cha^J.^. Chrift himfelfe.
I I. ObieU. Luk. 1 5.2 7. Diues in hell praiethfor his brethren vpon earth,
much more doe the Saints in heauen pray for vs. -^»/C Out of a parable no-
thing can be gathered , but that which is agreeable to the intent and fcopc
thereof: for by the famereafon it may as well be gathered that thefouleof Di-
Kcs becing in hell had a tongue. Againc, if it were true which they gather, wc
may
tif inter cejfion of Saints, ppi
inayg.ither alfo that the wicked in hell hauc compaflion antllouc to their
brethren on earth,anci a zcalc to Gods gloi ie : all which are falfe. .
III. 0^/fff. The angels in heauen know euery mans eftate : they know
V\'hen any finner repentcth and reioyceth thereat ; <5c pray for particular ment
ihereforethe Saints in heauen doc the hke, for they are equal! to the o-ood an-
^els,Luk.2o. 3 6, /Inf. The place in Luke is to be vnderftood of the%ftatc of
holy men at the day of the lafl: iudgemcnt: asappeares,]Vlp\n..22.5o. whcreit
is faide,that the feruants of God in the reftirreElion arc ds the aneels in heauen.
Secondly they are like the angels not in office an^t miniflerie , by which they
are minillring fpirits for the good of nien:but they are like them in gloric.
Secondly we diffent from the Papifts : becaufe they are not content to fay
that the Saints departed pray for vs in particular : but they adde further , that
they make inter ceflion for vs by their merits in heaucn.New Icfuirs denie this;
but let them here Lumbard, /r^i»%(faithhe,fpcakingofone that is but of Z/^.^.^/?;.
meane goodnes) thathe at it rvere faffing by the fire JhaH befaned b) the merits ^/.».i. '
and intercefftons of the heauenly Church : which doth alrvaies make inter cefficn for
thefaithfnll by re^uefi and njerit,tillChriJlJhallbe compleate in his members. And
the Romanc Catechifine faith as much. Saints are fo much the more to be ypor^ onchefecoad
p;ifped and called vpon,becaufe they makepraiers daily for the fakat ion ofmeniand^'^^^^^^*
^ ad for their merit andfauour befiorves many benefits vpen vs. We denie not that
men vpon earth haue helpe and benefit by the faith and pietie which the
Saints departed (hewed , when they were in this life. For God iliewes mcrcie
on them that keepe his commandements to a thoufand generations . And
Auguftine faith , it was good for the lewes , that they were loued of Mofes, ^. i4-9*fuper
whome God loued . But we vtterly denie that we are helped by merits oiSxod,
Saints either liuing or departed. For Saints in glorie haue receiucd die full re-
ward of all their merits ; if they could merit ; and therefore there is nothin»
further that they can merit.
The 1 6 .point. Oftmplicttey or infoldedfaith •
Oar confent.
We hold that there is a kind of implicite,or vnexprefled faith : yea that the
f^ith of euery man in fbme part of his life, as in the time of his firft conuerfi-
on , and in the time of fome giieuous temptation or diftrcffe, is implicitc or
infolded. The Samaritans arefaide to beleeuc, Ioh.4. 1 4. becaufc they tooke
Chrift for the Mefl]as,and thereupon were content tolearneandobeythe
glad tidings of faluation. And in the fame plaee,v.5 i .the Ruler with his f^mi-
lieis fiid to belecue,who did no more but generally acknowledge that Chrift
was the Medias, and yeeldcd himfclfe to belceue and obey his holy dodlrine»
beeing mooued thereunto by a miracle wrought vpon his yong fonne. And
Rahab Heb. 1 1 . 1 5 .is f iid to bcleeue,yea fliee is commended for faith euen at
the time when fhec receiucd the fpics. Now in the word of God we cannot
finde,that Oiee had any more but a confiifed,gencra]l,Gr infolded faith,wher-
by fhce belceued that the Godof the Hebr ewes wasthc true God, and his;
wordtobeobeicd. And this faith(as it feemes)was wrought m her by there-
portaadrelation of the miracfes dQixciathe landof Egypt,yvhcrcby fhe was;
S109U€di
ppi A'KjformedCatholtkf
iDooucd to ioync hir felfe vnto the people of God and to beleeuc as they did.
By tliefe examples then it is tiianifcli:,that in the very feruants of God,there is
ancimaybeforatimcanimplicite faith. For the better vnderf^andmg of this
point,itisto be con fidered that faith may be infolded two waies; firllinrc-.
