: thine they were; and thou gavest them me, and they kept thy word. 7. Now they know that all things whatsoever thou hast given me, are of thee. Joh. 10. 29. My father, which gave them me, is greater then all, and none is able to take them out of my Fathers hands.

Hence commeth that admirable union, or conjunction, which is the ingraffing of such as are to be saved, into Christ, and their growing up togither with him: so that after a peculiar manner, Christ is made the head, every repentant sinner, a member of his mystical body. John 17. 20 I pray not for these alone, but for them also which shall believe in me, through their word. 21. That they all may be one, as thou, O father art in me, and I in thee: even that they may be also one in us. Eph. 5. 30. We are members of his body, of his flesh, and of his bones. Joh. 15. 1. I am that true vine, and my father is the husbandman, 2. Every branch that bearth not fruit in me, he taketh away: and every one that beareth fruit, he purgeth it, that it may bring forth more fruit. Eph. 2. 20. Built upon the foundation of the Prophets and Apostles, whose corner stone is Jesus Christ. 21. In whom all the bnilding coupled togither, groweth unto an holy temple in the Lord. 22. In whom ye are also built togither, to be the habitation of God by the spirit.

This, albeit it be a most near and real union, yet we must not think, that it is, by touching, mixture, or, as it were, by soldring of one soule with another, neither by a bare agreement of the soules among themselves: but by the communion operation of the same spirit, which being by nature infinite, is of sufficient ability to conjoine those things togither, which are of themselves far distant

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from each other: the like we see in the soule  of man, which conjoineth the head with the foote. Eph. 2. 22. 2. Pet. 1. 4. Whereby most great precious promises are given unto us, that by them ye should be partakers of the Godly nature, in that ye fly the corruption, which is in the world through lust. Phil. 2. 1. If there be any consolation in Christ, if any comfort of love, if any fellowship of the spirit, c. The things united. In this union not our soule alone is united with Christs soule, or our flesh with his flesh: but the whole person of every faithful man, is verily conjoined with the whole person of our Saviour Christ God and man.

The manner of their union is this. A faithful man first of all and immediately is united to the flesh, or humane nature of Christ, and  afterward by reason of the humanity, to the Word it self, or divine nature. For salvation life dependeth on that fulness of the godhead which is in Christ, yet it is not communicated untous, but in the flesh, and by the flesh of Christ. Joh. 6. 53. Except ye eate the flesh, and drinke the blood of the Son of man, ye have no life in you. 56. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.

The bond of this union. This union is made by the spirit of God applying Christ unto us: and on our parts by faith receiving Christ Jesus offered unto us. And for this cause it is termed a spiritual union.

Christ, because he is the head of the faithful, is to be considered as a public man sustaining  the person of all the elect. Hence is it that the faithful are said to be crucified with Christ, and with him to die, and to be buried. Rom. 6. 4, 5, 6. to be quickned. Eph. 2. 5. to be raised up and placed in heaven. v. 6. Col. 3. 1. the which is not only in regard of the hope of the faithful, but because they are accepted of God certenly to have done all these things in Christ: even as in Adams first sin all his posterity after ward was tainted of sin.

A member of Christ is diversly distinguished: and it is so either before men, or God.

Before men they are the members of Christ, who outwardly professing the faith, are charitably reputed by the Church as true members. But such deceiving at length, both themselves  and the Church, may be reprobates: therefore in Gods presence they are no more true members, then are the noxious humors in mans body, or a woodden leg or other joint cun ningly fastened to another part of the body.

Again, members before God, are such, as either are decreed to be so, or actually are so already.

Such as are decreed to be so, are they, who being elect from all eternity, are either as yet not borne, or not called. Joh. 10. 16. Other sheep have I, which are not of this fold: them also must I bring.

Actual members of Christ, are either living or dying members.

An actual living member of Christ is every one elected, which being engraffed by faith and the spirit into Christ, doth feele and show forth the power of Christ in him.

An actual dying or decaying member, is every one truly engraffed into Christ, who hath no feeling of the power and efficacy of the quickening spirit in him. He is like unto a benummed leg without sense, which indeed is a part of mans body, and yet receiveth no nourishment: such are those faithlesss ones, who for a time do faint and are overcome under the heavy burden of tentations, and their sins: such are also those excommunicate persons, who in regard of their engraffing are true members, howsoever in regard of the external communion with the Church, and efficacy of the spirit, they are not members, till such time, as they being touched with repentance, do begin as it were, to live again.

God executeth this effectual calling by certaine means.

The first, is the saving hearing of the word of a God, which is, when the said word outwardly is preached, to such an one as is both dead in his sins, and doth not so much as dreame of his salvation. b And first of all, the Law showing a man his sin, the punishment thereof, which is eternal death afterward the Gospel, showing salvation by Christ Jesus, to such as believe. c And inwardly the eyes of the mind are enlightened, d the heart eares opened, that he may see, heare, understand the preaching of the word of God. a Ezech. 16. 6. When I passed by thee, I saw thee polluted in thine own blood, and said unto thee, when thou wast in thy blood, thou shalt live. Esa. 55. 1. Ho, every one that thirsteth, come ye to the waters, ye that have no silver, come buy, eate: come I say, buy wine and milke without silver, and without money. Joh. 1. 12. As many as received him, to them he gave this privilege, that they should become the sons of God: namely, to them which believed in his name. b Rom. 7. 7. I knew not sin, but by the law: for I had not knowne lust, except the law had said, Thou shalt not lust. c 1. Joh. 2. 27. But the annointing which ye received of him, dwelleth in you: ye need not that any man teach you: but as the same annointing teacheth you of all things, and is true, and is not lying, and as it is taught you, ye shall abide in him. d Act. 16. 14. A certaine woman named Lydia, a seller of purple, of the city of the Thyatirians, a worshipper of God, heard us, whose heart God opened, that she attended to the things that Paul spake. Psal. 40. 6. Thou art not delighted with sacrifice burnt offerings, but mine eares hast thou opened. Joh. 6. 44. No man can come unto me, except the Father which hath sent me, draw him: and I will raise him up at the last day. Esa. 54. 6. The Lord hath called thee, being as a woman forsaken, as a young wife, when thou wast refused, saith the Lord.

The second, is the mollifying of the heart, the which must be bruised in pieces, that it may be fit to receive Gods saving grace offered unto it. Ezech. 11. 19. I will give them one heart, and I will put a new spirit within their bowels: and I will take the stony heart out of their bodies, and I will give them an heart of flesh.

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There are for the bruising of this stony heart,  four principal hammers. The first, is the knowledge of the Law of God. The second, is the knowledge of sin, both original actual, and what punishment is due unto them. The third, is compunction, or pricking of the heart namely, a sense and feeling of the wrath of God for the same sins. The fourth, is an holy desperation of a mans own power, in the obtaining of eternal life. Act. 2. 37. When they heard these things, they were pricked in heart, and said unto Peter, and the rest of the Apostles, Men and brethren, what shall we do? 38. Peter said unto them, Repent and be baptized every one of you in the name of Jesus for the remission of sins, and ye shall  receive the gift of the holy Ghost. Luk. 15. 17. Then he came to himself, and said, How many hired servants at my fathers have bread enough, and I dy for hunger? 18. I will rise and go to my father, and say unto him, Father, I have sinned against heaven, and before thee, 19. And am no more worthy to be called thy son: make me as one of thy hired servants, c. Mat. 15. 24. He answered, and said, I am not sent, but to the lost sheepe of Israel.

The third, is faith, which is a miraculous and supernatural faculty of the heart, apprehending Christ Jesus being applied by the operation of the holy Ghost, receiving him to it self. Joh. 1. 12. 6. 35. Jesus said unto them, I am the bread of life, he that commeth unto me shall never hunger: and he that believeth in me, shall never thirst. Rom. 9. 30. What shall we say then? the  Gentiles which follow not righteoussness, have attaind unto righteoussness, even the righteousness which is of faith.

Christ is received, when every several person doth particularly apply unto himself, Christ with his merits, by an inward persuasion of the heart, which commeth none other way, but by the effectual certificate of the holy Ghost concerning the mercy of God in Christ Jesus. 1. Corinth. 2. 12. We have received, not the spirit of the world, but the spirit which is of God, that we might know the things that are given to us of God. Zach, 12. 10. I will poure the spirit of grace and of compassion upon the house of David, and upon the inhabitants of Jerusalem, and they shall look unto me, whom they have wounded. Rom. 8. 16. His spirit beareth witness to our spirit, that  we are the sons of God. Eph. 1. 13. In whom also ye have trust, after that ye heard the word of truth, even the Gospel of your salvation, wherein also after that ye believed, yea were sealed with the holy spirit of promise. 2. Cor. 1. 22.

In the work of faith, there are five degrees, or motions of the heart, linked and united togither, are worthy the consideration of every Christian.

The first, is knowlede of the Gospel, by the illumination of Gods spirit. Esa. 53. 11. By his knowledge shall my servant justify many. Joh. 17. 3. This is life eternal, that they know thee to be the only very God, and whom thou hast sent Jesus Christ.

To this, in such as are truly humbled, is an nexed a serious meditation of the promises in the Gospel, stirred up by the sensible feeling of their owe beggery.

And after the fore-said knowledge in all such as are inlightned, commeth a general faith, whereby they subscribe to the truth of the Gospel. Heb. 4. 2. Unto us was the Gospel preached, as also unto them: but the word that they heard profited not them, because it was not mixed with faith in those that heard it. 1. Tim. 1. 19. Having faith and a good conscience, which some have put away, and as concerning the faith, have made shipwracke, 1. Tim. 2. 4. Who will that all men should be saved, and come unto the knowledged of the truth.

This knowledge, if it be more full and perfect, is called in Greeke πληροφορία τῆς συνέσεως, that is, the full assurance of understanding. Coloss. 2. 2. That their hearts might be comforted, and they knit togither in love, and in all riches of the full assurance of understanding, to know the mystery of God, even the Father, and of Christ. Rom. 14. 14. I know, and am persuaded through the Lord Jesus, that there is nothing unclean of it self. Luk. 1. 1. For as much as many have taken in hand, to set forth the story of those things, whereof we are fully persuaded. 1. Thess. 1. 5. Our Gospel was unto you, not in word only, but also in power, and in the holy Ghost, and in much assurance.

The second, is hope of pardon, whereby a sinner, albeit he yet feeleth not that his sins are certenly pardoned, yet he believeth that they are pardonable. Luk. 15. 18. I will go unto my Father, and say: Father, I have sinned against heaven and against thee, and am no more worthy to be called thy son, make me as one of thy hired servants.

The third, is an hungring and thirsting after that grace which is offered to him in Christ Jesus, as a man hungreth and thirsteth after meat drink. Joh. 6. 35. 7. 37. Rev. 21. 6. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end, I will give to him that is a thirst of the well of the water of life freely. Matthew, 5. 6. Blessed are they which hunger and thirst after righteoussness, for they shall be satisfied.

The fourth, is the approching to the throne of Grace, that there flying from the terrour of the Law, he may take holde of Christ, and finde favour with God. Heb. 4. 16. Let us therefore go boldly to the throne of grace that we may receive mercy, and find grace to help in time of neede.

This approching hath two parts. The first, is an humble confession of our sins before God particularly, if they be knowne sin; and generally, if unknowne: this done, the Lord forthwith remitteth all our sins. Psal, 32. 5. I thought, I will confess against my self my wickedness unto the Lord, and thou forgavest the punishment of my sin. Selah. 2. Sam. 12. 13. David said to Nathan, I have sinned against the Lord: wherefore Nathan said to David, The Lord hath taken away thy sin, thou shalt not die, Luk. 15. 9.

The second, is the craving pardon of some sins, with unspeakeable sighes, and in perseverance.

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Luk. 15. 21. Act. 8. 22. Repent of this wickedness,  and pray God, that if it be possible, the thought of thine heart may be forgiven thee. Rom. 8. 26. The spirit helpeth our infirmities: for we know not what to pray as we ought: but the spirit it self maketh request for us, with sighes which cannot be expressed. Hos. 14. 2, 3. O Israel, returne unto the Lord thy God, for thou hast fallen by thine iniquity. Take unto you words, turne to the Lord, say to him, Take away all iniquity, receive us graciously.

The fifth arising of the former, is an especial persuasion imprinted in the heart by the holy Ghost, whereby every faithful man doth particularly apply unto himself those promises which are made in the Gospel. Mat. 9. 2. They brought unto him a man sicke of the palsy, lying on a bed: and when Jesus saw their faith, he  said unto the sicke of the palsy, Son, be of good comfort, thy sins are forgiven thee. Mat. 15. 28. O woman, great is thy faith, be it unto thee as thou desirest. Gal. 2. 20. I live, yet not I now, but Christ lives in me: and in that I now live in the flesh, I live by the faith of the Son of God, who hath loved me, and given himself for me.

This persuasion, is, and ought to be in every one, even before he have any experience of Gods mercies. Math. 15. 22. A woman, a Cananite, came out of the same coasts, and cried, saying unto him, Have mercy one me, O Lord, the son of David, my daughter is miserably vexed with a devil, c. 23, 24, 25, 26, 27. Joh. 20. 29. Jesus said unto him, Thomas, because thou hath seene me, thou believest: blessed are they which have not seene, and have believed. Hebr. 11. 1. Faith is the ground of  things hoped for, and the evidence of things which are not seene. In Philosophy we first see a thing true by experience, afterward give our assent unto it: as in natural Philosophy; I am persuaded that such a water is hot, because when I put mine hand into it, I perceive by experience an hot quality. But in the practise of faith it is quite contrary. For first, we must consent to the word of God, resisting all doubt and diffidence, afterward will experience feeling of comfort follow. 2. Chro. 20. 20. Put your trust in the Lord your God, and ye shall be assured: believe his Prophets, and ye shall prosper. They therefore do very ill, who are stil in a doubt of their salvation, because as yet, they feele not in themselves,  especial motions of Gods spirit.

Thus much concerning the way which God useth in the begetting of faith. There are beside this, two notable degres of faith. The one is, the lowest, and as I may speake, the positive degree, the other is the highest, or superlative

The lowest degree of faith, is called ὀλιγοπιστὶα, a little or weake faith, like a graine of mustard-feed, or smoking flaxe, which can neither give out heat nor flame, but only smoke. Matth. 8. 25. His Disciples awaked him, saying, Save us Master, we perish. 26. And he said unto them, Why are ye feareful, O ye of little faith? Mat. 17. 20. If ye have faith as much as a graine of mustard-seede, ye shall say unto this mountaine, Remove hence to yonder place; and it shall remove. Esa. 42. 3. The smoking flaxe shall he not quench.

Faith is then said to be weake and feeble, when as, of those five degrees above mentioned, either the first, which is knowledge, or the fift, which is application of the promises, is very feeble, the rest remaining strong. Rom. 14. 2. One believes that he may eat all things, another which is weake, eates herbs. 3. Let not him that eateth, despise him that eateth not: and let not him which eateth not, judge him which eateth: for God hath received him. The Apostles although they believed, that Christ was the Son of the living God; yet they were ignorant of his death and resurrection. Mat. 16. 16. Joh. 6. 69. Mat. 17. 22. Luk. 9. 45. They understood not that word: for it was hid from them that they could not perceive it. Act. 1. 6. They asked him saying, Lord, wilt thou restore at this time the kingdom to Israel?

For the better knowledge of this kinde of faith, we must observe these two rules:

I. A serious desire to believe, an endeavour to obtaine Gods favour, is the seede of faith. Mat. 5. 6. Blessed are they which hunger and thirst after righteousness: for they shall be satisfied. Rev. 21. 6. I will give to him that is a thirst, of the well of the water of life freely. Psal. 145. 19. He will fulfill the desire of them that fear him: he also will heare their cry, and will save them. For in such as begin to believe, to be renewed, the mind will not lie idle, but being moved by the holy Ghost, strive with doubtfulness and distrust, endeavour to put their assent to the sweete promise made in the Gospel, and firmely to apply the same to themselves, and in the sense of their weakness, desire assistance from above; and thus faith is bestowed.

II. God doth not despise the least sparke of faith, if so be, it, by little and little, do encrease, and men use the means to encrease the same. Luk. 17. 5. The Apostles said unto the Lord, Encrease our faith. 6. And the Lord said, If ye had faith as much as a graine of mustard-seede, and should say unto this mulbery tree, Plucke thy self up by the rootes, and plant thy self in the sea, it should even obey you: Man must therefore stirre up his faith by meditation of Gods word, serious prayers, and other exercise belonging unto faith.

The highest degree of faith, is πληροφορία, a full assurance, which is not only a certaine and true, but also a full persuasion of the heart, whereby a Christian much more firmely taking hold on Christ Jesus, maketh full and resolute account that God loveth him, and that he will give to him by name, Christ and all his graces pertaining to eternal life. Rom. 4, 20. Neither did he doubt of the promise God through unbelief, but was strengthened in the faith, and gave glory to God. 21. Being fully assured, that he which had promised, was able also to do it. Rom. 8. 38. I am persuaded, that neither life, nor death, c. can separate us from the love of God which is in Christ Jesus. 1. Samuel 17, 36. Thy servant slue both the lion and the bear: therefore this uncircumcised Philistine shall be as one of

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them, seeing he hath railed on the host of the living  God. Psalm. 23. 6. Doubtless, kindness and mercy shall follow me all the days of my life. Conferred with vers. 1, 2, 3, 4.

Man commeth to this high degree, after the sence, observation, and long experience of Gods favour and love.

Question. Whether is justifying faith commanded in the law?

Answer. It is commanded in the law of faith, namely, the Gospel, but not in the law of works, that is, in the moral law. Rom. 3. 27. The reasons are these: I. That which the law revealeth not, that it commandeth not: but the law is so far from revealing justifying faith, that it never knew it. II. Adam had  fully, before his fall, written in his heart the moral law: yet had he not justifying faith, which apprehendeth Christ.

Object. I. Incredulity is condemned by the law.

Answ. That incredulity which is towards God, is condemned in the law; but that incredulity which is against the Messiah Christ Jesus, is condemned by the Gospel. For as by the Gospel, not by the Law, incredulity in the Son as Mediator, appeareth to be a sin: so likewise not by the law is incredulity in the Messiah condemned, but by the gospel, which commandeth us to heare him and to believe in him. Mat. 17. 5. 1. Joh. 3. 23. Thus it is plaine that this sin, not to believe in Christ, is expressely  and distinctly made manifest, condemned by the Gospel. And albeit the knowledge of sin be by the law, yet not every thing which doth reprove and declare some sin, is the law of works, or belongeth thereto.

Object. II. But ceremonies belong to the decalogue.

Answer. Ceremonies may be as examples referred to the decalogue, but indeed they are appendants to the Gospel.

CHAP. XXXVII.
CONCERNING THE SECOND DEGREE OF
THE DECLARATION OF GODS LOVE.

The second degree, is Justification, whereby  such as believe, are accounted just before God, through the obedience of Christ Jesus. 2. Cor. 5. 21. He hath made him to be sin for us, which knew no sin: that we should be made the righteoussness of God in him. 1. Cor. 1. 30. Rom. 5. 19. As by one mans disobedience many were made sinners, so by the obedience of one (that is, Jesus Christ) shall many also be made righteous.

Quest. Whether did Christ performe full obedience to the Law, for us men alone, or for himself also?

Answ. I. Not for himself, as some not rightly would have him: for the flesh of Christ being hypostatically united to the word, and so in it self fully sanctified, was even from the first moment of conception, most worthy to be blessed with eternal life. Therefore by all that obedience which he performed after his conception, Christ merited nothing for himself. II. For us, namely, for the faithful, he fulfilled all the righteoussness of the law and hence it is, that he is called the end of the law unto righteoussness, to every one that believeth, Rom. 10. 4.

Here may be objected: I. Christ as he is man, is bound to performe obedience to the law for himself.

Answ. He is not bound by nature, but of his own accord: for he was not a mere man, but God and man. And albeit Christ did never suffer nor fulfill the law, but in that flesh which he tooke upon him; yet by reason of the hypostatical union, this his passion and obedience hath respect unto the whole person, considered as God and man, and therefore his obedience was not due on his part, and so was without merit to himself yea, in that the flesh of Christ is united to the person of the Word, and so exalted in dignity and sanctity, above all Angels, it may seem to be exempted from this natural obligation of performing the law.

II. Object. If then Christ performed the law for us, we are no more bounden to the observance of the same: as we do not undergoe eternal punishments for our sins, the which Christ in his person did bear upon the cross.

Answer. If we keep the same respect of performing obedience to the law, the conse quence is very true, otherwise it is not so: for Christ performed obedience to the law for us, as it is the satisfaction of the law: but the faithful they are bounden to obedience, not as it is satisfactory, but as it is a document of faith, and a testimony of their gratitude towards God, or a means to edify their neighbours: even as Christ suffering eternal punishments for our sins, we also suffer punishments, as they are either trials, or chastisments unto us.

III. Object. The law and justice of God doth not togither exact both, namely obedience, and punishment.

Answ. In mans perfect estate, the justice of God requireth only obedience: but in his estate corrupted, he requires both obedience, and punishment. Punishment, as the law is violated: Obedience, that legal justice may be performed. Gal. 3. 10. It is therefore plaine, that not only Christs passion, but also his legal obedience, is our righteoussness before God.

Justification hath two parts: Remission of sins, and imputation of Christs righteoussness.

Remission of sins, is that part of justification, whereby he that believeth, is freed from the guilt and punishment of sin, by the passion of Christ. Coloss. 1. 21, 22. You hath he now reconciled in the body of his flesh thorough death, to make you holy and unblameable, and without fault in his sight. 1. Pet. 2. 24. Who, in his H2

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own flesh, bare our sins in his body, on the tree,  that we being delivered from sin, should live in righteousness, by whose stripes ye are healed.

Imputation of righteoussness, is the other part of justification, whereby such as believe, having the guilt of their sins covered, are accounted just in the sight of God, through Christs righteoussness. 2. Cor. 5. 21. Psal. 32. 1. Blessed is he, whose wickedness is forgiven, and whose sin is covered. Rom. 4. the whole chapter, where the Apostle repeates imputation eleven times. Phil. 3. 8, 9. I have counted all things loss, and do judge them to be dung, that I might win Christ, and might be found in him, that is, not having mine own righteoussness which is by the law, but that which is through the faith of Christ, even the righteoussness  which is of faith.

The form of justification, is, as it were, a kinde of translation of the believers sins unto Christ, and again Christs righteoussness unto the believer, by a reciprocal or mutual imputation. As is apparent in this picture following.

[Note page figure.--Editor.]

This obedience of Christ, is called the  Righteousness of God, and of Christ. Of God, I. not because it is in God, but of God: for it taketh all the power and merit it hath from the deity of the Son: whence it is that Jeremy saith, Jehovah our Righteoussness. II. God doth only accept of it for us, because that alone makes us boldly to approach unto Gods throne of grace, that we may have pardon for  our sins, and be received to eternal life. It is also called the Righteoussness of Christ, because being out of us, it is in the humanity of Christ, as in a subject.

Object. I. No man is made just by any other mans justice.

Answer. This justice is both an others, and ours also. An others, because it is in Christ as in a subject: ours, because by means of the fore named union, Christ, with all his benefits, is made ours.

Objection. II. The ancient Fathers never dreamed of this imputative justice, and it may seem to be of no greater continuance then fifty yeares.

Answer. This is both false, and impious to affirme. August. 3. Tract. upon John, saith, All such as are justified by Christ, are just not in themselves, but in him. Bernard in his Sermon (ad milites templi, cap. 11.) Mors in Christi morte fugatur, Christi justitia nobis imputatur: that is, Death in Christ his death is put to flight, and the justice of Christ is imputed unto us. And in his 62. sermon upon the Canticles: Where is there any rest (saith he) but in the wounds of our Saviour? I will for ever sing, but what? mine own justice? nay, O Lord, I will remember thy justice alone: for that is also my justice. For thou wast made of God unto me justice. But should I fear, whether that one justice would suffice two? nay it is not a short cloake that is able to cover a couple. Thy justice is justice for evermore, and will both cover thee and me: it is largely large and eternal justice: and in me it covereth the multitude of my sins, c. August. lib. de spiritu litera, cap. 9. 26. We must understand this saying so. The docers of the Law shall be justified, that we may know, that there are no doers of the law but such as are justified, so that they are not first doers of the law, and then justified, but first justified, and then doers of the law. So it is said, they shall be justified, as if it should be said, they shall be reputed just and accounted just.

