TI. I beleeue that Iesus Christ hath vvholly 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. â— 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. VVhat beleeuest thou of the resurrection of the body TI. I beleeue that after this lyfe ended my soule d Eccles 12. 7. Luk. 16. 22. 23. 43. shall go to God that gaue it and that my bodye shall rest iâ— the graue till the appointed time and then I shall e Iob. 19. 26. 27. 1. Cor. 15. 42. 43. 1. Cor. 15 53. 1. thes â— 13. see God in my flesh I my selfe shal see him and mine ovvne eyes shall looke vpon him euen in this body made glorious and without al corruption like vnto the body of Christ PA. VVhat is that thou sayest of life euerlasting TI. I beleeue that vvhen God shall 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 avvay svvallowed vp in victory and I shal liue so 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 vvith all his Saintes vvhat is the length the breadth the height the depth that vve may knovv the Lawe of Christ and be filled vvith all fulnesse of God PA. The Lord increase this sayth in vs. But tell mâ— haue vve this fayth in our ovvne power to beleeue of our selfe will TI. No but sayth is the gyft b â—â—h 2. â— philâ— â— 29. 2 Thes 1. 3. 3. 2. of God euen as our saluation likevvise is and of our selues there is not one of vs that can so much as name the Lorde Iesus but it is wrouâ—ht in 〈◊〉 by the holy Ghoste c Ioh. 17. 20. Rom. 14. 17. 1. tim 3. 15. 1 Cor. 1. 21. through the preaching of the vvorde confirmed and made strong through the vse of the same vvord and Sacramentes PA. VVhat callâ—st thou Sacramentes TI. Sacramentes be 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 Rom 4 11. sure pledges of those benefits of our saluation which we receiue in Christ to be outs and are represented vnto vs â—y the outvvarde signes of vvater in Baptisme and breade and vvine in the Supper They serue also for a marke of our profession whereby vve differ from other people vvhich be heathen PA. How many Sacraments be there TI. There be two f 1 Cor. 10. 1. 2 ioh 19. 34. Sacramentes that is to say Baptisme and the Supper of the Lorde PA. VVhat strength of fayth haue vve through our Baptisme The vse of Baptisme Of the Lords Supper TI. Baptisme is a seale and token by which God vvill haue me assured that a Mark 1. 4. act 21. 16. my sinnes are forgiuen me and that my lyfe is acceptable in his sight for as the vvater vvasheth away the filthynes of the body euen so should I through the holy Ghost be therby fully certified that the 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 Act. 15. 9. hande of faith hath vvashed away both the giltinesse of my sin and the punishment due to the same And as after our outvvarde vvashiug the body is more comely so after our Baptisme the spirite of God vvorketh in vs that sinne d Rom 6. 3. 4. 5. 6. c. is dead in our mortall bodyes and vve be risen vp into e 2. Cor. 5. 17. gal 5. 24. 25. newnes of lyfe and in vvhom soeuer baptisme hath not this worke he may well haue the name but in deed he is no Christian PA. VVhat 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 vvine into my body to become of perfect substance vvith my flesh 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 Rom. 4. 25. his death and passion is my deliuerance from sin his 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 vvhich 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 vvine 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 Mat. 26. 29. mat 14. 2â— 1. cor 1◠〈◊〉 1â— 11. 〈◊〉 2â— 28. not turned but as touching the vse of them they differ from common breade vvine in that they are appoynted of God to serue vnto vs as 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 invvard 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 vvhat manner oughtest thou to prepare thy seife to the receyuing of thâ—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 1. Cor 11. 28 examine my selfe vvhether I d 2. Cor. 13. 5. stand in sayth or no vvhich I shall know if I feele my e 2. Cor. 1. 21. 22. 5 5. eph 1. 13. hart f Rom. 8. 15. eph 3. 12. assured by the spirit of God that the g 1. Ioh 1. 12. puniâ—hment of my sinnes is fully discharged in Christ and that vvhatsoeuer he hath done perteyneth not onely to others but euen h Esai 53 6. 7. 8. 9. c. eph 3. 17. 1. tim 15 16. to