(pedt of knowledge of thm^s to be beleeucd : fecondly in rcfped: of the ap»
prehenfion of the obieft of fviith,namely Chrift and his benefits. Now faith i$
infolded in refpedl of knowledge, when as fundrie things that are neceflarie
tofaluation arenotasyctdiftin£^]y knowne. Though Chrifl: commended^
the faith of hisdifciples, for fuch a faith ,againft which the gates of hell fliould
net preuaile; yet was it vnex-preffed or wrapped vp in regard of fundrie
points of religion : for firfl of all, Peter that made confcflion of Chnft in the
name of the reft , was at that time ignorant of the particular meanes whereby
hisredcmpnon fhould be wrought. For after this, he went about todifTwadc
his maftcr from the fuflfering of death at lerufalemjWhereupon Chnft Oiarp-
ly rebuked him,Qying,Cowf behmde me Sat ha», thou art an offence vnto me. A-
2;aine,they were all ignorant of Chrifts refurre^ion,till certainc women who
fir ft faw him after he was rifen againe,had told them : and they by experience
in the pcrfon of Chrift had learned the truth. Thirdly , they were ignorant of
the afcenfion: for they dreamed of an earthly kingdome,at the very time whe
he was about to afcendrfaying,?^/// thou at thu time reflore the kingdome to Ifra-
el? Aft. 1 .6. And after Chrifts afcen{ion,Petcr knew nothing of the breaking
downcofthe partition wall betweene the lewcs and Gentiles, till God had
better fchooled him in a vifion, Aft. i o. 1 4. And no doubt, we haue ordinarie
examples of this Implicit faith in fundrie perfons among vs. For fome there
be,wnich are dull and hard both for vnderftanding and memorie , and there-
upon make no fuch proceedings in knowledge as many others doe : and yet
for good affeftion and confcience in their doings, fo farre as they know,they
come not Ihort of any ; hauing withall a continual! care to increafe in know^-
ledge , and to walkc in obedience according to that which they know . And
(uch perfons though they be ignorant in many things , yet haue they a mea-
ning of truefaith:and that which is wanting in knovvledge,is fiipplied in affe-
ftion: and in fome refpefts they are to be preferred before many that haue the
glibbe tongue , and the braine fwimming with knowledge. To this purpofe
Etitom phi/ ^^elan^hon faid well , f^e mufl acknowledge the great mercie ofGod,who mts tt
mid ' difference bctxveene [innes of ignorance, and fuch iu are done rrittingly ; andforgiues
arad d'l B ff^^^'ff old ignorances to themy that knovp but the foundation and be teachable\ai may
^ ' ' ' befeene by the eyfpo(lles , in rohome there v?a6 much vrant of vnderftanding before
the refurreEtion of Chrift ^ut, Oi hath binfaidp , he recfuires that we be teachable,
and he xfill not haue vstobe hardned in our fluggijhneffe and dulneffe. z^s it isfaide
pfal T . hemeditateth in hk law day and night.
Thefecond kind of implicitefaith.isin regard ofApprehenfion*, when as
a man can not f ly diftinftly and ccrtenlv, / beleeue the pardon ofmyftnnes, but /
doe vnfawedly dcfire to bt^lceue the pardon of them all : and J de fire to repent. This
cafe befills many of Gods children , when they are touched in confcience for
tlieir (inne V But where men are difpleafed with themfelues for their offences,
aiid dec A'ithall conftantly from the heart dcfire to beleeuc , and to be recon-
ciled
cfimpRcitey or infolded faith, o^ i
ciled to God, Acre is filth and many other graces of God infolded : as in the
little and tender budde , is infolded the leafe, the blolTomc , and the fruit For
though adcfireto repent and to belecue be not faith and repentance in na-
ture , yet in Gods acceptation it is , God accepting the will for the decdc Ifa
42.5. Chrift will not quench the fraoking flaxe , which as yet by rcafon of
weakenefle giues neither light nor heate. Chrift faith, Math. 6. e.TIeffedare
they that hunger and x\\\x^aferrtghteoHfr,es:fortheyfhanbefamfed: whereby
pcrfons hungring and thirfting are meant all fuch.as feele with
owne want of nghteoufnefle^and withall defire to be iuftified andlanftified.
