The ground of Christianitie composed in maner of a dialogue between Paule and Titus, contayning all the principall poyntes of our saluation in Christ.

¶ THE GROVND of Christianitie , Composed in maner of a dialogue between PAVLE and TITVS , Contayning all the principall poyntes of our Saluation in Christ .

1. Peter . 3. 15.

¶ Sanctifie the Lorde God in your hearts : and be readie alwayes to giue an answere to euery one that asketh you a reason of the hope that is in you .

AT LONDON ; Printed by Robert waldegraue , and are to be sold at the signe of the Beare in Paules Church-yard , by Thomas Woodcocke . ANNO DOM. 1584.

¶ To the right Honourable Lord , Fraunces , Earle of Bedford , one of her maie sties most Honourable priuy Councell , Knight of the Noble order of the Garter : A. G. wisheth prosperity in this world , with increase of peace , mercy , and grace , and in the worlde to come life euerlasting .

ALbeit ( right Honourable ) the multitude of foolish Pamphlets , & friuolous toys , which in these our dayes are put in print , haue brought almost no lesse contempt of the faculty of printing , then discouragement to those that woulds write more waightye matters : yet I thought it in conscience good for me to bee no more therby discouraged from attempting any thing , which may either tend to the glory of God , or benefit of his Church , then for a man to be squaimish to eate , because he hath seene another surfet . It could not come in my minde ( though it rowled too and fro towardes many ) vnto whome to dedicate this rude and simple worke of mine , rather then vnto your honour , whose iust & most deserued commendation , aswell in matters of religion , as also in all other politique affayres , as I spare presently to vtter ; ( because to prayse any man to his face ▪ doth seeme rather fained flattery , then pure loue ) so the trueth it selfe deuoid of partiality , can not vniustly conceale , nor iniuriously suppresse . I coulde easily haue procured vnto my selfe many pulbacks , lets and hindrances ▪ from attempting so aduenturous an enterprise , had not the assured knowledge of your Honoures singuler humility , in abasing your self to them of lower degree ; fully perswaded me to the contrary . Neither the worthinesse of the writer , ( who is as bold as blinde Baiyard ) nor the excellency of the worke , ( as it proceedeth from so base a workman ) deserueth in any wise so excellent a patronage , but in that it redoundeth to the repairation of the ruines of Christe his Church , whereof as it hath pleased the Lorde in mercy to make you a maintainer , so you will no doubt from Day to Day , and time to time , shew your selfe a notable fauourer , yea , euen of the smallest stones in the building , which ( because they bee neither grauen with curious worke , or pollished with exquisite art ) though some doe rashly condemne , yet I know youre honour will not reiect ▪ but rather will consider , that notwithstanding the chambers of Christs church are in some places a trimming vp with beautifull worke , yet in some other places ( the groundsell being scarse layd ) strong oken Timber , so it bee sounde , may doe more good , then fine firre if it bee weake . The worke which I make bolde at this time to shrowd vnder your protection , is briefe & pithy , framed in manner of a dialogue , handling al the cheefe points of Chrstianity , with many additions , no lesse profitable then necessary , for those that desire to be further instructed in many points , where I thought it most requisite and conuenient . All men , yea euen the simplest , haue neede nowe to get assuraunce of saluation to themselues , not by workes without knowledge , ( which bewrayeth intollerable Hipocrisye , ) but first by true faith grounded vpon the rock of Gods word , and then by workes proceeding from the same ; that they may bee able to giue an account of their fayth , & to stop the mouth of the aduersary in the day of triall . The false Apostles are already craftily crept in , which seeke to vndermine vnstable soules , wresting and writhing the scriptures to their own damnation , whose iudgement is iust : for the Lorde hath sente them strong delusions , that they should beleeue lies , that all may bee damned which beleeue not the trueth , but haue pleasure in vnrighteousnesse , & as they haue not regarded to know God , so God hath deliuered them vp to a reprobate minde , to doe those things which are not conuenient . The cheefe respect and finall end of this my small labour , according to my poore Talent , is to helpe the simpler sort , whom I know ( the more is the pity ) to be yet besotted with ignorance , whome I seeke rather to enstruct , because they bee not skilfull , then to confound the aduersary , who is very subtill . Wherefore I present this small worke vnto your honour , as a token of my vnfained good will , and great zeal towards you , beeing readye at all times , and in all places to perfourm all other duties , wherwith the Lord shall enable mee , with no lesse feruent prayers to the Lerde for your health of bodye to his pleasure in this life , then cuntinuall supplications , for the placing of your soule and body in the heauens , with our cheefe Lorde and Captain Iesus Christ , among the angels and blessed saints , in the life to come , of which ioy the Lorde make your honour , and all those that loue the c●mming of Christ ▪ partakers , for the same Christes same . Amen .

Your honours most bounden ; Alexander Gee .

A Christian mans duety . The reward of sinne . The ground of Christianitie . In maner of a Dialogue , betweene PAVLE and TITVS . PAVLE .

WHat is the chiefest duety of a Christian man in this life .

TITVS .

The chiefest duety of man , and not of man onely , but of all the creatures in the world , in their nature is to set forth the a a Gen. 1 , 26. eph ▪ 1 , 6. exod. 9 , 16. psa. 8 , 1. glory of God .

PA.

How shall we performe this duety ?

TI.

To perfourme this duety it is necessary to know vnto what death we by our selues are subiect , what great saluation God of his b b Dent. 4 , 37 & 7 , 7 , 8 ▪ ios. ●4 . 2 psa 44. 3. ioh 15 , 16. act. 13 , 48 , & 2● , 14. rom. 5 , 6 , & 9 , 11 , 1● , & 11 , 7 , 35. 1. cor. 4 , 7. eph. 1 , 4 , & 2 , 10. colo . 1 , 12. 2 tim. 1 , 9. free mercy hath giuen vnto vs through faith , and what thankfulnes we owe vnto him for our deliuerance .

PA.

Tell me these thinges in order , first , what is sinne , and what doth it deserue .

TI.

c c 1. Ioh 3 , 4. Sinne is the breach of the law of God , conteined in the ten commandements : and the reward of this sinne is eternall death .

PA.

Rehearse the ten commaundements .

TI.

d d Exod. 20. 1. God spake these wordes and sayde , I am the Lord thy God , which brought thee out of the lande of Aegypt . &c.

Honour one onely God . Images forbid●en . PA.

What meaneth this commaundement , thou shalt haue no other Gods but me .

TI.

The meaning of it is , that I should acknowledge but a a 1. Cor ▪ 8 , 4 , 6 ephe. 4 , 5 , 6 1 t●m 2 , 5. one only God , that I should b b Deut. 6 , 13 math ● , 10. honour & feare him , that I shoulde c c Math 22. 37 mark . 12 , 30 cleaue vnto him , that I should not doe after the abhominations of any d d Deut. , 75 esay . 30. 22. Idolatrous people , to worship stockes or stones , that I shoulde not e e zach. 13. 12 deut. 13. 2 , 3. hearken to any false Prophetes , that teach their own fantasies , and not the word of God : that I should not seek to f f Deut. 8 , 10 & 18 , 11 , 12. esa. 8 , 19. acts 19. 13. gal. 5 , 20. any Sorcerers , coniurers , witches soothsayers , charmers , or any such : but that I should harken vnto g g Mark . 9 , 7. Christ alone , and adde h h Reue. 22 , 18 19. prou 30. 6. nothing to the word which he hath spoken , but put all my i i Ierem. 17 , 5 & 18 , 7. trust in God alone , k k Rom. 10 , 13 psal. 50 , 16 2 tim 2 , 22 call vpon him alone , l l Malac. 10 math. 10 , 28 luke 12 , 5. fear him alone , and m m Math 10 , 37 phil. 3 , 7. 8. loue him aboue all .

PA.

What meaneth the second commandement that we shall not make any grauen image ?

TI.

In this commaundement be contained three thinges : first ▪ that we should not thinke God to be like either n n Deut 4. 15 &c. act. 17 , 27 esai . 40 , 18 , 25 esai . ●6 . 3. man or woman , gold or siluer , or any other thing , and therefore that we make no image of God in any case . Secondly , that onely o o Iohn . 4. 24. in spirit and truth we worship God alone , and beside him none p p Psalm . 97 , 7 esa● . 44 , 19 dan. 4 , 18. other , no Saint , no Angell , no creature , and therefore that we make no image of any other thing , either to worship the image it selfe , either God , Saint , or Angell , by the image , neyther q q Abac 2 , 18 ier● . 10 , 14 , 16. yet to this ende , to be the better put in minde of God by the image . Thirdly , that we worship not God in any r r Deut 12 , 32 & 5 , 32 , ios. 1 , 7 outward worship according to our owne fantasies , but onely as himselfe hath commaudded in his worde .

PA.

What meaneth the third commaundement , Oth●● forbidden . The vse of the Sabbaoth . that we should not take the name of God in vaine .

TI.

God chargeth vs in this commaundement these three things : first , that a a Deut. 28. 58 59 p al. 8 , 1 iere. 10 , 6 2 ●hro 29 , 13 we vse with most high reuerence the name of God whensoeuer we speake or think vpon him . Secondly , b b Deut. 18. 10 11 , 12. esai . 8 19 & 47. 9 mal. 1 , 3 , 5 gal. 5 , 20. that we neuer blaspheme the name of God by coniuring , witchcraft , sorcery , or charming , or any such like , neyther by curssing nor banning . Thirdly , that we neuer swear by the name of God in our common c c Math 5 , 35 36. iam 5 , 2. talke , althogh the matter be neue● so true , but with feare and reuerence make mention of the name of the lord our God , d d Esai , 48 , 1 in truth , in iudgement , and in righteousnes , to e e Iosu. 2. 12. 2 2 cor. 1 , 23 2 cor. 11. 31. gal. 1. 20. the glory of God , or maintenance of brotherly loue , or also before a f f Ex 22 , 11 , 12. Magistrate , in witnessing the truth when we are therevnto lawfully called . In which causes we must sweare by the name of God lone , neither by heauen nor earth , g g ler. 5 , 7 & 22 16. amos 8. 14 ephe. 1 , 5. neyther by ●ooke , Saint , nor Angell , nor any creature . As for Masse , Crosse , Roode , or such other , we ought so to detest such manner of Idols , that they shoulde not once be named among vs .

PA.

What meaneth the fourth commandement , Remember thou keepe holy the sabbaoth day ?

TI.

The hallowing of the Sabbaoth day is , to rest from h h Deut 5 , 14 exod 16 , 26 . our labour in our calling , and in one place to assemble our selues together , and with feare and reuerence , to heare , marke , and lay i i Math. 13 , 23 vp in our hearts the word of God k k Acts 20 , 7 & 15 , 21 & 13 , 15 16. luke . 4 , 16 preached vnto vs , to l l Math 18 , 19. pray altogether that which we m m 1 Cor. 14 , 15 vnderstand with one consent and at the times appointed n n 1 Cor. 11. 33 acts 2. 42 acts 20. 7. to vse the Sacraments in faith and repentance , and all our life long to o o Num. 29 7. heb. 4. 9. 10. rest from sinne and wickednes , that the Lord by his holy spirite may worke in vs his good worke , and so Superiours honorable . Murther . Adultery . begin in this life that euerlasting rest .

PA.

What meaneth the fifth Commaundement , Honour thy father and thy mother ?

TI.

The meaning of it is , that we should honour , that is to say , loue , feare , obey , and relieue our a a Leuit. 19 , 3. & 3 , 20 , 22 , 23. ephe. 6 , 1 , 2 , 3. Patents , or any other that are vnto vs in their steede , as our b b Exo 2● , 28. rom. 13. 1 , tit. 3 , 1. Princes , Rulers , & Magistrats , c c Heb. 13 , 17. 1. thes. 5 , 12. 13 our Pastors , and teachers , our d d Eph. 6 , 5 , 6 , 7. tit. 2 , ● , 10. masters , and all other which are aboue vs in any calling placed by God , the e e Leui. 19 , 32. aged & grayheaded . And also all maner of superiou●s , that they may be honourable , they must put on a fatherly affection : and shew them selues in deed parents in f f col. 3 , 19 , & 4 1. eph. 6 , ● , 9. defending and guiding their inferiours .

PA.

The sixt commandement , Thou shalt doe no murther , what meaneth this ?

TI.

First , the Lord God forbiddeth vs herein , all g g Gen. 6 , 9. deut. 5 , 17. killing , h h Mat. 5 , 38 , 39 fighting , and i i Col. 3 , 12 , 13. quarrelling , all k k Leu. 19 , 14. reproches , mockes , and ●aunts . Secondly , he forbiddeth all killing in heart , that is , all l l Leuit. 19 , 17 , 18. mat ▪ 5 , 21. 22. 1. ioh. 3 , 15. anger , and malice , all desire of m m Pro. 20 , 22 reuenge . Thirdly , on the other side he commandeth vs to preserue life by exercising n n Math 25 , 35. 36 ▪ esai . 58 , 6 , 7 ezech. 18 , 7. the works of mercy and compassion towardes our brethren , yea euen towards our enemies . Fourthly , o o Math. 5. 44. leui . 19 , 18. uk 6 , 17. rom. 12 , 17 , 18 , 8 , 13 , 19. to loue one another inwardly in heart as our selues , yea euen our enemies and them that hate vs .

PA.

What meaneth the seuenth commaundement , that we shall not commit adultery .

TI.

We are forbidden herein , first all p p Rom. 18 , ●0 Ieuit. 19 , 29 deut 23 , 17. adultery , formication , and all other q q H●b. 22 , 23 24. vnclennes in our bodies . Secondly , all vnpure r r M●ch. 5 , 28. thoughts & lusts of the heart . Thirdly , all other things which might entice vs to such vncleannes , as all s s E●ai 3. 16 , 17. rom. 13 , 13. vnchast behauiour , t t Eph 4 , 29. ephe 5 , 3 , 4. filthie Where dome forbidden . Theft forbidden . Lying forbidden talke and songs a a Deut. ●2 , 11. esai . 3 , 1● , &c. wanton apparell , lewde and idle pastimes , b b Eph ▪ 5 , 18. gluttony , drunkennes , c c Deut 22 , 20 21. houses of open whor dome , and whatsoeuer else maye allure to vncleannesse . Fourthly , on the other side he commandeth vs to keepe our bodies and soules d d 1. Cor. 6 , 15 19 , ●0 . 1. thes. 4 3 , 4 , 5. chaste and pure , as temples of the holy gho●te : or if the e e 1. Cor. 7 , 2 , 9 heb. 13. 4. gift of chastity be not giuen vs , to vse the lawfull remedy appointed by God , which is marriage .

PA.

What meaneth the eight commandement , Thou shalt not steale ?

TI.

In this commandement the Lord forbiddeth all f f Leuit. 1● , 11 de●● , 5 , 19. eph. 4 , 28. stealing and robbing in outwarde d●edes , all g g 1. Thessa . 4 , 6 deceit , all h h Exo 22 , 21. lying and oppression , all i i Deut. 2● , 14 ●am ▪ 5 , 4. withholding of the labourers hi●e , all k k Deut. 10 , 19. vn●urteousnesse to the stranger , widowe , and fatherlesse , all l l Amos. 2 , 6. gifts to peruert iudgement , all m m Leui. 19 , 36. deut. 25 , 13. p●ou . ●0 , 10 mich 6 , 11. false measures , coue●ousnesse , and whatsoeuer wrongfull dealing . And on the other side , hee chargeth vs that we be content with that n n Pro. 27 , 27 1 Tim ▪ 6 , 6. portion of goods which the Lorde giueth vs ▪ o o Gen. 3. 19. phe . 4. 28. 2. ●he● . 3 , 10 to apply our selues in our vocation and calling , to get our owne liuing , and to liue of that which is oure owne .

PA.

What meaneth the ninth commandement , Thou shalt bear no fals witnes against thy neibour .

TI.

Herein the Lord God doth command vs : First , that we should neuer speak p p pro 19. 5 , 9 & 21 , 28. falsly in witnes bearing . Secondly , that not only in witnes bearing , but also in no other matter we shold , q q E●h. 4 , 25. p●a 25 , 1 , 2. neither lye , flatter , nor dissemble . Thirdly , that we should neuer ●●l false tales r r psal. 15 , 3. pro ▪ 25 , 18. behind our neighbours backs , nor ●ear them of others , that we should neuer s s Math. 7. 1 ●am 4 , 12 , beleeue any euill spoken behind their backs , vntil we fully know the certainty . Fourthly , in priuate off●ntes to speak Light desires restrained . None can fulfill the Law . nothing , although it be true , to the a a 1 Peter 4 , 8 1 cor. 13. 7 pro. 11 , 12 hurting of our brothers good name , if by b b Math. 18 , 15 16 , 17. priuate admonitions he may be won . Fiftly , on the contrary side , wee must carefully and boldly testify all trueth , whatsoeuer we know to the futtherance of iustice .

PA.

What meaneth the tenth commandement , Thou shalt not couet thy neighbours house ?

TI.

Here in playne wordes God forbiddeth all inward c c Rom. 7 , 7. desire whatsoeuer is vnlawfull to bee done , which desire is not onely sinneful when we d d Gen. 6 , 5 & 8 , 21. prou. 20. 9. consent vnto it , but the very motion is enemy to God and banished from his presence , for it is vnpossible those bodies shoulde see God , which can nourish euill concupisences in them , euen as it is impossible e e 1 Cor. 15 , 50. that corruption should inherite incorruption , or that flesh and bloud in this similitude of f f Ephe 4. 22 collos. 3 , 9. old Adam should inherit the kingdome of God . So that by this commaundement , most clearely wee may see the image of that man that pleaseth God , euen such a one in whome is nothing impure , neither in wil nor nature .

PA.

Canst thou fulfill all these commandementes , without breaking any one of them ?

TI.

These are the commaundementes of almightye God , the perfect fulfilling whereof , g g Rom 3 , 23 24 & 8 , 3 , 4 & 11 , 32 1 iohn 1. 8. no fle●h can attaine vnto , no although I doe all that I can , yet I breake them daily , both in thought , word , and deede .

PA.

What punishment doth God appointe for breaking any one of them ?

TI.

The punishment for the breaking of the least commaundement euen in h h Math. 5 , 28 thought , yea if it were but i i Iam. 2 , 10. gal. 3 , 10. once in all my life , is the heauy wrath of God , Reward of sinne . God is mercifull and iust . which hath no end , & a a Deut ▪ 27 , 26. gal 3. 10. his euerlasting cursse , which conteineth all the tormentes that can bee deuised both of soule and body , and in the scripture is called by diuers names , to expresse the pain , b b Math ▪ 10 28. & 25. 41 mark . 9 , 4. as hel fire the c c Mark . 9. 44. worme that neuer dieth , vtter d d Math 22. 13. math. 25. 30. darknes , e e Apoc. 19 , 20. & 20. 14. burning lake , second f f Apoc. 20. 6 & 21 , 8. death , damnation , and such like .

PA.

Now I know what is sinne , euen the breache of the Lawe of God , and because of the excellencye of Gods maiesty , which by sinne is offended , I see the greatnesse of sinne , and how it deserueth eternal death , of which without exception , by nature we are guilty But tell me nowe , is there no punishmente in this life , by which we may recompence our sinne .

TI.

There is no sufficiente recompence in the world , no goodes nor multitude of riches , no liberality to the g g ●uk. 17. 10. poore , no whipping , nor h h Col. 2. 23 scourging , nor hurte of thine owne bodye , nothing that thou canst deuise , so precious is the i i Psal. 49 , 8. redemption of the soule , and the continuance for euer .

PA.

Yea but God is mercifull , will he therefore punish sinne so sharply thinkest thou ?

TI.

God is in deede a God of all k k 2 Cor. 1 , 3. psal. 145 , 8 psal. 86. 15 psal. 111. 4 & 116. 5 ioel . 2 13. ion●s 4. 2. mercies , & father of all consolations , whose louing kindnesse hath no end , and in the great riches of his compassions he hath appointed to make knowne the glory of his maiesty vnto his children : but God is also l l Psa. 7. 9 & 11. 7 8. rom. 3. 4 iohn . 3. 33 2 chro. 12. 6 ioh ▪ 9. 19. esai . 45. 2● apo● . 16. 5. iust , & iudgeth righteously , and therefore of iustice and trueth , hee must punish such as through infidelitye despise the ritches of his goodnes , and disobey the word of his glorious power , with that punishment which he hath appointed for sinne .

PA.

Seeing then this punishment must needes be suffered , are we in our selues able to suffer and ouercome How we may be deliuered from Gods anger . Saluation onely in Christ . it .

TI.

None is able to suffer and a a psal. 130 , 3 mal. 19 , 25 , 26. apoc. 6 , 16 , 17. ouercome this great punishment of sinne , being onely man .

PA.

Sith that sinne hath condemned vs to eternal death without already in our selues , tel mee nowe how we may be deliuered from the anger of God , and pains euerlasting .

TI.

Mark and I will tell thee , pray vnto God to giue thee vnderstanding , and to be low in humility of spirite , I will declare the saluation of the Lorde when we had sinned , and by sinne had b b Eph , 5 , 5 , 6 heb , 3 , 17 prouoked God to anger , and so were c c Act , 26 , 18 1. cor , 15 , 22. subiect to Satan , hel , & condemnation , that the righteousnes of God might stand , it was necessary that these things shoulde be born and suffered , the anger of God , the tyranny of Satan , and the paines of Hell , which all followed sinne , and therfore he that shal be a sauiour for out sinnes , d d Gal. 3 , 13. 2. cor. 5 , 21. he must take this vpon him , & in his owne righteousnes he must be deliuered again from them

PA.

For so much as the iustice of God requireth , that sinne bee punished in the nature of man by which it was committed , tell me then , where shall we finde such a sauiour .

TI.

The Lord e e psal. 25 , ●4 colo 1 , 27. lighten our eies , that we may vnderstand the f f Eph. 3 , 18 riches of his glorious mist●ry , the Lord reueale his secrete vnto vs , the Lorde make vs s●e with all his saintes , what is the height , the bredth , the length , and the depth , that wee maye sing vnto him the praises of al his mercies . This sauiour whom we seeke for , who for our sinnes must taste g g Heb , 2 , 9 , 10 death , and yet in the power of h h Rom , 1 , 4 his own righteousnesse must rise from death to life , he cannot be i i psa , 74 , & 49 ● , & 146 , 3 , 4. found amongst the children of men . All the righteousnesse The Vnion of the two natures in Chris●e and causes of the same . a a Pze. 14 , 14. rom. 4 , 1 , 2. of Abraham , Isaac and Iacob , it cannot recompence the least of all my sinnes . Adam & Eue , while they b Gen. 3 , 16 , 17 were yet in integritie , they could not beare the sin of the eating of one apple which was forbidden them : yea the c c Iude. 6. angels of heauen when they kept not their first estate , but d d Ioh. 8 , 44. fell away from the truth in which they were created , they coulde not beare vp their sin , but it e e 2. Pet. 2 , 4. wayed them downe to hel , and bound them for euer in the chaines of darknesse : so that in men and angels there i● no hope , but God that is f f Ephe. 2 , 4. ritch in mercies & who●e compassions haue none end , he sent his owne sonne in the g g Rom. 8 , 3. similitude of sinfull fleshe to be a Redeemer , and to condemne sinne in the fleshe , so that this is the Sauiour sent into the world , euen Iesus Christ the righteous , in h h Col. 2 , 9. whom the fulnes of the Godhead doth dwell bodily , that when there was no saluation in al creatures , God might i i 2. Cor. 5 , 19. be in Christ , and reconcile the world to him selfe .

PA.

Seeing then the oddes & variance is between the immortall God and mortall man , and that the mediatour between them must needes haue of the nature of both the parties , which are to be agreed , and also haue ageement with both the parties , or otherwise he should haue no mean to agree them , shew me the reasons thereof .

TI.

As it was necessary that Christ shold be k k Math. 3 , 15. rom. 5 , 1● . 2. cor. 5 , 21. god , or else he could not haue been so perfect righteous as the law of God required , nor yet haue borne the heauy burthen of si●● so it was also necessary , that he shoulde be l l 1. Tim. 2 , 5. rom. 1 , 3 , & 8. 2. g●l . 4 , 4 , 1 , 10 2 , 30. heb. 1 , 10 11. man , or else he had beene righteous onely to him selfe , and we through him had not beene sanctified : for it could not be that we should All shall not be saued . What ïs true sayth . haue been partakers of his grace , if he had not been partaker of our nature ; nor we could not haue ben free from the wrath of God , and rigour of his law , except our nature in him had felt his fathers anger , and he perfect man for vs had beene accurssed : For God had so appointed , that the soule that had sinned , it should dye , and he is not a a Num. 23. 29. like vnto man that he should repent , but the word that he had spoken , he would surely accomplish : and therfore that God might be righteous in his iudgementes , Christ was man like vnto vs , and so in our flesh offered himselfe vnto death , as if he should haue said vnto his father , Execute , O God , thy iudgements against man ; and b b Psalm . 40. 4 heb. 10 , 7 , 8. lo , beholde me a perfect man , I will be are them . And thus was our sauiour Iesus Christ perfect God , that he might be stronger then Satan , and take sinne away and c c Luke 23 , 47 rom. 1 , 3. 1. tim 15 , 1. ioh. 4 , 2. 1 pet. 2. 22. perfect man , that we might haue parte of his redemption , who in all things was like vnto vs , sinne onely excepted .