a Cyp. of the Lordes supper Agust vpon Iohn treatise 25 Origen in Math cap. 15. hart by invvard 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 vvhich doth perish after it is eaten but to thintent 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 vvasteth 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 vvhiche 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 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 povver and efficacy to feede vnto euerlasting life vvhereunto vvee must apply those thinges that be vvritten 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 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 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 â—uk â—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 vvhich 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 refâ—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 Ioh. 6. 40. 6â— spiritually present is to bee in a spirituall sort that is in such sort as appertaineth to spirites VVherefore vvhen vve 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 feâ—ding and refreshing their minds which doe receiue vvith sincere and true fayth that vvhich he gaue at his last supper The trueth of the sacrament deliuered Of the Lords Supper by Christ is not in the 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 Math 20. 24. rom 4. 25. gal â— 20. eph 5. 2. 1 tim 2. 6. tit 2 14 heb 1. 3. â— 27 9 14 26 28 10 3 5 â— 7 10 12. 14. body of the only begotten sonne is giuen for vs to God the father vnto death to be 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 propitâ—ation or mercy and the ransome of our redemption And therfore vve beleeue that Châ—istes death is auailable to the redemption of the worlde to the forgiuenesse of our sinnes and for our reconcilement vvith God the father Moreouer vvee 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 Math. 20 28 titus 2. 14. 1 peter 1. 19 â—poc â— 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 vvhich hee once offred vpon the crosse hath brought to effect and â—ulfilled all things and that â—or that cause he said when he gaue vp the ghost e Iohn 19 30. It is finished as though hee vvould signify that the price and ransome vvas novv full paid for the sinne of all mankind Lastly vve 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 vvithout ceassing vnto the end of the vvorld that the sacrifice f Heb. 5 6 7 26 9 11. 12. â—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 avvay of our sinns as it vvas euen the same day that it flovved out of the blessed side of our sauiour Of the Lordes Supper PA. VVhat 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 Ioh. 6. 35. 53 54 55. nourishing is this that as the bread and vvine do nourish our bodies and comfort our outvvarde man so the body and bloud of Christ be the meat and food of our soules and do comfort the invvard man Secondly the similitude of vnitie is this that as this loafe of vvhich vve eate vvas made of many cornes of vvheat by the liquor of water knoden into dovve and yet is but one loafe and as the vvine vvas 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 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 vvhich 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 vve be many yet notwithstanding vve are one loafe and one body Thirdly the similitude of conuersioÌ„ 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 vve are turned c Ioh. 15 â— 6 7 1 cor 6. 17. 2 peter 1. 4 into the nature of them we are changed and made d Ephe. 5 30 1 cor 10. 16. bones of his bones fleshe of his flesh 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 hovv the holy reall body of Christ our sauiour both in the Sacrament and besides the Sacrament iâ— present eaten and vnited to vs. Really Christe not present THe body 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 vvas really present once here on earth with vs and shal be againe at the day of his comming Othervvise 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 vvhether vvith the Symbols or vvithout the Symbols The body of Christ is spiritually present vvhen either the body of Christ is present to our b Ioh. 6. 40. 63 spirit fayth or vvhen the vertue of his body is present redoundeth to our bodies and spirites by grace this differeâ—h from the other real presence aboue in this that the one hath respect to the body appreheÌ„ded the other to the thing that doth apprehend The body of Christ is sacramentally present by 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 vvhich beareth a similitude or a memoriall of his body and this sacramentall presence pertayning to the outvvarde mouth of the receiuer is common as vvell to the good as to the euill and this sacramentall presence ought not to be alone but to be ioyned vvith the spirituall presence c. The body of Christ is really eaten not vvith our Of three maner of presents bodily mouth but vvith the mouth of a Ioh. 6. 67. 56 11. 26. 1 cor 10. 1. 3. ephes 3. 