The happiness of the church, or, A description of those spiritual prerogatives wherewith Christ…

Excommunication, bondage, exile have bin thought fit punishments for heretics: fire and fagot is not Gods Law, but the Popes Canon-shot. An heretic dying in his heresy cannot be saved: therefore Luther thinks, he that puts an heretic to death is a double murderer; destroying his body with death temporal, his soul with death eternal. But saith Augustine, Diligite homines, interficite errors: Love the persons, kill the errors. Presume on the truth without pride, strive for it without rage. Severitas, quasi s•ua veritas: but verity and severity do not agree. Fire and sword may put to death heretics, but not heresies. See here the difference betwixt the Papists proceedings against us, and ours against them. They dye not among us for refusing our faith: but us they burned (not for denying any article of faith, but) for not believing Transubstantiation. So strange an Article, that Bellarmine himself doubts whether it may be proved from Scripture or no: but that the Church hath declared it so to be. But though faith be above reason, yet it is not against reason. This is my body, saith Christ. Hoc, This bread: this Pronoun demonstrative they will have to demonstrate nothing. Hoc aliquid nihil est. How then? this nothing is my body: not this bread, but this nothing. Others will have something demonstrated to the understanding, nothing to the senses. Some will have a demonstration to the senses, nothing to the understanding: some partly to both: others expound it, This body: then it is thus; This body is my body: others say it is individuum vagum. ⟨p. 66⟩But Quod multipliciter exponitur, communiter ignoratur. That which is so variously expounded, is generally unknown. The most judicious among them cannot explicate it. Corpore de Christi lis est, de sanguine lis est: Deque modo lis est non habitura modum.

Excommunication, bondage, exile haue bin thought fit punishments for heretikes: fire and fagot is not Gods Law, but the Popes Canon-shot. An heretike dying in his heresie cannot be saued: therefore Luther thinkes, hee that puts an heretike to death is a double murderer; destroying his body with death temporall, his soule with death eternall. But saith Augustine, Diligite homines, interficite errores: Loue the persons, kill the errors. Presume on the truth without pride, striue for it without rage. Seueritas, quasi s•ua veritas: but verity and seuerity doe not agree. Fire and sword may put to death heretickes, but not heresies. See heere the difference betwixt the Papists proceedings against vs, and ours against them. They dye not among vs for refusing our faith: but vs they burned (not for denying any article of faith, but) for not beleeuing Transubstantiation. So strange an Article, that Bellarmine himselfe doubts whether it may bee proued from Scripture or no: but that the Church hath declared it so to be. But though faith be aboue reason, yet it is not against reason. This is my body, saith Christ. Hoc, This bread: this Pronoune demonstratiue they will haue to demonstrate nothing. Hoc aliquid nihil est. How then? this nothing is my body: not this bread, but this nothing. Others will haue something demonstrated to the vnderstanding, nothing to the senses. Some will haue a demonstration to the senses, nothing to the vnderstanding: some partly to both: others expound it, This body: then it is thus; This body is my body: others say it is indiuiduum vagum. ⟨p. 66⟩But Quod multipliciter exponitur, communiter ignoratur. That which is so variously expounded, is generally vnknowne. The most iudicious among them cannot explicate it. Corpore de Christi lis est, de sanguine lis est: Deque modo lis est non habitura modum.

What damnable cruelty then was it in them to burn silly women, for not understanding this their inexplicable mystery? Those gunpowder divines condemned others to the fire for not knowing that, which they never knew themselves. We teach such erring souls be corrected, that they may be converted: not be confounded. Excommunicated ^mfor the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.

What damnable cruelty then was it in them to burne silly women, for not vnderstanding this their inexplicable mysterie? Those gunpowder diuines condemned others to the fire for not knowing that, which they neuer knew themselues. Wee teach such erring soules bee corrected, that they may bee conuerted: not bee confounded. Excommunicated ^mfor the destruction of the flesh, that the spirit may be saued in the day of the Lord Iesus.

1. m1. Cor. 5. 5.