PA.

Sith Christ God and man hath thus payde the punishment of our sinnes , are we now all discharged before God ?

TI.

No , not euery one shall be saued by Christe , but they alone that do beleeue , and in a d d Ios. 3 16. 36. true faith take hold o● his mercies , which beleeuers are discerned from others by not walking e e Rom. 8 , 1. after the fleshe , but after the spirite .

PA.

What callest thou this true faith ?

TI.

This true and liuely faith is a full f f Col 2. 2. 1 iohn 3. 2. eph , 3 , 2 & 1 , 18 rom 3. 38. 39. persuasion and assurance of my g g Rom ▪ 10. 9. ephe. 3 , 17 , 18. heart , grounded vppon the h h Rom. 4 , 3 ▪ & 10. 8 & 1 ▪ 16 promise of God , and wrought in me by the holy i i Eph. 1 , 17 , 18 1 cor. 1. 22 & 5 , 5. 1 cor. 2 10 & 2 , 4 , 14. Ghost , whereby I am fully assured that whatsoeuer Christ hath wrought for mans saluation , perteineth Sinnes forgiuen and punished . Christes righteousnes●● i● ours ▪ not onely to others , but euen to a a Eph. 3 ▪ 17 ▪ 18 ▪ 19. me , and is wholly mine , as surely as if I my selfe had perfourmed the same in mine owne person .

PA.

How can it bee that thy sinnes are forgiuen thee , and yet according to Gods truth , fully punnished with that punnishment which God hath appoynted for sinnes ?

TI.

By this my true fayth , I see my sinnes both to be forgiuen , & yet fully punished : for in Iesus Christ to satisfie b b 2 Corin. 5. 21. rom. 3. 25. 26. Gods iustice , they be c c 1. Ioh. 2. 1. 2. galat. 3. 13. rom 4. 25. fully punished , & yet to me they be d d 2 Cor. 5. 19. ●orgiuen , because in me they be not punished , but in Christ for me , to set forth Gods mercye , and therefore shall neuer be layde to my e e ●sai . 50. 8. rom. 8. 33. charge . In this maner therefore I see the Lorde my God to be most mercifull and iust .

PA.

Yea , but although the punishment of thy sins be payd in Christ , yet seeing there can no vnrighteousnesse dwell with God , how canst thou stand before Gods iudgement seat as righteous , seeing thou haste no righteousnesse but such as is stayned with so many sinnes .

TI.

I stand as iust and righteous before the throne of God , not clothed with mine owne righteousnesse which I haue wrought in mine owne perperson , but with the f f 1 Cor 1 30. 2. Corin. 5. 27. righteousnesse of Iesus Christ , which righteousnesse beeing taken hold vpon by a g g Abac. 2. ● , rom. 3. 28. ios. 3. 18. gal. 2. 16. & 3 ▪ 11. eph. 2. 8. true and liuely fayth , is made mine . Thus am I iust in the sight of God , not in respecte of mine owne workes which I haue wrought , but taking holde vpon Christes workes to be mine by fayth .

PA.

Doth not this make men runne into all sinne and wickednesse .

TI.

No , for this true fayth , as soone as it is wrought The summe of our fayth . One God in distinct persons . in vs through the holy a a Ioh. 3. 3. 5 eph. 4. 20 ▪ 21. 8. col. 3. 9 10. rom 6. 6. & 12. 12. ghost , doth frame our harts anew , and causeth vs to b b Rom ▪ 7. 23. detest , hate , loth , and abhorre sinne in all men , but specially in our selues , & make vs to haue our whole c c Rom 5. 11. delight and ioye in those thinges which be agreeable to Gods will , and causeth vs also to d d Rom. ● . 11. 12. mat 7. 17. ioh 15. 5. expresse the same in our life and conuersation , or el●e it is no true fayth , but a e e Iam. 2 17. deade fayth .

PA.

Rehearse the ●umme of this fayth .

TI.

I beleeue in God the father almighty , &c.

PA.

Why m●kest thou mention of God the Father , God the Sonne , and God the holy Ghost , seeing there is but one God ?

TI.

As the scripture teacheth vs most plainely that there is but one God , so likewise it teacheth vs , that in this dinine essence three persons do subsist , being in deede distinct in their seuerall properties , the father , f f Ma●h 3. 16. & 28. 19. 1. ioh. 5. 7. the sonne , and the holy Ghoste , which three persons are one God g g Act. 17. 22. deut ▪ 4. 12. 1. cori . 12. 11. eternall , infinite & most perfect in it selfe . And when God shall giue vs such eies as shall be able to see the glorious maiestye of his Godhead , then we shall haue also such heauenly wisedome as shall easily perceiue the distinction of the persons . In the meane while we will beleeue the truth of his eterna●l worde , and hate and detest all contraty heresies .

PA.

God grant vnto vs all this sobrietie . But tell me now , what beleeuest thou concerning God the Father ?

TI.

Firste I beleeue that God the Father through Christ , into h h Io● . 1. 12. rom. 8. 1. 11. galac . 3. 26. whose body I am grafted by fayth , is not onely a i i Rom. 8 25. 16 2 Corin. 6. 18. father of other faithfull , but euen my father , and therefore loueth k k Rom. 5. 8. 9. ●s● . 54. 6. 7. 8. me . Secondly , that he Christ God and man . Christ our Lord and Sauiour . is almighty , that is , that he hath all a a Esa. 45 5 ▪ 6. 7. 12 & 46 10. 11. power in his hande , guiding and ruling all things , so that nothing can be done in b b Amos. 3. 6. psa. 139. 7. 8. 9. 10. heauen , earth nor hell , without his prouidence .

PA.

What beleeuest thou concerning God the Sonne ?

TI.

I beleue that Iesus Christ is one God , c c Rom. 9. 5. 1. ●●h 10. 11. in sub stance with the Father and the holy Ghoste , took d d Rom. 1. 3. math. 1. 20. flesh of the virgine , and is become perfect man , as I am , in all things , sinne onely excepted , e e Heb. 2. 14. 15 and in my nature hath wrought for me whatsoeuer is needeful for my saluation .

PA.

What meaneth the name Iesus ?

TI.

Iesus is as much to say , a f f Math. 1. 21. Sauiour , because he hath saued his people from their sinnes .

PA.

Why is he called Christ ?

TI.

Because he was ordayned of the Father , and was annointed of the holy g g Eph 4. 7. ioh. 3. 34. luk. 4. 18. Ghost the highest prophet and Doctor , which hath opened vnto vs the secrete counsell , and all the will of his Father concerning our redemption and deliueraunce , and the h h Heb. 9. 26. 28. & 7. 25. highest priest , who with one sacrifice & offering of his body , and no mo , hath appeased Gods wrath , bought vs againe , and continually maketh intercession for vs to his Father , and a king which gouerneth vs by his worde and his spirite ▪ and defendeth and keepeth the saluation which we haue gotten by him .

PA.

In what respect sayest thou that hee is our Lord .

TI.

Not onely because we are his creatures , but chiefly because he buying i i 1 Cori. 6. 20. againe our bodies and souls from sinne , not k k 1. Pet. 1. 18. 19. Act. 20. 28. Apo. 5. 9. with gold nor siluer , but with Christ is our Lord . Suffered vnder Ponce Pilate . Crucified dead and buried . his precious bloud , and also deliuering them from the captiuity and tyranny of the diuell , to set them in full spirituall liberty , and to leade and gouerne them as a spirituall king , and to make them partakers with him of his heauenly kingdom , hath a a Mala. 1. 6. claymed vs for his owne proper Seruaunts and peculier people , which he hath woon to him selfe , and can by right belong to none other Lord or master .

PA.

What meanest thou when thou sayest , He suffered vnder Ponce Pilate .

TI.

Because the maner of death which men doe suffer by the sentence of the Iudge , and vnder the title of Iustice , is more b b Deut. 21. 23. philip 2. 8. gal. 2. 13. shamefull , slaundrous , and terrible , then if a man shoulde dye naturally in his bed , therefore Christe tooke on him our person to shew him selfe before an c c Psal. 2. 2. act. 4. 27. 28. earthly Iudge , and to be condemned by the d d Math. 27. 26. iohn . 19. 1. 13. 19. mouth of Pilate , he beeing then Iudge , that thereby we might be cleared before the iudgement seat of God .

PA.

What meanest thou when thou sayest Christ was crucified , dead , and buried .

TI.

I meane that he payde the whole and full satisfaction for our sinnes , which he tooke vpon him he was bound , to vnbinde vs , condemned to e e Esa. 53 12. Rom. 1. 8. 1. Pet. 2. 24. deliuer vs ; he suffred great and infinite shame , to deliuer vs from all confusion ; hee was nayled f f Colos. 2. 14. luk. 23. 33. on the Crosse , to fasten thereon our sinnes , he dyed and sustained the cursse and malediction which was g g Gal. 3. 13. 14. due to vs , to appease the wrath of God for euer by his onely oblation once made , he was h h Math. 27. 57. 58. mark . 15. 43. luk. 23. 52. ioh. 19. 40. buried to approue and verifie his death , and to vanquish death , euen to the house thereof , that is to saye , euen to the graue , wherein he felt no corruption , to declare How Christ descended into Hell . that euen in dying , he had ouercome and vanquished death .

PA.

What meanest thou concerning this , that Christ descended into hell ?

TI.

I meane that ( whether wee doe take this worde Hell , for a a 1. Sam. 2. 6. Psal. 18. 4 & 9. 13 & 30. 3. act. 2. 24. death it selfe , and for the extreamest and greatest perils , dangers , and griefes , dolors and anguishes , that a man can suf●er here in this worlde , and whereby he may be brought vnto his death , and consequently for b b 1. Cor 15. 55 the sling and power of death , for the iudgement and wrath of God , and for the bottomlesse pit of all miseries & calamities : when our Sauiour Christ was so ou●ragiously delt withall , when he did sweat c c Luk 22. 44. bloud , when his soule was heauy , euen vnto he d d Math 2● . 38. death and when he was hanged most opprobriously , de●pitefully and haynously betwixt two theeues , as e e Math. 2● . 46. psal. 22. 1. forsaken of God and all creatures , withour ayde , helpe , or comfort , and so hanging on a tree , did giue vp the ghost , bearing the cuisse , and anger of God , which is a verye hell , & feeling vpon him the condemnation , paines and torments that were due vnto vs for our sinnes ) then wen the in deed down into hel , which thoght to ouerwhelme him , but it coulde not , becau●e h●e was both without sinne , and also the true and naturall sonne of God . And doubtles most especially he descended into hel , when he did by his diuine power make all the elect , whose soules were in Abrahams bosome , to feele f f Ioh. 5. 25. 28. & 11. 25. 26. rom 14. 8. 9. Colo 1. 15. 14. 19. 20. the efficacie , strength , and vertue of his death that he suffered for them , & the fruites of his passion and bloudshedding . But on g 1. Pet 1. 19. Ioh. 8. 24. 1. cor. 15. 54. 55. heb. 1. 14. 15. the other side , he went vnto the hell of the damned , when they did feele and vnderstande through his The Fruites of Christes death . Christes resurrection . Christes ascention . godly might , that they were depryued of the merits of his death and passion , and of the grace , health , & saluation , purchased vnto his elect and chosen children .

PA.

What fruite haste thou by this death of Christ ?

TI.

Firste , I beleeue that this death and punishment which Christ suffered , is a a Heb. 9. 12. 13. 2. 28. 1 pet. 2. 1. 1. ●ohn . 2. 2. the appeasing of Gods wrath , and a full satisfaction to God for all my sinnes . Secondly , that b b Galat. 5. 24. rom. 6. 6. 7. 8. 11. as he is dead for sinne , so he will cause sinne to dye in my mortall body .

PA.

What pro●it hast thou by the rysing againe of Christ ?

TI.

Firste , I am assured by his rising againe from death , that he hath c c 1. Cor. 15. 55. 56. rom. 8. 33. 34. rom. 4. 25. ouercome death , hel , and sinne , and hath finished my iustification . Secondly , that as he is risen from death , so he causeth me as a member of him to d d Rom. 6. 4. colos . 1. 2. 3. rise from sinne and delight in righteousnesse . Thirdly , he rising againe by his own power neuer to dye any more , is a sure pledge to mee , that e e 1. Cor. 15. 16. 20. my body shall in like maner rise againe , and be quickned in him for euer .

PA.

What is the meaning of this , that Christ ascended into heauen ?

TI.

Christ as touching his manhoode is f f Act. 1. 11. & 3. 2. onely in heauen , but in his g g Math. 28. 20. Godhead and comfort of his hol● spirit he is with vs to the end of the world

PA.

What good gettest thou by the ascending of Christ into heauen ?

TI.

First Christ his ascending into heauen is a su●e pledge vnto me , that h h Ioh. 14. 3. phil. 3. 21. collos. 3 4. 1. thes. 4. 17. I shall in like maner as a member of him , by his power be receiued into heauen in the same nature wherein he is ascended . Secondly , Christes ascension . Iudgement . Holy Ghost . Catholique Church . Christ hauing ascended into heauen maketh a a Rom. 8. 34. heb. 9. 24. 1. Ioh. 2. 1. 2. continuall intercession for me .

PA.

What is the meaning of this , that Christ sitteth at the right hand of the Father ?

TI.

Christ sitteth at the right hand of the Father , that is , hath b b Mat. 28. 18. ephe. 1. 28. 21. 22. all power giuen him of the father ouer all things .

PA.

What fruit doest thou receiue by this , that Christe shall come to iudge the quicke and the dead ?

TI.

To me that am a member of Christ , it is a singular comfort , c c Math. 24. 31. & 25 34. luk. 21. 27. 28. 1. The. 1. 10. when I knowe that none shal be my iudge , but he that is my Sauiour : but terrible it will be to those that flee from Christ , d d Math. 25. 41. luk. 21. 25. 26. 2. Thes. 1. 8. when they shall see him come to iudge them , whome they in their life time refused to be their Phisition and Sauiour .

PA.

What beleeuest thou concerning God the holy Ghost ?

TI.

I beleeue that God the holy Ghost dwelleth in my heart , as the e e Rom. 8. 9. 11. 15. 16. 17. gal. 4. 6. eph. 1. 17. 18. seale of mine election , and persuadeth me that Christes benefits are all mine , and worketh in me that I dye vnto f f Eph 4. 23 24. collos. 2. 11. 12. 13. sinne , and liue vnto righteousnesse .

Nowe tell me what callest thou the Catholique Church ?

TI.

The catholique Church is the g g Rom. 8. 29. ephe 1. 10. 11. 12. math. 16. 18. ioh. 10. 16. whole company of true faithfull people , which euer were since the beginning of the world in all places , which also be now , and shall be to the ende of the world : of the which number I beleeue that I am h h Rom 8. 16. 2. cor●n . 13. 5. one , I beleeue that God i i 2. Tim. 2. 19. knoweth them al , and hath a moste tender care ouer them , and that he hath and will Communion of Saints . Forgiuenesse of sinnes . Resurrection of the body . take them all vnto his ●lory .

PA.

What callest thou the Communion of Saints .

TI.

The communion of Saints , is the societie that we which beleeue haue with God , through Christ Iesus ▪ and which all we haue one with ano●her , as a a 1. Cor 12. 13 & 10. 17. eph. 4. 15. & 5. 30. col. 1. 18. rom. 12. 5. members of our head Iesus Christ , whereby we are b b Luk. 11. 28. gal. 6. 2 ph ▪ 2. 1. 2. 3. 4. ready to communicate al Gods benefites both spirituall and temporall , to the mutuall helpe and comfort one of another , according to the mea●ure of fayth which wee haue receyued of God in this life .

PA.

What is it to beleeue the forgyuenesse of Sinnes ?

TI.

I beleeue that Iesus Christ hath wholly c c 1. Ioh. 2. 2. col 1. 14. 19. 20. 21 ▪ 22. 1. Gor. 1. 30. esa. 53. 4. 5. 8. 12. rom. 3. 23. 24 25. & 5. 8. ● . Cor. 5. 19. appeased God for my sinnes , and payd the full punishment due to them , and therefore that they be freely forgyuen mee , and shall neuer bee layde to my charge .

PA.

What beleeuest thou of the resurrection of the body ?

TI.

I beleeue that after this lyfe ended , my soule d d Eccles. 12. 7. Luk. 16. 22. & 23. 43. shall go to God that gaue it , and that my bodye shall rest i● the graue till the appointed time , and then I shall e e Iob. 19. 26. 27. 1. Cor. 15. 42. 43. 1. Cor. 15 53. 1. thes. ● . 13. see God in my flesh , I my selfe shal see him , and mine owne eyes shall looke vpon him , euen in this body , made glorious and without al corruption like vnto the body of Christ

PA.

What is that thou sayest of life euerlasting ?

TI.

I beleeue that when God shall f f Iob. 19. 25. Dan. 12. 2 ▪ Ioh 5. 28 〈◊〉 11. 24. phil 3. 11. 1. the. 4. 14. rayse agayne this body , and ioyne againe in one , my body and soul , that then my body shal be without al corruption , no more subiect to any chaunge , but that Life euerlasting . Of our selfe will . The Sacraments defined . death it selfe our last enemy shall bee taken away , & swallowed vp in victory , and I shal liue , so a a Luk. 20. 36. apo. 20. 5. 6. rom. 6. 11. that I shall neuer dye . God strengthen vs by his spirit in the inner man ▪ that we maye bee able to comprehende with all his Saintes , what is the length , the breadth , the height , the depth , that we may know the Lawe of Christ , and be filled with all fulnesse of God

PA.

The Lord increase this sayth in vs . But tell m● , haue we this fayth in our owne power to beleeue of our selfe will .

TI.

No , but sayth is the gyft b b ●●h . 2. ● . phil● . ● . 29. 2 ▪ Thes. 1. 3. & 3. 2. of God , euen as our saluation likewise is , and of our selues there is not one of vs that can so much as name the Lorde Iesus , but it is wrou●ht in 〈◊〉 by the holy Ghoste c c Ioh. 17. 20. Rom. 14. 17. 1. tim. 3. 15. 1 Cor. 1. 21. through the preaching of the worde , confirmed , and made strong through the vse of the same word and Sacramentes .

PA.

What call●st thou Sacramentes ?

TI.

Sacramentes be d d Gen. 17. 11. Exod. 12. 3. 4. outwarde signes ordayned of God for the greater assurance and strengthning of our fayth , beeing vnto vs e e Rom 4 11. sure pledges of those benefits of our saluation which we receiue in Christ to be outs , and are represented vnto vs ●y the outwarde signes of water in Baptisme , and breade and wine in the Supper . They serue also for a marke of our profession , whereby we differ from other people which be heathen .

PA.

How many Sacraments be there ?

TI.

There be two f f 1 Cor. 10. 1. 2 ioh. 19. 34. Sacramentes , that is to say , Baptisme , and the Supper of the Lorde .

PA.

What strength of fayth haue we through our Baptisme ?

The vse of Baptisme . Of the Lords Supper . TI.

Baptisme is a seale and token by which God will haue me assured that a a Mark . 1. 4. act. 21. 16. my sinnes are forgiuen me , and that my lyfe is acceptable in his sight ▪ for as the water washeth away the filthynes of the body , euen so should I through the holy Ghost be therby fully certified that the b b Act. 22. 16. eph 5. 26. tit. 3 5. 6. 1. Pet. 1. 2. & 3. 21. 1. iob . 1 7. 8. bloud of Christ being sprinkled vppon my soule by the c c Act. 15. 9. hande of faith , hath washed away both the giltinesse of my sin , and the punishment due to the same . And as after our outwarde washiug the body is more comely , so after our Baptisme the spirite of God worketh in vs that sinne d d Rom 6. 3. 4. 5. 6. &c. is dead in our mortall bodyes , and we be risen vp into e e 2. Cor. 5. 17. gal. 5. 24. 25. newnes of lyfe , and in whom soeuer baptisme hath not this worke , he may well haue the name , but in deed he is no Christian .

PA.

What strengthning of our sayth do we finde in the vse of the Lords Supper ?

TI.

The Supper of the Lorde doth through the holy Ghost strengthen my fayth , that I shoulde not doubt , but as surely as I receiue the bread , & wine into my body to become of perfect substance with my flesh , f f 1. Cor 1. 30. & 10. 16. so Christ hath giuen him selfe wholly to become mine , and nourisheth my soule to euerlasting lyfe , g g Rom. 4. 25. his death and passion is my deliuerance from sin , his h h 2. Cor 5. 21. righteousnes is my iustification : euen so surely confirmed vnto me , as if I my self had performed in mine owne body that moste holy obedience vnto his father , which he alone fulfilled . Thus I receiue the Sacraments as signes and seales of the righteousnes that is by fayth .

PA.

Are not then the bread and wine in the Supper of the Lorde , turned into the body and bloude of Christ ?

No transubstantiation . Preparation to the Lords Supper . TI.

The breade and wine as touching their nature and substance , are a a Mat. 26. 29. mat . 14. 2● 1. cor. 1● 〈◊〉 1● . & 11. 〈◊〉 2● . 28. not turned , but as touching the vse of them , they differ from common breade & wine , in that they are appoynted of God to serue vnto vs as b b Rom. 4. 11. seales and pledges of those benefites which Christ to his body wrought for vs .

PA.

Now then for as much as the Lordes Supper in respecte that it is holye , it muste haue the guestes holy , and it refuseth them that be prophane , and in respect that it is misticall , it must haue such guestes which are able by their well practised sences , to distinct the inward mysteries from that which appeareth to the eyes : and in that it hath a remembrance , it requireth a mindefull heart of the good turne receyued . Tell me therefore in what manner oughtest thou to prepare thy selfe to the receyuing of th●se misteries ?

TI.

In preparing my selfe to receyue the Supper of the Lorde , I ought diligently to obserue these three thinges . First , to c c 1. Cor 11. 28 examine my selfe whether I d d 2. Cor. 13. 5. stand in sayth or no , which I shall know if I feele my e e 2. Cor. 1. 21. 22. & 5 5. eph 1. 13. hart f f Rom. 8. 15. eph 3. 12. assured by the spirit of God , that the g g 1. Ioh 1. 12. puni●hment of my sinnes is fully discharged in Christ : and that whatsoeuer he hath done perteyneth not onely to others , but euen h h Esai . 53 6. 7. 8. 9. &c. eph 3. 17. 1. tim. 15 16. to me . Secondly , to examine my selfe , whether I finde my selfe inwardly i i 1 Cor. 4 4. ioe . 2. 12. 13. mat 26. 15. 2. co●. 7. 10. 11. sory for my sinnes , with an inward hatred and lothing of sinne , and an k k Rom 6. 4. 5. 6. 7. 8. & 8. 11. phi. 3. 13. 14. earnest desire and sure purpose wholly to conforme my selfe to the will of Gods word . Thirdly ▪ i● any offence be betwixt others and me , that I l l Mat 5. 23 24. reconcile my selfe vnto them . All these thinges , although they ought earnstly to be considered in the whole course of our m m Lu. 1. 74. 75. life , yet Our works imperfect . True causes of well doing . then especially when we come to the Supper of the Lorde .

PA.

Sith that this is then the doctrine of saluation , that when we were dead through sinne , God of his great mercy sent his sonne to be made man , to dye for our sinnes , and to fulfill all righteousnes , a a Math. 315. that he might bring agayne lyfe into the worlde , and so giue that lyfe vnto euery one whosoeuer should receiue the holy Ghost to beleeue , that so we might be saued by fayth , who before were condemned by our workes . Whereto then now serueth our wel-doing , or what auayleth it to do good workes ?

TI.

True it is , our good workes deserue b b Esai . 64. 6. pro. 35. 7. psal. 16 2. nothing at Gods hand , for in his sight our good workes are not good , and all our righteousnesse is like a defiled cloth , and were they neuer so manye , yet by them God receyueth nothing at our handes , and all our well doing extendeth not vnto him : and therefore if we will aske any thing by workes , we must aske of them of whom we haue de●erued it , at the hands of God we can aske nothing , and therfore as touching merite , we will let our workes alone , but we haue greater causes of well doing , and which ought more to enforce vs , then eyther lyfe or death : we must do well , first to shewe our thankfull c c Rom. 6. 11. 12. & 12. ● . 1 ▪ pet. 2. 5. heartes to our Sauiour Christ , & to testifie our loue towards him , with keeping his commandementes : by which workes , we make our election more certaine vnto our selues . Againe , we ought to doe well , that our example may call our brethren vnto righteousnesse that they also may become with vs of the houshold of fayth . But the greatest cause of all other is , that in our weldoing we ●et forth the d d Mat. 5. 16. 1. Cor. 6. 20. 1. pet. 2. 12. glory of God , and What is required in good works . Fiue things to b● obs●r●ed Prayer . his holy name is praysed in our good workes . This ought to be so precious in our eyes , that ten thousand helles and heauens should not so much moue vs . This is the excellency of verue , that God in it is glorified , and this is the great horror and confusion of sinne , that God in it is dishonoured .

PA.

What workes , callest thou good workes ?

TI.

