forme but a forme of speech of many conioyned it doth teach that We must not because we pray alone be carelesse of ioyning with others in prayer He teacheth his disciples ioyntly to pray Our Father c. Mat. 18.20 and Where two or three are gathered together I am in the midst of them Looke as if a single prisoner should aske vs ought it hath his force but when all in the house lift vp their voices at once it is much more piercing so in this matter which letteth vs see how wide such are who will make light of praying with other they hope they may pray for themselues and like the old saying Euery man for himselfe God for vs all Secondly hence we note that in our prayers we must be mindfull of others as wel as our selues For as he teacheth them to pray and to say Our Father because they were more then one ioyntly before him so in this regard that he might make them mindfull of all their brethren called or vncalled that belong to the election of God Ephes 6.18 Watch vnto prayer for all Saints not that we may not make a prayer wherein we must not mention others but because wee must not faile at cōuenient times in the exercise of praier to mention others as wel as our selues seeking their peace with God We are members of one body and therfore must helpe one another and such as haue learned loue and mercy cannot but seeke at God the prosperity of their brethren whose conflicting state they know by good experience in thēselues wherfore we must stirre our selues vp to the faithfull performance of this dutie He were a gracelesse childe that would neuer pray for his mother we would thinke he would do little for vs that would not lend vs a good word here or there so when we remember not the Church and will not open our mouthes one for another to God what loue is there Secondly let vs therefore frequent this dutie not in word or shew but in deed and truth From the practise of this dutie it cometh to passe that a Christian man is like a rich merchant who hath his factors in diuers countries so a Christian man hath in all places of the world some that deale for him with God that neuer saw his face who are petitioners for him vnto God Thirdly hence that he teacheth vs to pray Our Father we learne that We must in prayer to God come with loue to the brethren If thou art about to offer thy sacrifice at the altar Mat. 5.23.24 and remembrest thou hast any thing against thy brethren go reconcile thy selfe first then do thy duty after otherwise the Lord will turne away from our prayer If one should giue the King a petition and carrie in his hand or about him some stinking sauour which the sence of any abhorred could he thinke but the King would turne from him So he that cometh petitioning to God with wrath and malice which stinketh odiously in Gods nostrils must look that God will turne his countenance from him Hence Saint Peter saith 1. Pet. 3.7 that by wrath prayers are troubled wherefore let vs labor to be of brotherly affection one towards another Should our parents know that we are fallen forth with our brethren durst we come in their sight would we looke for other then to be checked from them euen so the Lord will turne his back to our prayers while our affections are turned against our brethren Further obserue hence both a ground of reuerence and hope when we come to deale with God If I be a Father Mal. 1.6 where is my reuerence We come with reuerence before our earthly Princes and in all our gestures expresse it how much more must this be in vs when we haue to deale with the liuing God for this Father is impartiall in iustice that we haue need to conuerse before him in feare Againe it is a ground of hope earthly parents will not deny their children good things much lesse shall God deny vs his Spirit and what euer thing is good for vs. This therefore doth rebuke the rudenesse of some that care not how vnprepared they fall vpon prayers how rude gesture they vse in it how vnmannerly they breake away after it vsing their Father as if he were a cypher or a father of clouts rather thē a God that will without respect of persons iudge euery one Our doubting minds must hence be reproued and strengthened How confidently do children come to their parents If we haue a suite to a friend which is reasonable we will presume it how much more may wee be of good hope in all our requests which we make to God Which art in heauen c. By manifesting the effect of glory otherwise he filleth heauen earth yea all the creature is with him as a moate within the light of the Sunne but looke as a King who by his authority power ruleth ouer all his kingdome is at the Court more especially displaying there the glory of his maiesty so God whose essence and presence of powers is euery where in the heauens as in the Court of his Maiesty doth manifest his glory more excellently Obserue then that In coming to God we must set before vs his heauenly Maiesty For this stirreth vp reuerence moueth deuotion making vs to be heauenly minded strengthening our faith The glister of the pomp of earthly Princes doth moue the subiect to all humble regard of them to al seemly submisnesse in their behauiours towards them and doubtlesse the not being striken with any consideration this way doth make vs so loose and heedlesse when we approach to God Againe this doth admonish vs to be heauenly minded if we will haue any coniunction with God for as he that would speak to the King at Court must bodily moue himselfe thither where the King bideth so we