Justification hath annexed unto it Adoption, whereby all such as are predestinate to be adopted, receive power, to be actually accounted the sons of God by Christ. Eph. 1. 5. Who hath predestinete us to be adopted through Jesus Christ, unto himself, according to the good pleasure of his will.

By means of adoption, God hath bestowed many notable privileges upon his children. I. They are the Lords heires apparant. Rom. 8. 17. If we be children, we be also heires, even the heires of God.

II. They are fellow heires with Christ, yea kings. Rom. 8. 17 Rev. 1. 6. And made us Kings and Priests, even to God his Father.

III. All their afflictions, yea even their wants, and offences, are turned to trials or fatherly chastisements, inflicted upon them for their good. Rom. 8. 28. We know that all things work togither for the best, unto them that love God. 36. It is written for thy sake are we killed all the day long: we are counted as sheepe for the slaughter. 37. Nevertheless, in all these things, we are more then conquerourst through him that loved us. Psal. 89. 32. I will visit their transgression with the rod, and their iniquity with strokes. 33. Yet my loving kindness will I not take from him. 2. Cor. 12. 7. There was given unto me a pricke in the flesh, the messenger of Satan to buffet me, because I should not be exalted out of measure. 2. Sam. 7. 14. I will be unto him a father, and he shall be to me a son: and is he sin, I will chasten him with the rodde of men, and with the plagues of the children of men.

IV. They have dominion over all creatures, yet so, as that in this life they have only right to the thing; but after this life they shall have right in the same. 1. Cor. 3. 22, 23. Whether it be Paul, or Apollos, or Cephas, or the world, or life, or death, whether they be things present, or things to come, even all are yours. Heb. 2. 7. Thou madest him little inferiour to the Angels, Thou crownedst

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him with glory and honour, and hast set him above  the works of thine hands. 8. Thou hast put all things in subjection under his feet.

Last of all, they have the Angels as ministring spirits attending upon them for their good. Heb. 1. 14. Are they not all ministring spirits, sentforth to minister for their sakes which shall be heires of salvation? Psal. 34. 7. The Angel of the Lord pitcheth round about him that fear him, and delivereth them.

Whence it is apparent, that the faithful alone have the true use of the Lords goods, I. Because their persons are in Christ acceptable unto him, in whom also they have restitution made unto them of those goods which they lost in Adam, that they may with a good conscience  use them. II. They use them with thanksgiving to their ends appointed by God.

CHAP. XXXVIII.
CONCERNING THE THIRD DEGREE OF THE
DECLARATION OF GODS LOVE.

The third degree, is Sanctification, whereby such as believe, being delivered from the tyranny of sin, are by little and little renued in holiness and righteousness. 1. Joh. 3. 9. Whosoever is borne of God, sinth not: for his seede remaineth in him; neither can he sin, because he is borne of God. Rom. 8. 1. There is no condemnation to those which are in Christ Jesus, which walk not  after the flesh, but after the spirit.

Sanctification hath two parts: Mortification, and Vivification.

The mortification of sin, is the first part of sanctification, whereby the power of sin is abated, and crucified in the faithful. Rom. 6. 2. How shall we that are dead to sin, live yet therein? 3. Know ye not, that all we which have been baptized into Jesus Christ, have been baptized into his death? 4. We are buried then with him by baptisme into his death, that like as Christ was raised up from the dead, by the glory of the Father, so we also should walk in newness of life. Eccles. 5. 6, 7, 11, 12, 13. Galat. 5. 24. They which are Christs have crucified the flesh, with the affections and lusts  thereof.

The means of mortification, is the death and burial of Christ, from which proceedeth such virtue, as at the first giving sin his deadly wound, doth bereave it of power to rage and reigne in man, and causeth it to die and consume, as it were in a grave.

The virtue of Christs death, is a certaine power, issuing from his Deity into his humanity when he died, whereby he did in the same humanity vanquish our sin imputed unto him, being our surety, as well in regard of the punishment, as of the guilt thereof, that in like sort by the same power he might abolish the corruption of sin in us his members.

Vivification, is the second part of sanctification: whereby inherent holiness being begun, is still augmented and enlarged. First, we receive the first fruits of the spirit, then a continual increase of them. Eph. 4. 23. Be renewed in the spirit of your mind. 24. And put on the new man, which after God is created in righteoussness, and true holiness. Eph. 2. 1. And you hath he quickned that were dead in trespasses and sins. Gal. 2. 20. Thus I live, yet not I now, but Christ in me: and in that I now live in the flesh, I live by the faith of the Son of God, who hath loved me, and given himself for me. Rom. 8. 23. Wer which have the first fruits of the spirit, even we do sigh in our selves, waiting for the adoption, even the redemption of our bodies. 1. Cor. 15. 45. The first man Adam was made a living soule, and the second Adam was made a quickning spirit.

The means of Vivification, is a virtue derived from Christs resurrection, to those that are quickned, which maketh them to rise up to newness of life. Phil. 3. 10. That I may know him, and the virtue of his resurrection.

The power of Christs resurrection is that, whereby he first, did in his own flesh, as conquerer over death and sin, begin to live with God, to be exalted above every name and then in his members, sin being dead and buried, he causeth in them an endeavour and purpose to live according to the will of God.

The efficient cause of them both, is the holy Ghost, who doth by his divine power convey himself into the believers hearts, in them, by applying the power of Christ his death, resurrection, createth holiness. Job. 33. 24, 25 Romanes 8. 9. Now ye are not in the flesh, but in the spirit, because the spirit of God dwelleth in you: but if any man have not the spirit of Christ, the same is not his. 11. But if the spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead, shall also quicken your mort all bodies, because that his spirit dwelleth in you.

Furthermore, this inherent holiness is to be distinguished into parts, according to the seve ral faculties of the body and soule of man. 1. Thess. 5. 23. The very God of peace sanctify you throughout: and I pray God, that your whole spirit, soule, and body may be kept blamelesss, unto the comming of our Lord Jesus Christ.

I. The holiness or renewing of the mind, which is the illumination thereof, to the knowledge of the will of God. Colossians 1. 9. We cease not to pray for you, and to desire that ye might be fully filled with knowledge of his will, in all wisdom, and spiritual understanding. 1. Corinth. 12. 8. To one is given by the spirit the speech of wisdom, to another the speech of knowledge, by the same spirit.

Illumination, is either spiritual understanding, or spiritual wisdom.

Spiritual understanding, is an illumination of the mind, whereby it acknowledgeth the knowne truth of the word of God.

Spiritual wisdom, is an illumination of the mind, whereby the same truth, is applied to the good ordering of particular both things H3

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and actions: as person, place, and time require.

These two have the effects, which follow.

To discerne between good and evil. Heb. 5. 14. Strong meate belongeth to them that are of age, which through long custome have their wittes exercised to discerne both good and evil. Philip. 1. 10. That ye may discerne things that differ one from another.

II. To discerne of spirits. 1. Joh. 4. 1. Decrely beloved, believe not every spirit, but try the spirits whether they be of God. 1. Thess. 5. 21. Try all things, and keep that which is good. Act. 17. 11. These were more noble men then they which were at Thessalonica, which received the word with all readiness, and searched the Scriptures daily, whethese  things were so.

III. To meditate upon the words works of God. Psal. 1. 1. But his delight is in the Law of God, and in that Law doth he exercise himself day and night. Psal. 119. 15. I will meditate in thy precepts, and consider thy ways. Psalm. 107. the whole psalme.

IV. To discerne and acknowledge mans own inward blindness. Psal. 119. 33. Teach me, O Lord, the way of thy statutes, and I will keep it unto the end. 18. Open mine eyes that I may see the wonders of thy Law.

II. The sanctity of the memory, is an ability to keep a good thing, when it is offered to the mind, and as neede serveth, to remember it. Psal. 119. 11. I have hid thy promise in mine heart, that I might not sin against thee, Psal. 16. 7.  I will praise the Lord who hath given me counsel: my reines also teach me in the nights, Luk. 2. 51. His mother kept all these things in her heart.

III. The sanctity of conscience, is a grace of God, whereby a mans conscience excuseth him for all his sins, after they are given him in Christ, as also of his upright walking in the whole course of his life. 1. Tim. 1. 19. Having faith and a good conscience, which some having put away, c. 1. Cor. 4. 4. I know nothing by my self: yet am I not thereby justified. Act. 23. 1. Paul said, I have in all good conscience, served God until this day. Act. 24. 16. I endeavour myself to have alwayes a clear conscience toward God and toward men, Psal. 26. 1, 2, 3. Judge me O Lord, for I have walked in mine innocency, my trust hath been also in  the Lord: therefore shall I not slide. Prove me, O Lord, and try me, examine my reines and mine heart. For thy loving kindness is before mine eyes, therefore have I walked in thy truth.

Hence, in all godly men ariseth the inward peace of God, and the outward alacrity in the countenance. Phil. 4. 7. The peace of God which passeth all understanding, shall preserve your hearts and mindes in Jesus Christ. Prov. 28. 1. The wicked flee, when none pursueth: but the righteous are bold as a Lion.

IV. Sanctity of will, whereby man beginneth to will that which is good, and to refuse the contrary. Therefore in this estate, the will is partly freed from bondage, partly in bondage to sin. Phil. 2. 13. It is God which workth in you, both the will and the deede, even of his own pleasure. Rom. 7. 18. I know that in me, that is, in my flesh, dwelleth no good thing: for to will is present with me, but I finde no means to performe that which is good, c. v. 19, 20, 21, 22.

V. Sanctity of affections, is the right moving of them, 1. Thess. 5. 23. Rom. 7. 24.

Affections of most especial note, are these:

I. Hope, whereby men with sighings, look for the accomplishment of their redemption, Rom. 8. 23.

This hope, when it is once strong and lively, hath also her πληροφορὶαν, that is, full assurance, as faith hath. Heb. 6. 11. And we desire that every one of you show the same diligence, to the full assurance of hope unto the end. 1. Pet. 1. 3. Blessed be God, even the Father of our Lord Jesus Christ, which, according to his aboundant mercy, hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead.

II. Fear of offending God, bacause of his mercy, 1. Pet. 1. 17. If ye call him Father, which without respect of person, judgeth according to every mans work, passe the time of your dwelling here in fear. Psal. 130. 4. There is mercy with thee, that thou mayest befeared.

III. A base account of all worldly things, in respect of Christ Jesus. Philip. 3. 7. But the things that were advantage to me, I accounted loss for Christs sake. 8. Yea doubtless, I think all things but loss, for the excellent knowledge sake of Christ Jesus my Lord, for whom I have counted all things, and do judge them to be dung, that I might winne Christ.

IV. The love of God in Christ, which is like unto death. and as a fire that cannot be quenched. Cant. 8. 6. Love is strong as death, jealousy is cruel as the grave, the coales thereof are fiery coales, and a vehement flame.

V. A fervent zeale to Gods glory. Rom. 9. 3. I would wish my self to be separate from Christ, for my brethren, that are my kinsmen, according to the flesh.

VI. Anguish of mind for our own sins and others also. Psal. 119. v. 136. Mine eyes gush out with teares, because men keep not thy law. 2. Pet. 2. 7. And delivered iust Lot, being vexed with the uncleanly conversation of the wicked. 8. For he being righteous and dwelling among them, in seeing, and hearing, vexed his righteous, soule from day to day, with their unlawful deedes.

VII. Exceeding great joy in the holy Ghost. Rom. 14. 17. The kingdom of God is not meate and drinke, but righteoussness, and peace, and joy in the holy Ghost.

VIII. Sanctity of body, whereby it is a fit instrument for the soule to accomplish that which is good. Rom. 6. 19. As ye have given your members servants to uncleanness, and to iniquity, to commit iniquity: so now give your members servants unto righteoussness in holiness.

CHAP. XXXIX.
OF REPENTANCE AND THE FRUITS THEREOF.

From sanctification, Repentance is derived, because no man can earnestly repent, except he denying himself, do hate sin,  even from his heart, and imbrace righteousness. This no man either will, or can performe, but such an one, as is in the sight of God regenerated justified, indued with true faith.

Therefore albeit in such as are converted, repentance doth first manifest it self, ye regarding the order of nature, it followeth both faith and sanctification. Hence also is it evident, that this repentance, (leg all contrition being some occasion, and as it were, a preparation to true conversion) is wholly begotten by the preaching of the Gospel.

Repentance is, when a sinner turneth to the Lord, Act. 26. 20. He showed first unto them of Damascus, and at Jerusalem, and through all the coasts of Judea, and then to the Gentiles, that they  should repent and turne to God, and do works worthy amendment of life. 1. Joh. 3. 3. Every man that hath this hope in him, purgeth himself, as he is pure.

This is performed, when as any one by the instinct of the holy Ghost, doth purpose, will desire, and indeavour to relinquish his former sins, and to become a new man. Psal. 119. 112. I have applied my heart to fulfill thy statutes alway, even unto the end. 1. Joh. 3. 3. Act. 11. 23. Who when he was come, and had seene the grace of God, was glad, and exhorted all, that with purpose of heart they would cleave unto the Lord.

The fruit of Repentance, is a Christian conversation, wherein are brought forth fruits worthy amendment of life. Math. 3. 8. Bring ye therefore forth fruits worthy of repentance,

A Christian conversation, is such a course of life, whereby we following Christs example, do  by him, performe new obedience to God. Math. 11. 29. Take my yoke on you, and learne of me, that I am meeke and lowly in heart: and ye shall find rest unto your soules. 1. Pet. 4. 1. For as much as Christ hath suffered for us in the flesh, arme your selves likewise with the same mind, which is, that he which hath suffered in the flesh, hath ceased from sin. 1. Pet. 2. 21. For hereunto are ye called, for Christ also suffered for us, leaving us an ensample that we should follow his steps. 1. Pet. 3. 10. [11.] If any man long after life and to see good days. let him refraine his tongue from evil, and his lips that they speake no guile. Let him eschew evil, and do good: let him seeke peace, and follow after it.

There are two parts of new obedience: the  denial of our selves, the profession of Christ Math. 16. 24. If any man will follow me, let him forsake himself, take up his cross, and follow me.

The denial of our selves, consisteth partly in Christian warfare, partly in the patient bearing of the cross.

CHAP. XL.
OF CHRISTIAN WARFARE.

Christian warfare, is concerning the right way of fighting in the spiritual battle.

The parts thereof, are the preparation to battle, and the combate it self.

To the preparation, we must use the complete armour of God, Eph, 6. 13. For this cause, take unto you the whole armour of God, that ye may be able to resist in the evil day, and having finished all things, stand fast.

The parts hereof, are especially sixe. I. Truth. II. Justice. III. Evangelical obedience. IV. Faith. V. The word of God. VI. Continual fervent prayer with watching. Eph. 6. 14. Stand therefore, and your loines girded about with verity, and having on the breastplate of righteoussness. 15. And your feet shodde with the preparation of the Gospel of peace. 16. Above all, take the shield of faith, wherewith ye may quench all the fiery dartes of the wicked. 17. And take the helmet of salvation, and the sword of the spirit, which is the word of God. 18. And pray alwayes with all manner of prayer and supplication in the spirit, and watch thereunto with all perseverance supplication for all Saints. 1. Pet. 5. 8. Be sober, watch: for your adversary the devil, as a roaring lion walketh about seeking whom he may devoure.

The combate, is a mutual conflict of them that fight spiritually.

The warriours, are the tempter, and the Christian soldier. Eph. 6. 12. For we wrestle not against flesh and blood, but against principalities, against powers, and against the worldly governours, the princes of the darkness of this world, against spiritual wickednesses, which are in high places.

The tempter, is the Prince, or his helpers. The Prince is Satan and his angels, which are spiritual wickednesses, in high things. His helpers are the flesh and the world.

The conflict of all these, is temptation, whereby man is provoked to commit such wickedness, as is hurtful to the salvation of his soule. 2. Pet. 2. 11. Dearely beloved, I beseech you, as strangers and pilgrims abstaine from fleshly lusts, which fight against the soule.

In the soldier, two things are to be considered: his resisting and his fall.

Resistance is an action, whereby the soldier doth withstand temptation, through grace working inwardly in him. 1. Joh. 2. 14. I write unto you babes, because ye have knowne the Father: I have written to you fathers, because ye have knowne him that is from the beginning: I have written to you young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked. 1. Pet. 5. 8. Eph. 6. 16. Psal. 91. 13. Thou shalt walk upon the lion and aspe: the young lion and the dragon shalt thou tread under feet.

To confirme this, these preservatives which follow are very necessary.

I. When thou art tempted to sin, do not only abstaine from it, but earnestly love and follow after the contrary, John. 8. 44.

II. Never yield or consent to Satans words, whether he speake the truth, accuse falsely, or flatter dissemblingly, Joh. 8. 44. Ye are of your father the devil, and the lusts of your father ye will do: he hath been a murderer from the beginning, and abode not in the truth, because there is no truth in him: when he speaketh a lie, then speaketh he of H4

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his own: for he is a liar, and the father thereof.  Mark. 1. 24. And cried with a loud voice, said, what have I to do with thee, Jesus, the son of the most high God. And Jesus said, Hold thy peace and come out of him. Act. 16. 17. She followed Paul and us, and cried saying, These men are the servants of the most high God, which show unto us the way of salvation, c. Aug. serm. 241.

III. One temptation is to be looked for after another, and then especially, when our enemy, as though he had made truce with us, is at rest: for the devil never maketh an end of his malice. 1. Pet. 5. 8.

The fall is, whereby the soldier through infirmity fainteth, being subdued by the power of the enemy. Gal. 6. 1. Brethren, if a man be fallen by occasion into any fault, ye which  are spiritual, restore such an one with the spirit of meekeness, considering thy self, least thou also be tempted.

To this appertaineth the spiritual remedy. A remedy, is a thing having aptness to restore him which is fallen, to his former estate. Gal. 6. 1.

And here two things must alwayes be thought on.

I. If there be a willing mind, every one is accepted for that grace which he hath, not for that which he hath not. 2. Cor. 8. 12. For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.

II. In all these things, whosoever will leade a godly life in Christ, the power of God is to be made perfect through their infirmity. 2. Cor. 12. 9. And he said unto me, My grace is sufficient  for thee, for my power is made perfect through weakeness: very glad therefore will I rejoice rather in mine infirmities, that the power of God may dwell in me. 10. Therefore I take pleasure in infirmities, in reproches, in necessities, in persecutions, in anguish for Christs sake, for when I am weake, then am I strong.

CHAP. XLI.
OF THE FIRST ASSAULT.

Assaults are three-fold. The first, is about the Christian mans effectual calling. The temptation, is the enterprise of the devil to blind-fold mans mind,  to harden his heart, least the word of GOD should work in him to salvation. Math. 13. 4. And as he sowed, some fell by the way side, and the foules came devoured them up. 5. And some fell upon stony ground, where they had not so much earth, and anon they sprang up, because they had no depth of earth. 6. And when the Sun rose up, they were parched, and for lacke of rooting withered away. 7. And some fell among thornes, and the thornes sprung up and choked them. 19. Whensoever a man heareth the word of the kingdom, understandeth it not, the evil one commeth, and catcheth away that which was sowne, in his heart: and this is he which hath received the seede by the way side.

A resistance in those that are to be called, is wrought by the spirit of God, that causeth men to lend their eares to heare, and doth ingraffe the word in their hearts, that the immortal seede of regeneration may spring in them. Psal. 40. 6. Joh. 6. 44. Act. 16. 14. Jam. 1. 21. Wherefore lay apart all filthiness, and superfluity of malicioussness, and receive with meekeness, the word that is graffed in you, which is able to save your soules. 1. Pet. 1. 22. Seeing your soules are purified in obeying the truth through the spirit: to love brotherly, without faining, love one another with a pure heart fervently. 1. Joh. 3. 9. Whosoever is borne of God sinth not: for his seede remaineth in him, neither can he sin, because he is borne of God. A resistance in those that are called, is when in a sincere heart they do joine the word which they have heard with faith. Luk. 8. 15. But that which fell in good ground, are they which with an honest and good heart, heare the word and keep it, and bring forth fruit with patience. Heb. 4. 2.

Here are certaine preservatives to be noted.

I. Premeditation of the power and use of the word, Eccles. [5. 1.] Take heede to thy feet, when thou entrest into the house of the Lord, and be more near to heare, then to give the sacrifice of fooles: for they know not that they do evil. Chap. [5. 2.] Be not rash with thy mouth, nor let thine heart be hasty to utter a thing before God: for God is in the heaven, and thou art on the earth, therefore let thy words be few.

II. Diligent attention of the mind. Act. 16. 14

III. An hungring desire of the heart, Joh. 7. 37. Now in the last and great day of the feast, Jesus stood and cried, saying, If any man thirst let him come to me and drinke.

IV. Integrity of life. Psal. 26. 6.

V. The casting away of evil affections. Jam. 1. 22. And be ye doers of the word, and not hearers only, deceiving your own soules.

VI. The inward consent and agreement of the heart with the word preached. Act. 2. 37.

VII. An hiding of the word in the heart, lest we should sin. Psal. 119. 11. I have hidde thy word in my heart, that I might not sin against thee.

VIII. A trembling at the presence of God in the assembly of the Church. Esa. 66. 2. For all these things hath mine hand made, and all these things have been, saith the Lord, and to him will I look, even to him that is poore, and of a contrite spirit, and trembleth at my words. Act. 10. 33. Then sent I for thee immediately, and thou hast well done to come. Now therefore are we all here present before God, to heare all things that are commanded thee of God.

The fall, is either a coldness in receiving the word, and a neglect thereof, or else a falling into errours.

The remedy for this, is subjection, which must be made to the judgement censure of the brethren and ministers, Revel. 3. 15. I know thy works, that thou art neither cold nor hot. Gal. 6. 2. 1. Tim. 1. 20. Of whom is Hymeneus and Alexander, whom I have delivered unto Satan, that they might learne not to blaspheme.

CHAP. XLII.
OF THE SECOND ASSAULT.

The second assault, is concerning faith.

The temptation, is an illusion which the devil casteth into the hearts of godly men: as when he saith, Thou art not of the elect: thou art not justified: thou hast no faith: thou must certenely be condemned for thy sins, Math. 4. 3. Then came to him the tempter, and said, If thou be the Son of God: command that these stones be made bread.

The occasions which he taketh of these illusions, are;

I. Adversity: as dangers, losses, persecutions, grievous offences, c. Psal. 73. 12. Loe these are the wicked, yet prosper they alway, and increase in riches. 13. Certainely, I have cleansed mine heart in  vaine, and washed mine hands in innocency. Job. 13. 23. How many are mine iniquities and sins? show me my rebellion and my sin. 24. Wherefore hidest thou thy face, and takest me for thine enemy? 25. Wilt thou breake a leafe driven to and fro, and wilt thou pursue the dry stubble?

II. The remembrance of sins past. Job. 13. 26. For thou writest bitter things against me, makest me to possess the iniquities of my youth.

III. A feeling of death even already at hand.

The resistance is made by a true faith applying Christ with all his merits particularly, after this manner. I assuredly believe that I shall not be condemned, but that I am elected, and justified in Christ, and am out of all doubt, that all my sins are pardoned. Esay. 53. 11. He shall see the travaile of his soule, shall be satisfied, by his knowledge shall my righteous servant  justify many: for he shall bear their iniquities. Rom. 8. 38. For I am persuaded, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, 39. Nor height, nor depth, nor any other creature shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

The preservative, is in temptation, not to behold faith, but the object of faith which is Christ. Phil. 3. 12. Not as though I had already attaind unto it, either were already perfect: but I follow, if that I may comprehend that, for whose sake also I am comprehended of Christ Jesus. 13. One thing I de, I forget that which is behind, and indeavour my self to that which is before. 14. And follow  hard toward the marke, for the price of the high calling of God in Christ Jesus. Joh. 3. 14. And as Moses lift up the serpent in the wilderness, so must the Son of man be lift up, that he that believeth in him, c.