Our good workes can neuer be good and acceptable in the sight of God , vnlesse in doing them , we keepe these two thinges : first , that they be framed according to the a a Ephes 2. 10. Colo. ● . 20 21. tit ▪ 1. 14 deut. 12. 32. ●sai . 29. ●3 . mat 15. 9. will of Gods lawes and commaundements . Secondly , that they proceede from an heart b b Rom. 24 23. heb 11. 6. purged by fayth . If eyther of these two points be lacking , our workes are abhominable in the sight of God , although they appeare neuer so glorious in the sight of men .

PA.

Because prayer is our especiall meanes which God will haue vs vse to increase in fayth , tell mee what belongeth to true prayer ?

TI.

It is requisite in true prayer , that we obserue these fiue thinges . First , that we make our prayers c c Psal. 56. 15. & 81. 9. rom. 10. 13. ●am. 1. 5. math. 4. 10. onely to God d d Ioh 14 13. & 15. 16. & 16. 23. through Christ , and not to Saints . Secondly that we be inwardly e e 2. Iohn . 5 14. Ioh. 4 23 24. Psal. 51. 17. & 145. 18. 2. ero . 20 12. math. 1. 7. rom 8. ●6 . touched with the neede of the thing we aske , hauing our mind wholly bent therevpon , and not carryed awaye with bye thoughts . Thirdly , that our praiers be grounded vpon f f ●am 1. 6. math. 11 24. 1. Iohn . 5. 15. Gods promises , with full assurance that they shal be graunted , so farre as the Lorde doth knowe them to be meete and needefull for vs . Fourthly , that we g g Luk 18. 1. 2. 3 & e rom. 12. 12. 1. thes. 5. 17. Col 4. 2. eph 6. 18. continue in praier although we obtaine not our requests as the first . Fiftly , that we aske not those thinges which we thinke h h ●am. 4. 3. rom. 8. 26. good in our owne fantasie , but i i 1. Ioh. 5. 41. onely that which God commandeth The Lord● Pr●yer . The manner and order how we ●hould ●ra● . vs to aske of him , all which thinges be contained in the a a Math. 6. 9 luke 11. 1. 2. Lords prayer ▪

PA.

Reherse the Lords prayer .

TI.

Our Father which art in heauen , hallowed , &c.

PA.

What desirest thou in this prayer ?

TI.

Marke , and I will shew thee in the forme of a prayer .

PA.

Say on .

TI.

O almighty and eternall God , which vou●hsafest that we as it were thy heauenly children , shold euery one of vs call thee our heauely b b Math. 23. 9. eph. 5. 20. & 4. 6. col. 1. 12. heb. 12. 9. 1. ioh. 3. 1. esai . 63. 16. 1. Petition . farther , grant that thy holy name may be glorified among vs , c c Psa. 145. 1. & 113. 2. 3. rom. 11. 36 & 1. 20. & 16. 27. esai . 40. 21. ●irst in the reuerent contemplation of thy excellent workes in heauen , and in earth : Secondly , becau●e moste properly , liuely , and comfortably t●ou h●ste made thy self known vnto vs by thy holy d d Deut. 4. 32. eph. 4. 6. word , & especially by thy promise of grace , & freely pardoning and receiuing vs into thy fauour for Christ Iesus sake . Thirdly , e e Rom. 22. 24. rom 1. 9. & 14. 15. 16. 1. cor. 2. 6. 11. 1 , ich . 4. 13. esa. 52. 5. ezech. 36. 20. ● . Petition . in that thou by the working of thy holy spirite , dost effectually frame our hearts to loue righteousnesse and hate iniquity . Graunt that thus in all things thou onely may●st be had in honour ▪ & all other set aside . Graunt that thy kingdome may flourish , that is , that thy holy spirite may beare rule within vs to all heauenly delight , and that thy holy word may haue the preheminence to be our onely law of righteousnes , which we may all obey . Graunt that the kingdome of thy grace and mercye may reigne continually in our harts , so that we may bee partakers of the realme of thy glory and maiestye f f Math. 32. & 5. 19. Declare thy selfe Lord and King ouer thy whole Church , in guiding it into all trueth , and defending The manner and order how we should pray . it from the rage of enemyes , that all may know that thou ( O Lorde ) doest reigne in all ages to the behoofe of thy Church , and terrour of thine enemies . Exercise ( O Lorde ) thy kingdome seuerally in euery one of vs thy children beating downe and a a Rom ▪ 6. 6. rom. ● . 10 ▪ 11. killing in vs our olde Adam , with all sinnefull delights and wroldly cares , and renue in vs dayly our spirituall & inward man , to righteousnes and innocency of life , that all our delight and ioy may be in those thinges 3. Petiti●n . which are acceptable in thy sight . Graunt ( moste deare Father ) that we may all willingly b b Luk. 22. 4● . tit. 2. 12. 1. pet. 4. 2. resigne our selues vnto thee without al murmuring whatsoeuer thou shalt doe , and that vnto the very death we refuse not to followe thy diuine will in all thinges Vouchsafe we beseech thee ( Oh gratious God ) to 4. Petition . giue & minister to vs of thy great ritches , al things . c c Psal. 145. 15. & 154. 27. necessary for this pore and miserable life , that we may the more freely serue thee , both in that greate calling of Christianity , wherevnto thou hast called all of vs , and also in those seueral and particular callings wherein thou hast placed euery one of vs , that we may d d Gen. 3. 19. eph. 4. 18. 5 Petition . 1. 〈◊〉 e● . 2● . 10. walke so ( good Lord ) both in the one and in the other , that thy holy name may be glorified in both . And for asmuch as the whole course of our lyfe is almost nothing else but a continual breaking of thy holy lawes and commaundementes , whereby we iustly deserue thy seuere iudgements and dreadfull punishmentes , we heartely pray thee , O thou king of holynes , to behold thy litle one , which was borne for vs , and giuen to vs , that gaue him selfe to death , and made his prayers for offendours . Looke vpon the grieuous sufferings of the Redeemer , and forgiue the sinnes of vs that are redeemed . Voucesafe The manner and order how we shonld pray . good Father , to take and accepte the paynefull death , bitter passion , and precious bloudss●●ing of thy welbeloued Sonne Iesus Christ our Lord● for a iust recompence , and ful satisfaction of al our 〈◊〉 that our a a 1. Ioh. 2. 12. & 1. ioh. 5. 19. 20. eph. 2. 12. rom. 8. 15. 38. 19. consciences may bee quiet , and we haue hope that our sinnes be pardoned and clean blotted out of memory , euen as we pardon all b b Math. 5. 23. 24. rom. 12. 19 who●oeuer haue offended vs . c c 6. Petition . Lastly , seing the enemies that we haue to wrastle with , be many fold , & that we haue not to striue with fleshe and bloud , but against the d d Ephe. 6. 12. diuels themselues , and therefore considering their strength , and our weaknesse , their craft , and our simplicitie , their warchfulnes , & our sluggisnnes , their long experience and our rawnes , their preparation and our nakednesse , and that we haue not only nothing to helpe vs , but also doe carry about vs our owne concupiscence , ready to betraye vs into the hands of our enemies : we e e Rom. 16. 20. 2. tim. 4. 17. 18. eph. 6. 10. 11. 1 Cor. 10. 13. 2. pet. 29. humbly beseech thee , O holy father , to graunt that we be not vtterly led into temptation , thereby to be lost , but in all perils of temptation , and in the middest of the stormye tempests of tribulation , let vs thy children , perceiue and feele thy fatherly succour ready to helpe vs , and speedely to furnishe vs from aboue , giuing vs the strength of thy holy spirit in the inner man , and reaching vnto vs the f f Ephe. 6. 13. complet harnesse of thy grace , where with we beeing armed on both sides maye bee prepared at all assaies agaynste all assaultes of our enemyes . Oh heauenly Father , bring vs not further into the battell with our spirituall enemies , then we by thy ayde shall bee able to withstande and ouercome . Strengthen vs with thy holy Spirite , and increase our fayth , that we maye ouercome The conclusion . A briefe summe of all that is sayde . the world , and quench the fierie darts of satan , and so at the last , be partakers of thy glory , and for euer haue the fruition of celestiall delectations , accompanied with Angelles and blessed Saintes , through the helpe , benigmty , and grace of thy only sonne our sauiour Iesus Christ , to a a Tim. 1. 17. apoc. . 11. & 5. 12. 13. 1. chron. 29. 10. 11. whome , and to thee our father , and the holy ghoste , one God of most glorious maiestie , bee all honour , praise , and glory , now and euermore . Amen .

PA.

And why is this added , for thine is the kingdome , the power , and the glory , for euer and euer . Amen .

TI.

Not onely to kindle b b 1. Pet. 5. 11. apoc. 17. 12. in our hearts , to desire the glory of God , but also to teach vs that this praier is grounded vppon none other then God onely , and that we shoulde not thinke the kingdome of God to bee weake and voyde of force and might . Also that he onely is to bee honored , praised , and glorified , and that his power is infinite , perpetuall , & euerlasting . And in this word , c c Deut. 27. 15. 1. chro. 16. 36. nehem. 8. 7. psal. 106. 47. Amen , is expressed the feruent desire to obteine those things which we aske of God , and our hope is confirmed , that those thinges which we aske are graunted vnto vs , by which our consciences are pacified , and so we ende our prayers .

PA.

Tell me now briefly the effect of all that thou hast confessed .

TI.

By the tenne commaundementes I see my sinne , and how I haue deserued the wrath of God and euerlasting damnation , from which because I coulde not bee deliuered by mine owne strength , the holy ghost by the preaching of the Gospel , hath wrought in me , fayth in Christe my Redeemer , A Godly Prayer . by which I am assured that hee hath borne the punishment of my sinnes , and made me heire with him of euerlasting life . And of this that I shoulde neuer doubt , he hath giuen me two Sacraments , as outwarde signes and tokens to be seene and felt of me , that as surely as I see my selfe made partaker of them outwardly , ▪ so the holy ghost inwardly instructing me , I shoulde not doubt but inwardly to be partaker of Christ him selfe , with al his benefites , that in him and through him , I shall haue life euerlasting . And thus beeing regenerate by the holye Ghost , my wayes shoulde be directed by the same spirite , to walke in righteousnesse and holinesse all the dayes of my life .

FINIS .

A Prayer contayning the effect of that which goeth before .

ALmighty God & most mercifull Father , I see in thy blessed lawes and commaundementes , the greatnes of my sinne , and the dreadfull punishment due for the same , yea a a 1. King . 8. 46. 2. chron 6 36. eccle. 7. 21. 1. iohn ▪ 1. 7. I see ( O Lorde my God ) the whole course of my life to be almost nothing else but a continual breaking of thy holy lawes & commaundementes The thoughts of my heart eyther in vanity or else in open wickednes , are in number infinite , and through the aboundance of them my mouth is dayly prouoked to speake , and my bodye stirred vp to do & execute contrary to thy holy wil. A Godly Prayer . And againe ( O Lord ) I see thy heauy wrath , vengeance , and iudgement against sinne to be intollerable , so that the least wicked thought and moste secret cogitation of my heart procureth thy wrath & cursse , which haue none ende , the tormentes of hell , and euerlasting fire , yea although in all my life I had but once in thought broken any one of thy commaundements . a a Exod 20. 5. luk. 18. 7. 8. psal. 5. 5. 2. cor. 6. 14. And I know , O Lorde God , that thou art true and iust , and canst not abide sinn and wickednesse , but wilt iustly punish euery sinn with the selfe same tormentes of hell which thy iustice hath appointed . This O Lorde my God , throweth me downe and amazeth me , so that I knowe not what to doe . I looke into my selfe viewing mine owne power , whether I am able to ouercome this punishment of sinne or no , and I see that the most cruell and paynefull punnishmente that I can deuise to my selfe , as in whipping my body all the dayes of my life , wearing haire cloth , pining my selfe with fasting , or any other payne . I see , I see , ( O Lord ) that all this punishment is not sufficient for b b Luke . 17. 10. collos 2. 23. one of my least sinnes , bcause it deserueth the euerlasting paynes of hell , I looke to heauen , I see there is no Saint nor Angell able to abide and. c c iohn . 14. 10. & 12. 31. & 16. 32. 2. cor. 5. 19. ouercome this horrible punishment of sinne . I looke to men in this worlde , euen to them that chalenge to themselues the titles of holines and hye perfection , but alas , I see no remedy in them , I finde no difference , for al are in like fault and condemnation , al haue gone out of the way , al are made altogether vn profitable , ther is none that doth good , no not one . All by nature are the children of wrath , all are as A Godly Prayer . a a Esa. 119. 167 sheepe going astray , and therefore haue neede to turne vnto the chiefe shepheard and hye bishop of their soules . Thus vewing the whole race of mankinde , alasse ! I see no hope among the children of men , for all their holinesse , righteonsnesse and perfection , is not able to satisfie for one of the least of their owne wicked thoughtes , much lesse for mine or others , seeing the punishment is by thy iust decree and sentence thy euerlasting cursse . Wherfore I am driuen from my selfe , and all that I can doe to ●eeke this punishment ●ischarged otherwhere , or else to quayle and perishe for euer , vnder the heauy burden of sinne , I see there is no hope for me in An gelles , Saints , and mortall men , but only in that perfect man Christ Iesus thy deare sonne , in whome I see the full punishment of my sinnes fully payed , satisfied , discharged and ouercome . In him I see death vanquished , the payne of hell in victory swallowed vp , the cursse satisfied , & the eternity of the punishment through his euerlasting power ouerreached : This I see , O Lorde , by the eyes of sayth , beeing through thy holye spirite fully assured , that all the whole punishment of sinne payed by my Sauiour Christ , is not onely payd for other men , but also for me and my sinne . This assurance of my fayth being thy onely worke in me , I beseech thee in mercy to strengthen and b b Luk● ▪ 17. 5. increase , for I feele it often full of wauering and doubting . Graunt that I may dayly more and more in my soule and conscience feel my selfe knit and grafted into the bodye of thy son , wherby I may be assured that what soeuer he hath done , pertaineth to me , and is fully & wholly mine , that I may through the power of his death , feel sin A Godly Praeyer . a a Rom. 6. 6. 7. 8 & 7. 6. & 8. 10. dayly die in me , & through the power of his resurrection feel my selfe risen from sinne , to haue my ful ioy & comfort in those thinges which be agreeable to thy holy will & commandements , vtterly hating and abhorring from my heart , al thinges which be contrary to thy will and pleasure , that euen in this life , I may still looke for thy blessed hope and b b Act 17. 31. 1. corin . 1. 7. titus . 2. 11. 13. philip. 3. 20. heb. 9 28. 1. peter . 3. 12. appearing of the glory of the almighty God , & of our sauiour Iesus Christ , vsing the things of this world , as though I c c Mat. 25 34. vsed them not , till that good time b●e come , in which it shall please thee to call me to thy euerlasting kingdome of glory , there to reigne with my Lord and sauionr Iesus Christe , for euer and euer . Amen .

What it is to giue glory to God . PAVLE .

WHat is it , I pray thee tell me , to giue glory to God ?

TITVS .

No man can yeeld true glory vnto God , without the true knowledge of Christ . a a 1. Cor. 20. 31 ephe. 4 ▪ 3. 21. iudg. 15. apoc. 4. 9. & 5. 13. & 19. 7. Verily man was created to this ende , that he should glorifie his Creator . But through the fall of our first parentes , it came to passe that neither he knew God aright , b b Rom. 1. 20. 21 no● glo●ified him aright . If thou demaunde what it is to giue glorye vnto God : to giue glory vnto any bodye , is nothing else but to attribute true vertue vnto him , as when some King dealeth iustly wis●ly , valiauntly , and mercifully , his subiectes yeeld him glory , that is to say , his subiectes like well of his doynges , and with singuler good wi●l doe blaze them abroad . And in like wise is c c

Iosua . 7. 29. 1 ▪ sam. 6 5. ioh 9. 24. Wisdome of God .

Iob 12. 13. rom 16 27. iere 51. 15. Righteousnesse of God .

1. Tim 2. 5. ioh. 1. 14. rom ▪ 1 3. & 8. 2 gal. 4. 4. 1. cor. 1 30 hebr. 1. 10. 11. Math 3 15. Rom. 5. 18. 2. cor. 5. 21.

glory giuen vnto God , when his vertues are rightly acknowledged and felt , as his wisedome , his righteousnes his puissance , his mercifulnes , his truth , and such others . The wisedome of God is seene in this , that he repaireth againe men whome he had created to his glory , so as he might be his sonne borne of a virgine , recouer again the image of God , which he had lost through sinne , and so giue glory to the wisdom of God . His righteousnes is seene by this , that hee would not receiue into fauour man that had sinned without amendes made for the wrong that he had done , for where as it was of necessity that eyther man must haue perished euerlastingly for his sinne , or else that some one of mankinde must haue made satisfaction vnto God , abyding punishment for all What it is to giue glory to God . mankinde , God gaue his owne Sonne , who taking manhood vpon him , hath in the same satisfied the righteousnes of God , and therefore is the pra●se of righteousnes worthily attributed to God , for the birth of Christ our Lord. a a

Fortitude of God .

Gen. 3. 15. nehem. 9 ▪ 30. esai . 28. 2. & 49. 26. iere. 50. 34.

His puissance is commended in that hee hath through Christe ouercome the Serpent and his seede , yea and rooted out his kingdome , so farre foorth as petteyneth vnto all them that take holde by faith vppon this Iesus that is borne . b b

Mercy of God .

Psal. 145. 8. ionas . 4. 2. esai . 55. 7.

His mercifulnes shineth in this , that by his sonne , and for his sonnes sake , he taketh againe into fauour mankinde forlorne and oppressed by the tyranny of the diu●l , and ouerwhelmed with exceeding great miseries , calamities , death , hel ▪ and damnation . This mercifulnes of God exceedeth all the workes of God , which both the good Angels and elect men shall set out euerlastinglye : yea , and the very diuels shall acknowledge , though ag●inst their willes . His truth is made manifest in this , that bearing Gods trueth . Psal. 100. 4. & 117. 2. & 119. ●0 . in minde his promises of olde time , he performeth that which he had promised long agoe : for at such time as our first parents fell into sin , he promised them the c c Gen. 3. 15. galat. 4. 4. seede of the woman , which shoulde tread downe the heade of the serpent , and this promise he fulfilleth now in giu●ng vs his son . For these vertues therefore glory is to be giuen to God , and God glori●ied . that especially by those that feele his benefits . This glory is then rightly yeelded vnto him : First assoone as we acknowledge this wonderful benefit of God : Secondly , when we imbrace his Sonne by fayth : Thirdly , when we prayse God with minde , with voyce , with conf●ssion , and with behauiour : and fourthly , when we allure as many ●s we can to the A Generall Fayth . The meaning of the word Symboll . knowledge of him .

PA.

What is the meaning of the worde Symboll ?

TI.

A Symboll by interpretation is a badge , marke , watchword , a a Ioh. 13. 35. token or ensigne of acknowledging , whereby the Souldiours of one side are known from the enemies . It signifieth also the part that is gathered of euery man in any thing , as when euery man giueth his shotte . This conf●ssion of sayth is called by this name , for these two causes . First , because it containeth as chosen and gathered together into a summe , the chief points of the doctrine set forth by the Apostles , whome Iesus Christ hath giuen and sent as vniuersall Doctours of the world . Secondly , for that this doctrine is the true marke wherby euery man that voucheth the same , yeeldeth a certaine testimony that he is a member of the Christian Church , as the men of warre declare by the ensigne which they beare , what prince they belong vnto and serue .

PA.

What difference is there betwene general and true faith ?

TI.

Generall Fayth . Iam. 2. 19. The generall fayth is that which crediteth the word of God , that is , which beleeueth al those thinges to be true that are contained in the Scriptures concerning God his incomprehensiblenes , power , righteousnes , wisdome , mercy towards the faythfull and godly , & most earnest seuerity toward the vnbeleeuing and vngodly , and likewise al other True Fayth . 1. Tim. 5. thinges taught in the Scriptures . But the true faith goeth further , as I shall shew by & by , for thus farre not onely vngodly men , but also the very diuels do b b Iam. 2. 19. beleeue , and therefore neither are they in deede Of true Fayth . faythfull , nor are so called . But the true fayth , as it nothing doubteth that al things taught in the word of God are most certainely true , so doth it also imbrace the a a Gen. 15. 6. rom 4. 3. 23. heb 11. 11. promises made concerning the mercy of God the father , and the forgiuenesse of sinnes to the faithfull through Iesus Christ , which promises are properly called the Gospell , which fayth whosoeuer haue , they doe not onely feare God as the most mighty Lorde of all , and the most righteous iudge , which the most part of the vngodly and the diuels themselues doe , but also they loue him as their most bountif●ll and mercifull father , whom as they trauell in all things to please , as becommeth obedient children , with godly indeuours & works which are called the fruites of faith , so haue they b b Eph. 3. 12. a good and sure hope of obteining pardon through Christe when as men they swarue from his will , for they knowe that Christ whom they trust vppon , appeasing the wrath of his father , their sinnes shall c c Rom 4 8. psalm . 32 1. neuer bee impured any more vnto them , then if the same had neuer been committed , and though them selues haue not satisfied the law , and their du y towardes God and men , yet beleeue they that Christ with his most full obseruing of the law , hath abundauntly satisfied God for them , and are perswaded that by this his righteousnesse and obseruing of the law of God , themselues are accounted in the number & state of the d d Rom 8 16. heb. 10. 22. 23. 1 Ioh 4. 13. 19. righteous , and that they are beloued of God , euen as if themselues had fulfilled the law . And this e e Rom. 3 22 & 4. 9. gal. 2. 16. eph. 2. 8. is the iustification which the holy ▪ Scriptures declare that we obtaine by faith . These thinges can not be in the diuels or in wicked men , for though they feare , or rather with horror do dread Additions . Fayth defined . Adam and Christ opposed . God as moste mightye and righteous , for that they know he will take vengeance of their vngodlines , yet can they neither haue any trust in his goodnesse and mercy towardes them , nor any recourse to his grace , nor enter into any endeuour to obey his will . Therefore their faith , although they doubt not of the truth of the worde of God , is a a Iam. 2. 26. called a deade fayth , for that like a drye and deade stocke it neuer bringeth foorth any fruites of Godly life , that is of loue to God and charity towardes men .

PA.

What is true fayth ?

TI.

There is but b b Ephe. 4. 5. one fayth or confidence in God , which fayth is the c c Math. 13 11. & 16 17. mark . 9 23. 24. luke . 17. 5. iohn 1. 13. & 6. 44. 65. acts . 16. 14. & 22. 14. rom. 12. 3. 1 cor 2. 5. eph. 2. 8. & 6. 23. philip ● 29. colloss. 2. 12. 2. thes. 1 3. & 3. 2. hebr. 12 2. 2. pet. 1. 3. 1. iohn . 5. 20. gift of God , euen as our saluation likewise is . This faith is not the onely bare notice or acknowledge of God and the historye of the Gospel , but the assured consent and vndoubted beliefe of the heart , to and in the promises of God , in the which forgiuenesse of sinnes , the fauour of God , quietnesse of conscience , the holy ghost , righteousnesse , victory against sinne , death , and hel , and finally euerlasting life , are freely offered , and moste truely giuen through Christ . Man made after the image of God , did fall from that blessed estate , to the condemnation of him selfe and all his posterity , & Christ for man being thus fallen , did oppose himself to the iustice of God a mediatour , paying the ransome and price of redemption for Adam and his whole posteritie that refuse it not . Againe , like as al d d Rom. 3. 10. psal. 14. 1. 3. & 13. 53. they that be borne of Adam , do taste of his malediction , though they tasted not his apple ; So all that be borne of Christ , which is by faith , take part of the obedience of Christ , although they neuer did that obedience them selues which was in him .

Christes Propheticall office expounded . PA.

What signifieth this word Christ ?

TI.

Christ signifieth a a Iohn .. 3. 34. ephes. 4. 7. annoynted , and because that in the ancient Church of Israel , the Prophets , Kinges , and sacrificatours were annoynted by the ordinance of God , in testimony of their vocation and office , they were called by that name , and likewise because they were true sigures of the verye annoynted of the Lord , which is the very son of God , which was annoynted by the holy Ghost , who was giuen to him , without measure aboue all other men : b b Ioh 3. 34. ephes. 4. 7. & Iesus Christe was also named with that name , as well because of the same vnction , as because that al those offices were inioyned him by the father .

PA.

What difference puttest thou between the office of a Prophet of Iesus Christ , & other Prophets ?

TI.