that would speake with God who dwelleth in heauenly glory aboue all this visible frame of the creature we must in spirit by faith moue our hearts thither where he is Besides where our Father is there our country is Vbi pater ibi patria therefore as pilgrimes and strangers do long after their natiue soiles so must we after that glorious inheritance which our father in the heauēs reserueth for vs. Thirdly it confirmeth vs in our faith being in heauen he both seeth our wants and is of all strength and power to effect our desires Our God is in heauen and doth whatsoeuer he will Parents earthly who haue large hearts haue short hands though they wish vs well yet they haue no power to effect what they would Were it thus with our Father faith were shaken but whē he wanteth not will as a father nor power as a heauenly gouernour our faith is firmly vnderpropped How then are we to accuse our selues who know not how sufficiently to admire and adore an earthly maiesty a mortall man and yet are so respectlesse
in cities peopled we gather that there were excellent workmen so beholding this earthly habitation with the furniture of it we may conclude there was some most wise and mighty Spirit that framed these things The second thing in creating is that God doth continue the kinds of things and vphold the being which he giueth them For nothing that is not this or that by nature can longer continue to be so then the working of the cause lasteth which first brought it to be so As water is not hote by nature therefore longer then fire is vnder which first made it warme it will not continue in heate but by little and little draw to coldnesse So the aire is darke and therefore as the Sunne maketh lightsome day so longer then it abideth the day lasteth not So things not hauing of themselues their being kinds law of propagation but receiuing these things from God longer then he vpholdeth them in this estate they could not endure but would returne to nothing whence they were produced A man when he hath made an house doth leaue it it standeth without him because he giueth an artificiall order onely not the substantiall being which the matter of the building hath in it selfe not from the builder But did man giue the being essentiall as well as order artificiall were he withdrawne the whole frame would be dissolued as if he stirre any thing that moueth not of it selfe where his motion stayeth the thing so mooued doth stay likewise Secondly it is said the Gouernor that is he moueth them to such ends as are pleasing to him A wise housholder ordereth his whole familie A wise King keeping in his Court doth by his authority and lawes rule the remotest parts of his countrey So God Father of all the family in heauen or earth King Lord of all the creatures he in the heauens which is the court of his Maiestie doth by his power lawes Spirit of grace rule heauen earth hell for hell is but a prison to the great God But how fareth it then that such wicknednesses are committed Answer There is nothing simply euill but onely in regard of the inferiour instrument who is willing but not able to peruert the diuine order and therefore these euils we see are like two faced pictures which seeme on one side beautifull women on the other vglie monsters So looke at the lewdest workes as from God they are most beautifull as from the sinner monstrous as in the crucifying of Christ the cursed Iew wrought despitefully but God most graciously Ob. He that is a Creator gouernour which sometimes he was not is changed but God now is thus and before the world began he was not and therefore he is changed The first part is false because the termes of Creator and gouernor put no reall change inherent in God but imply a chang in the creature For as the Sunne enlighteneth the earth euery day and changeth the face of the creatures without being it selfe changed so God createth and gouerneth Vses First we see here a ground of thankfulnesse to God we count an vnthankfull child a monster of men because he is vnthankfull to them by whom he receiued his being but how much more grosse is our vnthankfulnesse to God whose instruments onely our parents were in bringing vs forth Secondly we see hence what cause we haue to walke in feare for we moue haue being liue in him If one should haue vs so ouer a riuer that if his hold should ceasse we could not but drowne forthwith ô how would we feare to prouoke him who had vs at such vantage but thus it is with God that if his power vphold not we should come forthwith to vtter nothing Thirdly we see what a leud part it is not to acknowledge God Not to acknowledge a King in his gouernment yea not to be readie to take the oath of allegiance we disclaime it in any as a part vnworthie a subiect so not to subiect our selues to the liuing God is a part vnworthie any creature The last thing to be beleeued is the distinction of this one God in regard of persons into the Father Sonne and holy Ghost for the conceiuing whereof foure things are to be noted First that these respects of God begetting begotten and proceeding do not make any composition as diuers essentiall parts of one thing but distinction onely as East West North South so distinguish the heauens that they are not essentiall parts whereof they are compounded Secondly it is to be obserued that these three though there is order of precedency in nature as the Father before the Sonne the Sonne before the Spirit yet they are all coeternal in time as fire is in naturall