The falling, is doubtfulness, and distrust of our election, and of Gods mercy. Psal. 77. 6. I called to remembrance my song in the night: I communed with my own heart, and my spirit searched diligently. 7. Will the Lord absent himself for ever? will he show no more favor? 8. Is his mercy clean gone for ever? doth his promise faile for ever more? So David of himself saith, Psal. 22. 1. My God my God, why hast thou forsaken me, and art so far from my health, and from the words of my roaring?

The remedy is double.

First, the operation of the holy Spirit stirring up faith, increasing the same. Phil. 1. 6. I am persuaded of this same thing, that he that hath begunne this good work in you, will performe it untill the day of Jesus Christ. Luke. 17. 5. And the Apostles said unto the Lord, Increase our faith.

The second, is an holy meditation, which is manifold.

I. That it is the commandment of God, that we should believe in Christ. 1. Joh. 3. 23. This is then his commandment, that we believe in the name of his Son Jesus Christ, and love one another; as he gave commandment.

II. That the Evangelical promises are indefinite, and do exclude no man, unless peradventure any man do exclude himself. Esa. 55. 1. Ho, every one that thirsteth, come ye to the waters, ye that hane no silver, come, buy, eate, come, I say, buy wine and milke without silver and without mony. Matth. 11. 28. Come unto me, all ye that are weary laden, and I will ease you, Joh. 6. 15. That whosoever believeth in him should not perish but have eternal life. Also the Sacraments of Baptisme and the Lords supper, do to every one severally apply indefinite promises, and therefore are very effectual to enforce particular assurance or plerophory of forgiveness of sins.

III. That doubtfulness and despaire are most grievous sins.

IV. That contrary to hope, men must under hope believe with Abraham. Rom. 4. 18. Which Abraham above hope, believed under hope, that he should be the father of many nations, according to that which was spoken to him, So shall thy seed be.

V. That the mercy of God, and the merit of Christs obedience, being both God and man, are infinite, Esa. 54. 10. For the mountaines shall remove, and the hills shall fall down: but my mercy shall not depart from thee, neither shall my covenant of peace fall away, saith the Lord, that hath compassion on thee. Psal. 103. 11. For as high as the heaven is above the earth, so great is his mercy toward them that fear him. 1. Joh. 2. 1. My babes, these things write I unto you, that ye sin not: and if any man sin, we have an advocate with the Father. Jesus Christ, the just. 2. And he is the reconciliation for our sins: and not for ours only, but also for the sins of the whole world. Psal. 130. 7. Let Israel waite on the Lord, for with the Lord is mercy, and with him is great redemption.

VI. That God measureth the obedience due unto him, rather by the affection and desire to obey, then by the act and performance of it. Rom. 8. 5. For they that are after the flesh, savour the things of the flesh, but they that are after the spirit, the things of the spirit. 7. Because the wisdom of the flesh, is enmity against God: for it is not subject to the law of God, neither indeede can be. Rom. 7. 20. Now if I do that I would not, it is no more I that do it, but the sin that dwelleth in me. 21. I find then by the law, that when I would do good, evil is present with me. 22. For I delight in thelaw

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of God, concerning the inner man. Mal. 3. 13. I  will spare them, as a man spareth his son that reverenceth him.

VII. When one sin is forgiven, all the rest are remitted also; for remission being given once without any prescription of time, is given for ever. Rom. 11. 29. For the gifts calling of GOD, are without repentance. Act. 10. 43. To him also give all the prophets witness, that through his name, all that believe in him, shall receive remission of sins.

VIII. That grace and faith are not taken away by falls of infirmity, but thereby are declared and made manifest. Rom. 5. 20. Moreover, the law entered thereupon, that the offence  should abound: nevertheless, where sin abounded, their grace abounded much more. 2. Cor. [12.] 7. And lest I should be exalted out of measure, c. there was given unto me a pricke in the flesh, the messenger of Satan to buffet me. 8. For this thing I besought the Lord thrice, that it might depart from me. 9. He said, My grace is sufficient for thee.

IX. That all the works of God are by contrary means. 2. Cor. 12. 9. My power is made perfect through weakness.

CHAP. XLIII.
OF THE THIRD ASSAULT.

The third Assault, is concerning Sanctification.

The tentation, is a provoking to sin, according to the disposition of every man, and  as occasion shall offer it self. 1. Chro. 21. 1. And Satan stood up against Israel, and provoked David to number Israel. Joh. 13. 2. And when supper was done, the devil had now put into the heart of Judas Iscariot, Simons son, to betray him.

In this tentation, the devil doth wonderfully diminish and extenuate those sins, which men are about to commit, partly by objecting closely the mercy of God, and partly by covering or hiding the punishment which is due for the sin.

Then there are helpes to further the devil in this tentation.

First, the flesh, which lusteth against the spirit, sometimes by begetting evil-motions affections, and sometimes by overwhelming oppressing the good intents and motions.  Gal. 5. 17. For the flesh lusteth against the spirit, and the spirit against the flesh: and these are contrary one to another, so that ye cannot do the same things that you would. 19. Moreover the works of the flesh are manifest, which are adultery, fornication, uncleanness, wantonness, 20. Idolatry, witchcraft, hatred, debate, emulations, wrath, contentions, sedicions, heresies, 21. Envy, murders, drunkennes, gluttony and such like, whereof I tell you before, as I also have told you before, that they which do such things, shall not inherit the kingdom of God. Jam. 1. 14. But every man is tempted, when he is drawne away by his own concupiscence, and is intised.

Secondly, the world, which bringeth men to disobedience, through pleasure, profit, honour, and evil examples. Eph. 2. 3. Among whom we also had our conversation in time past, in the lust of our flesh, in fulfilling the will of the flesh, and of the mind, and were by nature the children of wrath, as well as others. 1. Joh. 2. 16. For all that is in the world, as the lust of the flesh, and the lust of the eyes, and pride of life, is not of the father, but is of this world.

Resistance is made by the desire of the spirit, which workth good motions and affections in the faithful, and driveth forth the evil. Gal. 5. 22. But the fruit of the spirit is love, joy, peace, long suffering, gentleness, goodness, faith, 23. Meekness, temperancy: against such there is no law. 24. For they that are Christs, have crucified the flesh, and the affections and the lusts thereof, 26. Let us not be desirous of vaine glory, provoking one another, envying one another.

The preservatives are these, whereby men are strengthened in resisting.

I. To account no sin, light or small. Gal. 5. 9. A little leaven doth leaven the whole lumpe. Rom. 6. 23. For the wages of sin is death, but the gift of God is eternal life, thorough Jesus Christ our Lord.

II. To avoide all occasions of sin. To these rather agreeth the proverbe used of the plague: longe, tarde, cito: that is, aloofe, slowly; quickely. 1. Thess. 5. 22. Abstaine from all appearance of evil. Jud. vers. 23. And other save with fear, pulling them out of the fire, and hate even the garment spotted by the flesh.

III. To accustome thy self to subdue the lesser sins, that at the last, thou mayest overcome the greater, Rom. 13. 4.

IV. To apply thy self to thy appointed calling, and alway to be busily occupied about something in the same.

V. To oppose the law, the judgements of God, the last judgement, the glorious presence of God, and such like, against the rebellion and looseness of the flesh. Prov. 28. 14. Blessed is the man that feareth alway: but he that hardeneth his heart shall fall into evil. Gen. 39. 9. There is no man greater in his house then I: neither hath he kept any thing from me, but only thee, because thou art his wife, how then can I do this great wickedness, and so sin against God?

Here certaine preservatives take place.

Against unjust anger, or private desire of revenge. Here meditate, I. That injuries happen unto us by the Lords appointment, for our good. 2. Sam. 16. 10. II. God of his great goodness forgiveth us far more sins, then it is possible for us to forgive men. III. It is the duty of Christian love to forgive others. IV. We must not desire to destroy them, whom Christ hath redeemed with his precious blood. V. We our selves are in danger of the wrath of God, if we suffer our wrath to burne against our brother. Forgive (saith he) it shall be forgiven. Math. 6. 14. VI. We know nor the circumstances of the facts, what the mind was, and purpose of them against whom we swell.

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Bridles, or external remedies, are there: I.  In this we shall imitate the clemency of the Lord, who for a very great season doth often tolerate the wicked. Learne of me, for I am humble and meeke. Mat. 11. 29. II. There must be a pausing and time of delay, between our anger and the execution of the same. Athenodorus counselled Augustus, that he being angry, should repeate all the letters of the Alphabet, or ABC. before he did either speake or do any thing against another. III. To depart out of those places where those are, with whom we are angry. IV. To avoid contention, both in word and deede. Do nothing through contention, Phil. 2. 3.

Remedies against those bad desires of riches,  and honour, I. God doth even in famine quicken revive them which fear him. Psal. 33. 18, 19. The eye of the Lord is upon them that fear him, to deliver their soules from death, and to preserve them from famine. II. Godliness is great gaine, if the mind of man can be therewith content. 1. Tim. 6. 6. III. We do waite and look for the resurrection of the body, and eternal life: therefore we should not take such carking care for this present mortal life. IV. We are servants in our fathers house, therefore look what is convenient for us, that will he lovingly bestow upon us. V. The palpable blindness of an ambitious mind desireth to be set aloft, that he may have the greater downefall; and he feared to be humbled, least  he should not be exalted. VI. Adam when he would needes be check-mate with God, did bring both himself and his posterity headlong to destruction. VII. He is a very ambitious rob-God, which desireth to take that commendation to himself, which is appropriate only to the Lord.

Preservatives against the desires of the flesh. I. He that will be Christs Disciple, must every day take up his cross. Luk. 9. 23. II. They which are according to the spirit, savour of such things as are according to the spirit. Rom. 8. 5. III. They that walk after the flesh shall die, Rom. 8. 13. IV. We ought to behave our selves as citizens of the kingdom of heaven. Phil. 3. 20. V. We are the temple of God. 1. Cor. 3. 16.  Our members they are the members of Christ. 1. Cor. 6. 15. And we have dwelling within us the spirit of Christ, which we should not grieve. Eph. 4. 30. Concerning this, look more in the explication of the 7. commandment.

In this tentation, the fall is, when a man being overtaken, falleth into some offence. Gal. 6. 1.

Here Satan doth wonderfully aggravate the offence committed, doth accuse terrify the offendour with the judgements of God. Math. 27. 3. Then when Judas which betrayed him, saw that he was condemned, he repented himself, and brought again the thirty pieces of silver, to the chiefe priests elders 4. saying, I have sinned, betraying the innocent blood: but they said, What is that to us? see thou to it. 5. And when he had cast down the silver pieces in the temple, he departed, and hanged himself.

The remedy, is a renewed repentance, the beginning whereof is sorrow in regard of God, for the same sin: the fruits whereof are especially seven. 2. Cor. 7. 9. Now I rejoice not that ye were sorry, but that ye sorrowed to repentance: for ye sorrowed godly, so that in nothing ye were hurt by us. 10. For godly sorrow causeth repentance unto salvation, not to be repented of: but worldly sorrow causeth death. 11. For behold, this thing that ye have been godly sorry, what great care it hath wrought in you: yea, what clearing of your selves: yea, what indignation: yea, what fear: yea, how great desire, yea, what zèale: yea, what punishment: in all things ye have showed your selves, that ye are pure in this matter.

I. An endeavour and purpose to do well, according to the rule of Gods word.

II. An Apology, that is a confession of the sin before God, with an earnest entreaty of pardon for the offence. Psal. 32. 5. Then I acknowledged my sin unto thee, neither hidde I mine iniquity: for I thought, I will confess against my self, my wickedness unto the Lord, and thou forgavest the punishment of my sin. 2. Sam. 12. 13. Then David said unto Nathan, I have sin a against the Lord: and Nathan said to David. The Lord also hath put away thy sin, thou shalt not die.

III. Indignation against a mans self, for his offence.

IV. A fear, not so much for the punishment, as for offending the Lord, Psal. 130. 3. If thou straightly markest iniquities, O Lord, who shall stand?

V. A desire to be fully renewed, and to be delivered from sin.

VI. A fervent zeale to love God, and to imbrace and keep all his commandments.

VII. Revenge, whereby the flesh may be tamed and subdued, least at any time afterward, such offences be committed.

CHAP. XLIV.
OF THE PATIENT BEARING OF THE CROSS.

The patient bearing of the cross, teacheth how Christians should undergoe the burden.

The cross, is a certaine measure of afflictions, appointed by God, to every one of the faithful, Math. 16. 24. If any man will follow me, let him forsake himself, take up his cross, follow me. Col. 1. 24. Now rejoice I in my sufferings for you, fulfill the rest of the afflictions of Christ in my flesh, for his bodies sake, which is the Church.

We ought to take up his cross willingly, even with both hands, when it shall please God to lay it upon us.

And after we have taken it up, we must bear it with patience and perseverance. Col. 1. 11. Strengthned with all might, through his glorious power, unto all patience and long suffering with joyfulness. Luk. 21. 19. Possess your soules with patience.

The preservatives of patience, are: I. Strength by the holy Ghost. Phil. 4. 13. I am able to do

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all things through the helpe of Christ, which strengtheneth  me. Phil. 1. 29. It is given to you for Christ, that not only ye should believe in him, but also suffer for his sake. II. An holy meditation, which is manifold.

I. That the afflictions of the faithful come not by chance, but by the counsel and providence of God, which disposeth all things in a most excellent sort. Gen. 45. 4. 5. It was God that sent Joseph into Egypt. 2. Sam. 16. 10. The Lord biddeth Shemei curse David. Psal. 119. 71. It was good for me, that I was afflicted, that I might learne thy statutes. Hence it is evident, that afflictions to the godly are inevitable. Act. 14. 22. By many afflictions you must enter into the kingdom of God. Matthew 7. 14. The gate is strait, and the  way narrow that leadeth unto life, and few there be that finde it. Joh. 16. 33. In the world ye shall have troubles.

II. That albeit afflictions are grievous, yet are they good and profitable: for they are helpes, whereby men being humbled for their sins before God, obtaine peace and holiness of life. 2. Cor. 1. 9. We received sentence of death in our selves, because we should not trust in our selves, but in God, which raiseth the dead. Esa. 26. 16. Lord in trouble have they visited thee, they poured out a prayer, when thy chastening was upon them, Hos. 5 15. I will go and returne to my place, till they acknowledge their fault, and seeke me: in their affliction they will seeke me diligently. Psal. 78. 34. When he slue them, they sought him, they  returned, and they sought God earely Jerm. 31. 18. I have heard Ephraim lamenting thus, Thou hast corrected me, and I was chastised as an untamed calfe: convert thou me, and I shall be converted. Heb. 12. 11. No chastisement for the present seemeth joyous, but grievous: but afterward it bringeth the quyet fruit of righteoussness unto them, which are thereby exercised. Psal. 30. 5. Weeping may abide at evening; but joy commeth in the morning. Joh. 15. 2. Every branch that bearth fruit, he purgeth it, that it may bring forth more fruit. 1. Pet. 1. 6. Wherein ye rejoice, though now for a season (if neede require) ye are in heaviness through many tentations. 2. Cor. 1. 4. The God of all comfort, which comforteth us in all our tribulations, that we may be able to comfort them which are in any affliction, by the comfort wherewith we our selves are  comforted of God. Rom. 5. 3. We boast in afflictions, knowing that affliction bringeth patience. Heb. 2. 10. He did consecrate the Prince of their salvation through afflictions. We permit Chirurgians, that they should both binde us lying diseased in our beds, and seare us with hot irons, yea, lanch and search our members with razours: and lastly, we send them away usually with friendly and kinde speeches, and often with a golden fee for their thus handling us. Shall we then suffer so many things of a Chirurgian to cure a bodily disease, and will we not give God leave to cure by affliction the most festred diseases of our soules?

By this also may we gather, that the afflictions of the Godly are signs of their adoption. Heb. 12. 6. Whom the Lord loveth he chasteneth, and he scourgeth every son that he receiveth. 7. If ye endure chastisement, God offereth himself unto you, as unto sons.

And that they are to them the Kings high way to heaven. Jam. 1. 12. Blessed is the man that endureth tentation: for when he is tried, he shall receive the crowne of life, which the Lord hath promised to them that love him. 2. Cor. 4. 17. For our light affliction which is but for a moment, causeth unto us a far more excellent and an eternal weight of glory.

III. That God hath promised favour, mitigation of punishment, his presence, and deliverance. Phil. 1. 29. 1. Cor. 10. 13. God is faithful, who will not suffer you to be tempted above measure, but with tentation will give deliverance. 2. Sam. 7. 14. Psal. 50. 15. Call upon me in the day of trouble, and I will deliver thee, and thou shalt glorify me. Psal. 121. 4. He that keepeth Israel will neither slumber nor sleepe. Esa. 43. 2. When thou passest through the waters, I will be with thee, and through the floods that they do not overflow thee when thou walkest through the very fire, thou shalt not be burnt, neither shall the flame kindle upon thee. 3. For I am the Lord thy God, the holy one of Israel, thy Saviour.

IV. That in all troubles of the faithful, Christ is a companion. 1. Pet. 4. 13. Rejoice, that ye are partakers of the afflictions of Christ. 2. Cor. 4. 10. Every where we bear about in our body the dying of Christ, that the life of Jesus might also be made manifest in our bodies. Col. 1. 24.

V. That the Angels are ready to defend such as fear God. Psal. 34. 7. 2. King. 6. 16. Fear not, there are more with us then against us.

CHAP. XLV.
OF THE CALLING UPON GOD.

Thus much concerning the denial of our selves, now followeth the profession of Christ: which respecteth either Christ himself, or his members: namely, the faithful, Mat. 25. 40. Verily I say unto you, in as much as ye did it to one of the least of my brethren, ye did it unto me.

That profession which directly concerneth Christ, is either continual, or only in the time of danger.

Continual, is the calling upon the name of God, and ought ever to be performed of us, in the name of Christ Jesus our Mediator, 1. Cor. 1. 2. To the Church of God which is at Corinthus, to them that are sanctified in Christ Jesus, Saint by calling, with all that call on the name of our Lord Jesus Christ in every place, both their Lord and ours. Act. 9. 14. He hath authority from the high Priest, to binde all that call upon thy name. Col. 3. 17. Whatsoever ye shall do in word or in deede, do it in the name of the Lord Jesus, giving thanks to God, and the Father by him.

The calling upon Gods name, is by prayer, or thanksgiving. Phil. 4. 6. In all things let your requests be showed unto God, in prayer and supplication, with giving of thanks.

Prayer hath two parts: Petition, and Assent. Mark. 11. 24. I say unto you, whatsoever ye desire when ye pray, believe that ye shall have it, and it  shall be done unto you.

Petition, is the first part of prayer, whereby we, according to the rule of Gods word, ask his helpe, for the obtaining of such necessaries as we want, 1. Joh. 5. 14. This is the assurance that we have in him, that if we ask any thing according to his will, he heareth us.

In every petition we must express two things: I. A sense of our wants. II. A desire of the grace of God to supply those wants. 1. Sam. 1. 10. She was troubled in her mind, and prayed unto the Lord, and wept sore. Dan. 9. 4. And I prayed to the Lord my God, and made my confession, saying. 5. We have sinned and have committed  iniquity, c. 16. O Lord according to thy righteousness, I beseech thee, let thine anger and thy wrath be turned from the city Hierusalem, c. to the 20. verse. Psal. 130. 1. Out of the deepe I called to thee O Lord. 1. Sam. 1. 15. Then Hannah answered and said, Nay my Lord, but I am a woman troubled in spirit: I have drunke neither wine nor strong drink, but have poured out my soule before the Lord, c. to the 17. verse. Psal. 143. 6. I stretch forth mine hands unto thee, my soul desireth after thee, as the thirsty land.

Assent, is the second part of prayer, whereby we believe, and profess it before God, that he, in his due time, will grant unto us those our requests; which before we have made unto his majesty. 1. Joh. 5. 14, 15. This is the assurance that we have in him, that if we ask any thing according to his will, he heareth us. And if we know  that he heareth us, whatsoever we ask, we know that we have the petitions that we have desired of him. Math. 6. 1. Leade us not into temptation, but deliver us from evil. For thine is the kingdom, thine is the power, and thine is the glory, for ever and ever, Amen.

As for the faithful, howsoever they in their prayers, bewray many infirmities: yet no doubt they have a notable sense of Gods favour, especially, when they pray zealously, and often unto the Lord. Jam. 5. 16. Pray one for another, that ye may be healed: for the prayer of a righteous man availeth much if it be fervent. Luk. 1. 13. The Angel said unto him, Fear not Zacharias: for thy prayer is heard. Jona. 4. 1. It displeased Jonah exceedingly, and he was angry. 2. And Jonah prayed  unto the Lord, and said, I pray thee, O Lord, was not this my saying, when I was yet in my countrey? therefore I prevented it to fly unto Tarshish: for I knew that thou art a gracious God, and merciful, slow to anger, and of great kindness, and repentest thee of the evil. Rom. 8. 26. Gen. 19. 18. Lot said unto them, Do not so, I pray you my lords, c. Psal. 6. 1. O Lord, rebuke me not thine anger, neither chastise me in thy wrath, c. verse, 2, 3, 4, 5. Psal. 8. 9. Psal. 20. 5. Psal. 35. 9. 18. 28. Psal. 16. 7.

Thanksgiving, is a calling upon Gods name, whereby we with joy and gladness of heart, do praise God for his benefits either received, or promised. Psalm. 45. 1. Mine heart will utter forth a good matter, I will entreat in my words of the King: my tongue is as the penne of a swift writer. Eph. 5. 20. Giving thanks alwayes for all things unto God even the Father, in the name of our Lord Jesus Christ. Psal. 36. 8, 9. How excellent is thy mercy, O God? therefore the children of men trust under the shadow of thy wings. They shall be satisfied with the fatness of thine house, and thou shalt give them drinke out of the rivers of thy pleasures. Coloss. 3. 16, 17.

CHAP. XLVI.
OF CHRISTIAN APOLOGY, AND MARTYRDOME.

The profession of Christ in dangers, is either in word, or deede.

Profession in word, is Christian Apology, or the confession of Christ. Rom. 10. 10. With the heart, man believeth unto righteoussness: and with the mouth man confesseth to salvation. Psalm. 22. 22. I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.

Christian Apology, is the profession of Christ in word, when as we are ready with fear and meekness, to confess the truth of Christian religion, so often as need requireth; and the glory of God is endangered, even before unbelievers, especially if they be not past all hope of repentance. 1. Pet. 3. 15. Sanctify the Lord God in your hearts: and be ready alwayes to give an answer to every man that asketh you a reason of the hope that is in you: 16. And that with meekness reverence, having a good conscience, that when they speake evil of you as of evil doers, they may be ashamed, which blame your good conversation in Christ. Act. 7. the whole chapt. Steven there maketh an Apology for himself. Mat. 7. 6. Give not that which is holy to dogges, nor cast your pearles before swine, lest they treade them under their feet, and turning again all to rent you.

Profession, which is in deede, is called Martyrdome. Martyrdome is a part of Christian profession, when as a Christian man doth for the doctrine of faith, for justice, and for the salvation of his brethren, under-goe the punishment of death, imposed upon him by the adversaries of Christ Jesus. Mar. 6. 18. 27, 28. John told Herod, It is not lawful for thee to have thy brothers wife. And immediately the king sent the hangman, and gave him charge that his head should be brought: so he went and beheaded him in the prison. 2. Cor. 12. 15. I will most gladly bestow, and be bestowed for your soules, though the more I love you, the less am I loved.