Rom. 8. 2 6. God hcares & regards the verj- groncs and fighes of his fcruants-
yea, though they be vnfpeakable by reafon they are oftentimes little , weaJce'
and confufed: yet God hath refpeft vnto them,'becaufe they arc the workc of
his owne fpirit. Thus when we fee that in a touched heart defirino- to bclceue.
there is an infolded faith. And this is the faith which many of the mie feruants
of God haue : and our faluation ftands not fo much in our apprehendino- of
Chrift, as in Chrifts comprehending of vs : and therefore Paul faith, Phit 3.
1 2 .hefolbweth , namely after perfcaion , if that he mtght contprehend th^jjor
yphofefake he ts comprehended ofChri/f.Now if any (hall fay,that without a I'iue-
ly faith in Chrift none can be faued ; I anfwer , that God accepts the defire to
b'eleeue for liucly faiih,in the time of temptation , and in the time of our firft
conuerfion, as I haue faide. Put cafe, a man thatneuer yet repented falls into
forae grieuous fickn^s , and then beginnes to be touched in confcience for his
finnes,and to be truly humbled;hercupon he is exhorted to belecue his owne
reconciliation with C od in Chrift,and the pardon of his owne finnes. And as
he is exhorted , (6 he endeauoureth according to the meafure of o-race recei-
ued , to beleeue : yet after much ftnuing he can not refolue himfdfc , that he
doth diftinftly and certenly belecue the pardon of his owne finnes; onely this
he can fay , that he doth heartely defire to beleeue : this he wiftieth aboue al!
things in the world: and he efteemes all ihingsas dung for Chrift;and thushc;
dies. I demaund now, what iliall we fay of him ? fijrcly , we may fay nothino-,
but that he died the child of God,and is vndoubtedly fiued. For howfocuer1*t
were an happie thing if men could come to that fiilnefle of faith which was
in Abraham,and many fcruants of God : yetcertenitis,thatGodinfundrie
cafes accepts of this defire to beleeue, for true faith indeede. And looke as it is
in nature , fo is it in grace : in nature (bme die when they are children/ome in
©Ide age, and fome in full ftrength , and yet all die men ; fo againc,fome die
babes in Chrift , fome of more perfeft faith : and yet the weakeft hauino- the
kcdcs of gracc,is the child ofGod ; and faith in his infincie is fiith. Alfthis
while, it muft be remembred T fay not, there is a true faith without all apprc-
henfion.but without a Diftinftapprchenfion for fome fpace of time: for this
very defire by faith to apprehend Chrift and his mcrits,is a kind of apprehen-
sion. And thus we fee the kinds of implicite or infolded f^ith.
This doctrine is to be learned for two caufes : firft of all it ferues to re(ftific^
the confciences ofweake ones , that they benotdcceiued touchinc^ their c-
if ate. For if we thinke that no faith can faue, but a fill] perrvvafion,ruch as the-
faith of Abrahaxa Yvas, manjtruljbeai;ingthename-9f Chuift' muft Be put
oust
ppf A%efor»iedCathottke
out of the role of the children of God. Wc arc therefore to know that there Is
a growth in grace , as in nature : and tlierc be differences and degrees of true
faith, and the leaft of them all is this Infolded faith. This in efFeil is the do-
IfiJlMh.^X. iftrine of M.Caluin : that, when we begin by faith to knovv fomewhat,&haiic
^,^.^0 a defire to learnc more , this may be tearmed an vnexprefled faith. Secondly
this point of doftrine ferues to red"iifie and in pait to expound (undrie Gate-
chifmes, in that they feeme to propound faith vnto men at fo high a reach, as
few can attaint vnto it : defining it to be a certen and full perfwafion of G od$
loucand fauour in Chriftjvyhereas,thoiigh euery faith be for his nature a cer-
ten perfwafion , yet onely the flrong faith is the full perfvvafion . Therefore
faith is not onely in generall tearmcs to be defined , but alfo the degrees and
meafures thereof are to be expounded,that weake ones to their comfort may
be truly informed of their eftate. And though we teach there is a kinde of im'-
{)licite iaith , which is the beginning of true and liuely faith: yet none mufl
lereupon take an occafion to content themfelues therewith ,but labour to in-
x:rcafe and goe on from faith to faith : and fb indeede will euery one doe that
fiath any beginnings of true faith ,be they neuer fo httlc. And he which thinks
he hath a defire to beleeue, and contents hiinrelfe tlicrewith; hath indeede no
true defire to beleeue.
The difference.