consideration before heate or light yet in time they are altogether Thirdly it is to be noted that there are said three persons not three Gods for neither tres dij nor triplex Deus are fitly spoken because the one multiplieth at least in appearance the diuine essence the other resisteth the diuine simplicitie Three persons therefore there are hauing all one and the same diuine nature as if Thomas Iohn and Mathew could be supposed to haue one singular soule and body common to them all entirely possessed of euery one Fourthly we must know that no carnall thing is to be thought of the generation natiuitie procession but the mysterie is altogether spiritually to be conceiued but this mysterie is in regard of clearer knowledge reserued till we shall be like Angels In the meane while aspici potest introspici non potest lest that befall vs which happeneth to them that looke full against the Sunne viz. lest our eyes be dazeled The second Principle Q. VVHat dost thou beleeue concerning Man and concerning thine owne selfe Answ All men are wholly corrupted through Adams fall and are become slaues of Sathan and guilty of eternall condemnation The knowledge of man followeth which standeth in these foure points First to know how he was in his state of creation which is passed ouer and is left to be gathered by the contrary Secondly what is his estate as he is fallen Thirdly what by grace Fourthly what it shall be in glorie The three last are opened in this and the questions following The second estate this answer vnfoldeth setting downe our miserie first in respect of our corruption secondly in respect of punishment The corruption is set downe by three circumstances first from the parties corrupted all secondly from the quantity of it wholly thirdly from the first author of it Adams fall The latter of punishmēt hath two branches First our thraldome vnder Sathan Secondly our guilt of damnation euerlasting First then it is to be marked that no creature coming of Adam is exempted from corruption Rom. 5. In whom all haue sinned We saith Paul of the Iewish people are by nature the children of wrath as well as others For like as the roote like will be the branches and who can bring any thing cleane
be honored this is to be dearer to vs then our owne soules which made Paul and Moses so affected that they could with the hazard of their soules haue promoted it Rom. 10. We see it hath the first place this is more worthy then all the creature besides The end is more worthie then that which serueth to the end as meate and drink which serue to maintain the bodily life are not so good as the body So when all the creature all the actions of vs are to tend hither that God may be glorified it is sure that Gods glorie is farre more excellent which must make vs seeke that he be more more sanctified of vs. We see that seruants of honourable personages they are all for their Lords honour they will runne into bookes and out of good inheritances sometimes to maintaine a kind of gallancy which graceth as they thinke the personage they serue shall not we to our great good honour our God O let vs seeke it Who will keepe a seruant no way to his credit no more wil God let vs retaine vnto him alwayes if we be so carelesse to him this way Secondly when we seeke this at God we confesse it is God that teacheth and enableth vs to honour him Our children haue no behauiours more ciuill to our credit which we do not traine them vnto None by nature vnderstandeth none enquireth after God nor yet care to glorifie him as God as he is the God that teacheth vs to profit in all points so in this The vse of it is to teach vs to referre all vnto God that we do prosperously this way who worketh it in vs not our selues as also to teach vs on whom we must hang with conscience of our own wants that we may more and more be enabled this way Thirdly hence we see what care we must haue neither to dishonour God our selues nor to partake with it in others for so doing we seeme to mocke God and denie in deed that which we beg in words he that asketh his daily bread and is carelesse to get or saue any thing by some lawfull calling should deride and tempt the liuing God Finally from hence we perceiue that spying Gods dishonour wee must be grieued For who can desire that truly but it will grieue him to see the contrary Yea we must by eiaculation of our mind renew our requests when we see such spectacles that God himself would prouide for the maintaining the honour of his owne Name Thy kingdome come A kingdome is such an order or state of men in which one gouerneth the rest are subiect vnto their good So Gods kingdome is such an order or estate wherein God hath all supremacie and men acknowledge themselues liegemen to his Maiesty to their great benefit temporall and eternall For the kingdome of power is not here meant vnder which the diuels themselues liue but that kingdome of heauen prophecied by Daniel which is such a gouernmēt in which God most graciously ruleth we willingly obey to our euerlasting happinesse This kingdome God ruleth partly mediatly by his Vice Roy Iesus Christ partly immediatly when Christ shall resigne vp that Mediator-like kingdome as hauing now brought all to God his Father Who then shall alone with his Son as the second person not as Mediator and Spirit be all in all So we pray that God would that the honour of his Name may be amplified make his gouernment spread in the hearts of men that the number of his subiects may be