Firste it is , that God hath not spoken in his church in the person of Iesus Christe onely , c c Heb. 1. 1. 2. deut. 18. 15. math. 21. 11. luke . 3. 16. ioh 6. 14. & 7. 40 & 9. 17. actes 3 22. & 7. 37. in the maner that he hath heretofore spoken by his Prophets in sundry sortes more cou●●t and darke , but hath spoken by his owne sonne plainely and with an open face , and hath shewed vnto vs by him the doctrin of saluation so fully and d d Psal. 22 23. math. 22. 16. & 23. 23. 8. 10. ioh 1. 18. & 3. 2. & 13. 13. & 17. 6. perfectly , that we may not attend any other perfection in this world , that none may adde any thing more vnto the doctrine that he hath brought , and that none oughte from that time foorth to looke for anye more ample or perfecte reuelation and manifestation of the will of God . Secondly it is , that Iesus Christ is not a Prophet , hauing none other power but to shew foorth the word of God by word of mouth , as the other Ministers of the same do , but beside that he hath the power to e e Luke . 24. 32. ioh. 17. 6. rom. 15. 18. 19. 2. cor. 12. 9. heb. 1 3. imprint the same in their harts , by the vertue of his holy spirite , and to giue it f f Math. 7. 28. mark . 1. 22. vertue The vnion of two natures in Christ , and causes of the same . and efficacie in them . And therefore in as much as he is man , he hath planted and watered by his outward ministery , but in that that he is very God he hath also power to giue the a a 1. Cor. 3. 6. increase , & doth daily giue it by the ministery of his seruauntes , and in so doing he doth there dayly the office of a Prophet .

PA.

Why muste Christe our mediatour bee of two natures ?

TI.

It is necessarye that the same mediatour should be very God and very man together in one very person , chiefly for three causes . The first is , that if he had not been very b b Gen. 3. 15. esay . 11. 10. rom. 15. 10. galat. 4. 4. iohn . 1. 14. rom. 1. 3. rom. 8. 2. rom. 9. 5. 1. corin . 1. 30. heb. 1. 10. 11. math. 3. 15. rom. 5. 18. 2. corin . 5. 21. coll●ss . 1. 22. tim 2. 1. 5. 1. iohn . 4. 2. man , he could not haue suffered in our flesh and nature , that which he hath suffered and was to suffer for vs , where vpon this inconuenience would ensue , that he should not haue borne for vs in our nature and fleshe , the wrath and cursse of God which we had deserued , and then hee shoulde not haue satisfied the iudgement of God through his obedience : to put away by the same in our flesh & nature the rebellion , by the which we haue deserued his iudgement . Secondly , if he had been but onely man , and had not been vnited with God , beeing very c c Iohn 1. 14. esay . 9. 6. iere. 33. 16. actes . 20. 28. rom. 9. 5. galat. 1. 12. philip. 2. 6. titus . 2. 13. 1. iohn . 5. 20. God and very man in one very person , he coulde not haue beene able to beare this burthen of the wrath of God , which is so great and importable , but that he should haue been swallowed vp , how iust or innocent soeuer he should haue been . Thirdly , he shoulde not haue beene able to haue brought saluation and life to man , if hee had not had the fountaine in him selfe by meane of his diuine nature . d d Mat. 18. 28. luke . 1. 21. 32. 55. 42. 43. Finally , they be so vnited together , that they remayne alwayes in their very nature , in Diuers sortes of Sacrifices . one very person : and being so vnited , they 〈◊〉 vs not two Iesus Christs : to wit , the one God , and the other man , but one onely , which is very God and very man , togeather in one onely person , as the body and soul of man make one only man , and one only person , and not twaine , for there is not one Iesus Christ , which being but only God , could haue saued man , but coulde not haue dyed for them , and another beeing but onely man might die for them , but coulde not haue power to saue them , nor to beare the iudgement of God for their sinnes .

PA.

Though the Sacrifices of the old law be ended , and though Christes Sacrifices be a full & perfect satisfaction for our sinnes , doth there now remayne no other Sacrifices in the time of the Gospell ?

TI.

Yes , the scripture calleth the children of God a holy a a 1. Pet. 2. 5. Genes. 5. 10. & 1. 6. priesthood , to offer vp spiritual sacrifices acceptable vnto God by Iesus Christ , by whome we offer the sacrifice of righteousnes , and the Sacrifice of b b Psal. 4. 5. faith . Moreouer , the Lord hath promised that he will not refuse the sacrifice of a contrite spiri●e , and of a c c Psal. 50. 22. & 51. 17. broken heart . And they also do offer Sacrifice to God , that offer prayse and thankes giuing , which is the fruit of the lippes that confesse his name . And the prayer of the faithful is as incense ▪ d d Heb. 13. 15. psal. 41. 12. and the lifting vp of their hands , is as euening Sacrifice . The Lord refuseth the old ceremoniall Sacrifices of the law , but he requireth e e Mat. 1● . 17. Ose. 6. 6. 1. Sam. 15. 2● . mercy , & knowledge of God and obedience in their stead . Also to do good & to distribute f f Heb. 13. 16. phil. 4. 18. to giue almes to the maintenance of the Minister , & of the pore , are a sweete smelling sauor , and a sacrifice acceptable and pleasaunt to God . Who may sacrifice for sinne . And Saint Paul in the twelfe to the Romains saith , I besech you brethren , by the mercies of God , that you giue vp your bodies a liuing sacrifice , holye and acceptable vnto God , which is your reasonable seruing of God .

PA.

What Sacrificer maye offer Sacrifie for sinne ?

TI.

There is none other true and perfect Sacrificer , which may offer vnto God perfect sacrifice , to make an agreement betweene him and mankinde , but Iesus Christ onely , for so much as he is perfect and without sinne . a a Esa. 43. 11. ose . 13. 4. iere. 17. 5. Beside which reason , this is also to be noted , that euen as the paine due to our sinnes is infinite , euen so the sacrifice of Iesus Christ is of merite & vertue infinite . And the reason therof is . because he is not onely without sinne and without spot , but also because he b b Heb. 1. 1. 2. is the true and naturall sonne of God , and his humaine nature is ioyned to his diuine nature , which is infinite , of the which the humaine nature taketh his vertue , for his humaine nature coulde not giue life of it selfe , except it tooke it of the diuine nature , which is the fountayne , and therefore Iesus Christ hath sayde , c c Ioh. 6. 63. The flesh profiteth nothing , to wit , if it be considered as seperate from his diuine nature , and from his holy spirit : but it is the spirit which giueth life , that is to s●ye , God dwelling in Iesus Christ corporally ( as Saint Paul s●ith ) to wit , really , and in deede reconcileth the world to himselfe .

PA.

How can the death of Christe alone make sufficient and ful amends for the sinnes of the whole worlde ?

TI.

d d Iohn . 1. 29. Behold the lamb of God ( saith Iohn ) which From whence groweth the estimation of Christes workes and passion . taketh away the sinnes of the world , for of the vndiuidable and vnspeakable vnion of the Godhead and manhood in one person groweth the worthinesse , estimation and endles merite of al the workes and passions of Christ . Therfore when it is sayd , the sonne of man hath a a 1. Cori 6 20. 1 pet. 1 18. 19 actes . 20. 18. apoc. 5. 9. redeemed vs by the desert of his passion , a worke of inestimable price & incompara●le value is named , because the same sonne of man that hath suffered , is also God . Also the death of the sonne of man is a satisfaction , because it is the death of such a man as is God . The obedience of the sonne of man is our righteousnes , because it is the obedience of a man that is God . So the son of man forgiueth sinnes , because he is God b b Math. 9. 6. mar. 2. 5. 7. 9. luk. 5 20. & 7. 48. The flesh of Christ is the food of life , because it is the flesh of a man that is God . And although the Godhead in Christ suffered not , but c c 2. Cor. 13. 4. 1. pet 4. 1. his manhood only , ( as saith Peter ) Christ suffered in the fleshe , yet his passion extendeth to his whole person . In so much that whatsoeuer reproch is done to Christs d d Mat. 1. 18. 28 luk. 1. 38. 42. 43. manhood , the same redoundeth to the reproche of his whole person according to this sentence , e e 1 Cor. 2. 8. iohn . 3. 13. acts . 20. 28. 1. iohn . 1. 1. & 3. 16. they haue crucified the Lord of glory . In consideration whereof the Church confesseth the sonne of God to haue suffered , because he suffered in the manhoode which he had taken vpon him .

PA.

How manifold is the meditation of Christes passion ?

TI.

The healthfull meditation of Christes passion is sixfold . f f Gal 7. 9. 8● 11. 7 8. iohn . 3. 33. rom. 3. 4 2. chro. 12. 6. iob . ● . 19. esai . 45. 27. apoc. 16. 5. The first is that thereby wil come to our minde howe great the wrath of God muste needes haue beene for the sinnes of men , which coulde A healthfull meditation of Christes passion . not be appeased by the worke of any creature , but that of necessitie the onely begotten sonne of God muste doe , to pacifie Gods wrath by making this rightfull satisfaction for sinne . a a 2. Chr. 30. 9. nehem. 9. 31. psalm . 7. 12. esai . 30. 18. ier. 31. 20. ioel . 2. 13. ionas . 4. 2. luk. 6. 36. rom. 2. 4. iac. 5. 11. 2. pet. 3. 9. The second is , that thereby will come to our remembrances how vnmeasurable and vnserchable hath beene the mercie of God the father , who rather would that his only begotten sonne should suffer most ●itter death , then that mankinde whom he had created , shoulde perish . Peraduenture thou maist surmize that God could haue deliuered mankind by some other mean What art thou that will teach God what he might haue done , think thou vpon Gods iustice and mercy together , for as his mercy moued him to saue , so his iustice moued him to looke for rightfull amends of the wrong . Man sinned , and for so doing hee must eyther perish or b b Math. 3. 15. rom. 5. 18. 2. cor. 5. 21. make amends . Now c c Ro. 3. 23. 25. acts . 20. 28. esai . 6. 3. 11. rom. 14. 23. heb. 11. 6. man beeing no more but man , could not satisfie Gods iustice , and other then man , none ought to doe it . Gods wisedome therefore found through mercy , a remedie in this case , which was , that the eternall sonne of God shoulde d d Rom. 8. 2. 2. corin . 5. 21. heb. 4. 15. 1. pet. 2 22. & 3. 18. & 1. ioh. 2. 1. become man , by meanes whereof he both was able to satisfi● Gods iustice , because he was God , & ought to doe it , because he had taken mans nature vpon him . Thus in Christes passion appeareth mercy to be myxed with iustice , and wisedome hath tempered them both . The third is , that therby will come to minde the moste excellent and vnspeakable loue of the sonne of God towards mankinde , who vouchsafed to turne the wrath of his father to himselfe , and to abide so slaunderous a death , and that for his enemis , Rom. 5. 10. The fourth is , that thereby will come to mind A healthfu●l meditation of Christe● passion . the true meane whereby the fruite of our Lordes passion may be applyed to thee , so as it may be for Application of Christes death . thy soule health . This applying of it is brought to passe three wayes , by the word , by faith , and by the sacraments . By the word , as it were by the hande of God , is the benefite of the Lordes passion offered vnto thee : where , and as often as he Gospel of Iesus Christ is preached , & the Ministers of the worde do in Gods stead shew the a a 1. Cor. 11. 26 fruite of our Lords passion to all that heare the gospel . Againe when the benefite of the Lordes passion is thus offered , as it were by the hande of God , it must be receiued by faith , as it wer● a certaine hand of man , the which faith the b b Rom. 10. 17. ep●e ▪ 1. 18. 19. 1. cor 12. 5. 9. 11. ioh 17. 20. rom. 14 17. 1. t●m 3 ▪ 15. 1 cor. 1. 21. holy ghost worketh in men that heare the Gospell , and obey . c c Gen. 17. 11. exod. 12. 3. 4. rom. 4 11. Furthermore it is sealed vp with eyther Sacrament of Baptisme , and of the Lordes Supper , and the strength and vse therof , is painted out as it were in tables . Therefore when thou rehersest the article of thy belee●e concerning the passion of the Lord , persuade thy selfe firmely , & beleeue most assuredly , that the sonne of God suffered death for thee , which thing if thou doe , thou art partaker of the Lordes death , in so much that all the whole obedience of Christe is thy acquitall from d d 1. Cor ▪ 1. 30. sinne , and rhy righteousnesse . But there is a double obedience to bee marked in Christe , his obedience of the Crosse e e Gala. 3. 13. and his obedience of the Lawe , which was his perfecte fulfilling of the same . Like as his obedience to the Crosse is our cleansing from sinne ● f f Eph. 2. 15. colos . 2. 14. so his obedience of the law , is imputed to vs for our righteousnes . The fifth is , that when we be thus made partakers of the Lords passion through faith , it will come to our remembrance Additions . Christes passion and resurrection . what is the lot of the Godly in this life , for like as Christ hath suffered , so will hee haue the rest of the godly to a a Rom. 8. 28. 1. thes. 1 , 6 , 1 , pet. 4 , 13 , phil. 1 29. 1 pet. 1 , 11. & 2. 21. 2 , tim. 2 , 11. hebru . 6 , 8. suffer , that they may be conformable to the image of the sonne of God . For therfore do we suffer with him , that we may be glorified together with him , Rom. 8. The sixt is , that wee shall call to minde what thing Christ is , who hath redeemed vs with his own bloud , require th at our hands ; for now sith wee are redeemed by him we must obey him . What willeth he ? First that we should renounce his enemy the diuel . b b Iohn 8 , 11. rom. 6 , 4 , 12. heb. 12 , 1. 1. pe. 4 , 2. 1. ioh 1 , 6. Secondly , that we shoulde fly sinne , that we offende not God againe wittinglye and willingly with our sinnes . Thirdly , that wee giue our selues to holinesse and Godlynesse , and that wee serue him in true feare c c Luk. 1 , 75 Ieuit. 11 , 44 esa. 52 , 11 rom 6. 4. ephes. 1. 4 phil. 1 , 10 & 2. 15. col. 1 , 22 1. thes. 4 , 3 1. pet. 1. 15. 1. ●ohn . 3. 3. all the dayes of our life : which thing if wee doe , wee shall obtaine the end of our faith ; that is ; the euerlasting saluation of our soules , which God the father grant vnto vs through Iesus Christ our Lord . Amen .

PA.

Shewe me thy iudgement of the resurrection of Christ .

TI.

Whiles that wee are yet in this mortall life , wee must to the vttermost of oure power expresse this ●ayth and beleefe , that we haue in the d d Act. 1. 2. & 10 ▪ 40. 1. cor. 15 , 5 , 6 resurrection of Christ , and of our rising again through him in our conuersation and liuing , walking still a newe life , which in this world is to rise againe with Christ as S. Paule testifieth , saying , We e e Act. 2 , 38 col. 2. 12. rom. 6. 3. gal 3. 27 are ●uried with him by baptism for to dye , that likewise as Christe was raised from death by the glory of his father , euen so wee shoulde also walke in a new life . For if wee be gra●t in death like vnto him , euen so must we be in the resurrection . These words shall the e●sio● bee vnderstanded , if we● will consider and marke that Additions . Of Christ es resurrection ▪ the whole life of our Sauiour Christ ought to serue vs in steede of an example or paterne , whereby we should make our selues conformable vnto him spiritually , in those things that haue been truly and really , or in very deede fulfilled in his body , and can in no wise be fulfilled in ours ; as for an example , our sauiour Christ hath ben conceiued by the holy ghost , born of the virgin Mary , he hath been crucified and put to death , he did rise againe the third day , & ascended into heauen . Al those things can not be performed not fulfilled in our bodyes as they were in his . But let vs endeuour our selues that our spirit or inward man may be fashioned & made conformable vnto him in these things . a a Psal 51. 6 gen. 6 , 5 , & 8. 11. heb. 15. 16 roman . 3. 4. Our bodies are conceiued and borne in sinne , not by the holy Ghost , nor in the womb of a virgin , as our sauiour Christ was : but they are conceiued by the carnal copulation of man and woman , and of corruptible seede . That we may therfore be conformable vnto him in this point , let vs come vnto his true Church and beleeue his gospell , & when we be in the true church of Christ , which is both our mother & a chast virgin , we shall be b b 1. Pet. 1 23 conceiued & begotten in it by the incorruptible seede of the worde of God our heauenly father , and by the vertue of his holy spirite , & shal be borne againe the children of God , & made new creatures , we shal put off the olde man , & put on the new , bearing the image of the new Adam , which is Iesus christ , as we haue c c 1. Cor. 1. 5 born the image of the old Adam ▪ and of the man of sin . After that we be thus conceiued by the holy ghoste , & borne of a virgin , which is the true church & spouse of our sauiour Christ , the residue of our life must also be conformable Additions . A mortifiyng of the flesh . vnto the life of our Sauiour Christ , as o●● spiritual conception & birth is . We be not crucified and put to death as he was , but we doe learne of him to beare the a a Math. 11 29 crosse with him , and to be crucified vnto the world , that the world may be crucified vnto vs , as S. Paule wryteth of him selfe . But to be b b Galat. ● . & 5. 24. & 6. 14. crucified and dead vnto the world , is to be crucified and deade vnto sinne , and to bee crucified and dead vnto sinne , is to forsake sinne , and to be no more a seruaunt vnto it , then the dead be wont to serue the liuing : For as the deade hath no more to doe with the liuing , but are seperated from them , so they be dead vnto the world , that hath forsaken it to serue the liuing God , c c Rom. 6. 6. 13. 14. ●2 . and that will not fashion them selues after it , nor walke after the flesh and the concopilcence of it . Now it is impossible that they that be thus dead vnto the world , should not liue vnto God , and that the world shoulde not be d d Rom. 6. 2. colos . 3. 3 ▪ 4. dead vnto them ; as contrarywise , they that liue vnto the world , and the world vnto them , they are dead vnto God , as S. Paul hath written of the Widow that liueth in pleasure , saying : e e 1. Tim. 5. 6. math. 8. 22. ihon. 8 2● . ●phe . ● 1. ●poc. 2. 11. & 3. 1. That widow that liueth in pleasure , is dead euen yet aliue , because she liueth vnto the worlde , and is deade vnto God , that was the meaning of our sauiour Christ , when he sayd vnto the yong man that would go and burie his father , let the deade burie the deade , followe thou me . When we dye then vnto the world , we rise againe vnto God , Againe we practise spiritually in vs the example of the death of Christ , when we doe f f Rom 8. 13. ● cor. 4. 10. 11. 12. colos . 3. 5. mortifie out earthly members , when we offer ou● bodies a liuely sacrifice to God , when we do slay with the sword of Gods worde , and also burne Th● fruites of Christes resurrection . with the fire of his spirite , our concupiscences and carnall affections , which are the bruite beastes that we sacrifice vnto God , that the offering and sacrifice o● our bodies may be reasonable . a a Rom. 1● . 1. Then we dye with our sauiour Christ , when we doe kill and mortifie our old Adam , we do also rise againe with him , when b b 1. Cor. 15. we do put on Iesus Christ , & be apparelled with him , when we serue to righteousnesse , and despise this worlde with all the pompe and pride thereof , hauing our minds and c c Luke . 1. 75. conuersation in heauen , where we do seeke for our Sauiour Iesus Christ , sitting on the right hande of God the father .

PA.

Shew me the fruites of our Lordes resurrection .

TI.

One fruite of our Lordes resurrection is , that it is the power which is shedde into the beleeuers , which maketh them able to rise from vices vnto d d Rom. 6. 4. & 9. 11. ephe 3. 23. colloss ▪ 3. 1. 2. vertue . I his power is bestowed on vs in baptism , and confirmed in the Lordes supper , so that we bee not behind hand with our parts , and yet this power is felt in those onely that are borne agayne of immortall seede . Another fruite is the example ▪ for Paule saith , Christe rose againe to the intent we d Rom. 4. 25. & 5. 15. & 6. 4. 5. 11. 12. 1. cor. 15. 20. 1. the. 4. 14 &c might walke in newnes of life . Those therfore that folow their own vices , liuing wickedly & vnclenly , do testifie by their owne doing that they despise Christ , whose resurrection is set before vs as a glasse to see howe we ought to leade our life : for they thinke that Christe was scourged , crowned with thornes , and shed his bloud vpon the Altar of the crosse , to the intent that they may giue ouer themselues to all outragiousnes , tyranny , pride , & lustes , and after this maner as much as in them ly●th , they How Christes body is present to our fayth crucifie the sonne of God anew , we therefore who couet not only to be called , but also to be the sam● that we are called , that is , Christians , muste thinke vpon the matter as it is in deed , namely that Christ died for the a a Rom ▪ 4. 25 & 5. 8. 1. cor. 15. 3. gal. 1 4. ephes. 2. 16 1. tim. 2 , 6 , tit. 2 , 14. 1 pet. 2 24. 1. iohn . ● , 2 & 3 , 16. cleansing of suche mens sinnes as receiue faith in him , and liue in true repentaunce , by mortifiyng the olde man , and quickening the new man .

PA.

Doest thou thinke that Christ is present with vs in body ?

TI.

If we may liken great things to smal , Christs body is so present to our fayth , as the Sonne when we see it is present to our eye , for no one thing subiect to our sences , commeth more neare to the likenes of Christ , then the Sun , which though it still abide in the heauen , and therefore in very deed toucheth not the eye , yet the body of the sunne is present to the ●ight , notwithstanding so great a distaunce of place betweene : So b b Math. 26 , 11 ioh. 12 , 8 & 14 2. 2 , cor. 5 , 8 phil 1 , 23. 1 p●● , 8. Act. 3. 21 the body of Christ , which by his ascending is taken vp from vs , and hath left the worlde , and is gone to his father , is in deede absent from our sences : yet our faith is conuersant in heauen , and beholdeth that sonne of righteousnes , and is verily in presence with it there present like as ou● sight is present with the body of the sunne in the heauen , or as the sunne is with our sight in earth . Moreouer as the sunne is with his light present to all things , so is also Christ with his godhead , spirite , and power , present to all ▪ and filleth all .

PA.

What thinkest thou of the death of the Godly ?

TI.

The iudgement of the world is not to be approued , for it ●arethlesse for spiritual death , then for Death not dreadfull to the Godly . ●atural death , it esteemeth lesse eternall death then temporall death , or else would men leaue sin , which procureth both the one & the other , I meane a a Apoc 2 , 11 & 21 , 8. 1. tim 5 , 6. spirituall and eternall death : and they b b 2. Cor 5 , 1 , 2 phil 1 , 23 heb 2. 15. 2. pe ● 14 temporally doe die , that by natural death they might enter into the full fruition of eternall life , which none can inioye nor enter into , that here will not temporally dye : that is , that will not labour to mortifie their affections , and crucifie their lustes and concupiscences , for by obeying them at the first came death , as we may read Gen. 3. If Eue had not obeyed her desire in eating ▪ the forbidden fruite whereby she dyed spiritually , c c Gen 2 , 17 ephes 2 , 1 ●am 2 , 15 none of these kinds of death had euer comm●n vnto man , nor been known of vs . Therfore as I say we must d d Rom 5 , 12 heb 6 , 27 deut 31 , 14 iosua 23 14. 1. sam 26 10 iob 14 , 5 psal 89 , 48 ioh 7 , 30 ●om. 5 , 1● needes here temporally dye , that is mortifie our affections , to escape the spirituall death ▪ & by natural death not onely escape eternal death of soule and body , but also by it as by a dore enter into eternall life , which Christ Iesus our Sauiour ●ath procured & purchased to and for all that be in him , translating eternal death into a e e Act 7 , 60. deut 31 , 16 math 9 , 24 ioh 11. 11. 12. 13 1. cor 7 , 39 & 11 , 30. 1 thes 4 , 13. sleep , or rather into a deliueraunce of soule and body from all kinde of dangers , miseries , and sinnes , by reason where of we may see that to those that be in Christ , that is , to such as doe beleeue , which beleeuers are discerned from others by not walking after the fleshe , but after the spirite , to those ( I saye ) death is no dammage , but aduauntage , no dreadful thing , but rather f f Iob 6 , 8 , 9 desirable , and of all messengers most mery , whilest hee is looked vppon with the eyes of sayth in the Gospell .

PA.

What beleeuest thou of God the holye Ghost ?

Of the holy Ghost . TI.