2. Whether a separation may be justly made from our Church for some errors or corruptions of life. I know that divers, who were once among us, never of us, have put out their own lights, indeed excommunicated themselves. What's their plea? that our assemblies are full of enormities. I answer, that the defects and corruptions of a Church must be distinguished: they are either in doctrine or in manners. For doctrine, some errors are Citra fundamentum, some Circa fundamentum, others Contra fundamentum. Errors beside the foundation trouble, errors about the foundation shake, errors against the foundation overturn all. So long then as no foundation is harmed, it is not lawful depart. until the Church separates from Christ, we must not separate from it. In two cases there is warrant of separation. First, when the substance of Gods worship is quite corrupted. ⁿWhat agreement hath the Temple of God with Idols? when this is, ver. 17. Come out from among them, and be ye separate, saith the Lord, when Jeroboam had set up Idols in Israel, ^othe Priests and the Levites left their suburbs and possession, and came to Judah and Jerusalem. Secondly, when the substance of ⟨p. 67⟩doctrine is quite corrupted. ^pIf any man consent not to the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, &c. From such, vers. 5. withdraw thy self. Paul in the Synagogue at Ephesus preached for the space of three months together. ^qBut when divers were hardened, and believed not, but spake evil of that way, he departed from them, and separated the Disciples. In these two cases lawful, not else.

2. Whether a separation may bee iustly made from our Church for some errors or corruptions of life. I know that diuers, who were once among vs, neuer of vs, haue put out their owne lights, indeed excommunicated themselues. What's their plea? that our assemblies are full of enormities. I answer, that the defects and corruptions of a Church must be distinguished: they are eyther in doctrine or in manners. For doctrine, some errors are Citra fundamentum, some Circa fundamentum, others Contra fundamentum. Errors beside the foundation trouble, errors about the foundation shake, errors against the foundation ouerturne all. So long then as no foundation is harmed, it is not lawfull depart. vntill the Church separates from Christ, we must not separate from it. In two cases there is warrant of separation. First, when the substance of Gods worship is quite corrupted.

Now we have proved and approved the truth of our own Church at home; let us examine whether the Church of Rome be also a true member of this Catholic Assembly. Errors that annihilate a Church, are of two sorts, some weakening, others destroying the foundation. Weakening error is the building of ^chay and stubble on the foundation: the stubble burnt, their souls may be ^dsaved. A man breaks down the windows of his house, the house stands though defaced: he pulls down the lead or tiles, the house stands though uncovered: he beats down the walls, the house stands though deformed? he plucks up the foundation, the house falls, and ceaseth to be an house. Those which destroy the foundation, are the overthrowing errors; by them a Church ceaseth to be a Church. Yet if an error be against the foundation, we are to consider the persons; whether they err of malice, or of weakness. If of malice, ^elike Jannes and Jambres that withstood Moses, resisting the truth; it is no longer a Church. But if of weakness, we must not so peremptorily conclude: for Paul writes to the Galatians as a Church of God, though they were perverted to another doctrine; embracing a fundamental error of Justification by works. The Church of Rome doth wilfully & obstinately destroy the foundation, therefore may be concluded for no Church. If they will be justified by the works of the law, they are fallen from Grace.

Now wee haue proued and approued the truth of our owne Church at home; let vs examine whether the Church of Rome be also a true member of this Catholike Assembly. Errors that annihilate a Church, are of two sorts, some weakening, others destroying the foundation. Weakening error is the building of ^chay and stubble on the foundation: the stubble burnt, their soules may be ^dsaued. A man breakes downe the windowes of his house, the house stands though defaced: he puls downe the lead or tiles, the house stands though vncouered: he beats downe the wals, the house stands though deformed? he plucks vp the foundation, the house falls, and ceaseth to be an house. Those which destroy the foundation, are the ouerthrowing errors; by them a Church ceaseth to bee a Church. Yet if an error be against the foundation, we are to consider the persons; whether they erre of malice, or of weaknesse. If of malice,