increased and subiection augmented who are all brought vnder him till all be perfected in the kingdome of glorie The things that we aske are First that God would cast downe the kingdome of Sathan and all the props and pillars of it where yet it is vnshaken in this God is glorious as a lawfull King in subiugating vsurping tyrants Secondly that God would plant both outwardly and inwardly the externall face and inward substance of his kingdome where yet it is not Thirdly for our selues conuerted that God would roote out therelickes of darknesse in vs which are as yet not subdued to his grace That he would continually increase in vs all those heauenly vertues that he hath begun of his mercie That he would subdue all the enmities and impediments which Sathan raiseth to let vs this way That he would giue vs all meanes seruing to this end Lastly that he would bring vs to his kingdome of glorie For such as are vncalled not belonging to Gods mercy we pray That Gods power may bring them on their knees and that they may be crushed with a rod of iron Motiues to the deuoure asking of those things First to consider the breadth of the diuels possession how potent and numbersome his subiects are Who could see the King holding some Shire within his kingdome and enemies spread like Grashoppers ouer the face of all his countrie Besides what good subiect that loued the honor of the King could thinke on this or the wilt with drie eyes Secondly we must weigh what a glory it is to God and security to vs when true hearted Israelites are increased as a Princelike Diademe such is the multitude of well ordered subiects Thirdly we must consider the strong battell which this strong man the diuell his Angels make hindring the entrance of Gods kingdome nationally or personally to all sincere ordinances of God to all the more full conformitie and subiection of those who are already conuerted from Sathan to God Fourthly to obserue what a deale of darknes and lusts of darknesse remaine like Cananites as prickes and thornes in vs. Fiftly how prone we are to fall away and be brought backe againe and how farre we are frō being fully subdued to God Finally what miseries we are here subiect to what blessednesse wee want because the kingdome of God is not yet fully come These things well pondered will make vs feelingly crie to God that his kingdome may come Doth not euery good subiect wish the enlargement of the Kings territories the rooting out of all opposites that set themselues against the prosperity of his kingdome So must we if we be true subiects to the kingdome of glorie Did we border vppon the Turkish Empire so that we were often forraged would it not make vs crie to God for helpe and shall the diuell still sinke vs in our persons euery where inuading and shall we be silent What tyrannie to Sathans and sinnes tyrannie What wants to the wants of righteousnesse peace ioy c. in which things Gods kingdome cometh We should seeke it so farre as we want it and ioy in it so farre as we partake in it to be naturalised into our kingdome is a benefit great ones esteeme but to be within Gods kingdome ô how blessed Doctrines to be deduced First who it is that can trample Sathan vnder our feet dissolue the workes of the diuell it is God alone it is he that must turne vs before we be
turned out of the kingdome of darknesse Praier presupposeth both want of that we aske and impotency in our selues to attaine it or that it is out of our power Againe the strong man holds possession till a stronger cometh Now who is of any other creature stronger then Sathan in such degree that to cast him out the Papists giue some place in this worke to the libertie of our will But though it be true we turne because we will turne to God yet we will turne doth note not the principall cause but a cause subordinate working by way of free disposition which disposition it receiueth from God not from naturall strength so that still all is by him Men turne not because they will not conuert because here noteth the fundamentall radicall prime cause of impenitent not conuerting which the wil doth by way of disposition which it hath by nature of it selfe vnto sinne But it is otherwise when we say This man conuerts to God because he will conuert for here God is presupposed the principall Agent man a secondary and instrumentall the habite disposing him to do this being grace receiued frō God not deriued to him with his nature Away therefore with Papists doctrine which make the will of man in a manner almightie God offers grace like as a Merchant setteth his wares to sell leauing it to our will whether we will buy or no. Were this true if you aske what discerneth me from another vnconuerted I answer My will I by the freedome I had of will took that proffered which another by the same libertie refused Secondly marke who must strengthen confirme and perfect all things begun in vs he sanctifieth vs throughout Euen as the Sunne first bringing light doth more and more subdue all the darknesse of the aire till it come to full strength so the same God that first dispelleth the darknesse of sinne and ignorance doth more and more perfect the light begun till it come to glorie and as the same Physition which first recouereth vs from some deadly lingering euill must after restore decayed strength and cleanse all relickes of sicke matter by such diets as Art aduiseth so God c. What then if we see all weake ready to ouerturne many graces in a manner vtterly wanting so weake