I do beleeue him to be the Lorde and giue● of life , a a Ioh 14 16 & 26. 16. & 7. 15. rom. 8. 9. 11. acts . 5. 3. 4. 1. cor. 12 5. 6. & 3. 16. to proceede from the father and the sonne , and to be of one substance with them , beeing true b b Esai . 6. 7. 9. math 28. 18. actes 18. 25. 1 corin 3. 16. & 6. 19. 2. cor 6. 16. 1. iohn . 5. 7. God , without beginning and without ending , by whom the father worketh all things in the sonne , by whom he doth create , moue , maintaine , viu●fie , and quicken all creatures , by whome he doth call and draw vnto him his elect and chosen , renueth them into a new life , iustifieth & c c Rom ▪ 1. 4 & 15. 16. 2. thes. 2. 13. tit. 3 ▪ 5. ● . pet 1. 2. sanctifieth them , enricheth them with many and sundry d d ● . Cori. 12. 7. 8. 9 ▪ 10. 11. & 2 ▪ 10. giftes , and also strengthneth them till they come to their perfect saluation , who dwelling in vs , doth with his light illuminate our mindes , that we may learne & know perfectly what treasure of Gods bounteous mercifulnesse we doe possesse and enioy in Christe , so that wee maye by good right call him the e e Ioh. 14. 17. 26. & 16. 13 & 20. 22. 23 ▪ 1. cor. 2. 10. 11 13. 15. ephe ● . 17. rom. 8. 5. 9. keye wherwith all the ritches of the heauenly kingdome is opened vnto vs , & the eye wherwith we see and beholde them . And for this cause he is called sometimes the f f 1. Cor. 1. 21. & 5. 5. Galat. 4. 6. ●p● . 1. 13 14. & 4. 30. earnest pony and seale , because he doth seale vp in our mindes and consciences the certitude or certainetie of Gods promises , sometimes the g g Math. 10. 20. mark . 13. 11. luk. 12 12. i●h● . ●4 . 26. actes 24 ▪ 17. actes . 6. 10. 1. corin . 2. 12. & 12. 47. 1 ▪ iohn ▪ 2. 27. master and teacher of trueth , the authour of lighte , the Well and Fountayne of wisedome , knowledge and vnderstanding . This is he that doth purge and cleanse vs from all filthinesse , and ouer sprinkleth vs with his sanctitude and holinesse , that we may bee made the worthye Temples of almightye God . This is he , that with his effectuall h h Esai . 44. 3. Iohn . 3. 5. Heb 10. 22. watering doth make vs fruitefull vnto rightcousnesse for to bring foorth aboundauntlye the fruites of our fayth , that our heauenly Father Of the holy Ghost . may be glorified through our good works , conuersation , and outward liuing , for the which cause he is many times called a a Math. 3. 1● . iohn . 4 10. & 7. 38. titus 3. 5. 1 iohn 5. 8. water . The same is hee that consumeth and burneth away the inordinate lustes and concupiscences of our flesh , kindling our hearts with the diuine loue of God & of heauenly things : wherefore he is called by good right fire . The same spirite also is called , b b 1. Iohn . ● . 27. 2 cor. 1. 21. oyle or vnction , by reason that his working moll●fieth the hardnes of our hearts , & maketh vs receiue the print of that image Iesus Christ , by whom onely we are sanctified . Finally , this is he that by his inspiration doth make vs wholy to liue c c Iohn . 6 6● . galat. 5. 16. rom. 8 9. vnto God , so that we be no more led by our owne ●enlualitie , but follow onely his motion and guiding . Therefore is it sayde of Bernard very well , what good doth the spirite or holye Ghost in vs●●e doth warne moue , and teach : he doth warne our remembraunce , he doth moue our willes , and d d Iohn . 14. 26. 1. Iohn . 2. 27. teach our reason . Therefore if there be any goodnes in vs , it is the fruite of his grace and vertue , but all our giftes without him are meere darknes of the mind , and wicked peruersnes of the heart .

PA.

Howe vnderstandest thou the eyght of the Romaines and 15. verse , where he speaketh of the spirite of bondage , and spirit of feare ?

TI.

One and the selfe same spirite of God bringeth foorth two effectes , the first is called the spirite of bondage or feare , which engendreth in vs feare & sorrow . Heb. 12. 18. for first by the law and threatnings , it maketh afrayd those men that are to be iustified , and breaketh and vexeth them with scourges and stripes of the conscience , that vtterly dispairing Satisfaction made by Christ . Christ beareth our sinnes of them selues , they maye flye vnto Christe , vnto whome when they are come , and that they embrace him by fayth , they are not onely iustified , but also are freely and of their own accord stirred vp to iust , vpright , and holy workes : The other is the spirite of grace and adoption , which is giuen vs by the preaching of the Gospell , the first belongeth vnto a a Rom. 8 , 15 seruauntes , the seconde vnto sonnes . Gal. 4. Rom. 8. 18. 2. Tim. ● . 7. Heb. 10. 29. Yet doth it not hereof follow that all Prophetes and Patriarkes were seruauntes : or there were no Sonnes before the reuealing of the gospell , but it compareth the giftes of the one with the other , abasing the giftes of the Lawe in respect of the giftes giuen vnder the Gospell .

PA.

Is it then sufficient that Christ is dead & that he hath yeelded to God his father on such an obedience , yea , ( I say ) is it sufficient for the sualuatiō of man , that the sonne of God was made man to bear the iudgement , the wrath and cursse of God in their owne nature and their owne flesh ?

TI.

If that were ynough all should be saued indifferently , as well the Reprobates as the elect , and the vnbele●uers as the faythfull .

PA.

What is more requyred then ?

TI.

That the same satisfaction which Iesus Christ hath made to God his father may be communicated & aplied to vs that beleeue , for the vnbeleuers haue nothing common with Iesus Christe , but that they are men of the same humaine nature , but the b b Ioh 3 , 16 & 15 , 19 & 13 , 1 1. ioh 2 , 2 & 4 14 faithfull haue this more , which is the principall , that all that they haue is common to Christe with them , Participation betweene good and 〈◊〉 and that which Iesus Christe hath is common to them also .

PA.

What is it that Iesus Christ may take of them , for asmuch as they be all none other then pore and sinfull men ?

TI.

He taketh vppon him their a a Ioh 2 , 2 & 3 5 rom 4 , 25. 1 pet 2. 24 gal. 1 , ● . 1 tim 1 , 15 heb 9 , 26 , 28 & 10. 12. 14 18 luke 24 , 47. sinnes , and the paine which is due to them , as though he him selfe had committed them , and that he were guyltie to discharge and deliuer them .

PA.

He taketh then nothing of vs but onely the euill which is in vs .

TI.

What other thing may he take , seeing there is no other thing in vs , but the nature of the aliance and Communion that Iesus Christ hath with the faithfull , and that the faythfull haue with him by the b b Esai 48 , 16 act 13 , 2 act 20 28. 1. cor 12 , 6 power of the holy ghost , which ioyneth them with him by true and liuing fayth , for otherwyse there should be no perfect communion , and so the aliaunce shoulde not be full , if there were no participation of good and euill , suche as it shoulde and ought to be among those which be allied .

PA.

Then on the contrary , it must be , following the nature of this communion and aliaunce that we receiue of Iesus Christ , the good things that are in him , as he doth the euill that is in vs .

TI.

It is so to be vnderstood .

PA.

According to that which thou haste sayde , the Church doth not only obtaine remission of sins but also the victory against sinne , death , hell , and the diuell , and likewise eternall life , the which c c Math 2● , 39 ioh 13 , 34 , 35 rom 14 , 5. 1. cor. 10 ▪ 24 & 13 , 4 , 5 , &c. 2 cor 11 , 2● 2● gal. 6 , 2. phil 2. 1 , 2 , &c. Iesus Christ hath wone for it , because she is the spouse of him , and that shee entreth into communion of all his goods with him by meane of this spirituall mariage , 〈◊〉 between good and 〈◊〉 The signification of the word Iustificare . by the which shee is conioyned to him , as a chaste Virgin by the vertue of faith in him . Now then , I would haue thee tell me the meane that the Lord vseth in this spirituall mariage .

TI.

No mariage can be made except the husband and the wyfe do giue the fayth of mariage the one to the other , the which importeth all that which belongeth to true mariage . For the true foundation of mariage , lyeth in that Fayth which the husbande and the wyfe doe giue the one to the other , and therefore men say , that they which haue so giuen their faith , are assured by promise that is made on both parts , which can not be don but by words , whereby the husbande and the wyfe declare their will and consent . Euen the like is done by the ministery of the a a Mark . 16. 15. rom. 1. 16. 1. corin . 1. 9. tit. 2. 11. 2. pet. 1. 4. Gospel , betweene Iesus Christ and his Church : for the●e is the promise which Iesus Christ made vnto her , and then that is there also , wherby the Church accepteth that promise of her husbande , and by the which she giueth her b b Ose. 2. 19. 2. cor. 11. 2. ephe. 5. 31. apoc. 19. 7. & 21. 2 9. selfe to him , euen as he hath giuen him selfe to her .

PA.

Whence hath this woorde ( Iustificare ) beene borrowed , and what signifieth it ?

TI.

This woorde ( Iustificare ) to Iustifie , hath beene of S Paule borrowed of the common vse of the law , c c Deut. 25. 1. pro. 17. 15. esay 5 23. rom. 8. 33. psalm . 51 4. for in iudgement to iustifie a man , it is to asloyle or quit him of the crime that is layde to his charge , or that he is accused of , and to pronounce him righteous , iust , innocent , and guyltles . After the same manner , when we say that God doth iustifie vs , our meaning is , that God doth d d Esai . 53. 11. rom. 3. 20. & ● . 18. & 8. 30. 33. actes ▪ 13 39. ●uke . 7. 29. & 17. 15. psalm . ●1. assoyle & quit vs of all crimes , offences , and trespasses that can be layd to our charge , or that we can be accused of , & Signification of the word Iustificare . Differences of righteousnes . that he doth pronounce vs iuste & righteous in his sight , that is to saye , that first he doth pardon & forgiue vs our sinnes , he couereth them , and doth in no wyse impute them vnto vs , but a a Act. 13. 24. psal. 32. 1. rom. 4. 8. 24. rom. 3. 26. gala . 3. 8. ephe. 1. 5. 2. cor. 5. ●8 . imputeth vnto vs righteousnesse , not our owne which is none at all , but the righteousnesse of his sonne our sauiour , and so through his righteousnesse doth both saue and make vs blessed .

TI.

Saint Paule did dispute and reason againste them which did attribute iustification to workes . Difference and reco●ciliation of S Paule and S. ●ames . But S. Iames did write againste them which did vtterly contemne & dispise good workes . 2. And therfore Paule sheweth the causes of our iustification , Iames sheweth the effectes and fruites of the same . 3. Paul declareth how we are iustified . Iames declareth how we are knowne to be iustified . Paule excludeth workes as not the cause of our iustification , Iames approueth workes as effectes proceeding of the same . 4. Paule denieth that any good workes can be in them that be not iustified , Iames affirmeth that they which be iustified can in no wise bee without good workes .

PA.

What difference is there betweene the righteousnes of the law and the Christian , the Pharisaicall righteousnes , and the righteousnesse of the Gospell ?

TI.

The first difference betweene the righteousnes of the law & the Christian righteousnes is , that the righteousnes of the law , is of the b b Math. 3. 15. & 5. 20. act. 13. 10. rom 2. 13. & 10. 3. 4. &c. tit. 3. 5. heb. 9. 8. r●ue . 3. 15. 1● workes of the law , but the righteousnes of the Gospell is without the workes of the law . The second is , that the righteousnesse of the lawe is the righteousnesse of the worker , but the righteousnesse of the gospell is the Righteousnes of the lawe . Of the Gospell . righteousnes of the beleeuer . The third is , that the righteousnes of the law is not ▪ imputed freely , but commeth to passe of the desert of a mans owne obedience , but a a Hab 2 , 4 rom 1 , 17 rom 3 , 11 gal 3 , 11 heb 10 , 38 gen 15 , 6 act 10 , 43 rom 3 , 24 rom 4 , 5 , 8 , 24 ●phe 1 , ● & 2 , 8 psal 32 , 1 gal. 3 , 8 2 corin . 5 , 18 the righteousnesse of the gospell is imputed without desert of a mans own obedience . The fourth is , that the righteonsnes of the law is a formal righteousnes , as which is framed to a man by his iust dealings , but the righteousnes of the gospell is an imputed righteousnes , when the iust dealings of Christ are imputed to him , that beleeueth . Therfore that man is said to be iustified according to the form of the law , which of an b b Leuit. 18 , 5 ezek. 20 , 11 rom. 10 , 5. gal. 3 , 12. vnrighteous person becommeth righteous , through his own iust dealing & fulfilling of the law , according to this saying . The man that doth these things shalliue in them : but he is sayde to be iustified after the maner of the Gospell , who of a guilty person is made not gilty , by reason of Christs c c Esai 53 11. rom 3. 20 & 5. 18. righteousnes , which is taken holde on by faith . The righteousnes of the law is a perfect obedience of a man to the lawe of God , but the Christian or gospell righteousnesse is Christes obedience imputed to him that beleueth . A d d Gen. 15 , 27 & 17 , 1 iob . 1 , 8 luke 2. 25 psal 10 , 1 , 6. righteous man after the law , is he that dealeth iustly & vprightly , according to the meaning of the lawe : but he is righteous after the gospel , to whom God ●orgiueth his sin , & e e Psal 32 , 1. rom 4 , 8 , 24 imputeth Christs righteou●nes , & whom he accepteth to eternall life freely for Christes sake . Iustification f f Rom. 10 , 5 Ieuit. 18 , 5. after the law is an abling os a man before god , for the soundnes & perfection of his obedience to gods law ▪ but christian or gospel righteousnes is an abling of man be●ore God , is an imbracing by ●aith of the soundnes & perfection of Christs obedience to God the father . Thus haue we difference betw●en the christian righteousnes , & the righteousnes of the Righteousnes o● the lawe . Of the Gospell . law . Now let v● see how the Christian righteousnes exceedeth the righteousnesse of the Pharisies . The christian righteousnes exceedeth the Pharisaicall in theese foure thinges . In cause , qualitie , effect , and end The cause of christian righteousnes is God , Christes desert and faith taking hold of the benefite offered : but the cause of Pharisaicall righteousnesse , is mans hipocrisie , ignorance of Gods righteousnes and an outwarde a a Esai 29. 13 mat. 15 , 3 , 6 , 9 marke 7 , 7. collos. 2 , 8 , 22 obseruance of mens traditions . The qualitie of Christian righteousnes , is the obedience and fulfilling of the lawe in Christe : but the qualitie of Pharisaicll righteousnes , is but only an outward visure of feined & b b Mat. 6. 2. 16. & 15 , 7 , & 23 5 , 27. mark 7. 6 luke 11. 39. & 20 , 47. counterfait holinesse . The effect of Christian righteousnes , is newnesse of spirit , the feare of God , true godlinesse , inuocation , true humilitie , patience , and a beginning of obedience towardes Gods lawe , in so much that a man beeing iustified by fayth , desireth nothing so muche as to obtayne God . To bee briefe , his chiefe pleasure is in the lawe of the Lorde , after he knoweth that damnation is taken away by Christ● merite : but the effect of Pharisaicall righteousnesse is , pride , glorying before God , superstition , disdaine of ou● neighbours , and to be short , such as e Mat 7 , 17 1● 19. & 12. 33 luke 6. 44 the ▪ tree is , such is the fruite , for an euill tree can not bring forth good fruite The ende of Christian righteousnes is , to haue d d Rom. 5. 1. peace with God , to haue accesse vnto God , to giue glory vnto God , & finally to obtaine euerlasting life freely for Christs sake : but the end of Pharisaicall righteousnes is , to giue e e Math. 5. 20 luke 11. 39. prayse to a mans own selfe , & to take it from god , and to vaunt among men , vppon which at length shall ensue horrible punishment , vnlesse there be a The honour of iustification is attributed to fayth . turning vnto the Lord .

PA.

Shew me now what is the cause why Iustification is ascribed to faith ?

TI.

The honour of iustification is attributed to a a Gen. 15. 6. heb ▪ 2. 4. act. 13. 39. rom. 1. 17 & 3. 12. & 4 5. & 5. 1. & 10. 4. 6 gala ▪ 2. 16. ephe. 2. 8. faith chiefly , because man doth acknowledge himselfe by the same , such as he is of his own nature , to wit , a poore & miserable sinner , the childe of wrath , subiect to death and eternall damnation , therefore spoyling , empting , and making him selfe all naked and voyd of of all his owne iustice , and of al his trust in his owne workes and merites , hee doth embrace Iesus Christ to be clad b b 2. cor. 5. 21. rom. 6. 19. gala . 2. 16. 21. & 3. 9. 10. phil. 3. 9. tim. 1. 9. tit. 3. 5. heb. 11. 7. with his iustice , to the end that by it his sins may be couered , in such sort that they come not in account at the iudgement of God . And to speake yet more fully , I say that faith instead of bringing to God any thing that is of man , bringeth him to Iesus Christ , to receiue of him thereby that which he can not finde in him selfe , to wit , the e Luk. 7. 50. & 8. 12. ephe. 2. 8. 1. pe● . 1. 9. righteousnes of Iefus Christ , which maketh a man righteous before God , euen as though hee were wholly innocent , for as much as God esteemeth him for ●uch a one , accepting the iustice of his Son Iesus Christ for full satisfaction , and allowing the same to him , as though it were proper to the man to whom it is allowed .

PA.

What commoditie bringeth it ?

TI.

It bringeth also this commoditie , that wheras before he coulde doe nothing but euill , this faith doth d d 1. Cor. 30. 32 1. thes , 4. 3. sanctifie him , disposing him to the obedience of the will of God , and to all good workes , to the ende that he may serue to iustice and to holynesse , Luk 17. 5. wheras before he serued to in iustice and to sinne .

PA.

How doth faith sanctifie man ?

F●●th sanctifieth man . Kindes of Sanctification . TI.

In this sanctification of man by fayth , two things are to be considered First , because that Iesus Christ hauing taken our owne flesh in the Wombe of the a a Math. 1. 16 23 , 25. luke 1. 30. 31. & 2 , 7. virgin , hath sanctified him in his , which thing the holy ghoste hath testified , when in forme of a Doue he descended vpon Iesus Christ which is our heade , in whome all his members are foorth with Sanctified . Secondly , b b Rom. 5 , 1. rom 8 , 16. heb 10 ▪ 22 , 2● . 1. iohn 4. 13. because that fayth which embraceth and receiueth wholy Iesus Christe with all his gifts and graces , is neuer in man without the spirite of him , nor the Spirite of him , without his fruites , which are altogether contrary to the workes of the flesh ; to wit , of the corrupted man that is not regenerate by the spirite of God .

PA.

Expound now to me the kinds of sanctification , and the difference of them .

TI.

I will say vnto thee for the first , that we must put difference in this matter , betweene the cause of our saluation , and the testimony of the same , and then afterward between the sanctification by Iesus Christe which is imputed to vs , and that which is ioyned to our person .

PA.

What thinkest thou to be the cause of our saluation ?

TI.

c c Math. 20 , 2● mark 10. 45. iohn 11 , 5● . act. 20. 28. rom 4. 15. & 14. 9. 1. cor. 5 , & 7● 15. 3. Iesus Christ dwelling in vs by fayth .

PA.

What meanest thou by the ●estimony that we haue of the same ?

TI.

The Sanctification whereof we nowe speake .

PA.

How doest thou vnderstande that it is the testimonye of our saluation , and of the cause of the same and not the cause it selfe ?

TI.

For because it testifieth that Iesus Christ dwelleth Kindes of Sanctification and the difference of them . in vs , as the effect testifieth of his cause .

PA.

What followeth thereof ?

TI.

That the cause is there , seeing we see the effectes , to wit , a a Iohn 17. 10. 11. & 20. 21. 22. 23. 25. 26. Iesus Christ with all his gyftes and graces

PA.

And what inconuenience were it to holde our Sanctification for the cause of our Saluation ?

TI.

For the better vnderstanding of all this matter , it is meete that I expound it to thee

PA .

What difference doest thou put betweene the sanctification of Iesus Christe which is allowed vs , and that which is ioyned to our proper person , and then the fruites of the same ?

TI.

I doe call Sanctification properly that which we consider in the very person b b 1. Cor. 1. 30. 31. Iesus Christe , the which sanctification is not properly ours , as a qualitye coniunct to our person , but onely by imputation .

PA.

What meanest thou by that imputation ?

TI.

That it is allowed vnto vs , as his c c psal. 32. 1. Rom. 4. 8. 24. Gal. 3. 8. Ephe. 1. 5. 2. cor. 5. 18. iustice is attributed and allowed vnto vs by the iustification which we obtaine in him by faith .

PA.

Is that the cause why S. Paule sayth , that d d 1. Cor. 1. 30 3 2. God hath made Iesus Christ vnto vs wisedome , iustice , sanctification , and redemption ?

TI.

There is no doubt of it , but it must be considered , that beside this kind of sanctification that is so imputed and allowed vnto vs , ther is yet another that is ioyned to our very person , not onely by imputation , but as a qualitie sticking in vs , which proceedeth from that first kind of sanctification wherof Kindes of sanctification and difference of them . we haue euen now spoken .

PA.

What vertue hath euery of them in vs ?

TI.

The first doth fully sanctifie vs before God , because it is full and perfect .

PA.

The other , is it not of the same nature and force ?

TI.

No , for it sanctifieth vs but in a a Iohn 1. 16. ●ol. 1. 10. & 2. 9. part .

PA.

For what cause ?

TI.

For because it is but begun in vs , and not perfect , wherefore it cannot fully sanctifie vs , except it be full and perfect .

PA.

And when shall it be so ?

TI.

When our regeneration and reformation to the image of God shall be .

PA.

It shall not then be in this mortall life ?

TI.

It is true : but it shall bee in the life to come , in the which our life which is now hidden in Iesus Christ shall be shewed , and what we be shal appear , when we shall be made like vnto the glorious body of Iesus Christ .

PA.

What difference puttest thou between these two kinds of Sanctification ?

TI.

I call the first perfect : for that is is the verye sanctification , not onely of that which Iesus Christ is sanctified in his flesh and humaine nature , but also by reason whereof he is called the holye one of holy ones , for so much as by the communication of the same b b 1. Pet. 1. 15. 16. 2. pet. 3. 10 11. he doth sanctifie all his elected , to make them holy without blame before God , who hath chosen them therevnto .

PA.

If it be the same sanctification wherewith Iesus Christ is c c Rom. 8. 30. sanctified , and doth sanctifie others , it is very certaine that it can not be but perfect .

Testimonies of our saluation . TI.

If it be perfect in him , it is also perfect in vs , in so much as dwelling in vs by faith , we haue him with all the holines that he bringeth with him , the which we euer draw out of him , as of his true fountaine , the which we haue in our selues when wee haue Iesus Christ .

PA.

If we haue in Iesus Christ the fountaine of all holines , whereby we are continually and perpetually sanctified , what other imperfect sanctification may then be in vs ?

TI.

That which we consider in our own proper flesh and nature , regenerate and renued by the spirit of God , whiche is as it were watred with the streames of that fountaine of all sanctification , to make vs bring forth the a a Heb ▪ 6. 11 , 12 2. pet. 1. 10. luk. 19. 8 , 9. act. 2. 44. fruits of true sanctification and holmesse , in the stead of the fruites of sinne which it brought forth in time before , as the earth , which being cursed & barren , is afterward made fer tile , & beareth better fruites by the blessing of God .

PA.

Thou wilt then saye , that this seconde kinde of sanctification is not onely adherent to the person of Iesus Christe , and that it is not onely ours by imputation , as is the first , but that it is also adherent to our flesh & nature , as a new qualitie which Iesus christ hath put into vs by his holy spirit , which maketh our flesh holy in it selfe , to doe afterwardes holy workes .

TI.

It is euen so .

PA.

Thou wilt then say also , that b b Philip. 1 , 9. 1. pet 2. 12. 3. corin . 15. 58. luke 19 , 8. 9. the holy works which men do beeing so sanctified , be the fruites of the same sanctification ?

TI ,

It is euen so . But because there remayneth continually much of our natural corruption in our Holy workes testimonies of our saluation . flesh , whilste we are in this world , there can proceed from vs no worke so holy , but that it is found verye a a Gen. 8. 2● . & 1. 18. 27. esai . 6. 5. ezek. 16 , 15. exo. 30 20. act. 21. 24 psal. 51. 5. iohn 3. 5. heb. 9. 14. foul and farre of from the perfect holinesse which God requireth of vs in all our works .

PA.

What wilt thou then conclude by that ?

TI.

That our workes be so farre off from worthinesse to be presented for satisfaction and to obtain saluation by them be they neuer so holy , that if he should iudge of them according to the rigor of his iudgement , he should finde nothing therin but matter of b b 1 ▪ Cor. 4. 7 ▪ rom. 4. 4. 5. & 6. 23. condemnation .

PA.

Thou mayest not denye for all that , but the good and holye workes are very agreeable to him .

TI.

If it were otherwise , they ought not to bee done , but thou must note therein that they bee not acceptable vnto him as cause of our saluation , but as c c Math. 5. 16. 1. pet 2. 12. testimony of the same .

PA.

Howe vnderstandest thou that they be testimonies of our saluation ?

TI.

In that they testify that Iesus Christe is in vs , and that he there worketh by his holy spirite : wherfore it followeth that we bee iustified and sanctified by the d d Rom. 5. 1. & 8. 7. iustice and sanctification of Iesus Christ , the which God beholdeth , and for the regarde thereof he doth beare with the imperfection that yet remayneth in vs , and doth pardon vs that wherein we do yet daily offend him .

PA.

It seemeth to mee that thou wilt say in effect , by all this discourse which thou hast made , that what regeneration and sanctification so euer there be in our flesh and nature , we are not yet for al that so pure and so perfect , but that wee must haue continuall Gods wo●de the foundation of true Fayth . recourse to the iustice and a a 1. Cor. 1. ●0 . sanctification of Iesus Christ , which is ours , not as a quality of iustice ●nd sanctiti● , sticking and ioyned to our person , but onely for that it is allowed and attributed vnto vs , as though it were our own proper .

TI.

So it is , and therefore Iesus Christ hath sayde to the same effect , that he b b Iohn 13 , 10. that was already washed had not neede to wash his fe●te .

PA.

What meaneth hee by this manner of speech ?

TI.