Notwithstanding, it is lawful for Christians to fly in persecution if they finde themselves not sufficiently resolved and strengthened by Gods spirit to stand. Math. 10. 23. When they persecute you in one city, fly into another. Verily I say unto you, ye shall not have finished all the cities of Israel, till the son of man come. Joh. 10. 39. Again, they studied to apprehend him, but he escaped out of their hands. Act. 9. 30. When the brethren knew it, they brought him to Cesarea, and sent him forth to Tarsus. 1. King. 18. 13. Was it not tolde my Lord what I did, when Jezabel slue the Prophets of the Lord, how I hid an hundred men of  the Lords Prophets, by fifties in a cave, and fed them with bread and water? Act. 20. 22. Now behold, I go bound in the spirit unto Hierusalem, and know not what things shall come unto me there.

CHAP. XLVII.
OF EDIFICATION, AND ALMES AMONG
THE FAITHFUL.

That profession of Christ, which concerneth his members, namely, the Saints and faithful ones, is either Edification, or Almes.

Edification is every particular duty towards our brethren, whereby they are furthered either to grow up in Christ, or els are more surely  united to him. Rom. 14. 19. Let us follow those things which concerne peace, and wherewith one may edify another.

To Edification, these things which follow appertaine:

I. To give good example. Matth. 5. 16. Let your light so shine before men, that they may see your good work, and glorify your Father which is in heaven. 1. Pet. 2. 12. Have your conversation honest among the Gentiles, that they which speake evil of you as of evil doers, may by your good works which they shall see, glorify God in the day of visitation.

II. To exhort. Heb. 3. 13. Exhort one another daily, while it is called to day, lest any of you be hardened through the deceit fulness of sin. Rom. 1. 12. That I might be stirred up together with you, through our mutual faith, both yours and mine.

III. To comfort. 1. Thess. 5. 14. Comfort  the feeble minded, bear with the weake, be patient towards all men. Jam. 5. 16. Acknowledge your faults one to another, and pray one for another, that ye may be healed. 20. He that converteth a sinner from going astray out of his way, shall save a soule from death, and shall hide a multitude of sins. 1. Thess. 4. 18. Comfort your selves one another with these words.

IV. To admonish. Rom. 15. 14. I my self am persuaded of you, brethren, that ye also are full of goodness, and filled with allknowledge: and are able to admonish one another. 1. Thess. 5. 14. We desire you, brethren, admonish them that are unruly.

They shall observe an holy manner of admonition, who in the spirit of meekness, as it  were guilty of the like infirmity themselves, do admonish forthwith all their brethren of such faults, as they certenly know by them, that out of Gods word. Gal. 6. 1. Brethren, if any man by occasion be fallen into any fault, ye, which are spiritual, restore such an one in the spirit of meeknesss, considering thy self, lest thou also be tempted. Math. 7. 5. Thou hypocrite, cast out first the beame out of thine own eye, and then shalt thou see to take the mote out of thy brothers eye. 2. Tim. 4. 2. Preach the word: be instant in season, and out of season: improve, rebuke, exhort, with all long suffering and doctrine. Mat. 18. 15. If thy brother tresspass against thee, go and tell him his fault between thee and him alone: if he heare thee, thou hast wonne thy brother. Rom. 15. 14. 2. Tim. 4. 2. Levit. 19. 17. Thou shalt not hate thy brother in thine heart, but thou shalt plainely rebuke thy neighbour, and suffer him not to sin.

Reliefe peculiar to the godly among themselves, is a duty, whereby the rich do out of their plenty supply the wants of the poore, both according to their ability, sometimes beyond their ability. 2. Cor. 8. 3. To their power (I bear record) yea, beyond their power they were willing. Act. 2. 44. 45. All that believed were in one place, and had all things common: and they solde their possessions and goods, and parted them to all men, as every one had neede.

CHAP. XLVIII.
OF THE FOURTH DEGREE, OF THE DECLARATION OF
GODS LOVE: AND OF THE ESTATE OF THE
ELECT AFTER THIS LIFE.

The fourth degree of the declaration of Gods love, is Glorification, Rom. 8. 30.

Glorification, is the perfect transforming of the Saints into the image of the Son of God. Phil. 3. 21. Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. 1. Cor. 15. 44. It is sowne a natural body, and it is raised a spiritual body: there is a natural body, and there is a spiritual body 45. As it is also written, The first man Adam was made a living soule: the last Adam was made a quickning spirit. 49. And as we have borne the image of the earthly. so shall we bear the image of the heavenly. Psal. 17. 15. I will beholde thy face in righteoussness, and when I awake, I shall be satisfied with thine image.

The beginning of Glorification is in death, but it is not accomplished and made perfect before the last day of judgement.

The death of the Elect, is but a sleepe in Christ (a) whereby the body soule is severed. The body (b) that after corruption it may rise to greater glory. The soule, that it c being fully sanctified, may (d) immediatly, after departure from the body, be transported into the kingdom of heaven. (a) 1. Cor. 15. 17. If Christ be not raised, they which are asleep in Christ, are perished. Act. 7. 60. When he had thus spoken, he slept. (b) 1. Cor. 15. 36. O foole, that which thou, sowest is not quickened, except it die. (c) Revel. 21. 27. There shall enter into it none unclean thing, neither whatsoever workth abomination or lies: but they which are written in the Lambs book of life. Rom. 7. 25. I my self in my mind serve the law of God, but in my flesh the law of sin. (d) Luk. [23.] 42. He said to Jesus, Lord remember me when thou commest into thy kingdom. 34. Then Jesus said to him, This day shalt thou be with me in Paradise. Reve. 14. 13. Then I heard a voice from heaven, saying unto me, Write, Blessed are the dead, which hereafter die in the Lord, Even so saith the spirit: for they rest from their labours, and their works follow them.

Against the fear of death, note these preservatives:

I. Death, it freeth the godly from the tyranny  of Satan, sin, the world, the flesh, and eternal damnation, yea, from infinite both perils and losses, and doth place us both safe and happy, under the shadow, as it were, of Christs wings.

II. Christ by his death, hath sanctified unto us both death and the grave.

III. Christ is both in life and death, gaine to the godly. Phil. 1. 21.

IV. Those consolations which the spirit of Christ doth suggest to the soules of the faithful, do by many degrees surmount the dolours of death.

V. The desire of that most bright and glorious beholding of God, and the presence of those Saints which are departed before us.

VI. In stead of our bodies, we shall be  clothed with glory, 2. Cor. 5. 1.

VII. The sting of death, namely sin, is then so taken away, as that that Serpent can no more hurt us. 1. Cor. 15. 55. O death, where is thy sting! O grave, where is thy victory! Hebr. 2. 15. That he might deliver all them, which for fear of death, were all their life time subject to bondage.

VIII. We should not so much think of our death, as to take an exact account of our life. For that man cannot die ill, who hath lived well: and he seldome dieth well, that hath lived badly.

IX. The Angels they stand at our elbowes, that so soone as a Saint departeth, they may with all speed, immediately transport his soule into heaven.

Soules being once in heaven, remaine there  till the last day of judgement, where they partly magnify the name of God, and partly do waite, and pray for the consummation of the kingdom of glory, and full felicity in body and soule, Revel. 5. 8. And when he had taken the book, the four beasts, and the four and twenty elders fell down before the Lambe, having every one harpes, and golden vials full of odours, which are the prayers of the Saints. 9. And they sang a new song, saying, Thou art worthy to take the book, and to open the seales thereof, because thou wast killed, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation. Revel. 14. 2. I heard the voice of harpers harping with their harpes. 3. Ana they sung as it were, a new  song before the throne. Revelat. 6. 10. And they cried with a loud voice, saying, How long, Lord, holy and true; doest thou not judge, and avenge our blood on them that dwell on the earth?

CHAP. XLIX.
OF THE ESTATE OF THE ELECT AT THE LAST DAY
OF JUDGEMENT.

The last day of judgement shall be on this manner:

I. Immediately before the comming of Christ, a the powers of heaven shall be shaken: the Sun and Moone shall be darkened, and the Starres shall seem to fall from heaven: b at which sight the elect then living shall rejoice, but the reprobate shall shake every joint of them. a Math. 24. 29. Immediately after the tribulation of those days, shall the Sun be darkened, and the Moone shall not give her light, the Stars shall fall from heaven, and the powers of heaven shall be shaken: 30. And then shall appeare the sign of the Son of man in heaven: and then shall all the kindreds of the earth mourne, and they shall see the Son of man come in the clouds of heaven, with power and great glory. b Luk. 21. 26. Mens hearts shall faile them for fear, and for looking after those things, which shall come on the world. 28. And when these things begin to come to passe, then look up, and lift up your heads, for your redemption draweth near. 2. Tim. 4. 8. Henceforth is laid up for me the crowne of righteoussness, which the Lord, the righteous judge shall give me at that day; and not to me only, but unto them that live his appearing.

II. Then the heavens, being all set on fire, shall with a noise like to that of chariot wheeles, suddenly passe away, the elements, with the earth, and all therein shall be dissolved with fire. 2. Pet. 3. 12. Looking for, and hasting unto the comming of the day of God, by which the heavens being set on fire, shall be dissolved, and the elements shall melt with heate. 13. But we look for new heavens, and a new earth, according to his promise, wherein dwelleth all righteoussness.

At the same time, when as all these things shall come to passe, a the sound of the last Trumpet shall be heard, sounded by the Archangel. b And Christ shall come suddenly in the clouds, with power, glory, and a great traine of Angels. a Math. 24. 31. And he shall send his Angels with a great sound of a Trumpet: 1. Thess. 4. 16. The Lord himself shall descend from Heaven with a shout, even with the voice of the Archangel, and with the Trumpet of God: and the dead in Christ shall rise first. b Math. 24. 30. 1. Thess. 4. 17. Then shall we which live and remaine, be caught up with them also in the cloudes to meete the Lord in the aire, and so shall we ever be with the Lord.

III. Now at the sound of the Trumpet, the Elect which were dead, shall rise with those very bodies which were turned to dust, and one part rent from an other, shall by the omnipotent power of God, be restored, and the soules of them shall descend from heaven, and be brought again into those bodies. As for a them which then shall be alive, they shall be changed in the twinkling of an eye, and this mutation shall be in stead of death. And at that time, the bodies shall receive their full redemption; b and all the bodies of the Elect shall be made like the glorious body of Christ Jesus, and therefore shall be spiritual, immortal, glorious, and free from all infirmity. a 1. Cor. 15. 51, 52. We shall not all sleepe; but we shall all be changed, in a moment, in the twinkling of an eye, at the last Trumpet. 43. bIt is I2

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is sowne in dishonour, it is raised in honour: it is sowne  in weakness, it is raised in power. 44. It is sowne a natural body, it is raised a spiritual body.

IV. Last of all, when they are all convented before the tribunal seate of Christ, he will forthwith place the Elect, severed from the reprobate, taken up into the aire, at his right hand, and to them being written in the book of life, will he pronounce this sentence: Come ye blessed of my Father, possess the kingdom prepared for you from the foundations of the world. Math. 25 33. He shall set the sheepe on his right hand, and the goates on the left. 1. Thess. 4. 17. Rev. 20. 15. Whosoever was not found written in the book of life, was cast into the lake of fire.

CHAP. L.
OF THE ESTATE OF THE ELECT AFTER
JUDGEMENT.

The last judgement being once finished, the elect shall enjoy immediately blessedness in the kingdom of heaven.

Blessedness is that, whereby God himself is all in all his elect. 1. Cor. 15. 28. When all things shall be subdued to him, then shall the Son also himself be subject unto him that did subdue all things under him, that God may be all in all. And it is the revard of good works, not because works can merit, but by reason of Gods favour, who thus accepteth works, and that in respect of the merit of Christs righteoussness  imputed to the elect. Rom. 6. 23. The wages of sin is death, but eternal life is the gift of God through Jesus Christ our Lord. 2. Tim. 4. 8. Rev. 22. 12. Behold, I come shortly, and my reward is with me, to give every man according as his work shall be.

Blessedness hath two parts: Eternal life, and perfect glory.

Eternal life, is that fellowship with God, a whereby God himself is, through the Lamb Christ, life unto the Elect. For in the kingdom of heaven, the elect shall not need meat, drinke, sleepe, aire, heate, cold, phisic, apparel, or the light of the Sun and Moone. (b) but in place of all these, shall they have in them Gods spirit, by which immediately they shall be quick ened for ever. (a) John 14. 23. If any  man love me, he will keep my word, and my Father will love him, and we will come unto him, and dwell with him. 1. Joh. 4. 15. Whosoever confesseth that I. Christ is the Son of God, God dwells in him, and he in God. Rev. 21. 3. And I heard a voice, saying, Behold the Tabernacle of God is with men, and he will dwell with them: and they shall be his people, and God himself shall be their God with them. 23. And that Citty hath no need of Sun or Moone to shine in it: for the glory of God did light it, and the Lambe is the light of it. Rev. 22. 2. In the midst of the streete of it, and of either side of the river, was the tree of life, which bare twelve manner of fruits, and gave fruit every month: and the leaves of the tree served to heale the nations with. 5. And there shall be no night there, and they neede no candle, nor light of the Sun, for the Lord giveth them light, and they shall reign for evermore. (b) 1. Cor. 15. 45. Rom. 8. 11. If the spirit of him that raised up Jesus from the dead, dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies, because that his spirit dwelleth in you.

Perfect glory, is that wonderful excellency of the Elect, whereby they shall be in a far better estate then any heart can wish. This glory consisteth in three points. I. In that they shall still behold the face of God, which is his glory and majesty. Rev. 22. 4. And they shall see his face, and his name shall be in their foreheads. Psalm. 17. 15. I will behold thy face in righteoussness, and when I awake I shall be satisfied with thine image. II. In that they shall be most like to Christ, namely, just, holy, incorruptible, glorious, honourable, excellent, beautiful, strong, mighty, and nimble. 1. Joh. 3. 2. Dearely beloved, now are we the sons of God, but yet it doth not appeare what we shall be: and we know that when he shall appeare, we shall be like him: for we shall see him as he is. Philip. 3. 21. Who shall charge our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things to himself III. They shall inherit the kingdom of heaven, yea, the new heavens and the new earth shall be their inheritance. 1. Pet 1. 4. God hath begotten you to an inheritance immortal and undefiled, and that fadeth not away, reserved in heaven for you. Math. 25. 34. Then shall the King say to them on his right hand, Come ye blessed of my Father, possess the kingdom prepared for you before the foundations of the world were laid. Rev.5. 10. Thou hast made us unto our God Kings and Priests, and we shall reigne on the earth. Rev. 21. 7. He that overcommeth shall inherite all things, and I will be his God, and he shall be my son.

The fruit that commeth from both these parts of blessedness, is of two sorts: Eternal joy, and the perfect service of God. Psalm. 16. 11. Thou wilt show me the path of life, in thy presence is the fulness of joy: and at thy right hand there are pleasures for evermore. Psal. 36. 8. They shall be satisfied with the fatness of thine house, and thou shalt give them drinke out of the river of thy pleasures. 9. For with thee is the well of life, and in thy light shall we see light.

The parts of Gods service, are Praise, and Thanksgiving. Revel. 21. 3. And I heard a great voice out of heaven, saying, Behold, the Tabernacle of God is with men, and he will dwell with them: and they shall be his people, and God himself shall be their God with them. Cap. 5. 12. Saying with a loud voice. Worthy is the Lambe that was killed, to receive power, and riches, and wisdom, and strength, and honour, and glory, and praise, c. 13. Cap. 11.17. The four and twenty Elders which sate before God on their seates, fell upon their faces and worshipped God, saying, We give thee thanks, Lord God Almighty, Which art, and Which was, and Which art to come: for thou hast received thy great might, and hast obtained thy kingdom.

The manner of performing this service, is  to worship God by himself immediately. In heaven there shall neither be temple, ceremony, nor Sacrament, but all these wants shall God himself supply together with the Lambe, that is, Christ. Revelat. 21. 22. I saw no Temple therein, for the Lord God Almighty, and the Lambe, are the Temple of it.

This service shall be daily, and without intermission. Revel 7. 15. They are in the presence of the throne of God, and serve him day and night in his temple.

A Corollary, or the last conclusion.

Thus God, in saving the elect doth clearely set forth his justice and mercy. His justice, in that he punished the sins of the Elect,  in his Sons own person: His mercy, in that he pardoned their sin, for the merits of his Son. Ephes. 1. 18. That the eyes of your understanding may be lightened, that ye may know what the hope is of his calling, and what the riches of his glorious inheritance is in his Saints. 19. And what is the exceeding greatness of his power towards us, which believe, according to the working of his mighty power. 20. Which he wrought in Christ. cap. 3. 18. That ye may be able to comprehend with all Saints, what is the breadth, length, depth, and height: 19. And to know the love of Christ.

All these things the Lord himself doth thus decree, and in his good time will accomplish them, to the glorious praise of his name. Pro. 16. 4. The Lord hath made all things for his own  sake: yea, even the wicked for the day of evil.

CHAP. LI.
CONCERNING THE ORDER
OF THE CAUSES OF SALVATION, ACCORDING TO THE
DOCTRINE OF THE CHURCH OF ROME.

There are two things requisite to obtaine salvation: Predestination, and the Execution thereof.

Predestination, is a fore-ordaining of the reasonable creature to grace in this life, and glory in the life to come. Sebastian. Cattaneus. Enchir. tract. 1. cap. last.

This, in regard of the first effects thereof,  which are vocation, election, and ordination to eternal life, hath the cause of it in God, namely, his will: but in regard of the last effect, which is the execution of such an ordinance, and the obtaining of eternal life, it hath the cause of it in man; because according to the common opinion, Gods predestination is by reason of works foreseene in men, that is, God doth therefore predestinate or reject some man, because he foreseeth that he will well or badly use his grace. But for the more evident declaration of this, these seven conclusions must be set down.

I. The Predestination, and Reprobation of God, do not constraine or enforce any necessity upon the will of man.

II. God hath predestinated all men, that is, he hath appointed and disposed all men so, as they might obtaine eternal salvation.

III. Man is neither by necessity nor chance saved or condemned, but voluntarily.

IV. God hath predestinated some, other hath he rejected.

V. Those whom God hath predestinated by his absolute predestination, which cannot be lost, shall infallibly die in grace: but they which are predestinate, by that predestination which being according to present justice, may be lost by some mortal sin which followes, are not infallibly saved, but oftentimes such are condemned, and lose their crowne glory. Hence ariseth that position of theirs, that he which is justified may be a reprobate, and perish eternally. Torrentis Aug. Confess. 2. book, 4. chap 20. Sect. Therefore predestination is not certaine, seeing it may be lost.

VI. God alone doth know the certaine and set number of them which are predestinate.

VII. There is one set number of them which are predestinate, or rejected, and that can neither be increased nor diminished.

The Execution of predestination, is either in infants, or those of yeares of discretion.

Concerning Infants, the merit of Christ is applied unto them by baptisme rightly administred: so that whatsoever in original corruption may truly properly be accounted for sin, is not only, as I may say, not pared away, or not imputed, but utterly taken away. For there is nothing that God can hate in such as are renewed. Concil. Trid. 5. sect. 5. Can.

Nevertheless we must confess, that there remaineth yet in such as are baptized, concupiscence, or the relics of sin. The which seeing it is left in men to wrastle withall, it hath no power to hurt but such as yield unto it.

The execution of Predestination in such as are of riper yeares, hath sixe degrees.

The first, is Vocation, whereby men, not for their own merits, but by Gods preventing grace through Christ, are called to turne themselves unto God.

The second, is a Preparation to righteousness, whereby men, through the inherent power of Free-will: do apply themselves to justification, after that the same power is stirred up by the holy Ghost. For Free-will is only somewhat diminished, and not extinguished: and therefore so soone as the holy Ghost toucheth and enlighteneth the heart, it workth together with the same spirit, freely assenting unto the same. This Preparation hath seven degrees. Biel 4. book 13. dist. 2. quest.

The first is faith, which is a knowledge and an assent, wher by men agree that thosethings are true which are delivered concerning God, and his will, revealed in the word of God.

I his is the foundation of justification, prepareth the heart: because it stirres up free-will, that it may affect the heart with those motions by which it is prepared to justification. I3

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I. The act of faith, is to apprehend the ugliness  of sin, and the wages thereof.

II. After this, followeth a fear of Gods anger, and of hell fire.

III. Then begin men to dislike, and in some sort to detest sin.

And herein stands the disposition of Congruity, not immediately, nor sufficient, but far removed.

IV. At the length, faith turneth it self to the contemplation of Gods mercies, and believeth that God is ready to forgive sins, by the infusion of charity into those, which are before sufficiently prepared and disposed.

V. Out of this contemplation, proceedeth the act of hope, whereby they begin to desire  God, as the chiefest good.

VI. Out of this act of hope, ariseth love, whereby God is loved above all things, by the strength of nature.

VII. After this love, followeth a new dislike, and a detestation of sin, not so much in regard of fear of the punishment in hell fire, as in regard of the offence to God, who is finally loved more then all other things.

VIII. After all these, followes a purpose of amendment of life: and here comes in the measure of congruity, that is, sufficient: or else the immediate, sufficient, and last disposition before the infusion of grace.

The third degree of Predestination, is the  first justification, whereby men of unjust, are made just, not only through the remission of their sins, but also by a sanctification of the inward man, by his voluntary receiving of grace and gifts.

The efficient cause of this justification, is the mercy of God, and the meritorious passion of our Saviour Christ, whereby he purchased justification for men. The instrumental cause, is baptisme. The formal cause, is not that justice which was inherent in Christ, but which he infuseth into man: and that is especially hope, and charity.

The fourth degree, is the second justification, whereby men are of just, made more just: the cause here of is faith, joined with good works

It is possible for such as are renewed, to keep  the commandments: and therefore it is false, that a just man committeth so much as a venial sin in his best actions, much less, that he deserveth eternal death for the same.

The fifth degree, is the reparation of a sinner by the Sacrament of Penance. The which is, as it were, the second boord after a shipwracke. The cause why this reparation is necessary, is, because men lose the grace of justification by every mortal sin.

The last degree, is the fruit of justification, namely, the glory of eternal life, the which works done in grace, do ex condigno, condignely merit, or by sufficient worthinesss.

Condigne merit, is when as the reward is after such sort due, as that if it be not given, injustice will be committed: This by the rigour of justice is due.

Two conditions are requisite to make a merit, I. That a reward should by some compact or bargaine be due: And this condition is in works, in regard of God. For God in the scriptures hath promised a reward to such as work well. II. That besides this compact whereby the debter is bound, there should be also some worthinesss in the work, or some proportion of the work to the reward.

The worthiness or dignity of the work, dependeth. I. On Christ, because Christ did not only merit that his own proper actions should be meritorious, but the actions also of his members. II. On the holy Ghost. For the holy Ghost doth conspire, excite, move men to do. III. On an Habitual grace, which is a certaine participation of the divine essence.

Thus much concerning the degrees of executing Predestination. Now followes the applying of Predestination particularly to the persons of men.

No man, so long as he liveth in this mortal life, ought so much to presume on the secret my stery of Gods Predestination, as to determine undoubtedly that he is in the number of them whom God hath ordained to eternal happiness. For no man without especial revelation can know, whom God hath chosen to be his heires, Sess. 6. c. 12.

The summe of all these, is this: God by a certaine grace given freely, or rather a grace preventing, or comming before, the which is tearmed an especial aide, doth move a man, that he may dispose himself unto his justifying grace, namely, that he may believe, fear, repent, love, and propound to himself newness of life, c.

Furthermore, if a sinner do by his free will yield his assent unto this divine motion, and doth consequently and accordingly rightly dispose himself, God doth incontinently forgive him his sin, and withall doth infuse into him justifying grace, by which he may do good works, and so by them merit eternal life. Bellarm.

Errours of the Papists in their distributing
of the causes of salvation.

And this is the doctrine of the Church of Rome, surely a very blasphemous doctrine, and no better to be accounted of, then as a gallowes set up for the torture and massacre of mens consciences. And that this may the more manifestly appeare to be so, I will set down the most principal errours of popish doctrine in this case.

The I. errour.

Predestination is only of the Elect, the Reprobates they are only fore-knowne.

The confutation.

The name of Predestination, by a figure called Synecdoche, the whole for the part, is

[Note page figure.--Editor.]