Let us hear how they quit themselves. First, they would do it by retorting all this back upon us: they tell us flatly, that we are no Church, and thus they prove it. They say, we have no Bishops, so no Ministers, so no Sacraments, therefore no Church. Here they clap their wings, and crow, Victory, Victory. ^fAs Manasseh against Ephraim, and Ephraim against Manasseh, and both against Judah. So they have set our brothers against us, us against our brothers, Papists against us all. Behold the exigent we are in: the Papists say we have no Ministers, because they are not made by Bishops; the Puritans say we have no Ministers, because they are made by Bishops. Which of these speak true? Neither. First to answer the Puritan; Bishops may make Ministers: Paul chargeth Timothy to ^glay hands suddenly on no man: therefore he may lay hands on some. To Titus: ^hFor this cause I left thee in Crete, that thou shouldest ordain Elders in every City. Now we have true Bishops, therefore in Gods name allow us to have true Ministers. For the Romanists, that tell us we have none of these, how strangely do they belly us, and themselves? Oportet mendacem esse memorem. Have they forgot their upbraiding us, that we have all our Episcopal rites from them? All our ministerial orders from them? If we have it from them, then we have it. They are Bristo's own words in his Motives: The Protestants are Apes of the Papists, the Communion-book is made altogether out of the Mass-book. Why then do they not communicate with us? It is not for conscience, but for malice. Let it be granted, that we have this from them: but then they must grant withal, that Jacob by Gods disposing hath gotten Esau's Birthright. So the Israelites were fain to go to the Philistines to sharpen their scythes. We abhor not Episcopal ordinations, but Papal. Our substance from them, their circumstances to themselves. Papales ordinationes sunt foedaenundinationes. We have their gold, they have left themselves nothing but Tinkers metal. ⟨p. 70⟩Let them keep their own, give us ours.

Let vs heare how they quit themselues. First, they would doe it by retorting all this backe vpon vs: they tell vs flatly, that we are no Church, and thus they prooue it. They say, we haue no Bishops, so no Ministers, so no Sacraments, therefore no Church. Here they clappe their wings, and crow, Victory, Victory.

But further they object the continuance of their succession. We answer, the succession of Person is nothing worth without the succession of Doctrine; which they want. If it were by us granted, what never shall be by them proved, that Peter is succeeded by the Pope: Yet as Matthias succeeding Judas was never the worse, so the Pope succeeding Peter is never the better. Perijt dignitas Cathedrae, quando veritas Doctrinae. But they say that in the Roman Church, Baptism is rightly for the substance of it administered; therefore it is a true Church. Indeed they have the outward washing, but quite overthrown the inward; which stands in justification by the imputed righteousness of Christ. But the Samaritans had Circumcision, yet were they not a true Church. Baptism severed from the preaching of the Gospel, is of no more force, then a seal when it is plucked off from the Indenture. Indeed truly, though they have Baptism, yet it belongs not to them, but to a hidden Church among them. For doubtless God hath his chosen and sealed number in the midst of those Apostates. As the light in the Lantern belongs not properly to the Lantern, but to the Passenger. That Sacrament in the assembly of Rome, is like a true mans purse in a thieves hand: it no more proves them a true Church, then that purse proves the thief a true man. The Lord of his goodness, that hath given them the sign of the Grace, give them also the grace of the sign, true washing away of their sins in the blood of Christ.

But further they obiect the continuance of their succession. We answere, the succession of Person is nothing worth without the succession of Doctrine; which they want. If it were by vs granted, what neuer shall be by them proued, that Peter is succeeded by the Pope: Yet as Matthias succeeding Iudas was neuer the worse, so the Pope succeeding Peter is neuer the better. Perijt dignitas Cathedrae, quando veritas Doctrinae. But they say that in the Romane Church, Baptisme is rightly for the substance of it administred; therefore it is a true Church. Indeed they haue the outward washing, but quite ouerthrowne the inward; which stands in iustification by the imputed righteousnesse of Christ. But the Samaritans had Circumcision, yet were they not a true Church. Baptisme seuered from the preaching of the Gospel, is of no more force, then a seale when it is plucked off from the Indenture. Indeed truly, though they haue Baptisme, yet it belongs not to them, but to a hidden Church among them. For doubtlesse God hath his chosen and sealed number in the midst of those Apostates. As the light in the Lanthorn belongs not properly to the Lanthorne, but to the Passenger. That Sacrament in the assembly of Rome, is like a true mans purse in a thiefes hand: it no more proues them a true Church, then that purse prooues the theefe a true man. The Lord of his goodnesse, that hath giuen them the signe of the Grace, giue them also the grace of the signe, true vvashing away of their sinnes in the bloud of Christ.

Some have objected, and they seem to be kind friends to Rome: that Antichrist must sit in the Temple, that is the Church: therefore this sitting of Antichrist in Rome, proves them to be a true Church. But I am sure by this argument what they get in the hundred, they lose in the Shire: they may put these gains in their eye. I hope they will not confess their Pope Antichrist, to have us grant ⟨p. 71⟩them a true Church. Therefore some of them have affirmed, Hominem non Christianum posse esse Romanum Pontificem. And would not he be a strange Head of Christs Church, that is not a true member of Christs Body? But howsoever, their argument holds not: for it is one thing to be in the Church, another thing to be of the Church. Antichrist sits in that place, not as a member of the Church, but as an Usurper. So the Pirate sits in the Merchants ship, yet hath no right to it. All that can be proved hereby is, that among the Papists there is a hidden Church, in the midst whereof Antichrist dominereth, but hath no part of salvation in it. What cause then have we to bless our GOD, that hath brought us from Babylon to Jerusalem, out of darkness into his marvellous light, from the Romish Synagogue to the General Assembly, and Church of the first borne which are written in Heaven? and the Lord of his mercy preserve us in it for ever and ever.