That albeit we be iustified already , sanctified and purified of our sinnes by the sayth that we haue in him through his word , yet for all that , forasmuch as there resteth in vs alwayes certaine filthinesse and corruption , which proceedeth of our corrupted nature , which is not yet throughly well renued and reformed to the c c Gen. 1. 27. Wil. 2. 23. 1. Cor. 15. 49. Ephe 1. 23. 24. Colos. 31. 10 image of God , we haue alwaies neede to goe to d d 1. Cor. 6. 11 Act ▪ 22. 16. wash and clense vs of oure filthinesse in the true fountaine of all purity , iustice , and sanctification which is opened to vs in Iesus Christ , for we haue no remission of any one sinne of ours , but onely in e e 1. Ioh. 2. 2. & 3. 5. 1. Pet. 2. 24. Gol ▪ 1. 4. Act. 10. 34. Ioh. 1. 29. Heb. 9. 26. 28. Rom. 5 8. 1. Tim. 1. 15. 2. Pet. 1. 9. him , by the meanes of ●ustification that we haue by fayth in him .

PA.

Can our works in no wise please God ?

TI.

There is no man that maye doe anye worke which may be acceptable to God , if first the person which doth it , ●ee not acceptable to him . Nowe sinne of his nature deserueth the wrath of God , & not his loue and fauour . Therefore because al men are sinners there are none which are agreeable to him , and if their persons bee not agreeable to him , no more can their workes please him so long as he doth consider them in their owne nature without Gods word the foundation of true fayth . his grace in Iesus Christe , by whome onely man is made agreeable to him .

PA.

Can any thing done with a good intent bee to Gods honour ?

TI.

Nothing can be done to the honour of God , not with a good a a 1. Sam. 13. 11 & 15. 11. 13 2. Sam. 6. 6. 7. intent but that which is come according to his worde , for the worde of God is the very true and onely rule of all good intents , and of the honor wherewith he ought to be honoured .

PA.

But if a man thinke to do well , and doth that which he doth to none other ende but to honoure God , is not that inough ?

TI.

No , for then it had not beene needefull that God should euer haue giuen a law to man to teach him but that he had onely commaunded that euery man shoulde doe that which liked him , where hee hath done clean contrary , saying , b b Deut. 12. 8. Pro. 14. 12. Esai . 3. 7. & 66. 3. 4. Iohn . 16. 2. Gen. 48. 18. Num ▪ 11. 28 iud. 17. 3. Math. 16. 22. Mark . 9. 38. Luk. 9. 54. iohn 13 8. Doe not euery one of you that which shall please you , but that onely which I commaund you .

PA.

But if they which serued God according as t●ey haue bene taughte of men , doe the same faithfully , may they then doe it without fayth ?

TI.

Yea truely , for as there be no good intentes , but those which are gouerned by the onely rule and c c Ioh ▪ 4. 23. 24. Esai ▪ 29. 13. Math. 15. 9. Deut. 12. 32. & 5. 32. Prou. 30. 6. io●h . 1. 7. Apo. 22. 18. 19 will of the worde of God , euen so is there no t●ue Fayth but that which hath certaine and sure foundation in the same worde and will , which onelye is iust and reasonable , and ought to bee a rule to all reason and iustice vnto men .

PA.

When thou doest any thing at auenture , canst thou doe it with certaine assurance ?

TI ,

No , because Fayth and doubt are as contrary Gods words the foundation of true Fayth . Two sorts of vocation . as is to be certaine and vncertain , will say this neuer without true a a Rom. 8. 16. heb. 10. 12 23. 1 ioh 4. 13. 19. rom. 3. 27. & 4 19. & 8. 16. ephe. 3. 12. heb 10. 22. 1. iohn 4. 13 ▪ & 5. 19. 1. cor. 4. 4. & 9. 26. tit. 3. 6. assurance of that which he beleeueth and followeth , because she is buildcd vpon the sure word of God , by the which shee is assured of his good will , and she doth nothing at auenture , but is euer certaine that that which shee beleeueth , and that which she doth , is pleasant vnto God .

PA.

What commodities doth this assurance bring to men ?

TI.

Two , whereof the first is , that man haue the Maiesty of God in such high estimation , and beareth him so great reuerence , that not onely hee will not willingly b b Rom. 6. 1. 1. cor. 6. 11. 1. pet. 4. 1. offende him , but also hee will not put himselfe in any hazarde , and doe any thing at auenture , when there is question of the seruice and honour of God , and therefore he will euer bee assured of his will , for in whome a man hath his cheefe trust , to him doth that man reuerence , and seruice , such as he knoweth shal please moste . The second is c c Act. 23. 1. & 22. 16. 1. cor. 4. 4. 2. cor. 1. 11 17 & 4. 2. heb. 13. 18. the quietnesse of a good conscience that man hath by that meane , when he is assured that he pleaseth God by an assurance so certainly founded vpon the witnesse of God himselfe ?

PA.

Shew me the sortes of vocation , and the difference of them .

TI.

Ther● are two sortes of vocation , the one Vocation o●twards . outward , and the other inward . By outward vocation I mean a common & generall vocation , by the which God doth call by the outward preaching all those to whom the gospel is preached , be they chosen or reprobates ▪ and by inwarde vocation , I vnderstand Vocation inward . that , wherby God doth not onely cal man by the outward preaching of his word , but maketh Two sorts of vocation . The will of God towards 〈◊〉 . them to feare the power and a a Rom. 8. 3● . 1. cor. 1. 9. 2. pet. 1. 10. Iude. 1. efficacie of the same by his holy spirit , in such sort that they do not only hear it with their outward eares , but do also receiue it into their hearts by faith , whereby they are iustified . The very b b Mat. 20. 16. & 22. 14. luke 14. 24. reprobates may be called by outward vocation , but it profiteth them nothing , except the inward be there ioyned with it , and as concerning them , it serueth them but to their greater condemnation , forasmuch as the grace of God was offered vnto them , and they haue reiected it through their ingratitude and vnbeleefe , as though it had neuer beene offered vnto them , yet in the meane time it is not altogether in vayne , for it serueth to declare better the peruersity of men , and to make them more inexcusable at the Iudgemente of God , and to set forth the better his great iustice in their iust condemnation . It then foloweth by that which hath beene sayd , that those which are not called but onely by this outwarde calling , are not also iustified , nor consequently glorified .

PA.

How hath God alwaies accustomed to vtter his will to men ?

TI.

By his c c Psal. 119. 10● deut. 4. 2. & 5. 32 & 18. 5. & 28. 14. & 30. 12. 13. 14 , 15. 19. math. 7. 2● & 12. 50. & 25 3. 2. cor. 3. 6. 14 gal 3. 15. 17. worde , and by some outward signe● for looke what the word putteth into mens ears to be conueied vnto the minde , the same thing doth the signe set before the eyes to be seene , to the intent that by them as it were with windowes , a certein light might be conueyned in vnto the soul , so as the worde and the signe might bee a double warrant audible & visible , the end & drift of which is all one . Howbeit so as the interpretation of the signe is to bee fetched alwaies out of the wor●● alone .

How the sacrament is to be vnderstanded . PA.

What meanest thou by this worde Sacrament ?

TI.

They be sacraments so called , a a Math. 3. 11 & 20. 26. 27 28. Mar. 16. 16 ioh. 3. 5 Act. 2. 38. & 8. 36. 37. 38. 1. Cor. 10. 16 & 11. 24 Gal. 3 26. 27 because there is in them seene one thing , and vnderstanded another thing , that which is seene hath a bodilye kinde and shape , that which is vnderstanded hath a spirituall fruite . And Christ is the b b 1. Cor. 10. 2 3. 4. Rom. 4. 11 matter , or if thou wilt the substance of all Sacraments , forasmuch as in him they haue all their perfectnesse , and do promise nothing without him , yet in treating of sacraments you must obserue a distinction , for a sacrament , not only signifieth that the figure and truth are there conteined , but that they do not so hang togeather , but that they may be serued , and that in the very conioyning the thing mus●e alwaye be discerned from the signe , that we giue not to the one that which belongeth to the other . The Sacramentes are common to al , but the c c Gen. 17. 23. Heb. 12. 16 Math. 26. 25 Act ▪ 8. 13 grace is not common , which is the power of the sacramentes , as in Baptisme the washing of regeneration is common to all , but the grace it selfe whereby the members of Christe are regenerate , is not common to all . Let this remaine certaine , that there is no other d d Rom 4. 12. 1. Co , 10 , 2 , 3 , 4 Rom , 2 , 19. 1. Cor , 2 , 11 , & 10 , 5. & 11 , 27 29. 1. Pet , 3 ▪ 21. Act. 15 , 89 office of the sacraments then of the word of God , which is to offer & ●et forth Christ vnto vs , and in him the treasures of the heauenly grace , but they auayle or profite nothing , but being receiued by e e Ioh 11. 26 & 15. 5. 1. Cor. 10. 1 Ephe , 3 , 17. faith , euen as wine or oyle , or any other liquor , though you powre it on largely , yet it will runne beside and perishe , vnlesse the Vesselles mouth be open to receiue it , and the vessell , though it be wet round about on the out side , shall neuerthelesse remaine emptie and voyde within . Beside this we must beware least we shuld How the sacrament is to be vnderstanded . thinke that there is some secrete power knit and fastened to the a a Hag , 2 , 13 , 13 Math , 3 , 11. 1. Cor , 10 , 1 Ephe. 5 26 1. pet. 3. 21. sacraments , that they may of them selues giue vs the graces of the holy ghoste , like as wine is giuen in a cup , whereas onely this office is appointed to them by God to testifie and stablish to vs the good wil of God towards vs , and do profite no further vnlesse the holy Ghost ioyn him selfe to them , which may open to our minds & hearts , & make vs partakers of this testimony , wherin also do clearely appeare diuers and seuerall graces , for the Sacraments are that thing to vs of God , which to man are messengers of ioyfull things or earnests in stablishing of bargins , which do not of themselues giue any b b In the former places quoted . grace , but do tel and shew vs , and as they be earnests and tokens , doe ratifie vnto vs those thinges that are giuen vs by the liberality of God c c Muse . common places in the tit . of Sacraments Attic ▪ 6 , 8 , 9 To this effect speketh Musculus , As the sacraments be signes of grace , so do they signify grace : as they be the seales of the iustice of Fayth , so they do seal and confirme it : and they do confirm vs , not as the very ensealing spirite him selfe doth , but as ensealing signes . As they be figures and formes , so in the outwarde similitude they doe figure and represent the things signified : as they be the first principles , so do they first instruct in the principles , & as they bee remembrances , so do they renue the benefits of the heauenly grace in the mindes of the faythfull , for d d Beza . Confe ▪ cap. 4. Artic. 44 , 46. God him self with the most present power of his Spirit , is present with his owne institution , least the ministration which he hath ordeined of the sacraments , shoulde be fruitlesse and vayne . And therefore he truely perfourmeth in deed whatsoeuer he promiseth & figureth in signes , neyther do the sign● Of the nature of Baptism● . want their effect , that the authour of them may bee proued true & faithful . Here also it is to be noted , that God inwardly worketh that which the minister figureth and testifieth by outward doing , least that bee drawn to a mortall man , which God claymeth to him selfe alone . The same thing doth Augustine wisely touch . How ( saith he ) doth both Moses sanctify , and God , not Moses for God , but Moses with visible sacramentes by his ministery , but God with inuisible grace by his holy spirite , where also is the whole fruite of visible sacraments , for without this sanctification of inuisible grace , what doe those visible sacraments profite ?

PA.

What meaneth Christe when hee sayth , Baptizing them into the name , or in the name of the Father , and of the Sonne , and of the Holye Ghost ?

TI.

He doth not simply commaunde them to baptize such as do beleeue , but to consigne them in a a Math. 28. 19 mark . 16. 15. baptism into the name , that is to say , into the possession , right , religion , and grace of the father , and of the sonne , and of the holy spirit , to be the people of God , the partakers of his couenaunt and grace . b b Exod. 3. 14. psal. 22. 22. Iohn 17. 6. math. 7. 22 & 28. 19. iohn 1. 12. act 3 ▪ 6. phil. 2. 9. And if we doe expounde into the name , that is to say , into the Faith and confession of his name , or into his possession , power , & iurisdiction , or into the strength and power , or into the couenant & grace , of the father , and the sonne , and the holye spirite , it is no matter , for al this is true and agreeth with the nature of baptisme .

PA.

Tell me , must we be nourished with spiritual meate and nouriture into eternal life , and that by a spirituall manner agreeable to the spiritual birth & Of regeneration . life , into the which wee are regenerate by Baptisme ?

TI.

We are not regenerate in baptisme by anye corporall or materiall seede of the body and of the bloud of Iesus Christ , nor by any naturall maner , as we are naturally begotten by our fathers and mothers : a a Rom. 6. 3. 1. pet 1. 18. 19. but that regeneration and newe byrth is wrought by a seed incorruptible , spirituall , and diuine , by the which we are begotten into the church , by the vertue of the holy b b Luk. 12. 12. iohn 3. 9. 8. & 1. 33. & 6. 63. & 14. 17. 26. 1 cor. 1● . 4. 6. ghost , by whom we are regenerate into a new life .

PA.

It is not also sayde , that Iesus Christe doth giue his body & his bloud in c c Rom. 9. 3. 1. cor. 12. 1● . 13. ephes. 4. 15. 16. & 5. 30. gal. 3. 27. baptisme , as he doth in the supper . Likewise the water is not called therein the body and the bloud of Iesus Christe , as Iesus Christ doth in the Supper call the breade and wine , by the name of them .

TI.

Albeit that the water be not there called in baptisme by that name , doest thou not thinke for all that , that the body and bloud of Iesus Christ bee there distributed and d d Mark . 1. 4. iohn 3. 5. act. ● 38. tit. 3. 5. communicated vnto thee in the same as well as the Supper .

PA.

I doe so vnderstand it .

TI.

Thou wilt then ordayne a baptisme without Iesus Christ .

PA.

Wherefore ?

TI.

Because thou canst not haue Iesus Christ , except thou haue him wholly , and very God , and very man , and that thou haue true communion with his body and with his bloud , not onely in the Supper , but also in baptisme .

PA.

Shew me the cause thereof ?

TI.

It is because that the baptisme doeth no Of Regeneration . lesse send vs to the death and passion , and to the body and bloud of Iesus Christ , then doth the supper , forasmuch as that is proper to all a a Act , 2 , 38 Rom. 6 , 34 1 , Cor , 10. 16 & 11 , 24 Gal , 3. 27 1 , pet , 2 , 2● sacraments ▪

PA.

Thou speakest as though baptisme and the supper were one very sacramente , and that there were no difference betweene them .

TI.

Not so , for albeit we do as well participate of the bloud of Iesus Christ in baptisme as in the supper , yet notwithstanding there is difference in the participating , and in the manner ther●of , in respect of the benefites of Iesus Christe , which are signified and communicated vnto vs as wel in the one of the sacraments as in the other .

PA.

Declare vnto me more easily that which thou now speakest of .

TI.

Although the body of Iesus Christe bee not giuen vnto vs in baptisme as for spiritual foode , as it is in the supper , that notwithstanding , it is there giuen vnto vs in very deede , as b b 1. Cor , 6 , 15 & 12 , 27 Ephe , 4 , ●5 & 5 , 30. a garment of innocency , iustice , and holinesse , to couer all our sinnes before God . And therefore S. Paule say th , that all those which are c c Gal , 3 , 27. Rom , 6 , 3 , 4. 1. Pet , 3 , 21 . baptized , haue put on them Iesus Christ .

PA.

And of the bloud what sayest thou ?

TI.

Albeit that it be not giuen to vs in baptism as for drink , as it is in the supper , yet notwithstanding , it is there giuen vnto vs for a spirituall washing of our soules and consciences , whereby Iesus Christ doth d d Act ●22 , 16 Ephe , 5 , 26 Tit. 3 , 5 , 6. 1 , Pet. 3 , 21 purify & clense his Church in this lauer of regeneration , to the end he may make it pure and cleane without spot or wrinckle , and a holy & glorious church .

PA.

I did neuer yet so well vnderstande these Of the Lords Supper . pointes .

TI.

Howe doest thou then nowe vnderstande them ?

PA.

That euen as a garment or a cloake do serue to couer the body , euen so doe the innocencie , iustice , and holinesse of Iesus Christ , serue vs to couer our sinnes at the iudgement of God , to the end that there appeare no one spot of them in his sight .

PA.

And touching the bloud of Iesus Christ , what thinkest thou ?

TI.

I thinke that the a a Math , 26 ▪ 28. Ephe , r , 7 , & 5 , 25 , Gol 1 , 14 , 20 Tit , 3 , 5 , 6 Apoc , 1 , 5. bloud of Iesus Christe is called the washing of soules & of consciences , not as though they must be washed and dipped in the bloud of Iesus Christ , as one would wash and dip a body that he would wash and make cleane , or some other such like thing , but that the holy b b Ioh. 3 , 5. Rom , 8 , 15 , 16. Heb , 9 , 14 & 10 , 22 goost speaketh so to giue vs to vnderstande that which thou hast sayde , to wit , what the water of baptisme signifieth , concerning the washing and purification of our soules and consciences in the bloud of Iesus Christ .

PA.

What is the Lords supper ?

TI.

The Lordes supper is the gathering together of the faithfull of Christ , and the publike ministery of the new Testament , in which the Sacrament of the Lordes bodye and bloud is giuen and receiued , according vnto the institution c c Math , 16 , 26 Luk , 22 , 19 1 , Cor. 11 , 24 26. of our Sauiour Christe , by the misticall breaking of breade , and the blessing of the Cuppe in the Communion of the church from his table , and therewith the memory of the onely Sacrifice which was d d Heb , 5. 6 , & 7 , 26 , & 9 , 11. 12 , & 10 , 9 , 10. Rom 5 , 8. & 6 , 10. 1. Cor , 15 , 3 2 , Cor , 5 , 14. 1. Pet. 9. 18. ● once perfourmed for our saluation vpon the Altar of the Crosse , The meaning of these wordes Hoc est corpus meum . is celebrated with thankes giuing , and the exercise a a Math. 22. 39. rom. 1. 3. of Christian loue .

PA.

How expoundest thou these wordes , Hoc est corpus meum .

TI.

There can not be a more conuenient exposition , then when the Sacramentall wordes bee Sacramentally expounded , the proper properly , the spirituall spiritually , and the b b 2. Corin. 2. 6. ioh. 6. 56. 57. & 7. 4. 56. rom. 8. 11. 12. & 12. 1. misticall mistically . For the Sacramentall wordes require none other meaning or interpretation then euen as they bee spoken , but the maner of the thing which is declared & vttered in them , is not proper , but Sacramen tall : for the which I doe say , that c c 1. Ioh. 2. 29. & 3. 10 Sacramentes are Sacramentally to bee expounded , as for example , d d Gen. 17. 10 11. & 33. 20. exod. 12. 11. deut. 31 , 11. ioh. 14 , 6. & 15 1. act. ● . 24. rom. 4. 11 , 17. 1. cor. 10. 4. 16. tit. 3. 5. Circumcision is the couenaunt , and the Lambe is the passeouer , I take no word here otherwise then in the proper sence . Circumcision as it soundeth , is the very carnall cutting of the foreskinne , and the couenaunt is nothing els but the same which God made with that people . And the Lambe was but a naturall Lambe which they killed at the Lordes commaundement , and the Passeouer was spoken of none other , but of the Angell which stroke the Egyptians , & yet for all that , the maner of the speach wherby Circumcision is called the Lords couenant and the Lambe the Passeouer , is not proper and naturall , but Sacramentall , nor it can not be sayd , that Circumcision properly and naturally is the Couenant , & the Lambe the Passeouer , but as that was the signe Sacramentall of the couenant , so was this also of the passage of deliuery . In like maner in this present case , whereas the Lorde sayth . This is my body , it is e e Tertul. against Mar●i● lib. 4. Orig. in Leuit. Hom. 7. & vpon the Rom 4. booke 4. chap. Cip. 2. book . 3. chap. Hierom. vpon 26. of Math. Ambrose of Sac. 4. booke 4. chap. & 5. & 1. 1. Cor. cap. 11. August . de Catechis . cap. 26. Contra Adimat . cap. 12. a Sacramentall speache , because of the Of the Lordes Supper . Sacramentall manner of the Predicate , or of that which is reported , for that it is reported of breade , not properlye but Sacramentallye , that it is the Lordes body giuen for vs . I do leaue to each word his proper signification ▪ that the bread be very bread , the body the very body of the Lorde , and that is be is , but I can not make the manner of the predicate , or report to bee proper , vnlesse I shoulde make an intollerable confusion & vnreasonable in this matter , but Sacramentall , and conuenient to a Sacrament . Therefore let vs agree in iudgement , that the bread of the supper is the very body of Christ crucified , and dead for vs , as he sayde ; Take ▪ eate , this is my body which is deliuered for you , and so let vs keepe these words euery one in their proper signification , & when the manner is asked how bread is the lords body , let vs say that it is a report or speech not natural , but sacramental , so that the bread is the Lordes body , neither naturally , nor corporally nor personally ▪ no● really , but sacramentally . a a Iren. lib. 4. cap. 34. Tertul. against Marcio lib. 40. and against the Iewes . To be sacramentally , is to be according to the nature and meane of a sacrament , as the breade in as much as it is a sacrament of the Lords body , in that respect it is the Lords body giuen for vs , in such order & way as is conuenient to sacraments , like as by the order and way of his owne nature it is breade . And it is therefore called the Sacrament of the Lordes body , because that by his ordinaunce it is the holy signe and remembrance of his body giuen for vs , by breaking and distribution of which , he doth recommend the communion of his bodye , and remembrance of his death vnto his Church . It is one matter to say of any thing what it is in deed of it selfe , Of the Lords supper . and another matter to say what it is in this place at this present in some speciall deed and purpose , according to the will and meaning of him that appointed and gaue it . If a man take this saying , Hoc est corpus meum , in a naturall sence , it is made impossible and vnreasonable . But if a man take it in the sacramentall sence ▪ shall be sayde of breade , not what it is naturally and substantially , but what the Lord woulde haue it to be sacramentally , and for what he would haue it taken , & to what vse he appointed them the breaking , distribution , and communion of it .

PA.

How is Christes body present to the receyuers ?

TI.

Christes true body is truely present to them that truely receiue him , but a a Iohn 6. 50 1. cor. 10. 14. ephe. 3. 17. spiritually And so is it taken after a spiritual sort , for when he sayd , This is my body , it is all one as if he had sayde , This is the breaking of my body , This is the shedding of my bloud , as oft as you shall doe this , it shall put you in remembrance of the breaking of my body . And the shedding of my bloud : that as surely as you receiue this sacrament , so truely shall you receiue the benefite promised by receiuing the same worthily This I say that Christ entereth into vs , both by our eares , and by our eyes , with our mouth we receiue the body of Christ , and teare it with our teeth , that is to say , the sacrament of the body of Christ . Wherfore I say and affirme , that the vertue of the sacrament is much , and therfore Chysostom many times speaketh of sacraments no otherwise then of Christ himselfe . No man seeth Christ vpon the earth , he is seen with the eyes of our mind , with faith & spirite .

Of the Lords Supper . PA.

Howe doe our bodies receiue Christes naturall body ?

TI.

As Christe , not after his manhood , but after his diuine nature , liueth naturallye by his Father , which diuine nature of his , worketh also in his manhood an immortalitye : so our spirite and soule receiuing the naturall body of Christe in the mysteries by a a Iohn . 6 , 35 acts . 4 , 10 , 12 rom 4 , 24 , 2● & 5 , 8 & 14. 9. faith , do receiue also then nature of his body , that is , his purenesse , iustification , innocency , power , glorification , life , eternitie , and beatitude , the operation whereof redounding likewise vnto our bodies , doe make the same also capable of the same glorye and immortality . And thus it is true , that as Christe liueth naturallye by his father , so wee liue naturally by the body of Christe , eaten in the mysteries , hauing respect both to the manhoode of him & of vs , for as the flesh of Christe , in respect of bare flesh , liueth not naturally by the father , but for that it is ioined to his diuinity , so our flesh liueth not naturally by Christes bodye eaten in the Sacrament ▪ for then euerye wicked man eating the sacrament shoulde liue naturally by him , but for that our flesh b b Rom 9. 3 1 cor. 12 , 12 13. eph. 4. 15 , 16 & 5. 30 gal 3. 27. is ioyned to the spirite and soule which truely ●ateth the body of Christ by fayth , and so onely the bodies of the faythfull doe liue by eating the body of Christe naturally , in participating the naturall properties of the body of Christe .

PA.

After what ●ort is Christe present in the supper ?

TI.