TTie pillars of the Romifh Church laies downe this ground : that faith in
his owne nature , is not a knowledge of things to be beleeued ; but a reuerent
afTent vnto them whether they beknowne or vnknowne . Hereupon they
huild : that if a man know fbme neccffarie points of religion, as the doftrine
of the Godhead,ofthe Trinitie, of Chrifts incarnation, and of our redempti-
on,&c.it is needeleffe to know the refl by a paiticular or diflinft knowledge,
and it fufficeth to giue his content to the Church , and to beleeue as the pa-
ftoursbeleeuc.Behold a ruinous building vpon a rotten foundation;fbr faith
containes a knowledge of things to be beleeued, and knowledge h of the na^
ture of faith: & nothing is beleeued that is not knowne. Ifai $7,.\ \. The know
ledge ofmyrighteom/erHantyJhdlliftJf:fie nunny. and toh. 17.1 .TIju U eternAllltfe^
to knoxv the eternall God,andwhoifie thou hafi/ent Jefus Chrifi. In thefc places,by
knowledge is meant faith grounded vpon knowledge , whereby we know
and are allured that Chriftand his benefits belong vnto vs. Secondly this
^Moi trxU ^^^^ ofaffent is the mother of ignorance. For when men fhall be taught, that
' * ^^^^J for fundrie points ofrcligion they may beleeue as the Church bcleeues: >that
/«^/ r ^^ ftudie of the Scriptures is not to be required of them : yea that to their
h'n'onni'v S°°^ ^'^^y "'^y ^^ barred the reading of them , fo be it they know fome prin-
_^ rT) ' '^ cipall things contained in the articles of faith ; that '' common beleeuers are
c'^a s 2 "^^ bound exprerPelyto beleeue all the articles of the Apoflles Creede:<= that
a i art 7 * *^ fufficeth th^ra to beleeue the articles by an implicite faith : by beleeuin» as
^fCTibestkisopi- the Church bclccueth , fevve or none will haue care to profit in knowledge.
riionco Qui, [a- ^^J ygf Gods commaundemcnt is that we fliould grow in knowledge , and
Ain-ioJoMnfc. that his word fhould dwell plenteouflyinvSjCol. ^.16. Againe,thcPapifls
Rhem. 'fefi. Ciy,that the deuotion of the ignorant,is often fcruice better accepted then that
sji i.Cor, /^ which is done vpo knowledge. Sfich{Cdiy Khty)ai ^ray in Utw,praywitha.sgreAt
confoU'
of furgAtorie, ppj
confolatmi offf>irit, ypith as fit tie tedicHfms,r{>ith m great deHctien and AgeSlion.and
oftentimes more then the other , andahodies more then anyJafwAticke or hereticke
in his mne Unguage. To conclude^they teach that fomc articles of faith are be- c^f/^/ ;y^^;
leeued generally of the whole Church onelybya fimplcor implicitc faith, ^..^..^^^^
which afterward by the Authoritic of a gcncrall Counfell arc propounded cIh/./i, '
to be belecucd of the Church by cxprcflc faith. Roffenfis againft Luther Co'ntrAaf-
giuesan example of ihis,vvhen he confelTcth thatPurgatorie was hilc known/^.x^^^ ,;iy^
at the firft, but was made knowne partly by Scripture, and partly by reuclati- ^/ '
on in proceffe of timc.This implicite faith touching articles of religion wc rc-
icft •> holding that all things concerning faith and mannersnecefTarie to falua-
tion,areplainelyex preflcd in Scripture , and accordingly to bebeleeucd.
The \ J. point. OfTurgatorie.
Onr nnfent-.
We hold a Chriflian Purgatorie, according as the^^ord of God hathfct
downe the fame vnto vs. And firft of all by this Purgatone we vnderfland
ihe afflictions of Gods children here on earth.Ier. j .The people affli^ed fay,
thou hafifent a fire into ottr bones. Pfal.65.1 2. JVe hattegone through water and
j^r^-.Malach. 3 . 3 .The children of Levi muft htfnrtfiedin afttrgingfire of aifli-
ftion. I .Pet. 1 .7. Affliftions are called thefiene trials whereby men arc clcnfed
from their corruptions, as goldc from the drofTc by the fire . Secondly, the
blood of Chrift is a purgatoric of our finnes, i .loh. i . 7. Chrifts ^/Wpuro-eth
vs from all our fmnes. Heb.p. 14. // purgeth our confciences from dead workes.