A view of the distribution of the
causes of Salvation and Damnation, as the
Church of Rome would have it. Preparation to justification is the
Merite of congruity far off or remote.
Merite of congruity sufficient.
Predestination of
Infants baptized.
Men of yeares of discretion.
Faith.
Fear of hell fire.
Hatred of sin for the punishment thereof.
Consideration of Gods mercy
Hope.
Love.
Purpose of amendment of life.
The first justification.
The reparation of grace lost.
Second justification.
Eternal life through the merite of works.
GOD.
Foreknowledge of works.
Creation
The fall.
Christ.
His passion and death.
His descension into Hell.
His glorification by merite of his death.
Gods glory.
Reprobation.
Obduration by bare permission
Damnation and eternal death.

Place this Table between the fol. 95. 96.

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taken indeed sometimes in the good part,  spoken of the Elect and faithful called, as Rom. 8. 30. Whom he predestinated, them also he called, and whom he called, them also he justified, and whom he justified, them also he glorified. So are the Ephesians said to be predestinate in to the adoption of the sons of God, Eph. 1. 5. Yet may this word Predestination, nevertheless generally be extended unto the decree of God, whether it be that of predestination to eternal life, or the other unto eternal death. The reasons: I. Act. 4. 27, 28. They gathered themselves togither against thine holy Son Jesus to do whatsoever thine hand and thy counsel had determined (or fore ordained, or predestinated, προὼρισεν) before to be done. II. August. de Bono persev. Chap. 17. he calleth Predestination the disposition  of future works: and in his 15. book of the City of God, chap. 1. he divideth all mankind into two cities: whereof one is predestinate to reigne with God eternally, the other predestinate to undergoe eternal punishment with the devil. And in his Manuel to Laurentius, chap. 100. he saith, That God hath justly predestinated wicked men unto punishment, mercifully predestinated the good unto grace. Thomas of Aquine 1. part. quaest. 23. artic. 4. It mattereth not in regard of the name of predestination, whether a man be said to be predestinate to life eternal or not.

Furthermore, for a man to say that the Reprobates are fore-knowne, and not predestinate; is very injurious: because Gods foreknowledge, may in nothing which is to be, be severed from his will and eternal decree. For  that, which being hereafter to be, it foreknowne of God, that assuredly will come to passe, and shall be, that either by the will of God, or without his will: if with his will, then no doubt, he both decreed preordained the same if: without or against his, will, how is God then omnipotent? And surely evil it self, albeit God will it not in his approving or allowing will, yet willeth he the free, willing permission thereof. August in his Manuel or Enchiridon to Laurentius, cha. 100. hath an excellent saying to this purpose. Although (saith he) that those things which are evil, in that they are evil, cannot be good, yet that there are not only good, but also evil things, it is very good: to the  intent that after a marvellous unspeakable manner, that thing may not be besides, or without his will, which also is done against his will, because it should not be done, unless he suffered it, neither doth he suffer it, against his will, but willingly.

The II. Errour.

That Predestination is mutable. For, (according to the common opinion of the Papists) whosoever is predestinate, he is contingently predestinated as well on Gods part, as on mans: whence it followeth, that he which is predestinated, that is appointed to salvaon, may be condemned; and he which is foreknowne that is, appointed to damnation, may be saved.

The Confutation.

The contrary to this their doctrine is most true. Namely, that the decree of God concerning every mans eternal both salvation and damnation, is from all eternity set down, and immutable. The reasons; I. Testimonies of Scripture. Rom. 11. 26. The gifts and calling of God they are ἀμεταμέλητα, such as are without repentance. Math. 24. 22. There shall arise false Christs, and false prophets: and shall do great signs and miracles, so that [if it were possible] they should deceive even the elect. Rom. 8. 33. Who shall lay any thing to the charge of Gods chosen? it is God that justisieth, who shall condemne? 2. Tim. 2. 19. The foundation of God standeth sure, and hath this seale, The Lord kneweth who are his. II. Election and reprobation are in God, not in men: now there can be nothing in God which is not immutable. Mal. 3. 6. I Jehovah am not changed. Esay. 64. 10. My counsel shall stand, and I will do whatsoever I will. III. If this Popish conclusion should be granted, then would it follow of necessity, that the foreknowledge of God must be made voide, his power weakened, and his will changed, each of which is impious once to dreame of. For he which changeth his counsel, or his will, doth therefore change it, either because he at the length seeth that he might have taken better advise, or else in that he seeth that he could not bring his former purpose about as he would: Either of which are far our Lord God. IV. If we resolve that the counsel of God in any ways mutable, it will by this come to passe, that every man must be uncertaine whether he be predestinate to life or not: whereby that notable stay only ground of our full assurance to be saved, is utterly shaken and overturned. Wherefore let this truth be maintained of us, namely, that both the election and reprobation of God stand immutable, so that neither the Elect can become reprobates, nor the reprobates elect; and consequently neither these be saved; nor they condemned.

Against this doctrine, the popish sort except. If you speake in a compound sense or meaning (in sensu composito) it is very true, that the predestinate cannot be damned, nor such as are fore-knowne be saved: but if in a sense divided (in sensu diviso) it is not so. This distinction is plaine by this example. White colour in a compound meaning cannot be blacke, because blackness is repugnant contrary to whiteness: But in a divided sense, white colour now may afterwards be made blacke. In like sort, one predestinated to salvation may, by reason of the free-will he hath, sin, and so be damned. Answ. These are silly shifts, and mere sophismes, because, such as are predestinated to the end, namely, salvation, are necessarily predestinated to the means and salvation, the which they cannot but use, and by them come to the end it self.

The III. Errour.

All men are predestinate, that is, disposed and ordained of God, so as they might attain eternal life. Sebast. Catteneus in his Enchirid. chap. of Predest. I4

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The confutation.

This is manifestly false. For, I. infants who so soone as they are borne, depart this life, seeing for want of time they cannot in this life use the means of salvation, albeit they may have life eternal, yet obtaine they it not by using the means unto the same. II. That which the Lord indeede actually doth, the very same hath he determined to do. For he doth nothing neither unadvisedly, or unwillingly: but he actually forsaketh a very great part of mankind, the which being shut up under contumacy, he doth leave to it self. Act. 14 16. Who in times past suffered all the Gentils to walk in their own ways. Hence also is it, that  Eph. 2. 12. all the Gentiles are said to be ἄθεοι, without God in the world. Therefore God decreed to forsake some men in this life, consequently he ordained not all men to the obtaining of eternal life. Nay, if God once but would in his secret will, that all men should be saved, it were un possible for any to perish: because Gods willing, is his doing of it: and if he that was ordained to salvaton perish, then must God now needs have left off to will that, which he would from all eternity, or els being to will that, which before he would not; the which cannot be said of God, without blasphemy. III. Paul, 2. Thess. 2. 10. saith, that there be certaine men, ἀπολλυμένοι, which perish, and them he distinguisheth from the elect. v. 13. Rom. 9 21, 22. Hath not the potter power, c.  Where there is not only mention made of vessels of glory, mercy, but also of certaine, made, and rashioned in Gods eternal counsel, as vessels of wrath. Now look whom God hath made to wrath and destruction, them he never disposed to obtaine eternal life.

The IV. Errour.

Predestination, in regard of the last effects thereof, hath his cause in man, that is, in mans free-will, and works: for they whom God had foreseene, that they would receive grace offered in Christ, leade their life according to the Law, them he predestinated, not of works, but of his mercy; yet so, as that he had respect unto works, or to deale with them according to their works: or (as others say) to ordaine them by their works foreseene. As for example: God did from all eternity foresee foreknow that Peter should be saved, and Judas condemned; because he from the same eternity did foresee foreknow, that Peter would accept of the grace offered unto him, and after use the same aright: and he did also foresee that Judas should receive the grace offered, yet notwithstanding by reason of his perverse will, use the same perversly.

The confutation.

This their forged devise of foreseene works, I. Paul doth show to be plainely counterfeit, when as he saith that the Ephesians were elected in Christ before the foundations of the world were laid: Eph. 1. 3. and that not because he did foresee that they would be holy, but that they might be holy and unblameable before God with love And c. 2. v. o he saith, they were created to good works in Christ, that they might walk therein. In which places, good works they are made effects of predestination; but the effect foreseene can not be the canse of his cause: for that every cause, in the order both of nature knowledge, doth go before his effect. II. Tit. 3. 5. Not of works which we have done, but according to his mercy did God elect and save us. III. God in electing us, did not regard any thing out of himself, but in himself did he elect us, Eph. 1. 4. and 9. Therefore did he not regard future works. IV. Some of the Popish schoolemen confess, that Predestinati on, doth put nothing in the party predestinated, in respect of him, for which God did predestinate him, Thom. 1. primae. quaest. 13. art. 2. V. Election is only of Gods mercy. Rom. 9. 16. VI. God saw no grace in man, but that which he himself must bestow upon him: whence it is apparent, that in election the beginning thereof proceedeth from grace. VII. Seeing there is nothing either above God, or greater then God, it must needes be impious to assigne any cause of his will, either out of, or above his majesty: and therefore that his fore-knowledge of faith and works should be accounted the impulsive cause of his decree, concerning mans salvation, we do rightly deny.

The V. Errour.

By Baptisme rightly administred, not only the guiltiness, hut also the corruption of original sin, is so washed away, as that it is not afterward properly accounted a sin.

The Confutation.

We contrarily do thus distinguish of sin. Sin, in regard of the guiltiness, of Gods wrath, and also in regard of the punishment, togither by one act is taken away in Baptisme: but in regard of that errour and corruption of nature, it is not at the first quite taken away, but successively; by little and little it is extinguished; even as our renovation wrought by the holy Ghost, is by little and little begun and increased in us. Reasons. I. Paul would not so greatly bewaile his original sin, if after Baptisme it ceased any more to be sin, I see, saith he, another law in my members, rebelling against the law of my mind, and leaving me captive unto the law of sin which is in my members. O miserable man! who shall deliver me from this body of death? Rom. 7. 23. 24. II. Original sin, is called a sin out of measure sinful, Rom. 7. 13. And, Heb. 12 1. a sin that hangeth fast on, or, easily compasseth us about III. Concupiscence is the roote of all actual sin: and therefore even after Baptisme, it must properly be a sin. IV. Unless that concupiscence were a sin, where would or could be that vehement and hot combate between the flesh and the spirit? Gal. 5. 17.

The VI. Errour.

Baptisme is absolutely necessary to salvation, especially for children.

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The Confutation.

We deny that Baptisme is of absolute necessity  to salvation. Reasons. I Sacraments do not conferre grace, but rather confirme grace, when God hath conferred the same. The children of faithful parents are borne holy, not by natural generation, but by the grace of God, and are not first made holy by baptisme: and as for such as are yeares of discretion before they be baptized, they can not be baptized unless they believe. Now all such as believe, are both justified, and reconciled to God; and therefore albeit they without their own default, are deprived of the Sacraments, it is unpossible for them to perish. II. God did precisely appoint circumcision to be on the  eight day, not on the first, or the second: now there is no doubt, but that many infants, before their eight day, were prevented of circumcision by death, all which for a man peremptorily to set down as condemned, were very absurd. III. If circumcision were of such absolute great necessity, why was it for the space of fourty yeares in the desart intermitted? and that only because the Israelites being often in journey, such as were circumcised were by it in jeopardy of death: no doubt Moses and Aaron would never have omitted this Sacrament so long, if it had been absolutely necessary to salvation. IV. This doctrine of the absolute necessity of Baptisme, was unknown to the ancient fathers. For the  privitive Church did tolerate very godly men (though we allow not their fact) that they should defer their baptisme many yeares, yea often to the time of their death. Hence was it, that Constantine the great was not baptized till a little before his death: and Valentinian by reason of his delay, was not at all baptized: whom notwithstanding Ambrose pronounceth to be in heaven. And Bernard in his 77. epist. disputeth, that not every deprivation of baptisme, but the contempt or palpable negligence is damnable.

The VII. Errour.

Man after the fall of Adam hath free will as well to do that which is good, as that which is evil although it be in a divers manner, that is, he hath free-will to do evil simply, without any external aid: but to do well, none at all, but by the grace of God preventing, or guiding us: the which grace notwithstanding every man hath, and to the which grace it is in our freewill either to consent and together work with the same, or not. And therefore the power of freewill to do that which is good and acceptable to God, is only attenuated and weakened before conversion, not quite taken away, and therefore man can of himselse work a preparation to justification.

The Confutation.

Man not regenerated, hath free-will to do only that which is evil, none to do good. He being not already converted cannot so much as will to have faith, and be converted. Reasons. I. Man is not said to be weake or sicke, but dead in sins. Eph. 2. 1. Col. 1. 13. As he therefore that is corporally dead cannot stirre up himself, that he may performe the works of the living, no not then when others help him: so he that is spiritually dead, cannot move himself to live unto God. II. He is the servant of Satan, bondslave of sin, Eph. 2. 2. Rom. 6. 13. Now we know, that a servant standeth at the becke and pleasure of another, and can do nothing els. III. That which no man can by himself know and believe, the same he can not will: but no man can know believe those things that appertaine to the kingdom of God. 1. Cor. 2. 14. The natural man perceiveth not the things of the spirit of God. 2. Cor. 3. 5 We are not sufficient of our selves, to think any thing as of our selves. Therefore no man can will by himself, those things that appertaine to Gods kingdom. IV. That which is a deadly enemy to goodness, and is directly repugnant thereunto, the same desireth not that which is good; but the will is an enemy, and directly repugnant unto goodness. Rom. 8. 7. The wisdom of the flesh is hatred against God: for it is not subject to the law of God, neither indeede can be.

Object. I. The word is near unto thee in thine heart, and in thy mouth, that thou mayest do the same. Deut. 30. 14. Ans. It is not easy to performe the law legally, but Evangelically. Now this is done, when any man doth fulfill the law by a Mediator, and from him receiving the spirit of God, doth endeavour to performe new obedience.

Object. JI. God giveth many precepts by which we are commanded to repent, believe, obey God, c. Therefore to do these, we have free-will. Ans. Such places do admonish us, not of our strength, but of our duty infirmity: neither do they show what men can do: but what men should do. II. They are instruments of the holy Ghost, whereby he doth renew and convert such as shall be saved. They object again. God in commanding these, doth not require things impossible. Ans. He doth not indeede to men in their innocency, but now to all such as fell in Adam he doth, and that by their own default, not Gods.

Object. III. Phil. 2. 12. Work your salvation with fear and trembling. Ans. Paul speaketh of such as are already converted, which have their will in part freed.

Object. IV. If the will be a mere patient, it is constrained to do that which is good. Ans. The will both in it self, and of it self, is a mere patient in her first conversion unto God; but if it be considered as it is moved by the spirit of God, it is an agent. For, being moved, it moveth. It is not therefore compelled, but of a nilling will, is made a willing will.

The VIII. Errour.

The holy Ghost doth not give grace to will, but only doth unloose the will which before was chained, and also doth excite the same: so that the will by her own power, doth dispose her self to justification.

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The Confutation.

It is apparently false. To will those things  which concerne the kingdom of God, as faith, conversion, and new obedience, is the mere gift of Gods spirit. Math. 11. 26. No man knoweth the Father but the Son, and he to whom the Son will reveale him. Luk. 8. 10. To you it is given to know the mysteries of the kingdom of God. Philip. 2. [13.] It is God which workth in you to will and to do. 1. Cor. 12. 3. No man can say that Jesus is the Lord, but by the holy Ghost. Briefly, he who according to God is to be created in righteoussness and holiness, Eph. 4 24. cannot any ways dispose himself to justification, or new creation. For it is impossible that a thing not created, should dispose it self to his creation.

The IX. Errour.

That preparation to grace, which is caused by the power of free-will, may by the merit of congruity deserve justification.

The Confutation.

These things smell of more then Satanical arrogancy. For what man, but such an one, as were not in his right mind, would believe, that he, unto whom so many millions of condemnations are due, could once merit the least dramme of grace? The prodigal son was not received into favour by reason of his deserts, but by favour. Luk. [15.] 21. His son said unto him, I have sinned against heaven and against thee, and am no more worthy to be called thy son.

The X. Errour.

The faith of the godly, or that which justifieth, is that whereby a man doth in general believe the promised blessedness of GOD, and by which also he giveth his assent to other mysteries revealed of God concerning the same.

The confutation.

Faith is not only a general knowledge, assent to the history of the Gospel, but further also a certain power, both apprehending and severally applying the promises of God in Christ, whereby a man doth assuredly set down that his sins are forgiven him, and that he is reconciled unto GOD. Reasons. I. A. particular assurance of the favour of God, is of the nature of faith. Eph. 3. 10. By whom we  have boldness, entrance with confidence, by faith in him. Rom. 4. 20. Neither did he doubt of the promise of GOD through unbelief, but was strengthened in the faith, gave glory unto God. 21. Being fully assured that he which had promised, was also able to do it. Heb. 10. 22. Let us draw near with a true heart in assurance of faith II. Particular doubting is reprehended. Mat. 14. 31. O thou of little faith, why didst thou doubt? Luk. 12. 29. Hang ye not in suspence. III. That which a man prayeth for to God, that must he assuredly believe to receive. Mar. 11. 24. But the faithful in their prayers make request for adoption, justification, and life eternal: and therefore they must certainely believe that they shall receive these benefits. IV. Rom. 5. 1. We being therefore justified, have peace with GOD. But there can be no peace, where there is not a particular assurance of Gods favour.

V. That which the spirit of God doth testify particularly, that must also be believed particularly: but the spirit of God doth give a particular testimony of the adoption of the faithful, Rom. 8. 16. Gal. 4. 6. This therefore is in like sort to be believed.

Whereas they say, that no man hath a particular assurance, but by especial revelation, as was that which Abraham, and Paul had, is false. For the faith of these two is set down in Scripture, as an example which we should all follow. For this cause Abraham is called the Father of the faithful, Rom. 8. 11. and Paul testifieth the very same of himself, 1. Tim. 1. 16. For this cause (saith he) was I received to mercy, that Jesus Christ should first show on me all long suffering, unto the example of them, which shall in time to come believe in him unto eternal life. Again, whereas they say, that we have a moral assurance, but not the assurance of faith, it is a popish devise. For, Rom. 8. 16. The spirit of adoption (συμμαρτυρεῖ) together bearth witness to our spirits. Where we see two witnesses of our adoption, our own spirit, and the Spirit of God. Our spirit doth testify morally of our adoption, by sanctification, and the fruits thereof: and therefore also the spirit of God witnesseth after another manner, namely, by the certainty of faith, declaring and applying the promises of God.

Object. I. We are commanded to work our salvation with fear and trembling. Answ. This fear is not in regard of Gods mercy forgiving our sins, but in respect of us, and our nature, which is ever prone to slide away, and starting from God.

Object. II. In respect of Gods mercy, we must hope for salvation: but in respect of our unworthinesss, we must doubt. Answ. I. We may not at all lawfully doubt of Gods mercy, because doubtfulness is not of the nature of faith, but rather a natural corruption. II. If we consider our own unworthinesss, it is out of all doubt, we must be out of all hope, and despaire of our salvation.

Object. III. There be many sins unknowne unto us, and so also uncertaine whether they be pardoned unto us. Ans. He that certainely and truly knoweth that but one sin is pardoned him, he hath before God all his sins remitted, whether they be knowne or unknown

Object. IV. No man dare swear, or die in the defence of this proposition: I am the child of God, or in Gods favour, and justified. Answ. They which have an unfained faith, will, if they be lawfully called, not only testify their adoption by an oath, but seale it also by their blood.

Object. V. A man may have this faith which the Protestants talk of, and lie in a mortal sin, and have also a purpose to persever in a mortal sin. Ans. It is far otherwise: for Act. 15. 9. True faith purifieth the heart.

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These Sophisters do further affirme, that  this faith, which to them is nothing but a knowledge illumination of the mind, concerning the truth of Gods word, is the roote and foundation of justification. The which, if it be true, why should not the devil be just? for he hath both a knowledge of Gods word, and thereunto by believing doth give his assent; who notwithstanding he have such a faith, yet can he not be called one of the faithful.

Here they except and say: The devils faith is void of charity, which is the form of faith. But this is a doting surmise of their own braine. For charity is the effect of faith. 1. Tim. 1. 5.  But the effect cannot informe the cause.

The XI. Errour.

Mans love of God, doth in order and time go before his justification and reconciliation with God.

The confutation.

Nay contrarily, unless we be first persuaded of Gods love towards us, we never love him. For we love him, because he loved us first. 1. Joh. 4. 19. Again, it is impossible, that Gods enemy should love him: but he which is not as yet justified; or reconciled to God, he is Gods enemy, Rom. 5. 9, 10. Neither is any man before the act of justification, made of Gods enemy his friend.

The XII. Errour.

Infused or inherent justice, is the formal cause of justification, whereby men are justified in the sight of God formally.

The Confutation.

We do contrarily hold, that the material cause of mans justification, is the obedience of Christ in suffering fulfilling the law for us: but as for the formal cause, that must needes be imputation, the which is an action of God the Father, accepting the obedience of Christ for us, as it were our own. Reasons. I. Look by what we are absolved from all our sins, and by which we are accepted to eternal life, by that alone are we justified: But by Christs perfect obedience imputed unto us, we are absolved from all our sins, and through it we are accepted of God, to eternal life; the which we cannot attain unto by inherent holiness.  Therefore by Christs perfect obedience imputed unto us, are we alone justified. This will appeare to be true, in the exercises of invocation on Gods name, and also of repentance. For in tentation, and conflicts with sin and Satan, faith doth not reason thus: Now I have charity and inherent grace, and for these God will accept of me: But faith doth more rightly behold the Son of God, as he was made a sacrifice for us, and sitteth at the right hand of his Father, there making intercession for us: to, him, I say, doth faith fly, is assured, that for this his Son, God will forgive us all our sins, and will also be reconciled unto us, yea, and account us just in his sight, not by any quality inherent in us, but rather by the merit of Jesus Christ. Rom. 5. 19. II. As Christ is made a sin ner, so by proportion such as believe are made just: But Christ was by imputation only made and accounted a sinner for us. 2. Cor. 5. 21. For he became surety for us, and a sacrifice for our sins, upon which all both the guiltiness of Gods wrath, and punishment for us was to be laide. Hence it is, that he is said to become (κατάρα) a curse for us: therefore we again are made just only by imputation. III. The contrary to condemnation is remission of sins; and justification is the opposite of condemnation. Rom. 8. 33. It is God that justifieth, who shall condemne? Therefore justification is the remission of sins. Now remission of sins dependeth only upon this imputation of Christs merits. IV Albeit infused inherent justice may have his due place, his praise, and also deserts, yet as it is a work of the holy Ghost, it is not in this life complete, by reason of the flesh whereto it is united, it is both imperfect, infected with the dregs of sin. Esa. 64. 6. Therefore before Gods judgement seat it cannot claime this prerogative, to absolve any from the sentence of condemnation.

Object. I. This imputation is nothing else but a vaine conceit. Ans. I. Yes, it is a relation or divine ordinance, whereby one relative is applieed to his correlative, or as the Logicians say, is as the foundation to the Terminus. II. As the imputation of our sins unto Christ, was indeede something, so the imputation of Christs justice unto us, must not be thought a bare conceit. III. Again, the Church of Rome doth her self maintaine imputative justice, namely, when as by ecclesiastical authority she doth apply the merits and satisfactions of certaine persons, unto other members of that Church. Whence it is apparant, that even the Popes indulgences they are imputative.

Object. II. Imputative justice is not everlasting: but that justice which the Messias brings is everlasting. Ans. Although after this life there is no pardon of sins to be looked for, yet that which is given us in this life, shall to our salvation continue in the life to come.

Object. III. If justification be by imputation, he may before God be just, who indeed is a very wicked man. Answ. Not so any ways: for he that is once by imputation justified, he is also at that same instant sanctified.

The XIII. Errour.

There is also a second justification, and that is obtained by works.

The Confutation.