they are in vs God that calleth the things that are not as if they were is the beginner and perfecter of his kingdome Thirdly that Gods kingdome is but in part come vnto vs we see not all things as yet put vnder him many not called many enemies euils vnsubdued many works of darknesse hanging about vs which must comfort vs though we find these things we could not say this praier were there not matter of this nature still dwelling with vs in our conflicting course We are said to be translated out of the kingdome of Sathan in regard that we do not volūtarily suffer vnder him as a lawful King but vnwillingly as vnder an vsurper too strong for vs. Againe he is begun to be and certainly shall be cast out Now that is said to be done which a while is so in doing that it certainly shall be finished Lastly note what euery true Christian must seeke with his vtmost endeuour that both himself and others be in subiection to God We should with Ieremie and Dauid bewaile the auersenesse of others rebellions they liue in against God and like Paul bemone the lawes of euill which dwell in vs c. Euery one would haue God to saue him but few heartily desire that God would rule ouer him How do Papists seeke to propagate the Popes kingdome They find out new worlds rather then his subiects should not be made vp how would a naturall subiect grieue to spie in himselfe much falshood much rebellion against his Soueraigne So must wee grieue that wee haue hearts so false and rebellious against God How do men professe perfect conformitie and totall subiection to men Thy will be done in earth as it is in heauen In which words two things are to be noted first the doing of Gods will secondly the manner The wil of God signifieth not his secret vnresistable will but his will as it is reuealed to vs that we should walke after it In earth Earth in this place is put by a Metonymie of the subiect for men dwelling on the earth As it is in heauen that is readily in all parts constantly with some resemblance to the heauenly creatures though not with like perfection The summe is that whatsoeuer God reuealeth as his will vnto vs which he would haue vs do or by euent maketh known as his will which wee must suffer that we may obey him both in the one and the other like as the heauenly creatures obey him though not with like perfection The things we aske are these That God would bring such as belong to his mercie frō the snare in which they are taken to do the diuels their owe will to do his owne pleasure and worke in his vineyard Secondly for our selues that he would giue vs grace more and more to renounce and die to our owne works and that he would strengthen vs with grace more fully in all parts to obey him so that we may increase like good trees in bearing the fruites of righteousnesse till we feele not our selues but Christ thinking speaking working in vs. Thirdly that he would make vs perseuer in his obedience to the end and in the end Fourthly that he would giue vs in all the euils we endure to make his will our will and blesse his Name Considerations mouing to the more deuout making of this request are these First to think how most liue in the open breach of all Gods Commandements Would it not grieue a good subiect to see men trample downe the Kings lawes and euery one runne vppon his owne head Secondly to thinke in how many things daily wee offend in our vnfruitfulnesse which maketh vs rather be vtterly idle picke strawes then gird vp our selues to holy thoughts Our idle light discourse our inordinate affections our trespasses euery where following our owne lusts Thirdly how imperfectly and in a sorrie fashion we performe our daily duties both towards God and one another what a deale of sinne cleaueth to them that we find not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we cannot perfect the things we desire Fourthly our inconstancie which maketh vs no sooner in a good thing but we are out againe and as little birds leape from pule to sprigge so we are out and in and through sloth cannot hold out at these works which are a dead worke to our vnregenerate parts Fiftly our vtter impotencie to thinke will do perfect in some sort and perseuer in any good things and the strength of our naturall inclinations carying vs another way Lastly the manifold discomforts which the diuell doth muster against vs that he might keepe vs from entring into or continuing on in any good action The conclusions are these
Christs in iustifying and satisfiing for vs. The fourth Principle Q. BVt how mayest thou be made partaker of Christ and his benefits A. A man of a contrite and humble spirit by faith alone apprehending and applying Christ with all his merits vnto himselfe is iustified before God and sanctified This Principle layeth downe foure things first what is the qualitie of the person to be saued in those words a man of an humble and broken spirit Secondly the grace by which as a meane he is saued or the grace apprehending that whereby we are saued viz. faith alone Thirdly the thing apprehended Christ his benefits Fourthly the fruits following vpon Christ and his benefits apprehended our iustification and sanctification For the first obserue that none whose spirit is not broken with conscience of sinne hath benefit by Christ I came not to cal the righteous but the sinner not such as thinke themselus iust enough but such as through my working in them see their sinnes to call those to repentance Come to me ye that are weary and