Some haue obiected, and they seeme to be kind friends to Rome: that Antichrist must sit in the Temple, that is the Church: therefore this sitting of Antichrist in Rome, proues them to be a true Church. But I am sure by this argument what they get in the hundred, they lose in the Shire: they may put these gaines in their eye. I hope they will not confesse their Pope Antichrist, to haue vs grant ⟨p. 71⟩them a true Church. Therefore some of them haue affirmed, Hominem non Christianum posse esse Romanum Pontificem. And would not hee be a strange Head of Christs Church, that is not a true member of Christs Body? But howsoeuer, their argument holds not: for it is one thing to be in the Church, another thing to be of the Church. Antichrist sits in that place, not as a mēber of the Church, but as an Vsurper. So the Pyrate sits in the Merchants ship, yet hath no right to it. All that can be prooued hereby is, that among the Papists there is a hidden Church, in the midst whereof Antichrist dominereth, but hath no part of saluation in it. What cause then haue we to blesse our GOD, that hath brought vs from Babylon to Ierusalem, out of darknesse into his maruelous light, from the Romish Synagogue to the Generall Assembly, and Church of the first borne vvhich are vvritten in Heauen? and the Lord of his mercie preserue vs in it for euer and euer.

To conclude, there be diverse Censures of the Roman Church. Some say it is no Church, but Aequivocè; as the picture of a man is called a man: or a painted fire, a fire. It is no more a Church, then the carcass of a dead man, that hath on a living mans garments, is a living man, look it never so like him. These look upon it Oculo vero, sed severo: with a true, but a sharp eye. Others say, It is non sanum membrum, sed membrum: It is not a sound member, but a member. It hath Scriptures, but corrupted with Traditions: but indeed they have nullified the native sense; and so are Lanterns that show light to others, none to themselves. They have the Articles of the Creed, and make the same general confession of faith: yet overthrow all this another way. Herein they are like a fond Father, that with much indulgence tenders the body of his child, would not suffer the cold wind to blow upon him, yet by secret conveyances inwardly infects the heart, & destroys him. Thus they say, it is still a member, ⟨p. 72⟩still a Church; as a brain-sick man is a man. The Roman Assembly is Verè Ecclesia, sed non vera Ecclesia: truly a Church, but not a true Church. A leprous man is a man: Adultera uxor, tamen uxor est: an adulterous wife is still a wife. So Duraus. In Papatu est Ecclesia, et Papatus non est Ecclesia. Ut Ecclesia Dei, ut Papalis Diaboli. In Popery is a Church, yet Popery is not the Church. As it is a Church, it is of God; as Popish, of the devil. It is Incurata Ecclesia, an incurable Church, that hates to be reformed: therefore no Church. We would have cured Babel, but she would not be cured. She hath apostated into treason, clipped Regiam monetam, the great Kings coin, the Word of God: turned that pure gold into sophisticate Alchemy: prayer to Christ, into invocation of Saints. These men conclude, that it is not a body diseased, & full of wounds, that hath the throat cut, yet with some life and breath remaining: but a rotten and dead carcass, void of spiritual life. It hath blended Judaism and Paganism together with Christianity, and so swelled up a superstitious worship of God; therefore no Church.