That popish device of a second justification, is a satanical delusion. For, I. the word of God doth acknowledge no more but one justification at all, that absolute complete of it self. There is but one justice, but one satisfaction of God being offended: therefore there cannot be a manifold justification. II. If by reason of the increase of inherent justice, justification should be distinguished into several kinds or parts, we might as well make an hundreth kinds, or parts of justification, as

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two III. That which by order of nature doth  follow after full justification before God, cannot be said to justify: But good works do by order of nature follow mans justification, and his absolution from sins: because no work can please God except the person it self, that workth the same, do before please him: But no mans person can please God, but such an one as being reconciled to God, by the merits of Christ, hath peace with him. IV. Such works as are not agreable, to the rule of Legal justice; they before the tribunal Seate of God, cannot justify, but rather both in, and of themselves are subject to Gods eternal curse. For this is the sentence of the Law. Deut. 27. 26. Cursed is every one that continueth not in all  things written in the book of the law to do them. Now the works even of the regenerate, are not squared according to the rule of Legal justice: wherefore David being, as it were stricken, with the consideration of this, durst not once oppose, no not his best works to the judgement of God, that by them he might plead pardon of his sins; whence it is that he crieth out and saith, Psal. 143. 2. Enter not into judgement with thy servant, O Lord, for then no flesh living shall be justified in thy sight. The like doth Job. 9. 3. If he (namely, such an one as saith he is just) contend with God, he cannot answer him one of a thousand. And, Dan. 9. 18. We do not present our supplications before thee for our own righteousness, but for thy great tender mercies. V. Justification by works, let them be whatsoever  they can be, doth quite overturne the foundation of our faith. Gal. 5. 2. If ye be circumcised, Christ will profit you nothing, and ver. 4. Ye are abolished from Christ, who soever are justified by the law: ye are fallen from grace. In this place the Apostle speaketh of them, not which did openly resist Christ, and the Gospel; but of such, as did with the merit of Christ, mingle together the works of the Law; as though some part of our salvation consisted in them. Exception, This place doth only exclude such moral works of the flesh, as do go before faith, or the works of the law of Moses. Answ. This in untrue. For even of Abraham being already regenerated, and of those his works which were done when he was justified, Paul speaketh thus, Rom. 4. 5. To him, not which workth, but which believeth, is faith imputed. Those  works which GOD hath prepared that the regenerate should walk in them, are moral works, and works of grace; but these are excluded from justification, and working mans salvation. Eph. 2. 10. And Paul being regenerate saith thus of himself, 1. Cor. 4. 4. I am not guilty unto my self of any thing, yet am I not thereby justified. VI. The cause of the cause, is the cause of the thing caused; but grace without works, is the cause of mans predestination; the which is the cause of his justification: and therefore grace without works shall much more be said to be the cause of justification.

Object. I. Levit. 18. 5. He that keepeth my statutes shall live in them. Answ. This saying is a legal sentence: and therefore showeth not what men can do, but what they should do.

Object. JI. Psal. 119. 1. Blessed are those that walk in the Law of the Lord. Answ. Man is not here said to be blessed, because he walketh uprightly, but because the person of such a walker is by the merits of Christ, justified before God.

Object. III. Judge me according to my righteoussness. Psal. 7. 8. And the fact of Phinees was imputed to him for righteoussness. Ans. These places are not meant of that righteoussness of the person, by which it is righteous before God; but of the righteousness of some particular cause, or work. For whereas David was accused of this crime, that he did affect Sauls kingdom, he in this point doth in the words above mentioned, testify his innocency before God.

Object. IV. Math. 25. v. 34. 35. c. We are judged according to our works; therefore also by them justified. Answ. The reason is not like: because the last judgement is not the justifying of a man, but a declaracion of that justification which we had before obtained. Therefore the last judgement must be pronounced and taken, not from the cause of justification, but from the effects and signs thereof.

Object. V. Luk 16. 9. Make you friends of unrighteous Mammon, c. that they may receive you into eternal habitations. Ans. This they do, not as authors of salvation, but as witnesses of the same.

Object. VI. Dan. 4 24. Redeeme thy sins by righteousness, and thine iniquity by mercy towardes the poore. Ans. It is rather, breake off thy sins, then redeeme, for so is the original: now men breake off their sins, by ceasing from them, not satisfying for them.

Object. VII. Evil works condemne: therefore good works justify. Answ. It followeth not; because good works are not perfectly good, as evil works are perfectly evil.

Object. VIII. We are saved by hope. Rom. 8. 24. Ans. We must distinguish between justification, and salvation: salvation is the end; justification, is one degree to come to the end: but there is more required to the end then to a degree subordinate to the end: therefore we are saved by hope and faith, but justified by faith alone.

Object. IX. Affliction causeth eternal glory, 2. Cor. 4, 17. Ans. This it doth not, as by it own merit, effecting the same, but rather as a path and way manifesting and declaring the same.

Object. X. Jam. 2. 21. Abraham was justified by works. Ans. Not as any cause of justification, but as a manifestation thereof.

Object. XI. Rev. 22. 11. He that is just, let him be more just. Ans. This place must be understood of justification before men, namely of sanctification, or an holy life: not of justification in the sight of God,

Object. XII. We are justified by faith; therefore

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by a work. Ans. We are justified by faith, not  as it is a virtue and a work, but as it is an instrument apprehending the justice of Christ, whereby we are justified. And in this respect, faith is said by the figure called Metonymia, to be imputed to us unto righteoussness.

Object. XIII. The works of grace are dyed in the blood of Christ. Ans. They are indeede dyed therein, but to the end they might the better please God, not justify man: and whereas they are so stained, as that they neede dying in the blood of Christ, therefore can they not any ways justify sinful man. And the person of the workr, is as well died in Christs blood, as is his work, yet he can not say that his person doth therefore justify him.

And as I have now proved, that this doctrine  of the Papists is very erronious; so I also avouch that it is most ridiculous. Because for a man to say that inherent righteousness is augmented by good works, namely, the fruits of righteoussness, is as if a man should say, that the vine is made more fruitful by bearing grapes, or that the internal light of the Sun is augmented by the external emission of the beames. Luthers saying is far more true, Good works do not make a good man, but a good man doth make works good.

The XIV. Errour.

Grace is quite extinguished, or rather utterly lost by any mortal sin.

The Confutation.

I. The word of God doth manifestly declare that it is far otherwise. Joh. 6. 37. All that the Father giveth me, shall come unto me: and  him that commeth unto me, I caft not away. Math. 16. 18. Thou art Peter, and upon this rock will I build my Church: so that the gates of hell shall not prevaile against it. 1. Joh. 2. 19. They went out from us, but they were not of us: for if they had been of us, they would have continued with us. Rom. 5. 1. Being therefore justified, we have peace with God. Now how could this be true, if he that was before justified, could any way quite fall from grace, and so perish? II. The elect after their very grievous fallings from God, forthwith repented them of their sins, as we may see in the example of David, Peter, c. the which argueth that they had not quite fallen from grace, and lost the spirit of God. III. If grace be once  utterly lost, then the ingraffing of that party into Christ is quite abolished: therefore for such as repent, there must needs succeed a second new ingraffing into Christ: and then it will also follow, that they must of necessity be baptized anew, which is absurd to think.

But for all this, we deny not, but grace may in part, and for a time be lost, to the end that the faithful may thereby acknowledge, and know their weakeness, and for it be humbled: but that there is any total, or final falling from grace, we utterly deny.

The XV. Errour.

It is possible to fulfill the Law in this life.

The Confutation.

The Law is evangelically fulfilled by believing in Christ; but not legally, by doing the works thereof. Reason. They which are carnal cannot possibly fulfill the law of God: but the most regenerate, so long as they live in this life, are carnal in part. Rom. 7. 14. I am, saith Paul of himself, carnal, and sold under sin. Prov. 20. 9. Who can say, Mine heart is pure, I am pure from sin? Eccl. 7. 22. There is none so just upon earth, which doth good, and sin not. Psal. 130. 3. If thou Lord, observe what is done amiss, Lord who shall abide it? We are daily taught to pray unto God. Mat. 6. 12. Forgive us our sins. Exception. Indeed if the justice of the faithful be absolutely considered, it is imperfect, but as God doth exact it of our frailty, it is perfect. Ans. This is but the fansy of some doting Jesuite. For this sentence of the law is simple, eternal, and immoveable. Gal. 3. 10. Cursed is every one that continueth not in all things, which are written in this book, to do them. Neither may we imagine, that God will not therefore exact the full accomplishing of the law, because we are fraile. For we are creatures and debtors: now we know, that the debt doth not decrease, by reason of the debters poverty.

Object. The faithful are said to be perfect in this life. Ans. There is a two-fold perfection, the one incomplete, the which is an endeavour or care to obey God in the observation of all his precepts; the other is tearmed complete, this is that justice which the law requireth, namely, a perfect and absolute justice, according to that measure which man performed to God in his innocency. In the first sense, the faithful are said to be perfect, not in this latter.

The XVI. Errour.

Works done in grace, do (ex condigno) condignely merit eternal life.

The Confutation.

I. Eternal life is the free gift of God. Rom. 6. 23. The wages of sin is death, but the gift of God is eternal life through Jesus Christ. Therefore it is not obtained by the merit of works. II. The merit of condignity is an action belonging to such a nature as is both GOD and man, not to a bare creature. For the Angels themselves cannot merit any thing at Gods hands: yea and Adam also, if he had stood in his first innocency, could have deserved nothing of God, because it is the bounden duty of the creature to performe obedience unto his Creator. The merit therefore of condignity, doth only agree unto Christ God man, in whom each nature doth, for the effecting of this merit, performe that which belongeth to it. For the humanity doth minister matter unto the meritorious work, by suffering, and performing obedience: but the Deity of Christ, whereunto the humanity is hypostatically united, doth conferre full and sufficient worthinesss unto the work Hence is it that the Father doth speake thus of his son, K

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Mat. 3. 17. This is beloved Son, in whom I am  well pleased. (ἑυδόκησα) III. In the second commandment God doth promise eternal life to the keepers of his commandments, yet he saith not that they shall obtaine it by desert, but that he will show mercy to thousands of them that love him, and keep his commandments. IV. That a work may be meritorious, first, it must have an equal proportion with legal justice, and eternal life: secondly, merit doth presuppose this also, that in God there must be a due debt towards man; for God then ought of duty, not by favour to accept of the person of man: But all our works, yea our most holy works, cannot come near unto legal righteousness. For,  seeing all the regenerate are partly carnal, and partly spiritual, all their good works in like sort are imperfectly good. For look what the causes are, such must the effects needes be. Again, good works do presuppose a due debt in man, none in God. V. The ancient Fathers do not acknowledge this merit of condignity as currant. August. in his Manuel. cap. 22. My merit is Gods mercy. Greg. mor. 2. book, cap. 4. Grace found me void of merit at my first conversion, and the same grace hath kept me void of merit ever since. Bernard. serm. 68. upon the Cant. It is sufficient to know this, that merits are not sufficient. And serm. 61. Cant. Mans justice is Gods goodness. And Epist. 190. That the satisfaction of one may be imputed to all, as the sins of all were borne by one. And as for ancient Doctours, merit was nothing els to them, but a good work acceptable  to God. Aug. epist. 105. to Sixtus. If it be grace, then is it not bestowed by reason of any merit, but upon free mercy. What merit of his own can he that is set at liberty bragge of, who if he had his merits, should have been condemned? Good works are wrought by man, but faith is wrought in man, without which no man could work good works. So the word merit doth signify to do well, to be acceptable, to please; as the old interpreter hath, (for εὐαριστεῑται, signifying to please God,) used this Latine word promereri, to merit.

Object. I. Works have attributed unto them reward. Answ. Reward is not so much attributed to the work, as to the workr, and to him, not for himself, but for Christs merits apprehended by faith. Therefore not our merit,  or personal merit; but Christs merit, and our reward are correlatives.

Object. JI. 2. Thess. 1. 6. It is a righteous thing with God, to recompence tribulations, c. Answ. It is righteous, not because God ought so to do of duty, but because he promised: now for God to stand to his word, is a part of justice.

Object. JII. Christ hath merited, that works might merit, Ans. I. This taketh quite away the intercession of Christ. II. It is against the nature of legal work, to merit (ex condigno) condignly: because both the Law of nature creation dobindman to performe legal works unto God, And further, all works are very imperfect, and mixed with sin. III. This doctrine concerning works, doth obscure darken the merit of Christ: because that the obtaining of eternal life is withdrawne from his death and obedience, attributed unto works. For they say thus, that Christ by his passion did merit indeed for the sinner justification, but a sinner once justified, doth for himself by his own merits even condignly merit eternal life.

Object. IV. The works of the regenerate, are the works of the holy Ghost, therefore perfect pure. Ans. I. The works of God are all perfect, but yet in their time, by degrees: therefore sanctification which is a work of God, must in this life remaine incomplete, and is made perfect in the world to come. II. The works of God are pure, as they are the works of God alone, not of God impure man: but now good works they do come immediatly from the natural faculties of the soule, namely, from the understanding, and the will, (in which, they being as yet, but partly regenerated, some corrupt qualities of sin do yet remaine) and are not immediately and simply, or wholly derived from Gods spirit. And hence it is that they are all stained with sin.

The XVII. Errour.

Man knoweth not but by especial revelation, whether he be predestinated or not.

The Confutation.

The contrary to this, is a plaine truth. Reason I. That which a man must certainely believe, that may he also certainely know without an especial revelation: but every faithful man must believe that he is elected. It is Gods commandment that we should believe in Christ, 1. Joh. 3. 23. Now to believe in Christ, is not only to believe that we are adopted, justified, and redeemed by him; but also in him elected from eternity, whereby it is apparent, that he which believes not this, doth not believe the whole Gospel. II. That which is sealed unto us by the spirit of God, of that we are very sure without special revelation: but our adoption, and so consequently our election, is sealed unto us by the spirit of God. 1. Cor. 2. 12. We have not received the spirit of the world, but the spirit which is of God: that we might know the things that are given to us of God. Therefore is our election certainely knowne to us. Eph. 1. 13. In whom also ye have trusted after that ye heard the word of truth, even the Gospel of your salvation, wherein also after that ye believed, ye were sealed with the holy spirit of promise.

Exception. The holy Ghost doth seale unto us our adoption morally by works, and therefore the knowledge of our adoption is but only probable. Ans. It sealeth unto us our adoption, by begetting a special trust and confidence. For when as we heare Gods promises, and withall think upon them, then doth the holy Ghost by the same promises move our understandings and wills to imbrace them, and in moving them, doth make us both to give our assent unto them, in them to rest our selves; whence ariseth a special assurance that we

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are adopted, in the favour of God. Luk. 10. 20.  Rejoice rather that your names are written in heaven. But no man can be glad for that good which he is in doubt whether he have received it or not. IV. 2. Pet. 1. 10. Study to make your vocation and election sure, βεβαὶαν ποιεῖσθαι: but this is not in respect of God: but our selves.

Objection. No man must by the Catholic faith believe any thing which God hath not revealed either in the written or unwritten word, namely tradition. But there is no such either writing or tradition as this, namely, that such a particular man, suppose Peter, or Henry is predestinated of God. Therefore no man must particularly believe that he is saved. Ans. Albeit this particular proposition, I am elected, is not expressely set down in the Scriptures,  yet is it inclusively comprehended in them, as the Species in his Genus, as the Logitians speake: so that it may be just consequent be gathered out of Gods word, if we reason thus: They which truly believe are elected, John 6. 35. I truly believe; for he which believeth doth know himself to believe: therefore I am elected. The first proposition is taken from the Scriptures: the second, from the believers conscience, and from them both, the conclusion is easily derived.

CHAP. LII.
CONCERNING THE DECREE OF REPROBATION.

Thus much shall suffice for the decree of  Election, now followes the decree of Reprobation.

The decree or Reprobation, is that part of predestination, whereby God, according to the most free and just purpose of his will, hath determined to reject certaine men unto eternal destruction, and misery, and that to the praise of his justice. Rom. 9. 21. Hath not the potter power over the clay, to make of the same lump one vessel to honour and another to dishonour? 1. Pet. 2. 8. To them which stumble at the word, being disobedient, unto which thing (ἐτέθησαν) they were even ordained. Jud. v. 4. There are certaine men crept in, which were before of old (προγεγραμμένοι) ordained to this condemnation. 1. Thess. 5. 9.  God hath not appointed us unto wrath, but unto salvation. In the Scriptures Cam and Abel, Ismael and Isaac, Esau and Jacob, are propounded unto us as types of mankind, partly elected, and partly rejected.

Neither do we here set down any absolute decree of damnation, as though we should think that any were condemned by the mere and alone will of God, without any causes inherent in such as are to be condemned. For unto the decree of God it self, there are certaine means for the execution there of annexed, and subordinate. And therefore though we never do, or can separate Gods decree, the means to execute the same, yet do we distinguish them, and do consider the purpose of God, sometimes by it self alone; and sometimes again not by it self, but with middle causes subordinate thereto. And in this second re spect, Christ is said to be predestinate: but in the former, namely, as the decree is considered by it self, he is not predestinated, but together with God the Father is a predestinatour.

Again, the decree of God is secret. I. Because it ariseth only from the good pleasure of God, unsearchable, and adored of the very Angels themselves. II. Because it is not knowne, but by that which is after it, namely, by the effects thereof.

CHAP. LIII.
CONCERNING THE EXECUTION OF THE DECREE
OF REPROBATION.

In the executing of this decree, there is to be considered, the foundation or beginning, and the degrees or proceeding thereof.

The foundation of executing the decree of Reprobation, is the fall of Adam, by which fall he was subject both to sin and damnation. Rom. 11 32. For God hath shut up all in unbelief, that he might have mercy on all. 1. Pet. 2. 8. Here we must note, that God hath so decreed to condemne some, as that notwithstanding, all the fault and desert of condemnation remaineth in the men only.

Further, whom God rejecteth to condemnation, those he hateth: this hatred of God is, whereby he detesteth and abhorreth the reprobate when he is fallen into sin, for the same sin. And this hatred which God hath to man, comes by the fall of Adam: and it is neither an antecedent, nor a cause of Gods decree, but only a consequent, followeth the decree

Reprobates are either infants, or men of riper age.

In reprobate infants, the execution of Gods decree is this: As soon as they are borne, for the guilt of original and natural sin, being left in Gods secret judgement unto themselves, they dying are rejected of God for ever. Rom. 5. 14. But death reigned from Adam to Moses, even over them also that sinned not after the like manner of the transgression of Adam, which was the figure of him that was to come. Rom. 9. 11. For ere the children were borne, and when they had neither done good nor evil, that the purpose of God might remaine according to election, not by works, but by him that calleth.

Reprobates of riper age, are of two sorts: they that are called (namely, by an uneffectual calling) and they that are not called.

In the reprobates which are called, the execution of the decree of reprobation hath three degrees, to wit, an acknowledgement of Gods calling, a falling away again, codemnation.

The acknowledgement of Gods calling, is whereby the reprobates for a time, do subject themselves to the calling of God, which calling is wrought by the preaching of the word, K2

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Math. 22. 14. For many are called, but few are chosen.  And of this calling there are five other degrees.

The first is, an enlightning of their minds, whereby they are instructed of the holy Ghost to the understanding and knowledge of the word. Heb. 6. 4. For it is impossible that they which were once lightned, c. 2. Pet. 2. 20. For if they after they have escaped from the filthiness of the world, through the knowledge of the Lord, and of the Saviour Jesus Christ, are yet tangled again therein and overcome, the latter end is worse with them then the beginning.

The second, is a certaine penitency, whereby the Reprobate, I. Doth acknowledge his sin. II. Is pricked with the feeling of Gods  wrath for sin. III. Is grieved for the punishment of sin. IV. Doth confess his sin. V. Acknowledgeth God to be just in punishing sin. VI. Desireth to be saved. VII. Promiseth repentance in his misery or affliction, in these words, I will sin no more. Mat. 27. 3. Then when Judas which betrayed him, saw that he was condemned, he repented himself, and brought again the thirty pieces of silver, to the chiefe Priests and Elders. Heb. 12. 17. For ye know, that afterward also when he would have inherited the blessing, he was rejected: for he found no place to repentance, though he sought the blessing with teares. 1. King. 21. 27. Now when Ahab heard those words, he rent his clothes, and put sackecloth upon him, and fasted, and lay in sackcloth, and went  softly. Numb. 23. 10. Let me die the death of the righteous, and let my last end be like his. Psalm. 78. 32. For all this, they sinned still, and believed not his wondrous works. 33. Therefore their days did he consume in vanity, and their yeares hastily. 34. And when he slu- them, they sought him, and they returned, and sought God early. 35. They remembered that God was their strength, and the most high God their Redeemer.

The third degree, is a temporary faith, whereby the reprobate doth confusedly believe the promises of God, made in Christ, I say, confusedly, because he believeth that some shall be saved, but he believeth not, that he himself particularly shall be saved, because he being content with a general faith, doth never  apply the promises of God to himself, neither doth he so much as conceive any purpose, desire, or endeavour to apply the same, or any wrestling or striving against security or carelessness and distrust. Jam. 2. 19. Thou believest that there is one God, thou doest well: the devils also believe it and tremble. Math. 13. 20. And he that received seed in the stony ground, is he which heareth the word, and incontinently with joy receiveth it. 21. Yet hath he no roote in himself, and dureth but a season. Joh. 2. 23. Now when he was at Jerusalem at the Passcover in the feast, many believed in his Name when they saw his miracles which he did. 24. But Jesus did not commit himself unto them, because he knew them all.

The fourth, is a tasting of heavenly gifts: as of Justification, of Sanctification, and of the virtues of the world to come. This tasting is verily a sense in the hearts of the Reprobates, whereby they do perceive and feele the excellency of Gods benefits, notwithstanding they do not enjoy the same. For it is one thing to taste of dainties and a banquet, and another thing to feede and to be nourished thereby. Heb. 6. 4, 5. For it is impossible, that they which were once lightened, and have tasted of the heavenly gifts, and were made partakers of the holy Ghost, and have tasted, c.

The fifth degree is, the outward holiness of life for a time, under which, is comprehended a zeale in the profession of religion, a reverence and fear towards Gods ministers, and amendment of life in many things. Mar. 6. 20. For Herod feared John, knowing that he was a just man, and an holy, and reverenced him, and when he heard him, he did many things, and heard him gladly. Act. 8. 13. Then Simon himself believed also, and was baptized, and continued with Philip, and wondered when he saw the signs and great miracles which were done. Hos. 6. 4. O Ephraim, what shall I do unto thee? O Judah, how shall I entreat thee? for your goodness is as a morning cloud, and as the morning dew it goeth away.

The second degree of the execution of Gods counsel of reprobation, in men of ripe age which are called, is a falling away again, which for the most part is effected wrought after this manner: First, the reprobate is deceived by some sin. Secondly, his heart is hardened by the same sin. Thirdly, his heart being hardened, becommeth wicked and perverse. Fourthly, then followeth his incredulity and unbelief, whereby he consenteth not to Gods word, when he hath heard known it. Fiftly, an Apostasy, or falling away from faith in Christ, doth immediately follow this unbelief. Heb. 3. 12, 13. Take heede, brethren, lest at any time there be in any of you an evil heart, and unfaithful, to depart away from the living God. 1. Tim. 1. 19.

This Apostasy, is sometimes sin against the holy Ghost. In the sin against the holy Ghost, we have these several points to be considered. I. The name; it is called a sin against the holy Ghost, not because it is done against the person, or deity of the holy Ghost, (for in this respect he that sinth against the holy Ghost, sinth in like sort against both the Father, and the Son) but it is so called, because it is done contrary to the immediate action, namely, the illumination of the holy Ghost. For albeit this be an action common to the whole Trinity, yet the Father and the Son do effect the same by the holy Ghost. II. The efficient cause of it; which is a set and obstinate malice against God, and against his Christ. Therefore when a man doth in the time of persecution, either for fear, or rashly deny Christ, he doth not commit this sin against the holy Ghost, as may appeare by the example of Peter who denied Christ. Matth. 26. 73, 74, 75. Neither doth he which

A frame of the doctrine of Predestination, out
of the writings of some later Divines in Germany. Gods eternal decree, whereby he decreed
1. To create mankind.
2. To give a law to his creature, with condition both of life and death.
3. After the giving of the law to permit the fall.
4. To redeeme all mankind in Christ; so that election is in this place made universal.
5. To call mankind so redeemed in time: here is an universal vocation.
Predestination or special election, whereby God purposed with himself upon his mere mercy, to bestow faith upon some certaine of Adams posterity called: and in like sort freely, not by faith or works foreseene, to justify, and glorify.
Incredulity and contumacy foreknowne: whereby the rest of Adams posterity, refuse grace offered in the Gospel.
The decree of Reprobation, whereby God, for their contumacy foreknowne, decreed to condemne them to destruction.