heauy laden God commanded that the Paschall Lambe should not be eaten but with bitter herbes to teach vs that without the salad of godly sorrow and contrition for sinne Christ sauoureth not For looke as man must be hungry yer he will care for bread and must feele himselfe sicke before he will care for the Physitian so it is with vs if our soules feele not themselues empty of all goodnesse and sicke of sinne they will not care for Christ the bread of life the Physitian of distressed soules We must labour therefore to be cast downe in the sense of our misery Were we guilty of faults for which the law of man would seuerely punish vs how would it go neare vs for our breach of Gods lawes we take no care if we haue lost little things on the earth we grieue but to be cast out of heauen our eternall inheritance this stingeth vs not Such is the working of sin it is a death of the soule which taketh away sense of sicknesse as in the body the nigher death the lesser we feele the more deadly the sicknesse the lesse it is perceiued Againe it doth like drunkennesse take away the spirituall vnderstanding of our miseries A drunken man feeleth no knocks so we the diuell hauing made vs drunken feele not how we are wounded Secondly obserue what we must do to be saued Beleeue on Christ Such as would be cured of their stings which by serpents they had receiued must looke vp to the serpent of brasse which God did set vp So we that will be cured of the poison which the old serpent hath conueyed into vs must looke to Christ with our eye of faith What shall we do that we may be saued Beleeue saith S. Paul For as it is not enough that there is a Physitian which hath a medicine readie for this or that griefe but the patient must go to him and take it and as it is not enough for vs being hungry to see and know that there is bread but we must eate it if we will haue fruit by the one or other so in Christ we must come to him by faith feede vpon him in our hearts by vnfained beleefe before he will profit vs any thing Wherefore let vs not content our selues with the Papists faith which confesseth that there is a Christ the Sonne of God but doth not lay hold on him as their Sauiour This is an historicall faith which letteth Christ hang in the aire doth not bring him to dwell in the heart We must say with Thomas My Lord and my God With Paul Galat. 2.20 Who hath loued me giuen himselfe for me For plaisters must be spread on the sore and medicines taken before the patient can be amended Thirdly obserue that faith onely is it which as an instrument applying Christ doth saue vs. Not that faith goeth alone without other vertues and care of good life but because no other grace doth lay hold of Christ as in whom we come to haue forgiuenesse of sin life euerlasting Loue indeed claspeth Christ yet not seeking righteousnesse and life by him but cleauing to him for that which we discerne him to be vnto vs through faith euen as the eye in the head is not alone without other senses yet it onely seeth and no other sense with it Which doth let vs see what a precious thing this faith is as Peter calleth it and why the diuell doth so much labour against it because this is it alone which tyeth vs vnto Christ our Sauiour which holdeth him as all in all to vs. Suppose one did hang ouer the sea clasping a rocke with his hands he that wished his destruction need no more thē to loose the hold he had with his hands so it is with vs. Fourthly marke what it is that faith layeth hold on to saluation onely Christ dying for vs fulfilling all things in our behalfe This is the onely obiect or matter about which faith is occupied as it is the instrument of iustifying and sauing of vs and in regard of this that it apprehendeth it is said onely to saue vs. Faith iustifying doth beleeue the story of the Bible the threatnings of God yea may vpon some particular word by instinct or otherwise coming to vs worke a miracle but it doth not iustifie and saue vs but onely as it looketh to Christ who is the righteousnesse and the saluation of our God not as beleeuing other things As a reasonable soule in man doth bring forth sense and motion doth concoct expell doth exercise animall sensitiue and naturall functions in the body yet it is not reasonable as it doth these things but as it conceiueth of things simple or otherwise discourseth and in this respect onely it is said to saue vs because that it layeth hold on Christ our Sauiour so that the meaning of this faith saueth vs is Christ apprehended by faith doth saue vs. Whence Rom. 3.9 and Act. 3.9 these phrases are made aequiualent to be iustified by Christ and by faith to be healed by the Name of Christ and faith in his Name As if one should say this pot of money maketh me a rich man we would not thinke the pot made him rich but the treasure in it So when faith is said to saue it is not to be meant that the act of beleeuing absolutly cōsidered doth saue vs but respectiuely in regard of Christ our Sauiour whom faith holdeth Wherefore let vs onely hold Christ as beside whom we lacke nothing fully to saue vs. This maketh the diuell as he laboureth against faith so he seeketh to corrupt men in resting onely vppon Christ Hence he teacheth them to trust on their good prayers seruing of God meaning workes and in the popish Church many other things the Church treasury the intercession of Saints humane satisfactions indulgences workes that thus he might bring them while they catch at a shadow of righteousnes to let