To conclude, there be diuerse Censures of the Romane Church. Some say it is no Church, but Aequiuocè; as the picture of a man is called a man: or a painted fire, a fire. It is no more a Church, then the carkase of a dead man, that hath on a liuing mans garments, is a liuing man, looke it neuer so like him. These looke vpon it Oculo vero, sed seuero: with a true, but a sharpe eye. Others say, It is non sanum membrum, sed membrum: It is not a sound member, but a member. It hath Scriptures, but corrupted with Traditions: but indeed they haue nullified the natiue sense; and so are Lanthornes that shew light to others, none to themselues. They haue the Articles of the Creed, and make the same generall confession of faith: yet ouerthrow all this another way. Herein they are like a fond Father, that with much indulgence tenders the body of his child, would not suffer the cold wind to blowe vpon him, yet by secret conueyances inwardly infects the heart, & destroyes him. Thus they say, it is still a member,

For my part I judge not: GOD reserves to himself three things; The revenge of injuries, The glory of deeds, The judgement of secrets. I will not judge, but like a witness give in my testimony. And here Qui bene distinguit, been docet. The best construction is that which inclines to charity: that is, there is no probable salvation in the ¹Church of Rome. Infants dying before they come to these errors, I believe saved: for others, Nescio quid dicere; I know not what to say. They have damnable heresies, as that of Free will, of Merits, &c. yet the persons that of weakness defend them, may be saved. God pardons even wilful errors, if they be truly repented. Therefore I believe that many of our forefathers went to Heaven, though through blindness. Now indeed they are more inexcusable, because our sound is gone out among them. There are Seducentes and Seducti: the wilful blind ⟨p. 73⟩lead the woeful blind, until both fall into the ditch. If they will not see, there is no help, no hope. If simple ignorance mislead, there is hope of return: but if affected, it is most wretched. Our office is to help them with our prayers: and let us pray for them as Paul for his Ephesians; That the eyes of our understanding being enlightened, ²they may know what is the hope of Gods calling, and what the riches of the glory of his inheritance is in the Saints. Many of them have ready hearts, but they want eyes: we have open eyes, God grant us ready hearts.

For my part I iudge not: GOD reserues to himselfe three things; The reuenge of iniuries, The glory of deeds, The iudgement of secrets. I will not iudge, but like a witnesse giue in my testimony. And here Qui bene distinguit, bene docet. The best construction is that which enclines to charitie: that is, there is no probable saluation in the ¹Church of Rome. Infants dying before they come to these errors, I beleeue saued: for others, Nescio quid dicere; I know not what to say. They haue damnable heresies, as that of Free will, of Merites, &c. yet the persons that of weakenesse defend them, may be saued. God pardons euen wilfull errors, if they be truly repented. Therefore I belieue that many of our forefathers went to Heauen, though through blindnesse. Now indeede they are more inexcusable, because our sound is gone out among them. There are Seducentes and Seducti: the wilfull blind

The first borne which are written in heaven. This is a description of the persons, of whom the Church consists. The Church it self is a number of men, which God hath set apart by an eternal decree, and in time sanctified to become real members of it. They are written in heaven, there's their eternal election; and they are the first borne, that is […] borne, there's their Sanctification. For the two parts of the description, Their Primogeniture, and Registering in Gods book; are but borrowed speeches, whereby God would ratify the everlasting Predestination and salvation of his Church. That as the First borne is not to be defeated of his inheritance; and the Enrolled names are never to be obliterated: so certainly shall they inherit eternal life.

The first borne which are written in heauen. This is a description of the persons, of whom the Church consists. The Church it selfe is a number of men, which God hath set apart by an eternall decree, and in time sanctified to become reall members of it. They are written in heauen, there's their eternall election; and they are the first borne, that is 〈…〉 borne, theres their Sanctification. For the two parts of the description, Their Primogeniture, and Registring in Gods booke; are but borrowed speeches, whereby God would ratifie the euerlasting Predestination and saluation of his Church. That as the First borne is not to bee defeated of his inheritance; and the Enrolled names are neuer to be obliterated: so certainly shall they inherite eternall life.

The first borne. Some understand by the first borne not all the Elect; but only the Patriarchs, and such ancient Saints, the noble & primitive parts of the Church. Calvin. Then this should have been referred only to the Church triumphant in heaven; but the Catholic Church is here expressly meant, which comprehends also the Saints upon earth: therefore they also are first borne. Besides, they are said to be written in heaven, which had been a superfluous speech of those who are already in heaven: they that are there, need no writing. Unusquisque Elect•est Pimogenitus.

The first borne. Some vnderstand by the first borne not all the Elect; but onely the Patriarchs, and such ancient Saints, the noble & primitiue parts of the Church. Caluin. Then this should haue beene referred onely to the Church triumphant in heauen; but the Catholike Church is here expresly meant, which cōprehends also the Saints vpon earth: therefore they also are first borne. Besides, they are said to be written in heauen, which had beene a superfluous speech of those who are already in heauen: they that are there, need no writing. Unusquisque Elect•est Pimogenitus.