The manifestation of Gods glory.
Place this Table between Fol. 106. and 107.

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persecuteth Christ and his Church upon ignorance  fall into this sin. Paul persecuted the Church of Christ, and yet God had mercy on him, because he did it ignorantly. 1. Tim. 1. 13. Many of the Jewes crucified our Saviour Christ, who afterward, because they committed that grievous fact upon ignorance, repenting at Peter, sermon, they did obtaine remission of their sins. Act. 3. 17. and 2, 37. III. The object, namely, God himself, the Mediator Christ Jesus. For the malice of this sin is directed against the very majesty of God himself, and against Christ. Heb. 10. 29. Of how much sorer punishment suppose ye shall he be worthy, which treadeth under foot the Son of God, and counteth the blood of the testament as an unholy  thing, wherewith he was sanctified, and doth despite the spirit of grace? Therefore this sin doth directly respect the first table of the moral law, and is not some particular slipping aside from the observation of those commandments which are contained in this first table, such as are some doubtings concerning God, or of the truth of the Scriptures, or of Christ, c. but it is a general defection and apostasy from God, and that totally. IV. The subject in which it is. This sin is found in none at all, but such as have been enlightened by the holy Ghost, have tasted of the good gift of God. Heb. 6. 5, 6. Neither is it in him a bare cogitation alone, but an external action, or rather such a blasphemy against God, as proceedes from a malicious and obstinate heart. Matth. 12. 31.  V. The Elect cannot commit this sin: and therefore they who feele in themselves a sure testimony of their election, neede never to despaire: nay, this sin is not in every reprobate: for many of them die before they have this illumination by Gods spirit. VI. This sin cannot be forgiven, not because it is greater then that Christs merit can satisfy for it, but because after a man hath once committed this sin, it is impossible for him to repent. For the gift of repentance proceedeth from the holy Ghost, and the holy Ghost remaineth in us through Christ apprehended by faith: now no man doth apprehend Christ, that doth maliciously despise and contemne him.

VII. It is very hard to know when a man  committeth this sin, because the root thereof, namely, set malice, lurketh inwardly in the heart, and is not so easily discerned.

Out of all this which hath been spoken, we may thus define this sin. The sin against the holy Ghost, is a voluntary, and obstinate denial of, and blasphemy against the Son of God, or that truth which was before acknowledged concerning him, and so consequently, an universal defection from GOD and his true Church. We have an example of this sin, partly in the devil, who albeit he knew well enough that Jesus was that Christ, yet he never ceased both wittingly willingly with all his power to oppugne the sacred Majesty of GOD, togither with the kingdom of Jesus Christ, as far forth as he could, utterly to supplant the same; parly in the Pharises, Mat. 12. 32. Joh. 3. 2.

After apostasy followeth pollution, which is the very fulness of all iniquity, altogither contrary to sanctification. Gen. 15. 16. And in the fourth generation they shall come hither again, for the wickedness of the Amorites is not yet full.

The third degree, is damnation, whereby the Reprobates are delivered up to eternal punishment. The execution of damnation begins in death, and is finished in the last judgement. Luk. 16. 22. And it was so that the beggar died, was carried by the Angels into Abrahams bosome: the rich man also died and was buried. 23. And being in hell torments, he lift up his eyes and saw Abraham afar off, and Lazarus in his bosome.

The execution of this degree of reprobation in infidels which are not called, is this: First they have by nature ignorance and vanity of mind. After that followeth hardness of heart, whereby they become voide of all sorrow for their sins. Then comes a reprobate sense, which is, when the natural light of reason, and of the judgement of good and evil, is extinguished. Afterward when the heart ceaseth to sorrow, then ariseth a committing of sin with greediness. Then commeth pollution, which is the fulness of sin. Lastly, a just reward is given to all these, to wit, feareful condemnation. Eph. 4. 18. Having their cogitation darkened, and being strangers from the life of God through the ignorance that is in them, because of the hardness of their hearts. Rom. 1. 28. For as they regarded not to know God, even so God delivered them up to a reprobate mind, to do those things which are not convenient.

CHAP. LIV.
CONCERNING A NEW DEVISED DOCTRINE OF PREDESTINATION,
TAUGHT BY SOME NEW AND
LATE DIVINES.

Certaine new Divines of our age, have of late erected up a new doctrine of Predestination, in which, fearing belike, lest they should make GOD both unjust and unmerciful, they do in the distribution of the causes of salvation and damnation, turnethem upside down; as may appeare by their description in this table.

But this their doctrine hath some foule errours and defects, the which I, according as I shall be able, will briefly touch.

The I. Errour.

There is a certaine universal or general election, whereby God, without any either restraint, or exception of persons, hath decreed to redeeme by Christ, and to reconcile unto himself all mankind wholly, fallen in Adam, yea every singular person, as well the Reprobate, as the Elect.

The Confutation.

The very name of Election doth fully confute this: for none can be said to be elected, if K3

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so be that God would have all men elected in  Christ, for he that electeth or maketh choise, cannot be said to take all: neither can he that accepteth of all, be said to make choise only of some.

Object. Election is nothing els but dilection, or love: but this we know, that God loveth all his creatures; thereof he electeth all his creatures.

Answer. I. I deny that to elect is to love, but to ordaine appoint to love. Rom. 9. 13. II. God doth love all his creatures, yet not all equally, but every one in their place.

Furthermore, this position doth flattely repugne the most plaine places of holy Scripture. Tit. 2. 14. Who gave himself for us, that he  might redeeme us from all iniquity, and purge us to be a peculiar people unto himself. Joh. 10. v. 15. I give my self for my sheepe. Exception. All men are the sheepe of Christ. Ans. John addeth, v. 27, 28. And my sheepe heare my voice, and I know them, and they follow me, and I give unto them eternal life, neither shall they perish. Eph. 5. 23. Christ is the head of the Church, and the same is the Saviour of his body, v. 25. Christ loved the Church, and gave himself for it. Redemption, and remission of sins, is the inheritance of the Saints, and of such as are made heires of the Kingdom of Christ, Coloss. 1. 12, 13, 14.

Again, look for whom Christ is an advocate, to them only is he a redeemer; for redemption and intercession, which are parts of  Christs priesthood, the one is as general and large as the other, and are so surely united and fastened together, as that one cannot be without the other. But Christ is only an advocate of the faithful. John. 17. vers. 9. In that his solemne prayer, he first prayeth for his own, namely, his Disciples, elected not only to the Apostleship, but also to eternal life: and then verse 20. he prayeth likewise for them that should believe in him by their word. Now against these, he opposeth the world, for which he prayeth not, that it may attain eternal life. And Roman. 8. 34. Who shall accuse Gods elect? Christ sitteth at the right hand of the Father, and maketh intercession for us. Furthermore, the members of Christs Church are called the  Redeemed of the Lord, Psal. 107. 2. Therefore this privilege is not given to all alike.

Exception. This universal reconciliation, is not in respect of man, but of God himself, who, both made it for all, and offereth it to all. Ans. If Christ became once before God a reconciliation for all mens sins, yea and also satisfied for them all, it must needs follow that before God all those sins must be quite blotted out of his remembrance. For the actual blotting out of sins, doth inseparably depend upon satisfaction for sins; and satisfaction with God, doth necessarily imply the very real and general abolishment of the guilt and punishment of sin.

Obtect. I. Christ tooke upon him mans nature: therefore he redeemed mans nature generally. Answ. I. It followeth not, except we would say, that Christ redeemed his own humanity, which cannot be any ways possible. II. Every woman doth partake the humane nature of every man, yet is not every man each womans husband, but hers alone, with whom by the covenant in matrimony, he is made one flesh: and in like sort Christ did by his incarnation (sua ἐνσαρκώσει) take also upon him mans nature, and that common to all Adams progeny, yet is he the husband of his Church alone, by another more peculiar conjunction, namely, the bond of the spirit and of faith. And by it the Church is become flesh of his flesh, and bone of his bone. Ephes. 5. 30. And therefore she alone may justly claime title to the death of Christ. and all his merits.

Object. II. Christs redemption is as general, as Adams fall was: and therefore it appertaineth to all Adams posterity. Answ. Adam was a type of Christ, Christ a countertype correspondent to Adam. Adam was the roote of all his successours, or all that should come of him, from the which first Adam, was sin death derived: again, Christ is also a roote, but of the elect only, and such as believe, to whom, from him proceede righteoussness, and life eternal. He cannot be said to be the roote of all, and every singular man, because that all do not drinke and receive this his righteousness, and life, neither are they actually by him made righteous. Rom. 11. 17. 19. Object. The benefit of Christs death redounded to all. Ans. It did to all that believe. For as Adam destroyed all those that were borne of him: so Christ doth justify and save all those that are borne anew by him, and none other. Object. If that Adams sin destroyed all, and Christs merit doth not save all: then is Adams sin more forcible to condemne, then Christs mercy is to save. Ans. We must not esteeme of the mercy of Christ by the number of men which receive mercy (for so indeed, I grant, that as Adams fall made all unjust, so the mercy of Christ and his redemption should actually justify all) but we must rather measure it by the efficacy and dignity thereof, then by the number on whom it is bestowed. For it was a more easy thing to destroy all by sin, then by grace to save but one Man, being but mere man, could destroy all: but to save even one, none could do it, but such an one as was both God and man.

Objection. III. Many places of Scripture there are which affirme this, that the benefite of Christs death doth appertaine unto all. Rom. 11. 32. God hath shut up all under sin, that he might have mercy upon all. 1. Tim. 2. 4. God would have any to be savid. 2. Pet. 3. 9. God would not have any to perish, but all to come to repentance. Answ. I. You must undersand all that believe, as it is Mat. 11. 28. All that are weary, and heavy laden. John. 3. 16. All that believe. Gal. 3. 22. The Scripture hath concluded all under sin, that promise by the faith of Jesus Christ,

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should be given to them which beleeu. Act. 10. 43.  All which believe. And surely there is as well a generality of them that believe, as of the whole world. II. We may understand by [all] of all sorts some, not every singular person of all sorts. So, Revel. 5. 9. Christ is said to have redeemed some out of every kindred, and tongue, and people, and nations. And Gal. 3. 28. There is neither Jew nor Grecian, neither bond nor free, there is neither male nor female, for ye are all one in Christ Jesus. Math. 4. 23. Christ is said to have healed every disease, that is, every kinde of disease. And Augustine to this purpose hath a fit rule. All is often used for many, as Rom. 5. 18, 19. Augustine in his Manuel to Laur. chap.  103. It is thus said (saith Augustine) God would have all to be saved, not because there was no man which he would have damned, who therefore would not do miracles amongst them, which would, as he saith, have repented, if he had done miracles: but that by all men, we should understand all sorts of men, howsoever distinguished, whether Kings, private persons, c. And in his book de Corrept. gratia. cha. 14. It is said, he would have all to be saved, so as we must understand all such as are predestinate to be saved, because amongst them there are of all sorts of men, as he said to the Pharisies, You tithe every herbe. III. These two, to be willing to save a man, that he should come to the saving knowledge of the truth, are unseparably united together. 1. Tim. 2. 4. But the second we see doth not agree to all and every  singular person: therefore the first cannot.

Ob. IV. In many places of Scripture Christ is said to redeeme the world, as 1. Joh. 2. 2. He is a propitiation for the sins of the whole word. Answ. This word world, signifieth, I. The frame of hea ven earth. II. All men both good bad togither. III. The company of unbelievers, malignant haters of Christ. IV. The congregation of the elect, dispersed over the face of the whole earth, to be gatheredout of the same. In this 4. signification we must understand such places as are above mentioned. Abraham is called  the heire of the world that is, of many nations.

Object. V. God will not the death of a sinner, but rather that he may repent and live. Answ. August. in his first book to Simplicius, 2. quest. answereth this question. You must (saith he) distinguish  between man, as he is man, and man as he is a sinner. For God is not delighted with the destruction of man, as he is man, but as he is a sinner: neither will he simply the death of any as he is a sinner, or as it is the ruine destruction of his creature: but in that, by the detestation revenge of sin with eternal death, his glory is exceedingly advanced. God therefore will the death of a sinner, but as it is a punishment, that is, as it is a means to declare set out his divine justice: and therefore it is an untruth for a man to say, that God would have none condemned. For whereas men are once condemned, it must be either with Gods will, or without it: if without it, then the will of God must needs suffer violence, the which to affirme is great impiety; if with his will, God must needes change his sentence before set down, but we must not presume to say so.

Object. VI. God is the father of all, Mal. 2. 10. An. This place is meant of Gods church, out of which all men, standing in that corrupt estate by  Adam, are the childre of wrath, of the devil.

Object. VII. If God did elect some, reject others, he must needs be [προσωπολήπτης] a respecter of persons. Ans. I. One is said then to accept, or have respect of persons, when as he by some circumstances inherent in the perso, is moved to do this or that. Now; as for God, he did upon his mere pleasure elect some, reject others eternally, not moved or urged thereunto by any thing whatsoever out of himself. II. He is debter to none, but may by good right do with his creatures what seemeth good unto him in his own eyes. III. It is one thing with God to accept of persons, another to make choise of men. This if we should not grant, it wold follow that God must be deemed blame-worthy, because he made not all his creatures most glorious Angels.

Ob. VIII. If God decreed to reject certaine men, then did he hate his creature. Ans. God decreed to reject his creature and workman ship, not because he hated it, but because he ap pointed it to hatred. And it is one thing to hate, another to appoint to hatred. And indeede God doth not actually hate any thing, but for sin. That saying of August. to Simplicius is fit for this purpose. When God maketh the wicked, whom he doth not justify, vessels of wrath, he doth it not to hate that, which he made: for in that he made them vessels, they have their use, namely, that by their paines to which they were ordained, the vessels of honour might reape profit. God therefore doth not hate them, in that they are men, or vessels, neither any thing that he made in them by creation, or ordination. For God hateth nothing which he hath made. But in as much as he made them vessels of destruction, he doth it to instruct others. As for their impiety, which he never made, that he hateth utterly. As therefore a judge hateth theft in a man, but he doth not hate his punisoment that he is sent to work in the mines; For the thiefe doth the first, the judge the latter; so God, whereas of the company of them that perish, he maketh vessels of perdition, he doth not therefore hate that which he maketh, that is, the condemnation of those which perish in their due punishment for sin.

Ob. IX. The reprobates are said in many places of scripture to be redeemed by Christ. Ans. First, we must not understand such places  meant of all reprobates, but of such as are for a time in the Church. II. They are said to be redemed, justified, sactified, both in their own judgements, the churches also, in as much as they make an external profession of the faith. But this is a judgment of charity, not of certenty.

Object. X. God might be thought cruel, if that he had ordained the greatest part of the world to destruction. Answ. God could well enough have decreed, that even all men should utterly have been rejected, and yet he should have been never whit either cruel nor unjust K4

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Reasons. I. He adjudged all and every one of  those foule and wicked spirits, which fell from him to eternal torments. II. He decreed also, as is apparent by the event, that men should live by the slaughter of beasts; and yet God is not therefore cruel against them: and surely God is no more bound unto man, then unto the very brute beasts.

Exception. God appointed all to be saved, with this caveat and condition, If they believe. Answ. This is absurd to affirme: for, I. by this means the decree of God should depend upon the will of man, when as contrarily Gods decree doth limit and order all inferiour causes. II. It quite taketh away the certenty of Gods decree, because a conditional proposition  doth set down nothing as being; or, it doth not certenly affirme any thing.

Object. If the merit of Christ did not extend it self as far as the fall of Adam, then is not the head of the Serpent broken, nor Satans kingdom abolished in Christ. Answ. This bruising of the Serpents head, is seene in them only which are at enmity with the Serpent, namely, in such as truly believe. Gen. 3. 15. compared with Rom. 16. 20.

To conclude, that is not true which they say, namely, that this opinion of an universal and effectual redemption of every singular man, is a notable remedy to comfort afflicted consciences. For I appeale to the judgments of all men, whether in this manner of consolation,  be any great comfort to the conscience afflicted.

Christ died for all men. Thou art a man: Therefore Christ died for thee.

The II. Errour.

God did foreknow the fall of Adam, but he did not by his eternal decree fore-ordaine the same, and therefore that his fall was without the agent permission of God.

The Confutation.

It is false. For, I. There is not the least thing in nature, but it commeth to passe by the decree will of God. Math. 10. 30. Wherefore such as affirme, that God did only foreknow this, or that, they do either quite overturne the providence of GOD, or at the least, imagine  that it is a very idle providence. II. The fact of Herod and Pilate, in delivering Christ, against their own consciences, to be crucified, may seem to be as heinous as was Adams fall, and yet they are said to have done that, which the hand of the Lord had fore-ordained to be done. Act. 4. 28. Again, the fall of Adam was two manner of ways, by Gods active, or rather operative permission. I. In as much as the fall was an action: for in God alone we live, we move, and have our being. II. In as much as that this fall was but a bare trial of his loyalty to God, whereby God would, try both the power and will of his creature.

The III. Errour.

God by reason that he did foresee the disobedience of some, or, that they would cont emne the Gospel, did decree their destruction and condemnation.

The Confutation.

We utterly deny, that the soreseeing of the contempt of grace in any, was the first and principal cause of the decree of reprobation. Reasons. I. Paul, Rom. 1. 18. doth derive the common condemnation of the Gentiles from hence, namely; that they withheld the truth in unrighteoussness, that is, because they did wittingly extinguish that light of nature, by their wicked doings, which they had of the knowledge of God, and would not obey their consciences inwardly checking them for the same. II. If that faith foreseene, be not the cause of the decree of election, it can not be that the want of faith foreseene, should be the cause of the decree of reprobation; but rather, as faith doth, in order of causes, follow after election, so must incredulity reprobation. For there is the like reason or proportion of contraries. III. Many infants depart this life, both being out of the true Church, and before they have any use of reason: and again, many there are, which albeit they live long, yet being either idiots and fooles, or borne deafe, they cannot come to the true use of reason: in all which it is not credible, that there should be suspected any contempt of the Gospel, which they could not learne. IV. Esau was hated of God for none other cause, but for that it so pleased him. Rom. 9. 18. V. If this opinion should be true, then would it follow, that men should be condemned for nothing els but incredulity, the which is not so. Joh. 3. 36. Christ speaking of unbelief, saith not, that for it the wrath of God came upon man, but remaineth upon him. And why should we daily ask pardon for our sins, if nothing but incredulity or unbelief condemned us? nay, although that there were never any contempt of the Gospel, yet that corruption of original sin, were sufficient enough to condemne men. VI. Also that admiration which Paul hath, Rom. 9. 20. O man, who art thou, which disputest with God! doth plainely show that the cause of the decree of God in rejecting some, is unsearchable: that it doth not at all depend upon any foreseene contumacy towards the grace of God offered in the Gospel. For if it were otherwise, we might easily give a reason of Gods decree. August. epist. 105. saith very well. Who (saith he) created the reprobates, but God? and why, but because it pleased him? but why pleased it him? O man, who art thou that disput est with God?

Some Divines perceiving that this is an hard sentence, they go about to mitigate it in this sort, The matter, say they, or object of predestination, is a reasonable creature, and that not simply or absolutely considered, but partly as it fell, partly as of it selse it was subject to fall: and thereupon God preordaining men from evererlasting, considered them, not simply as he was to make them men, but as they were such men as might fall into sin, and again be redeemed by Christ, and after called to the light of the Gospel. The efficient or first motive

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cause, was not any foreknowne cause, either this or  that, but the mere will of God. For he disposeth all things not of, and by his knowledge, but rather according to the same. But these things, albeit they may seem to be subtle devises, yet are they not altogether true. Reasons. I. The Potter when he purposeth to make some vessel, doth not considerthe clay, and regard in it some inherent quality, to make such a vessel, but he maketh it of such and such a form, to this or that use, even of his alone free-will and pleasure. II. Rom. 9. 21. Hath not the potter power to make of the same lumpe one vessel to honour, and another to dishonour? In which place we may not understand by the name lumpe, all mankind corrupted fallen, and so to be redeemed in  Christ: for then Paul would not have said, that God made vessels of wrath, but rather that he did forsake them after they were made. III. This seemeth preposterous that God did first foreknow mankind created, fallen, redeemed in Christ: and that afterward he ordained them so foreknown to life or to death. For the end is the first thing in the intention of the agent: neither will a very unskilful work-man first prepare means by which he may be helped to do a thing, before he hath set down in his mind all the ends, both such as are most neare, and them that are very far off. Now we know this, that mans creation, his fall in Adam, are but means to execute Gods predestination, and therefore are subordinate unto it: but the end of Gods decree, is  the manifestation of his glory, in saving some, and condemning others. Therefore we may not once imagine, that God did first consult of the means whereby he determined to execute his decree, before he deliberated of the election, and reprobation of man.

The IV. Errour.

Gods calling to the knowledge of the Gospel, is universal, yea, of all men, and every singular person, without exception.

The Confutation.

This is a very unreasonable position. Reasons. I. God would not have all men called unto Christ. Mat. 20. 16. Many are called, but few are chosen. He saith not that all, but many are called. Christ in his Disciples first embassage,  chargeth them that they should not preach to the Gentiles of his comming: and to the Cananitish woman he saith, Math. 15. 26. It is not meete to give the childrens bread unto dogges. Math. 13. 11. It is not given to every one to know the mysteries of the kingdom of God. Rom. 16. 25. The mysteries of the Gospel (whether it be meant of Christ, or the calling of the Gentiles) was kept secret from the beginning of the world. II. There be many millions of men, which have not so much as heard of Christ. Act. 14. 16. God in times past suffered all the Gentils to walk in their own ways. III. The greatest part of the world hath ever been out of the covenant of grace. Eph. 2. 12. Ye were, I say, at that time without Christ, were aliants from the common-wealth of Israel, and strangers from the covenants of promise, and had no hope, and were without God in the world: but now ye are no more strangers and forreiners, but citizens with the Saints, c. vers. 19.

Object. They are said to be [ἀπηλλοτριωμένοι] not simply alienated, but abalienated from God: now how could they be abalienated, except either they or their predecessours had been in the covenant? Answ. The Gentiles are not said to be abalienated, from the covenant, but from the common wealth of Israel: because that God had then by certaine law es, rites, and ceremonies, utterly severed, and distinguished the people of the Jewes from all other natious.

Object. This general calling, is not to be understood simply of the ministery of the word, but of the will of God delivered presently after the fall in his unwritten word: and afterward in his written word: and this all men ought to know, although many, through their own default know it not. Answer. But the Scriptures were committed to the custody of the Church of God, every one was not credited with them. Rom. 3. 2. Unto the Jewes were of credit committed the Oracles of God. 1. Tim. 3. 15. The Church is the pillar the ground of truth. Psal. 147. 19. He showed his words unto Jacob, and his statutes lawes to the house of Israel. 20. He hath not dealt so with every nation: therefore they have not knowne his lawes. Psal. 76. 1 The Lord is famous in Judea, and in Israel is his name great.

Object. The covenant of Grace was made with Adam and Eve, and in them all mankind was received both into the Church and covenant, also called to the knowledge of God. Answ. I. This reason wanteth even common reason and sense, to say that God giving his promise in the days of Adam and Noah, did in them call all mankind that should come after. II. Adam before his fall, did indeede receive the grace both for himself, and for others also; and in the fall, he lost it both for himself, and for all others: but after the fal, he received the promise for himself alone, not for the whole world; otherwise the first Adam should not only have bene a living creature, but a quickening spirit, the which is propter to the second Adam. 1. Cor. 15. 55.

The Conclusion.