And Chrift baptizeth with the holy Ghofk and with fire : becaufe our inward'
wafhing is by the blood of Chrift : and the holy Ghoft is as fire to confumc :
andabohfh the inward corruption of nature . To this effeft faith Origen, 1^ Z^t/i/./.^i»;.
IVitheHt doubt , yvejhallfeele the vnquenchable fire^ vnlts rve Jhall now intreat the apttd CyriL
Lord to fend dewne from heauen a purgatorie fire T/nto vs, wherebjyoorldlj de-
fres may be vtterly confnmed in onrmindes. Au^H.Suppo/e the mercie of ^odii ^^ ^^ j:^^
thy purgatoric. ^.^^^^^^ ^
The difference or ai^ent.
We differ from the Papifts touching purgatorie in two things. And fir ft:
of alljfbr theplace. They hold it to be a part of heH into which an entrance is
made oncly after this life : we for our parts denie it , as hauing no vvaraant in
ihe word of God : which mcntioncth onely two places for men after this life,
heauen and hell , with the two^fold condition thereof, icy and tormcnt,Luk.
J 6.1 j,26.Ioh. 3. 3 6. Apoc. 2 J. 1 4, 1 j.and 21 .7,8. MatthiS. i J . Nay we finde
the contrarie, Reu. 14.13. they thai die in the Lord are faidc ta refifrom their
labours: which can not be true, ifany of them goe to purgatorie. And to cut
ofFall caudls: it is further faid, their ifpr^^/^thatis.the reward oftheir workes, Uomil.so^,
follow them, euen at the heeles, as an Acoluth or fcruant doth his mafter. Au- ^^«'•^ <'
guftine faith well, ty^fter th-is life there remaines no companEiion or fatisfaftion. Emhir. cap^.
And^Here is aUremiffion offtnne : here be temptations that moone^'s tofinne: laft- US'
/y here is theeHillfom which we deftre to be deliuered: but there is neve of all thefe. de verbis A^-
And , We are not here without finne, but Wfy^r/ii^goe hence without {innt.Cy-pof^-fir. //«.
lii faith j XhejiPphichMrfon^i-dsfidcAn cJde nothing to the things^ yvhich'they ham Lib'.sdn Ef,,
pp(J A Reformed Cathof ike
ddpe^.t^pt' done, hut fhaU remaine as ihcy were left, ank watte for the time of the lafl itidge^
tioah, horn, ment, Chry (oft. rafter the ende of this hfey there be no occafions of merits.
^jt Sccon
fay, that men are purged by fuffering of paines in Purgatorie , whereby they '
fatisfie for their veniall finnes,and for the temporal punifhment of their itior-
tall finnes. We teach the contrarie, holding that nothing can free vs from the
leaft punifiimentot the Tmalleftfinne, but the fiifferings of Chrift,and purge
vs from the leaft taint of corruption,{auin^ the blood of Chrift. Indeede they
fay, that our fuffermgs in themfclues conndered , doe* not purge and (atisfie,
but as they are made meritorious by the fufferings of Chrift : but to this I op-
pofe one text of Scripture, Hcb. 1.5. where it is laid , that C^nfl hath purged
oHrjinnes by himfelfe : where the laft claufc cuts the throat of all humane fatif^
fj
ptirgeth vs from our finncs,is not to be found in vs but in Chrift alone:other-
wife It fhould haue bin faide,that Chrift purgeth the (innes of men by them-*
felues,as well as by himfelfe : and he fhould merit by his death,that we fhould
become our owne Sauiours in part.
To this place I may well referre praier for the dead : of which I will pro-
pound two conclufions affirmatiue , and one negatiue. Co/tc/ftf. I. We hold
that Cliriftian charitie is to extend it felfe to the very dead : and it muft fhew
it (elfc in their honeft buriall , in the preferuation of their good names, in the
helpeand rdeefe oftheir pofteritic,astimcand occafion ftiall be offered.
Ruth i.S.Ioh.ip.ij.
I I. C^ncluf. We pray fiirthcr in gencrall manner for the faithfuU departed,
that God would haften their ioyfull rerurreftion,and the full accomplifh-
ment oftheir happines , both for the bodie and the foulc : and thiis much we
aske in faying, Thy kingdome comcy that is , not onely the kingdome of grace,
but alfb the kingdome of gloric in heauen. Thus farre we come : but nearer
the gates of Babylon we dare not approch.