Christ that sitteth in heauen , is present in the supper in mystery and by grace , and is ●olden of the godly , such as communicate him , not only sacramentallye with the hande of the bodye , but mu●he Of the Lords Supper . more holesomly with the hand of the a a Cyp. of the Lordes supper Agust . vpon Iohn , treatise 25 Origen in Math cap. 15. hart , & by inward drinking , hee is receiued : but by the Sacramentall signification he is holden of all men . The Sactamentall sort of eating Christes body , is iterated as often as the Lords supper is celebrated , which is not iterated often times to this end , that we shold iterate the eating and receiuing of the Lords body in very deede , like as we doe with corporall meate , which doth perish after it is eaten , but to th intent that in celebrating the remembrance of the Lords death , according vnto his institution , we may feede our fayth in him , and offer a sacrafice of praise vnto our Redeemer . For as the breade of life once truely eaten & receiued , wasteth not after it is eaten and receiued , so it doth not require to haue the iteration of eating and receiuing , for it sticketh by them , feeding them into euerlasting life whiche are once made partakers thereof . Hereof I doe admonish men , because of the ignorant , that they doe not referre the iterating of this eating & receiuing to the very heauenly meat it selfe , but vnto the sacrament thereof . The b b Ioh 6 , 35. 51 54. 55. 1 , corin. 11 , 28 , 29. 1 , cor. 6. 15. & 12. 27. ephes 4 15. 16. & 5. 30. continual and vncessing sort of eating Christs body is not sacramentall , but spiritual , and that onelye haue power and efficacy to feede vnto euerlasting life , whereunto wee must apply those thinges that be written in the sixt Chapter of Iohn . This is obtained by fayth onely , by which we incorporate into Christe , and being once incorporate , doe liue in a continuall fruition thereof , by the grace of the redemption purchased by his flesh and bloud . c c 1. Cor. 1. 30. ephe. 1. 7. mat 2. 28. 1. tim. 2. 6 luk. 10. 45 heb 9. 12. 15. 1. pet. 1. 18. 19 20. To eate and drinke the flesh and bloude of Christe in this sort , is to be continually refreshed , & continuallye to enioye this Heauenly foode , for as Of the Lords Supper . Augustine sayth , This grace is not consumed with bitings , This manner of a a Iohn 6. 40. 41. 47. 48. 51. 53. 54. 58. eating is to inioy the euerlasting life purchased by Christs death , not onely in faith , but in very deede . The spirituall eating which I do acknowledge to be in the Lords supper , doth derogate nothing of that which I haue said of the coutinuall and vnceassing fruition of the body and bloud of Christ , for that spirituall eating is nothing else if it be well considered , but a certain putting in b b ●uk . ●2 . 19. 1. cor. 11. 24. 26 remembrance of this , whereby , and by the efficacie of calling to remembraunce , the grace of Christ once receiued is reuiued againe in the hearts of the faythfull communicantes , by the faythe in Christes worde , which is set fotth in the supper ▪ And this kinde of chewing the cudd which is vsed in the Sacrament of the Lords body and bloud by faith , is not vnfitly called the spirituall eating , forasmuch as by it the heauenly meate is called vp again into the mouth of the hart to be ruminated , and doth so by the sweetenesse thereof most pleasantly ref●esh our spirite ▪ and the meate is also by this order made more sauory and effectuall .

PA.

Tell me what it is to be spiritually present ?

TI.

To be c c Ioh. 6. 40. 6● . spiritually present , is to bee in a spirituall sort , that is , in such sort as appertaineth to spirites . Wherefore when we say that Christ is spiritually present in the supper , we doe not mean of the inuisible presence of his body , which the papists do appoint vnder the formes of bread , but of that way that he is present by the working of his spirite fe●ding and refreshing their minds which doe receiue with sincere and true fayth that which he gaue at his last supper . The trueth of the sacrament deliuered Of the Lords Supper . by Christ , is not in the a a Ioh 6. 54. 55 ▪ 56. 63. corporal presence of his body in the bread , but in the trueth of the word and the efficacy of his inuisible grace Our whole saluation doth stand in this point , that the b b Math 20. 24. rom ▪ 4. 25. gal . ● 20. eph. 5. 2. 1 tim. 2. 6. tit 2 , 14 heb. 1. 3. & ● , 27 & 9 , 14 26 , 28 & 10 , 3 5 , ● , 7 , 10 ▪ 12. 14. body of the only begotten sonne ▪ is giuen for vs to God the father vnto death , to be c c Math. 20 , 28. gal. 3 , 13 & 4 , 5. 1 tim 2 , 6. tit 2 , 14. 1 pet. 〈◊〉 19. apoc. 5. 9 an offering of propit●ation or mercy , and the ransome of our redemption . And therfore we beleeue that Ch●istes death is auailable to the redemption of the worlde , to the forgiuenesse of our sinnes , and for our reconcilement with God the father . Moreouer wee beleeue that our onelye succour and refuge is to flye to the mercy of our father by Iesus Christ , and assuredly to perswade our myndes that he is the obteiner of forgiuenesse for our sinnes , and that by d d Math. 20 , 28 titus 2. 14. 1 peter 1. 19 ●poc . ● . 9. his bloud all our spottes of sinne be washed cleane , that he hath pacified and set at one all things by the bloud of his crosse , that hee by the same one onely sacrifice which hee once offred vpon the crosse , hath brought to effect and ●ulfilled all things , and that ●or that cause he said when he gaue vp the ghost , e e Iohn 19 , 30. It is finished , as though hee would signify that the price and ransome was now full paid for the sinne of all mankind . Lastly , we agree in this vnity in the Lord , that that redemption once made in verity for the saluation of man , continueth in full effect for euer , and worketh without ceassing vnto the end of the world , that the sacrifice f f Heb. 5 , 6 & 7 26 & 9 11. 12. ●4 & 10 9. 10. once offered , cannot be consumed , that the Lordes death and passion is as effectuall , the vertue of that bloud once shed , as fresh at this day for the washing away of our sinns , as it was euen the same day that it flowed out of the blessed side of our sauiour .

Of the Lordes Supper . PA.

What couenances or similitudes be there in the Lordes supper ?

TI.

Ther must be three similitudes in this sacrament , a similitude of nourishing of vnitie , and of conuersion . The similitude of a a Ioh. 6. 35. 53 54 , 55. nourishing is this , that as the bread and wine do nourish our bodies , and comfort our outwarde man , so the body and bloud of Christ be the meat and food of our soules , and do comfort the inward man . Secondly , the similitude of vnitie is this , that as this loafe of which we eate , was made of many cornes of wheat by the liquor of water knoden into dowe , and yet is but one loafe , and as the wine was made of the iuyce of diuers grapes & yet is but one cup of wine , so all they that eate Christes bodye and drinke his bloud , beeing many , b b Rom. 9. 3. 1. co. 12. 12. 13 eph. 4 , 15 , 10 & 5. 30. gal. 3 , 27. are made one body & flesh , by the liquor of charitie and loue , are made ( I say ) the misticall body of our sauiour Christ , which is his church , not his naturall body , for the breade is a Sacrament not only of his natural body , but also of the congregation and misticall body , and therefore S. Paule sayth that albeit we be many , yet notwithstanding we are one loafe and one body . Thirdly , the similitude of conuersion is this , that as the bread and wine is turned into the substance of our bodies , so by the receiuing of Christes body and bloud we are turned c c Ioh. 15 , ● , 6 7 1 cor. 6. 17. 2 peter 1. 4 into the nature of them , we are changed and made d d Ephe. 5 , 30 1 cor. 10. 16. bones of his bones & fleshe of his flesh . e e Ioh. 6. 56. He that eateth my flesh ( saith Christ ) and drinketh my bloud , he abideth in me , and I in him , that is , we be made one flesh & one bloud , and the same nature that my flesh and bloud haue , the same getteth he that eateth me .

Three maner of Sacraments . A Table declaring three manner of presence , eating , and vnion , with diuers and sundry respectes , how the holy reall body of Christ our sauiour , both in the Sacrament and besides the Sacrament , i● present , eaten , and vnited to vs .

Really Christe not present THe body a a Math. 26. 11 mark . 14. 7. ioh 12. 8. & 14. 2. 3. 28. & 16. 5. 7. 16. & 17. 11. 12. 2. cor. 5. 8. 9 phil , 1. 23. 1. pe. 1. 8. of Christ was really present once here on earth with vs , and shal be againe at the day of his comming Otherwise it is not here really present , but onely to our fayth really apprehending his body in heauen , and here feeding vpon the same in earth . And thus is he present onely to good men , whether with the Symbols or without the Symbols .

The body of Christ is spiritually present , when either the body of Christ is present to our b b Ioh. 6. 40. 63 spirit & fayth , or when the vertue of his body is present , & redoundeth to our bodies and spirites by grace , & this differe●h from the other real presence aboue in this , that the one hath respect to the body apprehended , the other to the thing that doth apprehend .

The body of Christ is sacramentally present by c c Gen. 17. 10. 11. & 41. 26. exod. 12. 11. 1. Sam. 28. 15. math. 3. 16. luk 22 ▪ 20. iohn 1. 23. 1. cor. 10. 4 representation of another thing , which beareth a similitude , or a memoriall of his body : and this sacramentall presence pertayning to the outwarde mouth of the receiuer , is common as well to the good as to the euill , and this sacramentall presence ought not to be alone , but to be ioyned with the spirituall presence , &c.

The body of Christ is really eaten not with our Of three maner of presents . bodily mouth , but with the mouth of a a Ioh. 6. 67. 56 & 11. 26. 1 cor 10. 1. 3. ephes. 3. 14. faith apprehending the reall body of Christe , which suffered for vs , and worketh to vs nourishment of life and grace , &c.

Spiritually b b Catechi●is Mysl●go . 4. we eate the body and bloud of Christ , not with mouth and teeth , but with fayth onely , whensoeuer we beleeue on the passion of Christe , beeing the true bread of life and the onely foode of mans soule : and thus is he eaten but only c c Rom. 8. 9. 1. cor. 11. 27. 29. 2. cor. 6. 14. 15. 16. tit. 1. 15 Hierom vpon Ieremie & vpon O●e 8. prosper . Leuit. 339 of good men , aswell beside the Sacrament as with the Sacrament , and of this eating speaketh the sixth of Iohn , and so was he eaten in the time also of the olde lawe .

Sacramentally we eate with our bodily mouth the misteries of bread and wine , not being the Real body in deede , but representing the Reall body in deede , that is , d d Aug. de ciui ▪ tat lib. 21 ▪ cap. ●5 Aug. Treat . vpon Iohn . ●6 Non panem Dominum , sed panem Domini . And this eating , if it be not iovned with the other two aboue , it profiteth nothing , & so is eaten only of the euill , if it be adioyned , then is it eaten of the good , and them it profiteth .

Really and corporally the body of Christ is vnited to vs by his incarnation , and the partaking of our flesh ▪ spiritually he is vnited vnto vs when the properties of his holy body , as his innocencie , power , glorification , life , eternitie , and beatitude , are vnited to our bodies and spirites , which commeth by our faith in him , according to his words e e Iohn 17. 21. Iohn . 17. Ego in ●is & tu in m● . And this vniting standing by grace , commeth as well beside the Sacrament as with the Sacrament , onely to the Godly .

The body of Christe sacramentally vnited : The Sacrament , as it is not the f f Math 28. 6. luk. 24. 6. iohn 6. 52. 60 ▪ 61. & 12. 18. & 16. 28. Reall body it selfe of Of three maner of presents . the Lorde , so it causeth n●t any Reall coniunction betweene Christes reall body and ours , but representeth the same , declaring that as the materiall bread digested in our body is vnited to the same , so the body of Christ beeing receiued a a Iohn 6 , 35 acts 4 , 10 , 12 rom 4 , 24 & 5 , 8 & 14 , 9 1 cor. 10 , 5 , 6 ephe. 3 , 17. by ●aith , changeth our spirites and bodies to the nature of him . To the sacramentall presence and eating of Christ perteineth two things chiefly to be considered , that is , Mutation , Operation . Mutation is substantiall , or accidentall . Mutation substantial is , wherby one substance is changed into another , as b b Iohn 2. 9. water into wine , the rodde of c c

Exo. 4 , 2 , 3 , 4 & 7. 11. 12.

No mutation of substances in the sacrament .

▪ Aaron into a Serpent , &c.

And this mutation , which they call transubstantiation , d d Math. 26. 26 27 , 28. 1 cor. 10 , 16 , 17 & 11 , 24 , 25. belongeth nothing to this sacrament , for then accidents of bread shoulde also be changed as the accidents of Aarons rodde were changed with the substance into a Serpent .

Mutation accidentall . And of this mutation speak the e e Theodoret. 1 dial imutabilis & dialogue ● . in confusus . doctors , meaning not of the change of subst●unce , but of accidents , which standeth in three

f Hierom. vpon the preacher .

Barnard . serm. 3. in psal. qui habitat .

1. Vse . 2. Name . 3. Honour . things , firste in the vse , second in name , and third in honour . In the vse , as when the vse of common bread is changed into a misticall and heauenly vse , In name , as when the name of bread & wine passe away , and are changed into the name of the bodye and bloud of the Lord , and so is the name changed . In honour , as when the bread and wine , which before were receiued not with honour , are now receiued with honour and reuerence , not that we honourthe bread and wine , but the thinges represented by them , as in a kinges Letters and seale we honour the king and not the seale .

Operation in the sacraments & of the sacraments Of three manner of presence . is to be considered . The operation of the worde in the sacrament is this , to change not the ● substance b 1 Cor , 10. 16 17. 1 cor. 11. 24 26 27. 28. of the sacrament , but that the substance thereof remayning , may be made the body of Christe , that is sacrament of the body of Christe . And this Operation can not come but by the holye Ghoste , whereof Augustine lib. 3 cap. 4. de Trinitate sayth , Pa●●non sanctificatur in Sacramentum tam mag●um , ●si operante inui●●●●liter spiritu Dei : The operation of the b b Math 3. 11. ioh. 3 , 5 & 15 , 3. rom. ● , 9 , 10 1 cor. 10 , 1 , 2 , 5 ephe. 5 , 25 , 26. 2 pet. 3. 21. sacraments is thought of the Papistes to giue grace , which in very deede giue not grace of their owne worke , but onely serue as instruments and meanes of that grace and life which commeth from God . So Peter calleth it , Verb●● vit● , The worde of life . And S Paule calleth the gospel of Christ , the power of God to saluation , not that they of them selues giue life and saluation , but that they are certaine meanes and instruments of that life and saluation which commeth to vs from God .

To the spirituall presence and manducation of Christe principally belongeth the sixt Chapter of Iohn , albeit two sorts of breade are there specified bodily or sacramentall breade , and spirituall bread . Bodilye or sacramentall breade of the olde Testament , signifieth Christe to come , c c Num. 11 , 6 & ●6 . 24. psalm . 106 ▪ 14. exod. 17. 6. ● cor. 10 , 3 , 4. as Manna , the Rocke ▪ Bodily or Sacramentall breade of the new Testament signifieth Christ beeing already come , as the holye Euchariste . Augustine in the Psalme 77. Idem in m●ster●● c●bu●●llo●u● & noster , significatione idem , sed ●on spe●●e Spirituall which is Christ him selfe , borne for vs , and giuen for the life of the worlde . Iohn 6. My flesh is meat in deed &c.

How we should prepare our selues to the Lords supper .

How a man ought to prepare himselfe t●re ceiue these mysteries .

They which eyther come not to the Lords table 1 Contempt . vpon a a Math. 7. 6. h●b . 6. 6. 2 Without fayth . contempt therof , either although that they do come to it , yet they be not of the body of Christ eyther come not worthilye to it as they oughte to come to the communion of the Heauenlye meate with their heart , and that a faythfull and hungrye heart , b b Ioh. 6. 35. act 4. 10 12. rom. 4. 24. 2● . & 5. 8. & 14. 9 ephe 1. 13. 2. cor. 1. 22 3 Without knowledge & examination . greedily desiring the grace of redemption & heauenly food , purchased by Christs death & bloud shedding , albeit they doe eate and drinke it sacramentally , yet for all that they neither eat nor drink the body and bloud of Christ in deed , yea and to be yet more plaine , whosoeuer doth receiue these externall sacramentall signes , the bread and cup of the Lorde without the true c c 1. Cor. 11. 28 2. cor. 13. 5. meaning and vnderstanding of them , as the Corinthians did , & so turne the mistical supper of the Lord vnto a prophane supper , not making a difference of the Lordes body , they doe not truely eate and drinke it , yea and though a man doe vnderstand all the pointes there of exactly , as they be taught by the wordes of Christe , & yet beleeueth them not to be true for lack of the historicall d d Mat ▪ 7. 23. prou. 10. 24. math. 27 , 4. 5. iam. 2. 1● . 1. iohn 4. 18. ●aith , he vnderstandeth what Christ himselfe reporteth of his body and bloud , and in what sence he gaue the bread and wine to his disciples , & how he did institute this outward action vnto the remembrance of him ; thus farre forth his vnderstanding is good , but for lacke of faith he doth not beleeue that these things bee true which are appointed vnto vs to be kept in solemne memory , that is , he doth not beleeue that Christes death is auaylable to the redemption How we should prepare our selues to the Lords supper . of the worlde , to the forgiuenesse of our sinnes , and for our reconcilement with God the father . Item , though a man hath this historial faith , 4 Application . & yet for all that doth not a a Eph. 3 17. 18 19. math. 26. appropriate vnto himself for the grace of this redemption , but only vnto some certain saints & iust persons , and therefore can not say with the Apostle , which loued me , and gaue himself for me . Item , though a man do beleeue that Christe died for him , and yet doth not much regard 5 Thanksgiuing . the benefite therof , nor is not moued by the remembrance thereof vnto b b Math. 26. 26 30. mark . 14. 22. 26. luk. ●2 . 19. 1. cor. 11. 24 thanksgiuing : neither is it to be wondered at howe that shoulde come to passe , seeing we finde by daily experience , that it is no straunge matter in the nature of man to make light of good turns , and to giue small thanks to the giuer of them , though we know that the benefits be neuer so great , and proceeding from neuer so kind an hearte , whosoeuer is of this disposition doth not taste of the meat of euerlasting life , the Lords body and bloud , although that he amongest the rest doe participate of the bread and cup of the Lorde . And ● Without charitie . we haue the like iudgment of them also which are not endued with the spirite of c c Math. 5. 23. 2● . & 22 39. luke 10. 27. iohn 13. 33. 34. 35. rom. 13 ●nto the ende 2. cor. 2. 6. 1. brotherly loue , & which by their mischieuous life to declare themselues to be none of the members of Christs body .

PA.

May we call vpon Angels or saints ?

TI.

We may not call vpon Angels or holy men departed out of this life . 1 For that were to giue to them an infinitenesse to be present euery where , or to giue them being absent an vnderstanding of our secret meanings ▪ that is as much as a certaine godhead , and therwith all partly to conuay to them 2. confidence & trust that ought to be set wholly in Accesse for men to God by Christ . ● psal. 1. 18 & ●5 , 4 , 2 & 118. ● , 9. God alone , and so to slide wholly into idolatry , But forasmuch as God calleth vs to himselfe alone , and doth also with adding an oth promise that hee will both heare and helpe vs , to fly to the help of others were an euident token of distrust and infidelity . And as touching the holy men that are departed out or this life , what manner of thing I pray you were this , forsaking the b b psal. 102. 21. 23. liuing God that c c psal. 50 , 15 ephe. 3. 20 heareth our praiers , that is most mighty , most d d Psal. 50 , 15 & 89 , 26 , 27. ready to help vs , that calleth vs vnto him , that in the worde of trueth e e Ioh. 16. 23. 24 promiseth and sweareth that with his diuine power and succour he will defend vs , forsaking him ( I say ) to flee to men dead , deafe & weak , which neither haue promised helpe , nor are able to r●leeue vs to whome God neuer gaue the office to help vs , to whome we are by no scriptures directed , wherevpon our ●aith may surely f f ●o. 10 , 8 , 14 17 & 14 , 23 heb. 11 , 6. ●est , but are vnaduisedly carried away , trusting only vpon dreames , or rather dotages of our heade .

PA.

What way or accesse haue we to God the Father ▪

TI.

God the father is to be called vppon in the name and vpon trust of g g psal. 79 , 8 , ● dan. 9 , 18. iohn 14 , 2 , 3 , 13 ▪ & 16. 23 eph. 2 , 18. 1 tim 2 , 5 heb ▪ 4 , 16 & ●5 , 19 , 20 , 22. Christ alone , for hee alone aboue al other most singularly loueth vs , so far that he will do all thinges for our sakes , he alone is with God his father , at whose right hande he sitteth in most hye fauour , that he may obtaine what he will of him , he therefore alone is the h h Math. 3 , 17 & 12 , 18. mediator of God and men , the men Iesus Christ : he alone ( I say ) is the i i 1 Ioh. 2 , 1. 2 , 5 heb. 8. 15. mediator of redemption , and also of inuocation , in whose k k Iohn . 14 , 13 & 16 , 23 , 26. name alone the holy scriptures do expresly bid vs goe vnto God the father , adding also promises that he by his intercession will bring to passe Perseuerance in prayer . A comparison betweene the old man and the n●● . that we shall obtayne all that we pray for , otherwise without a a Iohn 15. 5. ephe. 2. 12. 1● . Christ the care and heart of God abhorreth man .

Let me heare what thou thinkest concerning perseuerance in prayer ?

TI.

Concerning perseuerance in prayer , Christe him selfe reacheth vs by the parable of the b b Luke 11. 8 & 18. 1 & 21 , ●6 . rom. 12. 12 ephe. 6 , 18 collos. 4 , ● thes. 5 17 1 tim. 2 , 1 1 peter 4 , 7. three loaues , and of the widow , and of the wicked iudge , whereby we are taught to continue in prayer ▪ with all earnestnes and feruent supplication , and neuer to faynt or giue ouer vntill we be assured in our spirit that our prayer is heard . The prayer of the humble ( sayth the sonne of Syrach ) goeth through the cloudes , it ceasseth not vntill it come neare , and it will not departe vntill the moste hie God haue respect thervnto Behold ( saith Dauid ) c c Psal. 12● . 2 . as the eyes of seruants looke vnto the handes of their masters , and as the eyes of a maiden vnto the hande of her mistresse , so our eyes wayte vpon the Lord our God , vntill he haue mercy vpon vs . And thus must we not ceasse to doe , vntill we may boldly say also with Dauid . d d Psal. 66. 19 20. The lord hath heard the voyce of my weping , the Lord hath receiued my prayer .

PA.

What comparison is there between the old man and the new ?

TI.