But this seems to infringe the Primogeniture of ⟨p. 74⟩Christ, to whom that Name is by special title and right given. Primogenitus inter multos fratres, saith Paul: he is the ^aFirst begotten among many brethren. Primogenitus universae creaturae; the ^bfirst borne of every creature. Primogenitus mortuorum; the ^cfirst borne from the dead. He is the first borne, as he is the Son of God, and as he is man. As he is the Son of God, in respect of time, before all things, the beginning of all: in respect of dignity, because he is the foundation of all good to his Church. ^dOf his fullness have we all received, and grace for grace. As he is man, he is the first borne, not in respect of time, but of excellency and virtue. In respect of his miraculous conception; the first that ever was conceived without sin, and ^eby the overshadowing of the holy Ghost. In respect of his birth, he was the first born of Mary. ^fShe brought forth her first borne Son, and called his name Jesus. In respect of his resurrection; when GOD raised him out of the grave, he is said to beget his Sonne. ^gThou art my Son, this day have I begotten thee. And lest the interpretation of birth only should be deduced from that place, Saint Paul expressly applies it to his resurrection. Acts 13. 33. God raised up Jesus again, as it is written in the second Psalm; Thou art my Son, this day have I begotten thee. Lastly, in respect of his preeminence: ^hhe is the first borne from the dead, that in all things he might have the preeminence. So the privilege of primogeniture is singularly and individually his.

How then are the faithful here called the first borne? To answer this, we must know that God hath sons by nature, and by grace. Christ by nature only, all the elect by grace. Christ is a Son begotten, not made; we are sons made, not begotten in respect of nature. Christ as God is begotten, not borne: as man he is borne, not begotten. We see the privilege of Christs primogeniture: from his let us look to ours, for from him we have it. The elect are called First-borne in three respects.

How then are the faithfull heere called the first borne? To answer this, we must know that God hath sonnes by nature, and by grace. Christ by nature onely, all the elect by grace. Christ is a Sonne begotten, not made; we are sonnes made, not begotten in respect of nature. Christ as God is begotten, not borne: as man he is borne, not begotten. We see the priuiledge of Christs primogeniture: from his let vs looke to ours, for from him wee haue it. The elect are called First-borne in three respects.

1. Because they are united to the first borne. ⁱFor both he that sanctifieth, and they who are sanctified, are all of one: for which cause he is not ashamed to call them brethren. He that is made unus cum primogenito, may be well called primogenitus: one with the first borne is a first borne.

1. Because they are vnited to the first borne. ⁱFor both he that sanctifieth, and they who are sanctified, are all of one: for which cause he is not ashamed to call them brethren. Hee that is made vnus cum primogenito, may be well called primogenitus: one with the first borne is a first borne.

1. iHebr. 2. 11.

2. Because they are culled and called out of the world. Many wicked are created before them, but they are elected in Gods decree to life before the other; for the wicked are not chosen at all. Esau was Isaaks first borne, but Jacob was Gods first borne. Many of the worlds firstborn have been rejected. ^kIsrael laid his right hand upon Ephraim the younger, and his left upon Manasseh the elder. ^lReuben, thou art my first borne, but thou shalt not be excellent. Cain Adams first borne; Ismael, Abraham's first borne, were cast off. ^mThus saith the Lord, Israel is my son, even my first borne. The Lord had first chosen that nation to be his people, yet afterward rejected them, and accepted the Gentiles: so that the elder serve the younger. But Gods first borne are never refused: whom he hath predestinated to be sons, he hath also called to be heirs. So that this primogeniture is not in respect of generation, but of regeneration. Though they be not primò conditi, they are primò reconditi. ⁿFlesh and blood hath no work in this birth, nor the will of man; but the will of God. ^oOf his own will begat he us, with the word of trueth, that we should be a kind of first fruits of his creatures. The Spirit begets of immortal seed, grace; in the womb of the Church; the means of this Birth being the Word. ^pExcept a man be borne again, he cannot see the kingdom of God. Out of that universal apostasy God sent his Son, to beget some first borne to himself.

2. Because they are culled and called out of the world. Many wicked are created before them, but they are elected in Gods decree to life before the other; for the wicked are not chosen at all. Esau was Isaaks first borne, but Iacob was Gods first borne. Many of the worlds firstborne haue beene reiected. ^kIsrael laid his right hand vpon Ephraim the younger, and his left vpon Manasseh the elder.