III. Concluf. To pray for particular men departed : and to pray for their
deliuerance out of pur^atorie,we thinke it vnlawflilhbecaufc we haueneithcr
promife nor commandement fo to doe.
The eighteenth j^oint . Of the Supremaciein
caujes Ecclejtajlicall.
Our confent.
Touching thepdint of Supremacie Ecclefiafticall , I will fctdownchow
neare we may comedo the Romane Church in two conclufions. {"ottcItifA,
For the founding of the primitiue Church,the minifterie of the word was di-
ftinguiQied by degrees not onely of order but alfb of power , and Peter was
called to the higheft degrec.Eph.4. 1 1 .Chrift afcended vp on high andgaue gifts
vnto menSov the good of his Churchiasfometo be ApsflieSyfome Trophetsfonie
. SfMngelifisyfome T'aflours andDo&oMrs. Now,howfoeuer one Apoftle,be not
aboue an other , or one Euangelift abouc an other , or one Paftour abouc an
Other : yet an Apoftlc was aboue an Euangelift : and an Euangelift aboue all
paftours
r>f the fuf remade, pp ^
paftours and teachers. And Peter was by calling an Apoftle, and therefore a-
boue all Euan^elifts and Paftors; hauing the higheft roome in the micitteric
of the nevve teftament both for order and authoritie.
CoficlfifJ I.Amor.g the twelue Apoftles Peter jiad a threefold priuiled<»'c
Oi prerogaliue.I.The prerogatme ofauihoritie. 1 1. Ofprimacic. Ill.Of
principahtie.For the fii lt,by the primledge of authoritie,! meane a prehemi-
nence in regard of eftimation,wherby he was had in reucrence aboue the reft
of the twelue Apofilcs^for Cephas with lames and lohn are calledTillars ^^
feemtdto i?cgreai.Gikl2.6.Q. Againc hec had the prehcminence ofprinoacze,
jbecaufe he was the firfc named, as the foreman of the quefh Nlath. 1 0.2. The
names of the tveeke Apofiies are thefs^the tirft is Simon called F^/^r. Thirdly hcc
had the preheminencc of principality among thetwelue,becau{c in regard of
the meafure of grace,he excelled the reftrfor when Chrift asked his difciplcs
vvhome they (aid he was^Peter as beeing of greateft abilitie and zeale an{we-
red for them all. Math. 1 6. 1 6. 1 vfe this claufe, among the ttvelfte^hccmCe Paul
excelled Peter euery way,in lcarning,zeale,vnderfl:anding, as far as Peter ex-
celled the reft. And thus neere we come to popifli {iipremacic.
The difference.
The Church of Rome giues to Peter a fupremacie vnder Chrift abouc all
caufes and perfons: that is, fall power, to goueine and order the Catholikc
Church vpon the whole earth both for do£h-ine and regiment. This fuprema-
cie ftandes (as they teach)in a po wer,or,iudgement , to determine of the true
fenfe of all places of Scripture:to determine all caufes of faithrto aflemble gc-
nerall councels:to ratifie the decrees of the faid councelsrto excommunicate
any man vpon earth,that hues within the Church, euen princes and nations:
properly to abfolue and fordue finnes : to decide caufes brought to him by
appcale from all the parts of the earthdaftly to make lawes that ihall bind the
confcience.This fulnes of power with one confent is afcribed to Peter, & the
Bifliops of Rome that followe him in a fiippofcd fucceffion. Nowe we holdc
on the contrarie,that neither Peter nor any Bilhop of Rome hath any fupre-
macie ouer the Cathobke Churchrbut that al fupremacie vnder Chri(l,is per-
taining to kings and princes within their dominions. And that this our do-
^rine is good,and theirs falfe and forged, I wiH makeitmanifeftby (imdric
reafons.
I. Chrifl: muft be confidered ofvs as a king two waics. Fir ft as he is God:
and (o is he an abfolute king oucr all things in hcnuen and earth,with the Fa-
ther and the Holy Ghoft by the right of creation. Secondly he is a king as hec
is a redeemer of mankind:and by the right of redemption he is a fouerai2;nc
king oucr the whole Church,and that in fpeciall manner. Nowe as Chrift is
God with the father and the holy ghoft,hee hath his deputies on earth to go-
uerne the worldias namely kings and piinces,who3re therefore in Scriptures
called Cfods.'^vLt. as Chrift is Mediatour, and confcqucntly a king ouer his re-