A man that is regenerate , consisteth of two men , as a man may say , namely of the old e e Rom. 7 , 6 ephe. 4 22. ● pet. 1. 23 collos. 3. 10. m●n , & of the new man . The old man is ●ike to a mightie Grant , whose birth is now perfect : but the new man is like vnto a little childe , whose birth is not perfect vntill the day of his generall resurtection . The old man therefore is more strong , lustie , and stirring , them is the new man , because the birth of the new man A comparison betwe●ne the old man and the new . is but begunne now , and the olde man is perfectly borne . And as the old man is more stirring , lustie , & stronger then the new man , so is the nature of him cleane a a Rom. 7. 15. ●6 . 22. 23. contrary to the nature of the new man , as being earthly & corrupt with satans seed , the nature of the new man being heauenly , and blessed with the celestiall seede of God . So that one man , in asmuch as he is corrupt with the seed of the Serpent , is an olde man , and in asmuch as he is blessed with the seed of God from aboue , he is ● new man And as in asmuch as he is an olde man , he is a sinner , and an enemie to God , so in asmuch as he is regenerate , he b b Rom. 6. 5 , 6. 7 gal. 5. 19. 16. 1. pet. 2. 24. 1. ●ohn 3. 9. is righteous and holy , and a frie●d ●o God , the seede of God preseruing him from sinne , so that he cannot sinne as the seed of the serpent , wherewith he is corrupt euen from his conception , inclineth him , yea enforceth him to sinne , and nothing else but to sinne , so that the best part in man before regeneration , in Gods sight is not onely an enemie , but emnitie it selfe . One man therefore which is regenerate , well may be called alwayes iuste , and alwayes sinfull : c c Col 3. 10. 1. iohn . 3. 9. iust in respect of Gods seede and his regeneration , sinful in respect of Satans seede & his first byrth . Betwixt these two men therfore there is continuall conflict and warre most deadly . The fleshe and olde m●n by reason of his byrthe that is perfect , doth ofter for a time d d Rom. 7. 15. preuaile against the new man , beeing but a childe in comparison , and that in such sort as not onely other , but euen the children of God them selues think that they be nothing else but olde , and that the spirit and e e Psal. 51. 12. seede of God is lost and gon away , where yet notwithstanding the truth is otherwise , the spirite and seede of A comparison between● the old man and the new . God at length appearing againe , and dispelling away the cloudes which couer the sunne of Gods ●eede from shyning , as the cloudes in the ayre doe the corporall ●un : so that oftentimes a man cannot tell by any sence that there is any sunne , the clouds and windes so hiding it from our sight : euen so our cecytie or blindnes and corrupt affections , do often shadowe the sighte of Gods seede from shining in Gods children , as though they were playne reprobates , wherof it commeth that they a a Psal. 12. 1. praying according to their ●ence , but not b b Psal. 51 , 10 11 , 12. according to the truth , desire of God to giue them againe his spirite , as though they had lost it , and he had taken it awaye , which thing God neuer c c Rom. 11 , 29. numb ▪ 23 , 19 doth in deed , although he make vs to thinke so for a time , for alwayes he holdeth his hand vnder his children in their falles , that they lye not still as others doe which are not regenerate . And this is the difference betweene Gods children which are regenerate and elect before all times in Christ , & the wicked castawayes , that the electly not still d d 1. Ioh. 3. 8 , 9. continually in their sin , as do the wicked , but at the length doe returne againe by reason of Gods seede which in them lyeth hidde as a sparkle of fire in the ashes , as we may see in Peter , Dauid , Paule , Mary Magdalene , and other , for these ( I meane ) Gods children , God hath made all things in Christ Iesu , to whom he hath giuen this dignity , that they should be his inheritance & spouses . This our inhe●itour Christe Iesus , e e Esai . 7 , 14. mal. 3 1. math. 1 , 23. luke 1 , 16. acts 20 , 28. rom. 9 , 5. phi. 2. 6. collos. 1. 15. 19 & 2 , 9. titus 2. 13. 1 iohn . 5. 20. apo● . 21. 7. God with God , light of light , coeternall and consubstantiall with the father and with the holy Ghoste , to the ende that he might become our husband , because the husbande and the wy●e must be one body & flesh , hath taken A comparison betweene the olde man and the new . our nature vppon him , communicating with it and by it in his owne person , to vs all his children his diuine maiesty a a 1 Cor. 6 , 17 2 Peter 1. 4. ephe. 5 , 30. ( as Peter sayth ) and so is become flesh of our flesh , and bone of our bones substantially , as we are become flesh of his flesh , and bone of his bones spiritually , all that we haue perteining to him , yea euen our sinnes , as al that euer he hath perteineth to vs , euen his whole glory , so that if Satan should summon vs to answere for our debts or sins . In that the wife is no sutable person but the husband , we may well bid him enter his action against our husband Christ , and he will make him a sufficient answere . For this end ( I meane that we might be coupled and married thus to Christ , b b Psal. 45. 11 ●e●● . 2 , 19 a cor. 11 , 2 ●ph●s . 5 , 32 apoc 19 , 7 & 21. 2. 9. and so be certaine of saluation , and at godly peace with God in our consciences ) God hath giuen vs his holy word which hath two parts , a● now the children of God doe consist of two men , one part of Gods worde beeing proper to the old man , and the other part of Gods worde beeing proper to the new man . The part properly pertaining to the olde man , is the law . The part properly pertaining to the new man , is the gospell . The c c Rom. 3 ▪ 20 & 5 ▪ ●0 & 7. 7 gal. 3. 19. 1 tim. 1 , 9 law is a doctrine which commandeth and forbiddeth , requiring , doing and auoiding , vnder it , therefore are contained al precepts , threatnings , promises vppon condition of our doing and auoiding . d d 2 Cor. 4 , 6 ● tim. 1. 10 ephes. 6 , 15 acts 13 , 26 & 28. 28 rom. 1 , 16. The gospel is a doctrine which alwayes offereth and giueth , requiring on our behalfe not as of worthinesse , or as a cause , but as a certificat vnto vs , and therefore vnder it are contained all the free sweet promises of God , as I am the Lorde thy God . In those that be of yeeres of e e Acts 5. 20 phil. 2 , 15 math. 25 , 19 mar. 16 , 15 , 16 discretion it requireth faith , not as a cause , but a● a certificate or instrument A comp●rison betweene the old man and the new . whereby wee our selues maye bee certaine of our good husband Christ and of his glory : and therfore when the conscience feeleth it selfe disquieted for feare of Gods iudgement against sinne ▪ she may in no wise look vpon the doctrin pertaining to the old man , but vpon the doctrin only that perteineth to the new man in it , not loking for that which it requireth ; that is faith , because we neuer beleue as we should but onely on it which it offereth and giueth , that is on Gods grace & eternall mercy & peace in Christ . So shal she be in quiet when she looketh for it altogether out of her selfe in Gods mercy in Christe Iesu , a a Iohn 13 , 23 in whose lappe if she lay her head with Saint Iohn , then is she happy and shall finde quietnesse in deede , when shee feeleth her selfe quiet , then in Gods name let her looke on the lawe , and vppon such thinges as it requireth , thereby to bridle and keepe downe the old Adam , and by little and little to mortifie the lust of sinne , vntill in the end she be holy like as her Husbande is : for as the Wife will keepe her bed only for her husband , although in other thinges she is contented to haue fellowshippe with others , as to speake , sit , eate , drinke , goe : So our Consciences which are Christes wiues , must needes keepe the b b Cantic 1 , 15 & 3. 7. bed , that is , Gods sweete promises , alonely for our selues and our husband , there to meet together , to embrace and laugh together , and to be ioyfull together , if sinne , the ●awe , the dinell , or any other thing would creepe into the bed , and lye there , then complain to thy Husband Christe , and forthwith thou shalt see him play c c Numb. 25 , 8 psal. 106. 30. Phinees parte . Thus my dearely beloued I haue ginen you in fewe words a 〈◊〉 of all the diuinity which a Christian Notes vpon Gods election . conscience cannot want .

PA.

Because Gods election and predestination are the greatest misteries of our saluation , and although ioyfull to the godly , yet fearfull to the wicked , ● woulde at the last haue thee shewe mee thy knowledge in them .

TI.

Predestination is as well to the reprobate as to the elect . Election only pertaineth to them that be saued : predestination in that it respecteth the reprobate , is called Reprobation , in that it respecteth the saued , is called election , and is thus defined . Predestination is the eternal a a Gen. 27. 20. ephe. 1. 11. prouer. 20. 24. iere. 10 , 23. math. 10. 29. gen. 45. 8. decreement of God , purposed before in himselfe what shall befall of all men , b b Ephe. 1. 5. 6. rom. 9. 23. 2 thes. 2 , 13. 1. pet. 1. 2. either to saluation , c c Exod. 9. 16. prou. 16 , 4. rom , 9 , 22. or damnation . Election is the d d Deut. 4 ▪ 37. & 7 , 78. psalm . 44 , 3. iohn 15 , 16. acts , 13 , 48 rom 5 , 6 & 9 11 , 12 , 13 , 14 , 15 , 16. &c. free mercy and grace of God in his owne will through fayth in Christ his sonne , chusing and preferring to life such as pleaseth him . In this definition of election , first goeth before the mercye and grace of God , as the causes thereof , wherby are excluded al works of the law and merites of deseruing ; whether they goe before faith or come after . So was e e Gen. 25. 21. mal. 4 , 2 rom 11. Iacob chosen and Esau refused , before either of them began to worke . Secondlye , in that this mercy and grace of God in this definition , is said to be free , whereby is to be noted the proceeding and working of God not to be bound to any f f Iohn 3 , 8 math. 3 , 9 iohn 8 , 39. ordinary place , or to any succession of chaire , nor to state or dignity of person , nor to worthinesse of bloude , but all goeth by the meere will of his owne purpose , as it is written , Spiritus vbi v●lt spirat &c. And thus was the outward race and stock of Abraham after the fleshe refused , which seemed to haue the preheminence . And another seede after the spirite Notes vpon Gods election . raised vp to Abraham of the stones , that is , of the Gentiles . So was the outward Temple of Ierusalem and chayre of Moses , which seemed to be of price , forsaken , and Gods chayre to be aduanced in other nations . a a 1 Sam. 15 , 23 28. luke 1 , 52. So was tall Saul refused , and little Dauid accepted : b b Esai 61 , 1. math ▪ 11 , 5 & lu. 4 , 18 & 3. 5. 1 cor. 1 , 20 16. 27. the ritch , the proud , the wise of this world reiected , and the worde of saluation daylye opened to the poore and miserable abiects , the high mountains cast vnder , and the lowe valleys exalted

Thirdly , where it is added in his own wil , by this falleth dowue the c c Gen. 6 , 5 & 8 , 21 & 20. 6. exo , 29 , 2 , 3 , 4. psal. 14. 3. ●ere . 10. 23 & 31. 10. ezech 36 , 26. iohn 9. 44. rom. 9 , 16 , 1 cor 15. 10. 2 cor 3 , 4 philip 2. 13 math , 20 , 12 luke 18. 14. & 15. 33. freewill and purpose of man , with all his actions , counsailes , and strength of nature , according as it is written . It is not in him that willeth , nor in him that runneth , but in God that sheweth mercy . So we see how Israel ran long and got nothing , The Gentiles vneth began to set out , and yet got the game : So they which came at the first houre did labour● more , and yet they whiche came last were rewarded with the first . The working will of the Pharisee seemed better , but yet the Lords wil was rather to iustify the Publicane . The elder sonne had a better will ●o tarry by his father , and so did indeede , and yet the fat Calfe was giuen to the yonger sonne that ran away . d d Deut. 10. 17. 1 chron. 19. 7 iob . 34 , 19 acts 10 , 34 rom. 1 , 11 gal. 1. 6. eph. 6 , 9. col 3. 25. 1. peter . 1 , 17. Whereby we haue to vnderstand : how the matter goeth not by the will of man , but by the wil of God , as it pleaseth him to accept , according as it is written , e e Iohn . 1. 3. which are born not of the will of the flesh , nor yet of the will of man , but of God . Furthermore , as all then goeth by the will of God onely , and not by the wil of man , so again here is to be noted , that this will of God neuer goeth without fayth in Christe Iesus his sonne . And therfore fourthly is this clause Notes vpon Gods election . added in the definition through a a Iohn 8 , 24 & 15 , 14 , 4 acts 8. 37 & 20 , 21. faith in Christe his sonne , which Fayth in Christ to vsward maketh altogether , for first it certifieth vs of Gods election , for whosoeuer will bee certaine of his election in God , let him first begin with his fayth in Christe , which if we find in him to stand firm , he may be sure & nothing doubt , but that he is one of the number of Gods elect . Secondly , the sayde fayth & nothing else , is the onely condition and meanes , whereupon Gods mercy , grace , election , vocation , and all other Gods promises to saluation doe stay , according to the wordes of Sainte Paule , If ye abide in the fayth . Col. 1. Thirdly , this fayth also is the immediate and next cause of our b b Ioh. 3 , 16 & 5 , 24 & 7 , 38 & 23 , 31 acts 10 , 43 rom. 6. 22 ephes. ● . 12. iustification , spmply without any condition annexed . For as the mercy of God , his grace , election , vocation , and other precedent causes , doe saue and iustify vs , vppon condition if we beleeue in Christe . So this fayth onely in Christe without c c Gen ▪ 15 , 6 habac. 2 , 4 acts 13 , 39 rom 1 , 17 & 4 , 9 & 10 , 4. gal 2 , 16 ephes. 16. 18 rom. 9. 33. & 10 11. 1. pet 2 6 luke 7. 50 & 8. 12 ephes. 2. 8 1 pet. 1 9 condition is the next & immediate cause which by Gods promise worketh our iustification , according as it is written . Beleeue in the Lorde Iesus , and thou shalt be saued , thou and thy whole house . Act 6. And thus much touching the definition of election with the causes therof declared , which you see nowe to bee no merits nor works of man , whether they goe before , or come after fayth , but only the mercy of God through faith . For like as al they that be born of Adam do taste of his d d Rom. 5. 12 1. cor. 15. 22 45 47. eccle 40. 1 & 14. malediction , though they tasted not his apple , so all they that be borne of Christ , which is by faith , take part of the obedience of Christ , although they neuer did that obedience themselues which was in him . Rom. 5

Nowe to the seconde consideratio● . Let vs see Notes vpon Gods election . Order of ca●s●● ▪ likewise how & in what order this election of God proceedeth in choosing and electing them which he ordayneth to saluation , which order is this . In them that be chosen to life , first Gods mercye and a a Deut. 4. 37. & 7. 7. 8 ios. 24. 2 psal. 44. 2. ioh 15 ▪ 16 acts 13. 4● & 22. 14. rom. 5. 6. & 9. 11. 12. 14. 15. 16. 25 & 11. 7. 35 ▪ 1. cor. 4. 7 ▪ eph. 1. 45 11. & 2. 10. col. 1. 12 2. tim. 1. 9 rum 8. 29. 30 . free grace bringeth forth election , Election worketh vocation or Gods holy calling , which vocation through hearing bringeth knowledge & faith of Christ , fayth through promise obtaineth iustification , iustification through hope waiteth for glorification . Election is before time , vocation & faith commeth in time , iustification and glorification is without end . Election depending vpon Gods free grace and b b Iohn 9 44 rom. 9. 16 ▪ 1 cor. 15. 10. ph●l . 2. 13. luke 18. 14 & 15. 23. will , excludeth all mans will , c c Exod. 21. 13 1 sam. 6. 9. 12. prou 16. 33. math. 10. 20. ephes. 1. 11. blind fortune , chance , and al peraduenture : vocation standing vpon Gods election excludeth all mans wisedome , cunning , learning , intention , power , & presumption . Faith in Christ proceeding by the d d Iohn . 6. 29. & 10. 26. & 11. 39 phil 1. 29. 2. thes. 3 2. gift of the holy ghost , & freely iustifiyng man by Gods promise , excludeth all other merites of men al condition of deseruing , and al workes of the law both Gods law and mans law , with all outward means whatsoeuer ▪ iustification commeth freely by faith , standeth sure by promise , without doubt , feare or wauering in this life . Glorification pertayneth onely to the lyfe to come , by hope is looked for , grace and e e psalm 44. 3. mercy preuenteth , f f Ephes. 1. 4. election ordayneth , g g 1. Cor. 1 2. vocation , prepareth and receiueth the word , whereby commeth fayth , Fayth iustifieth , iustification bringeth glory , Election is the immediate and next cause of vocation , vocation ( which is the working of Gods spirite by the worde ) is the immediate and next cause of fayth , h h Rom. 10. 17 . fayth is the immediate and next cause of i i Rom. 4. 9. gal. 2. 16. iustification . Notes vpon Gods election . Gods will the first cause . And this order and connexion of causes is diligently to bee obserued , because of the Papistes which haue miserably confounded and inuerted this doctrine , thus teaching , that almighty God , so fa● forth as hee foreseeth mans merites before to come , so doth he dispence his election . And agayn , the Lord recompenceth the grace of the election , not to any merits preceeding , but yet granteth the same to me ●its which follow after , as though we had our election by our holines that followeth after , & not rather haue our holines by Gods elect on going before . But we following the scripture say otherwise , that the cause only of Gods election is his owne a a Ephe 1. 4. 5. 11 & 2 , 10. collos. 1. 12. ● tim. 1 , 9. free mercy , & the cause onely of our iustification is the faith in b b Gen. 3 , 15. & 22. 18. rom. 3. 25. & 16. 25. 26. 1 corin . 2. 7. gallat. 4. 4. eph 1. 9. 10. collos ▪ 1. 26. titus . 1 , 2 , 3. 1 pet. 1. 18. 20. Christ , and nothing else . As for example , first concerning election , if the question be asked , why was Abraham chosen , and not Nachor ? why was c c Mal. 1 , 4. exod. 4 , 12. & 7 3. 1. Sam. 15 17. 28. luke 13. 30. math 19. 30. mark ▪ 10. 31. Iacob chosen and not Esau ? why was Moses elected and Pharao hardned ? why Dauid accepted and Saul refused ? why few be chosen and the most forsaken ? It can not bee aunsweared otherwyse then thus , because it was d d Math. 11. 26 luke 10. 21. so the good wil of God . In like maner touching vocation and also fayth , if the question be asked why this vocation & gift of fayth was giuen to e e Acts 10. 4 & 24. 2. Cornelius the Gentile , and not to I er●ullus the Iew , why to the pore , why to the babes and little ones of this world , of whom christ speaketh , I thanke thee father which haste hid this from the wise , &c. f f Esai 61. 1. math. 11. 5. luke 4. 18. 1. co●. 1. 20. 26. 27. why to the vnwise ? the simple abiectes and outcastes in this worlde , of whome speaketh S. Paul . ● . Cor. 1. You see your calling my brethren , how not manye of you , &c. why to the sinners and not to the iust ? why the beggers by the Fayth Gods free gift . Notes vpon Gods election . hye wayes were called , and the bidden guests excluded ? We can go to none other cause but to Gods purpose and election , and a a Luke . 10. 21. say with Christ our sauiour . Yea father , for so it seemed good in thy sighte . And for iustification likewise , if the question be asked why the b b Luke 18. 14. Publicane was iustified and not the Pharisie ? c c Luke . 11. 37. why Mary the sinner and not Simon the inuitor , why d d Math. 21. 31. harlots and Publicanes go before the Scribes and Pharisies in the kingdome , e e Gen. 21. 10. galat. 4. 30. why the sonne of the free woman was receiued , and the bondwomans sonne being his elder reiected , why Israel which so long sought for righteousnes , found it not , and the f f Rom. 9. 50. Gentiles which sought no● for it , found it , we haue no other cause hereof to render , but to say with S. Paule , because they sought for it by workes of the law , and not by faith , which faith as it commeth not by mans will , as the Papists falsly pretendeth , but onely by election , and g g Ephe. 2. 8. philip. 1. 29 ▪ 2. thes. 2. 13. & 3. 2. act. 13. 48. 2 pet. 1. 1. free gift of God , so it is only the immediate cause whervnto the promise of our saluation is annexed , according as we read . And therefore of faith is the inheritaunce giuen as after grace , that the promise might stand sure to euery seed . h h Ro. 4. 12. 13. Item in the same chapter . Faith beleeuing in him which iustifieth the wicked , is imputed to righteousnesse , and thus concerning the cause of our saluation , you see how i i Rom 3 ▪ 21. & 4. 2 & 5. 1. fayth , in Christ only & immediatly without any condition , doth iustifie vs , being so linked with Gods mercy & election , that wheresoeuer election goeth before , there faith in Christ must needes follow after . And again , whosoeuer beleeueth in Christ Iesu , through the vocation of God , he muste needes be partaker of Gods election , wherevpon resulteth now the Faith 〈◊〉 vs we are chosen . Notes vpon Gods election . thirde note or consideration , which is , to consider whether a man in this life maye be certaine of his a a 1 Cor. 2. 10. 11. 12. col. 1. 26. 27. eph. 1. 16. 17. 18. 1 ioh. 3. 24 & 5 20. rom. 8. 15. 16. & 11. 2. 3. gal. 4. 6. iob . 13. 15. & 19. 25. 26. 27. ioh. 10. 8. 29. rom. 8. 1. gal. 4. 5. heh 10. 22. 23. & 11. 1. iam. 1. 6. election . To answere to which question , this first is to be vnderstanded , that although our election & vocation simplie in deed be knowne to God onely in him selfe from the beginning , yet notwithstanding it may be known to euery particular faithfull man , a poster●●re , that is , by means , which means is faith in Christ Iesus crucified , forsomuch as by his faith in Christ a man is iustified , & there by made the childe of saluation . Reason must needes leade the same to be then the child of election , chosen of God vnto eternall life : for how can a man be iustified but he must be saued , & how can a man be saued but by consequence it followeth that he must also be elected ? and therfore of election it is truly sayd , we must iudge of election by that which commeth after , thatis , by our faith & b b Esa. 53. 1. & 54. 13. ioh. 12. 39. & 6. 45. & 10 25. acts 13. 48. rom. 10. 10. 2. tim. 3. 16. 17 tit. 1. 1. & 3. 6. heb. 8. 11. 1. pet 1. 3. belief in Christ , which faith althogh in time it followeth after election , yet it is the proper and immediate cause assigned by the scripture , which not onely iustifieth vs , but also certifieth vs of this election of God . For election albeit in God it be the first , yet to vs it is the last opened , and therfore beginning firste with creation , I come from thence to redemption and iustification by fayth , and so to election , not that fayth is the cause efficient of election , beeing rather the effect thereof , but is to vs the cause certificatorye , or the cause of our certification , whereby we are broughte to the feeling and knowledge of oure election in Christ . For albeit that election firste is certayne in the c c 2 Reg. 1● . 18. rom. 11. 3. 2. tim. 2. 19. knowledge of God , yet in our knowledge Fayth onely that wee haue in Christe , is the The elect cannot perish . Notes vpon Gods election . a a Math. 13. 22 ▪ & 24. 24. luke 19. 9. iohn . 6. 37. 32. & 10. 28. & 17 12. & 18. 9. 2. thes. 2. 13. 1. iohn . 2. 19. apoc. 13. 8. thing that giueth to vs our certificate & comfort of this election , wherefore whosoeuer desireth to be assured that hee is one of the elect members of God , let him not clime vp into heauen to knowe , but let him descend to himself , and the●e search h●● sayth in Christ the sonne of God , which if he finde in him not fained by the working of Gods holy spirite accordingly , thereuppon let him stay , and so wrap him selfe wholly both body and soule vnder Gods generall promise , & cumber his head with no further speculations , knowing this , that whosoeuer beleueth in him shal not perish . Ioh. 3. shal not bee confounded . Rom. ● . shall not see death . Ioh. 8. shal not enter into iudgement ▪ Ioh. 5. shal haue euer lasting life . Ioh. 3. 7. shal be saued , shall haue remission of all his sins , shal be iustified . Rom. 3. Gal. 2. shal haue floudes flowing out of him of water of life . Ioh. 7. shall neuer dye . Ioh. 1● . shall be raised in the last day Ioh. 6. shall finde rest in his soul , and shal be refreshed . Math. 11. Nowe then forasmuch as wee see faith to be the grounde whereupon dependeth the whole condition of our iustifying , let vs discusse in like manner , what is this faith wherof the scripture so much speaketh , for the more plaine vnderstanding of the simple , for many kindes there be of faith , as a man may beleeue euery thing that is true , yet not euery trueth doth saue , neyther dothe the b b Math. 7. 22. luke 12. 47. rom. 1. 32. 1. cor. 13. 2. iam 2. 26. titus 1. 16. beleeuing of euery trueth iustify a man . He that beleeueth that God created all things of nought , beleeueth truely . He that beleeueth that God is a iust God , that hee is omnipotent , that he is mercifull , that hee is true of promise , beleeueth well , and holdeth the trueth .

Christ ●y ●●yth receiued . Notes vpon Gods election . So hee that beleeueth that God hath his election from the beginning , and that hee also is one of the same elect and predestinate , hath a good beleefe , & thinketh well , but yet this beleef alone , except it be seasoned with another thing , will not serue to saluation , as it auayled not the olde Iewes , which so thought of themselues , and yet think to this day to be Gods elect people ; Onely the faith which auaileth to saluation , is that whose obiect is the body & passion of Iesus Christe crucified , so that in the Act of iustifying , these two , faith and Christ , haue a mutuall relation , and must alwayes concurre together , fayth as the Action which apprehendeth , Christ as the obiect which is apprehended : for neither a a Iohn 17 , 21 rom. 9 , 5● col. 2 , 7. 1 cor. 10 16. rom. 8 , 50. 1 corin . 1 , 30. doth the passion of Christe saue without fayth , neither doth faith help , except it be in Christ . As we see the body of man ●ustained by bread and drinke , not except the same bee receiued ▪ and conuayed into the stomack , & yet neyther doth the receiuing of euery thing sustaine mans bodye , except it be meate and drink which haue power to giue nourishment . In like fort it is with fayth , for neither doth the beleeuing of euery thing saue , but onely faith in the bloude of Christ ; neither again doth the same bloud of Christ profite vs , except by fayth it bee receiued . And as the sunne being the cause of al light , shineth not but to them only which haue eies to see , nor yet to them neyther vnlesse they will open their eyes to receiue the lighte , so the passion of Christe is the efficiente cause of saluation , but fayth is the condition wherby the said passion is to vs effectuall . And that is the cause why we say with the scripture , that faith b b Genes. 15 , 6 hahak . 2 , 4 math. 9 , 22 mark 5 , 36 ●uke 7 , 50 acts 10 , 43 & 15 , 9. rom. 3 , 23 , 24 28 & 4. 5 & 5. 1. galat ▪ 2 , 16 & 3 , 11. 22 & 5. 6. ephe. 2 , 8. only iustifieth vs , not excluding thereby all other extern Christe and fayth must not be seperated . Notes vpon Gods election . causes that goe before , as grace , mercy election , vocation , the death of Christ , &c. al which be externe causes working our saluation through faith . But when we say , that faith only iustifieth vs , the meaning thereof is this , that of al internal actions , motions or operations in man giuen to him of God , there is no other that contenteth & pleaseth God , or standeth before his iudgement , or can helpe any thing to the iustifying of man before him , but onely this one action of faith in Iesus Christe the sonne of God , for although the action of praying , fasting , almes , patience , charity , repentaunce , the feare and loue of God be high gifts in man , & not of man , giuen of God to man : yet be none of al these actions in man imputed of God to saluation , but only this one action of faith in man , vpon Christe Iesus the sonne of God , not that the action it selfe of beleeuing , as it is a quality in man , dothe so deserue , but because it taketh that dignitye of the obiect , for faith , as it is an action in man , is not to be considered alone , but must euer goe with his obiect , and taketh his vertue thereof . Like as the looking vp of the olde Israelites , did not of it selfe procure anye health vnto them , but the promise made in the obiect , which was the brasen a a Numb. 21 , 9 iohn 3 , 14. Serpent whereuppon they looked , gaue them health by their looking vp ; Euen so , after like sort are we saued by our fayth & spirituall looking vp to the body of Christ crucified , which faith to define is this . b b Iohn 3 , 15 , 16 , 18. ioh. 8 , 24 & 14 , 1 act 8 , 37 & 16 31 & 20 , 21 1 iohn 3 , 23. To beleeue Iesus Christe to be the sonne of the liuing God , sent into this worlde , by his death to satisfie for our sinnes , and so to receiue the same .

FINIS .

AT LONDON Printed by Robert Walde-graue , dwelling without Temple-barre , neere vnto Sommerset-house . 1584.