If we should grant this doctrine to be true, then must we needs allow of these absurdities in divinity, which follow. I. That God would have, all, and each singular man to be saved: withall he would have some ordained to hatred and perdition: or, That in regard of God, all men are elected, redeemed, but in regard of the event many perish. II. The guilt of Adams sin must not be imputed to any one of his posterity, because that God, having mercy of all generally in Christ, did take into the covenant of reconciliation all mankind. Now if but the guiltiness of Adams fall be taken away, the punishment forthwith ceaseth to be a punishment, and corruption itself is by little and little abolished in all men.

CHAP. LV.
OF THE STATE AND CONDITION OF THE REPROBATES
WHEN THEY ARE DEAD.

The death of the reprobate, is a separation of the body and the soule: of the body that for a time it may lie dead in the earth: of the soule, that it may feele the torments of hell, even until the time of the last judgement: at which time the whole man shall be cast into the most terrible and feareful fire of hell. 1. Pet. 3. 19. By the which he also went and preached unto the spirits that are in prison. Luk. 8. 2. 2. Pet. 2. 4. For if God spared not the Angels that sinned, but  cast them down into hell, and delivered them into chaines of darkeness to be kept unto damnation, c.

The reprobates when they die, do become without sence and astonied like unto astone: or else they are over whelmed with a terrible horrour of conscience, and despairing of their salvation, as it were with a gulfe of the sea overturning them. 1. Samu 25. 37. Then in the morning when the wine was gone out of Nabal, his wife told him those words, and his heart died within him, and he was like a stone. 38. And about ten days after the Lord smot Nabal that he died. Mat. 27. 5. And when he had cast down the silver pieces in the temple, he departed, went hanged himself.

CHAP. LVI.
OF THE CONDEMNATION OF THE REPROBATES
AT THE LAST JUDGEMENT.

IN the last judgement, at the sound of the trumpet, the living being stricken with horrour and fear, shall be changed in a moment, the dead shall rise again to condemnation: both the living and the dead shall then have immortal bodies, but without glory: and they standing upon the earth at the left hand of Christ the judge, shall heare the sentence of condemnation: Depart from me ye cursed into everlasting sire, which is prepared for the devil and his angels. Math. 25. 41. 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. Joh. 5. 29. 1. Thess. 4. 16. For the Lord himself shall descend from heaven with a shout, and with the voice of the Archangel, and with the trumpet of God, and the dead in Christ shall rise first. 17. Then shall we, which live and remaine, hoc caught up with them also in the cloudes, to meete the Lord in the aire: and so shall we be ever with the Lord.

CHAP. LVII.
OF THE ESTATE OF THE REPROBATES
IN HELL.

After that the sentence of condemnation is pronounced, then followeth everlasting death: whereof this is the estate.

I. The reprobates are separated from the presence and glory of God.

II. They are punished with eternal confusion, and most bitter reproches: because all their secret wickednesses sins are revealed. 2. Thess. 1. 9. Which shall be punished with everlasting perdition, from the presence of the Lord, and from the glory of his power. Mat. 5. 8. Blessed are the pure in heart, for they shall see God. 1. John. 2. 28. And now little children abide in him, that when he shall appeare, we may be bold, and not be ashamed before him at his comming.

III. They have fellowship with the devil and his angels Math. 25. 41.

IV. They are wholly in body and soule tormented with an incredible horrour, exceeding great anguish, through the sence feeling of Gods wrath, poured out upon them for ever. Esay, 66. [24.] And they shall go forth, and look upon the carkesses of men, that have transgressed against me: for their worme shall not die, neither shall their fire be quenched, and they shall be an abhorring unto all flesn.

Hereupon is the punishment of those that are condemned, called hell fire, a worme, weeping and gnashing of teeth, utter darkness, c. Rev. 21. 8. But the feareful, and unbelieving and the abominable, and murderers, and whoremongers, and sorcerers, and Idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone, which is the second death, Mat. 13. 42. And shall cast them into a furnace of fire, there shall be weeping and gnashing of teeth. Esay, 66. 24.

A Corollary.

And this is the full execution of Gods de cree of reprobation, whereby appeareth the great justice of God in punishning sin: from whence also commeth Gods glory, which he propoundeth to himself, as the last and chietest end in all these things. Therefore let every Christian propound the same end unto himself. Rom. 9. 14. What shall we say then? is there unrighteoussness with God? God forbid. 15. For he said to Moses, I will have mercy on him, to whom I will show mercy: and will have compassion on him, on whom I will have compassion. 16. So then, it is not in him that willeth: nor in him that runneth, but in God that showeth mercy, 17. For the Scripture saith unto Pharaoh, For this same purpose have I stirred thee up, that I might show my power in thee, and that my name might beo declared throughout all the earth. 1. Cor. 10. 31. Whether therefore ye eate, or drinke, or whatsoever ye do, do all to the glory of God.

CHAP. LVIII.
OF THE APPLICATION OF PREDESTINATION.

The right applying of Predestination to the persons of men, is very necessary: and it hath two parts. The first, is the judgement of particular predestination, and the second, is the use of it.

The judgement and discerning of a mans

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own predestination, is to be performed by  means of these rules which follow.

I. The Elect alone, and all they that are elect, not only may be, but also in Gods good time, are sure of Election in Christ to eternal life. 1. Cor. 2. 12. 2. Cor. 13. 5.

II. They have not this knowledge from the first causes of Election, but rather from the last effects thereof: and they are especially two: The testimony of Gods spirit, and the works of Sanctification. 2. Pet. 1. 10 Rom. 8. 16.

III. If any doubt of this testimony, it will appeare unto them, whether it come from the spirit of God, or their own carnal persumption: First, by a full persuasion which they shall have; for the holy Ghost will not barely  say it, but persuadeth such, that they are the children of GOD, the which the flesh cannot in any wise do. Secondly, by the manner of persuasion: for the holy Ghost draweth not reasons from the works, or worthiness of man, but from Gods favour love: this kind of persuasion is far different from that which Satan useth. Thirdly, by the effects of that testimony. For if the persuasion arise from presumption, it is a dead persuasion: but contrarily, it is most lively and stirring, if it come from the H. Ghost. For such as are persuaded that they are elected, adopted children of God, they will love God, they will trust in him, and they will call upon him with their whole heart.

IV. If the testimony of Gods spirit be not  so powerful in the elect, then may they judge of their election, by that other effect of the holy Ghost; namely, Sanctification, like as we use to judge by heate that there is fire, when we cannot see the flame it self.

V. And of all the effects of Sanctification, these are most notable. I. To feele our wants, in the bitterness of heart of bewaile the offence of GOD in every sin. II. To strive against the flesh, that is, to resist, to hate the ungodly motions thereof, and with griefe to think them burdenous troublesome. III. To desire earnestly vehemently the grace of GOD, and merit of Christ to obtaine eternal life. IV. When it is obtained, to account it a most precious jewel. Phil. 3. 8. V. To love  the minister of Gods word, in that he is a minister; a Christian, in that he is a Christian: and for that cause, if neede require, to be ready to spend our blood with them. Matth. 10. 42. 1. Joh. 3. 16. VI. To call upon GOD earnest ly, and with teares. VII. To desire and love Christs comming and the day of judgement, that an end may be made of the days of sin. VIII. To fly all occasions of sin, and seriously to endeavour to come to newness of life. IX. To persever in these things to the last gaspe of life. Luther hath a good sentence for this purpose, He that will serve God, must, saith he, believe that which cannot be seene, hope for that which is deferred, and love God when he showeth himself an enemy, and thus remaine to the end.

VI. Now, if so be all the effects of the spirit. are very feeble in the godly, they must know this, that God trieth them, yet so as they must not therewith be dismayed, because it is most sure, that if they have faith, but as much as a graine of mustard seed, and be as weake as a young infant is, it is sufficient to engraffe them into Christ, therefore thy must not doubt of their electio, because they see their faith feeble the effects of the H. Ghost faint within them.

VII. Neither must he, that as yet hath not felt in his heart any of those effects, presently conclude that he is a Reprobate: but let him rather use the word of God, the sacraments, that he may have an inward sense of the power of Christ, drawing himunto him, an assurance of his redemptio by Christs death passion. VIII. No man may peremptorily set down, that himself, or any other is a Reprobate. For God doth oftentimes prefer those which did seem to be most of all est ranged from his favour, to be in his kingdom above those, who in mans judgement were the children of the kingdom. Hence it is that Christ saith, Mat. 21. 31. The Publicanes and har lots go before you: and, Math. 20 6. many an one is called at the eleventh houre, as appeareth by that notable example of the thiere upon the cross.

The uses, which may be made of this doctrine of predestination, are very many. First, for our instuction, we are taught these things

I. That there is neither any justification by works, nor any works of ours that are meritorious. For election is by the free grace of GOD: and therefore in like sort is justification. For, as I have said before, the cause of the cause, is the cause of the thing caused. And for this reason, in the work of salvation, grace  doth wholly challenge all to it self. At this time there is a remnant through the election of grace.  Who hath sanedus, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given to us, though Christ Jesus, before the world was. Unto you it is given for Christ, that not only ye should believe  in him, but also suffer for his sake. We are justified  freely by grace. Not by the works of righteoussness which we had done, but according to his mercy he saved us. I will cause you to walk in my statutes.  Rom. 6. 23. The gift of God is eternal life.

II. That Astrology, teaching, by the casting of Nativities, what men will be, is ridiculous, impious: because it determineth, that such shall be very like in life, conversation, whom God in his predestination hath made unlike. Jacob and Esau, borne of the same parents, and almost in the same moment of time, (for Jacob Gen. 25. 26. held Esau by the heele as he was born) were of most unlike dispositions, had divers events. The like may we see in all twins, others, which are borne at the sametime.

III. That God is most wise, omnipotent, just, and merciful. Rom. 11. 33. Othe wonderful riches, both of the wisdom and knowledge of God! how unsearchable are his judgements, his ways past finding out! Eph. 1. 5. Who hast predestinate

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us, to be adopted through Jesus Christ unto himself,  according to the good pleasure of his will.

Secondly, being the servants of Christ we are admonished,

I. To fight against all doubting diffidence of our salvation, because it neither dependeth upon works, nor faith, but upon Gods decree which is immutable. Rejoice that your names  are written in the book of life. Who shall lay any thing to the charge of Gods chosen? it is God that justifieth, who shall condemne? This teacheth,  that the anker of hope must be fixed in that truth and stability of the immutable good pleasure of God: so that albeit our faith be so tossed, as that in danger of shipwracke, nevertheles it must never sinke to the bottome, but  even in the midst of danger take hold upon repentance as on a board, and so recover it self.

II. To humble our soules under the mighty hand of God: for we are as clay in the hand of the potter. Rom. 11. 20. They through infidelity are broken off, but thou standest through faith. Be not high minded, but fear.

III. To give all glory to God 2. Thess. 2. 13. We ought to give thanks alway to God for you brethren, beloved of the Lord, because that God hath from the beginning chosen you to salvation.

IV. To bear crosses patiently. Rom. 8. 29. Those which he knew before, he hath also predestinate, to be made like to the image of his son. This likeness to Christ, is the bearing afflictions. Phil. 3. 10. That I may know him, and the virtue  of his resurrection, and the fellowship of his afflictions, to be made conformable to his death.

V. To do good works. Eph. 2. 10. We are his workmanshippe created in Christ Jesus to do good works, which God hath ordained, that we should walk in them.

Thus much concerning Theology.

AN EXCELLENT TREATISE
of comforting such, as are troubled a-
bout their Predestination:
Taken out of the second answer of M. Beza, to D.
Andreas, in the act of their Colloquieat
Mompelgart, c.

Unless (saith D. Andreas) regeneration be alwayes united to baptisme, and remaineth in such as are baptized, how should the troubled consciences  of those be eased comforted, who because they feele not in themselves any good motions of Gods holy spirit, finde none other resuge, but the Word Sacraments, especially the Sacrament of Baptisme? Now this remedy would be of small force, except it be opposed against those imaginations, which the devil casteth into a troubled heart; yea except it taught such, that God is greater then our heart, who in baptisme hath not only offered us the adoption of sons, but hath indeed bestowed the same upon us: as it is said by Christ, Mark. 16. 16. He that believeth, and is baptized, shall be savid. And by Paul. Gal. 3. 27. Ye which are baptized, have put on Christ. David being armed with the like comfort from his circumcision, feared not to joine battle with the Giant Goliah: if this were not so, it must needs follow, that Baptisme were not hing els, but an idle ceremony, also the persons of the Trinity would be thought liars Wherefore those afflicted men, when Satan assaulteth them, must resist him with these words: Depart from me Satan, thou bast neither part nor portion in the inheritance of my soule, because I am baptized in the name of the holy Trinity, and so am l truly made the Son of GOD by adoption. And these are the strong weapons, which so many times; and in so many wordes, have been objected against me by D. Andreas? whereby he hath gotten the victory? but because this his reason is somewhat intricate, l will explane it after this sort. First, for the place of Scripture which he alleadgeth, namely that GOD is greater then our hearts: 1. Joh. 3. 20. It is so far from comforting an afflicted conscience, that it will rather drive him to despaire. Neither doth Joh. 1. Epist. 3. 20. make mention of it, to ease such as are in despaire, showing unto them by that sentence, the greatness of Gods mercies; but rather that he might ther by even bruise in pieces the hearts of proud persons, when they consider the greatness of Gods majesty. And for the other place, when as a man doubteth of his salvation, and feeleth no testimonies of faith in himself, (for such an one we here speake of) what comsort, think you, can he have in these words: Mar. 16. 16. He that believeth, and is baptized, shall be saved? For he wold rather reason contrarily thus: l indeed am baptized, yet for all that I believe not, there fore my baptisme is not availeable, I must needs be condemned. For the saying of Aug. in his treatise upon Joh. 6. is very true, who speaking of Simon Magus, saith, What good did it to him to be baptized? Brag not therefore, saith he, that thou art baptized, as though that were sufficient for thee, to inherit the kingdom of heaven. As for the place of Paul, Gal. 3. 27. I showed plainely before, how D. Andreas did violently wrest it to his purpose.

Neither are his reasons taken from the absurdity that would follow, of more force then the former, albeit he maketh then especial pillars to underproppe the truth of his cause, For, I pray you, is God of less truth, because his truth is neglected derided of them that contemne it? Is the ceremony of Baptisme therefore in vain, because some refuse the grace offered in Baptisme: others (if we may believe D. And) reject that grace when they have received it? What? Is not the Gospel therefore the power of God to salvation, because it is to such as believe not, the savour of death to eternal death? May not the Supper of the Lord, be a pleadge of Gods covenant, because so many abuse these holy signs, or (as D. An- dreas is of opinion) the very body and blood of our Saviour Christ? And that I may reason from that which is true in the experience of every childe: can the Sun be said to be without light, because they which are blinde, and asleepe, have no benefit by the light thereof, neither such as shut their eyes so close that they will not enjoy the comfort of the light? But

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amongst all, this one is most childish, that D.  Andreas will make this his principal argument, namely that in vaine did men, thus tempted, fflyat all unto baptisme, unless we conclude with him, that all such as are baptized, are in Baptisme adopted the sons of Gods. For first, if this were a good consequent from baptisme, it were in vaine, for such an afflicted conscience, to gather unto himself a testimony from the word of God, and the other Sacrament of the Lords Supper, unless we make all those to be in like sort regenerate and adopted, unto whom the word of God is preached, and the Lords Supper administred, either of which for D. Andreas to affirme, is a bold untruth.

But to omit this, what if we grant this which D. Andreas requireth concerning Baptisme?  may not for all that, any that is so tempted, by Satans policy, refell this great comforter, by his own argument? after this sort: I will grant D. Andreas your question: suppose I have been baptized and adopted the son of God, yet seeing you teach, that the grace of God is not sosure, but that I may fall from the same, as indeede I feele that I have grievously fallen, what do you now else but lift me up with one hand to heaven, and with the other cast me down into hell? What mean you therefore to teach me those things which are so far from easing me, as that contrarily, they do more more lay out unto me mine abominable and ungrateful heart? See now what sure consolation, consciences grievously afflicted may reape by this doctrin of their comforter D. Andreas.

Now if any be desirous to know, what spiritual  comfort is most meete to be ministred unto consciences so troubled, I will show them that which is grounded upon a sure foundation, and which I my self have often found to be true in mine own experience: the which also I purpose to handle more largely, for the benefit of the Christian reader. First therefore we teach, contrarily to that which D. Andreas doth most falsely object against us, that the etren all decree, or as Paul speaketh, the purpose of God, must not be sought in the bottomless counsel of God, but rather in the manifestation of it, namely, in his vocation, by the Word and Sacraments. This Ispeake of such as are of yeares of discretion, as they must needs be,  whom we secke to comfort in this place.

Now because that external vocation, is not proper only to the elect. Mat. 22. 14. (for many are called, but few are chosen) but such a vocation as is effectual, that is, whereby the understanding is not only inlightened with the saving knowledge of God, but in the will also there is created a true, though not aperfect hatred of sin, from whence ariseth an abhorring of sin, and love of that which is good, or rather a desire to will, and doethat which is right. Therefore when we see one thus dangerously tempted, we apply unto his afflicted conscience, that true Nepenthes, and comfortable and restorative medicine, which is taken from Gods effectual vocation, as it were out of an Apothecaries boxe.

If therefore I have to do with such an one, who either was never called by the preaching of the Gospel, or if he were called, yet seemeth both to himself and others, never to have regarded him that called: and hence concludeth that he is not in the number of them, whom God hath purposed to take pitty upo: I forthwith tell him, that Satan playeth the Sophister in teaching him thus to conclude: for this his reason is as untrue, as if a man looking at midnight, seeing that the Sun is not then risen, should therefore affirme, that it would never rise. And this is that which when I objected to D. Andreas p. 482. hevery boldly corrupting my meaning, printed this as mine assertion, Say unto a man that is afflicted, the Sun is risen, although as yet it be not risen. But I teach not lies, howsoever this depravation of my words came from D. Andreas printers, or himself. And whereas D. Andreas excepted, that this consolation were to no purpose, because he that was afflicted might doubt whether this Sun would ever rise or not: I answered to him, that which the printers have quite left out; and which I will therefore now more fully repeate I was wont therefore to tell the party thus troubled, after he had forsaken his false and devilish position: that although an external vocation were not of force enough to appease an afflicted conscience, yet it was of sufficient force and efficacy against the devil. For I tell him that they which never had external nor internal calling, they (if we regard an ordinary calling) must needes perish: but whosoever is once called, hehath set as it were, his foot into the first entry into the kingdom of heaven: unless it be by his own default, he shall come afterward into the courts of God, and so by degrees into his majesties pallace. And for the confirmation of this, I use diverse ways. For why, say I, doubtest thou of his good will towards thee, who in mercy hath sent me a minister to call thee unto him? thou hast no cause, unless thou alleadge the number of thy sins. If this be all, why oppose the infinite greatness of Gods mercy against thy sins, who hath sent me to bring thee unto him. The Lord vouchsafeth to bring thee into the way of the elect, why art thou a stumbling block unto thy self? refusest to follow him? if thou feelest not as yet inwardly thy self to be stirred forward, pray that thou mayest know this for a most sure truth, that this desire in thee is a pledge of Gods fatherly good will towards thee. He neither can, nor will be wanting to this which he hath stirred up in thee. After these exhortations, I show him how some are called at the eleventh houre, how the Gentiles after many 1000 years were called to be Gods people, how the thiefe was saved upon the cross: these and other remedies I used, whereof, I never remember, that it repented me.

But if I deale with such as have before obeyed L

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the Lords calling, either by reason of some  grievous sin, into which they have fallen, or because they have absented themselves from the Church of God, or in that they, refusing public and private admonitions, have been offensive to the Church, or, which in mine experience hath befallen many very good and godly persons, whilest they satisfied not themselves, they are so altogether busily conversant in reprehending and judging themselves, that they for a while forget the mercy of God: with these, to omit such as for some natural infirmities, are if they procure not speedy helpe of some expert Phisition, most dangerously tempted: with these, I say, I use this order:

First, I desire that they intimate unto me, that which especially grieveth them, as I understand both the thing, and measure there of by them: I take especial care of this, that they being already overmuch cast down, that I then, by the severe denunciation of the law, do not quite overturne them: yet so, as that I do not altogether with draw them, either from condemning their former sins, or the meditatio of Gods judgement: And so, as much as I can, temper the words of consolation, as that I nothing cloake Goda anger against them for their sins.

After I have thus prepared them, I then demand, whether they have been ever in this case or no? nay (say they, for the most part) the time was, when in great joy peace of coscience, I  served the Lord, then was I an happy perso, full of faith, full of hope: but now wretch that I am, have lost my first love, there is nothing vexeth memore, then to remember those times past. But say I, whether consideration is more grievous unto thee, the apprehension of Gods judgements, or the dislike of thy self that thou shouldest offend so gracious loving a father? Both say they, but especially the latter. There fore, say I, sin also displeaseth thee in that it is sin, namely, because it is evil, and God who is goodness it self, is offended with it? It is even as you told us, say they, and I am now ashamed that so vile and wicked a wretch as my self, should come before so gracious and merciful a father. Then I tell them, that no man is offended, but rather is glad, when he can injury one whom he hateth: this they grant, withall  say, God forbid, that albeit the Lord hate me, I in like sort should hate him, unto whom, if it were possible, I would be reconciled again. Then I add this: Be of good comfort, my deare brother, you are in good case. For who can love God, especially when he is wounded by him? who can bewaile the loss of his friendship? who can desire to come again into his favour, but he, whom God still loveth, although for a time he be angry with with him? except peradventure you have not learned thus much, that the knowledge of our salvation commeth not from flesh and blood, but from God himself, who first vouchsafed to instruct us and from Christ Jesus, manifesting the Father unto us: And that it is Gods blessing, that we do love God, who loved us first, when we were his enemies. You have therefore, my good brother, just cause, why you should be greatly displeased with many things past, but there is no cause why you should despaire. Briefly, you have inwardly, , as it were dwelling with you, evident testimonies of your future reconciliation with God: especially if you cease not to pray unto him earnestly, who hath laid the foundation of repentance in you, to wit, a dislike of sin, and a desire tobe reconciled unto him. The sheepe which wandered out of the fold, ceased not to be a sheepe, albeit it went astray for a time: you now are that sheepe, to whom that faithful Shepheard of all those sheepe, which the Father hath committed to him, leaving those ninety and nine, doth not so much by my ministery, declare that he seeketh you, as having already sought you, thogh you not seeking him, hath indeed found you. Math. 7. 7. Knocke (saith he) and it shall be opened unto you. And have you now forgotten those promises, which were so often made to them that repent? and also, which they had experience of, who in the sight of the world were in a desperate case? But I, saith he again, feele no sense of faith, or hope: but I feele all the contrary. Nay, say I, you deceive your self, as I told you before. for it is the comforter alone, which teacheth you to hate sin, not so much for the punishment, as because it is evil and disliketh God, albeit he showeth not himself so fully at the first: because you had so many ways grievously offended him: as that he seemeth for a while quite to forsake you And, that you have not quite lost him, but that he is yet in some secret corner of your soule, from whence at your instant prayers he will show himself unto you, this will plainly declare unto you, which I now admonish you of the second time. But let us grant as much as you can say: yet sure it is, that your faith was not dead, but only possessed with a spiritual lethargy. You lived in the womb of your mother, and there were ignorant of your life. A drunken man, although he lose for a time the use of reason, and also of his limbs, yet he never loseth reason it self. You would think that in winter the trees were dead, but they spring again in the summer season. At night the Sun setteth, but in the next morning it riseth again. And how often see we by experience, that he which at one time tooke the foile in a combate, at another did winne the prize? And know this, that in a spiritual combate of the flesh with the spirit, the like we may see in many, partly by reason of the weakeness of our nature, partly through sloth to resist, and partly for default to beware. To these he replieth (for such temptations are very hardly removed) I would to God, saith he, I could persuade my self that these promises belonged to me. For my present est ate constraineth me to doubt, whether I am the childe of God, or not.

Laus Christo nescia finis.