14. faith apprehending the reall body of Christe vvhich suffered for vs and vvorketh to vs nourishment of life and grace c. Spiritually b Catechiâ—is Myslâ—go 4. vve eate the body and bloud of Christ not vvith mouth and teeth but vvith fayth onely vvhensoeuer vve 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 Rom. 8. 9. 1. cor 11. 27. 29. 2. cor 6. 14. 15. 16. tit 1. 15 Hierom vpon Ieremie vpon Oâ—e 8. prosper Leuit. 339 of good men asvvell beside the Sacrament as vvith the Sacrament and of this eating speaketh the sixth of Iohn and so vvas he eaten in the time also of the olde lavve Sacramentally vve eate vvith our bodily mouth the misteries of bread and vvine not being the Real body in deede but representing the Reall body in deede that is d Aug. de ciui tat lib. 21 cap. â—5 Aug. Treat vpon Iohn â—6 Non panem Dominum sed panem Domini And this eating if it be not iovned vvith the other tvvo 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 vvhen the properties of his holy body as his innocencie povver glorification life eternitie and beatitude are vnited to our bodies and spirites vvhich commeth by our faith in him according to his vvords e Iohn 17. 21. Iohn 17. Ego in â—is tu in mâ— And this vniting standing by grace commeth as vvell beside the Sacrament as vvith the Sacrament onely to the Godly The body of Christe sacramentally vnited The Sacrament as it is not the 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 nâ—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 Iohn 6 35 acts 4 10 12 rom 4 24 5 8 14 9 1 cor 10 5 6 ephe 3 17. by â—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 vvherby one substance is changed into another as b Iohn 2. 9. vvater into vvine the rodde of c Exo. 4 2 3 4 7. 11. 12. No mutation of substances in the sacrament Aaron into a Serpent c. And this mutation vvhich they call transubstantiation 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 vvere changed with the substance into a Serpent Mutation accidentall And of this mutation speak the e Theodoret. 1 dial imutabilis dialogue â— in confusus doctors meaning not of the change of substâ—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 vvine passe away and are changed into the name of the bodye and bloud of
¶ 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 VVoodcocke 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 commeÌ„dation 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 câ—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 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 Dent. 4 37 7 7 8 ios â—4 2 psa 44. 3. ioh 15 16. act 13 48 2â— 14. rom 5 6 9 11 1â— 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 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 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 forbidâ—en PA. VVhat meaneth this commaundement thou shalt haue no other Gods but me TI. The meaning of it is that I should acknovvledge but a 1. Cor 8 4 6 ephe 4 5 6 1 tâ—m 2 5. one only God that I should b Deut. 6 13 math â— 10. honour feare him that I shoulde c Math 22. 37
â—2 11. esai 3 1â— c. wanton apparell lewde and idle pastimes b Eph 5 18. gluttony drunkennes c Deut 22 20 21. houses of opeÌ„ whor dome and whatsoeuer else maye allure to vncleannesse Fourthly on the other side he commandeth vs to keepe our bodies and soules d 1. Cor. 6 15 19 â—0 1. thes 4 3 4 5. chaste and pure as temples of the holy ghoâ—te or if the 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. VVhat meaneth the eight commandement Thou shalt not steale TI. In this commandement the Lord forbiddeth all f Leuit. 1â— 11 deâ—â— 5 19. eph 4 28. stealing and robbing in outvvarde dâ—edes all g 1. Thessa 4 6 deceit all h Exo 22 21. lying and oppression all i Deut. 2â— 14 â—am 5 4. withholding of the labourers hiâ—e all k Deut. 10 19. vnâ—urteousnesse to the stranger widowe and fatherlesse all l Amos. 2 6. gifts to peruert iudgement all m Leui. 19 36. deut 25 13. pâ—ou â—0 10 mich 6 11. false measures coueâ—ousnesse and whatsoeuer vvrongfull dealing And on the other side hee chargeth vs that vve be content vvith that n Pro. 27 27 1 Tim 6 6. portion of goods which the Lorde giueth vs o Gen. 3. 19. phe 4. 28. 2. â—heâ— 3 10 to apply our selues in our vocation and calling to get our ovvne liuing and to liue of that which is oure owne PA. VVhat 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 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 Eâ—h 4 25. pâ—a 25 1 2. neither lye flatter nor dissemble Thirdly that we should neuer â—â—l false tales r psal 15 3. pro 25 18. behind our neighbours backs nor â—ear them of others that we should neuer Å¿ Math. 7. 1 â—am 4 12 beleeue any euill spoken behind their backs vntil we fully know the certainty Fourthly in priuate offâ—ntes to speak Light desires restrained None can fulfill the Law nothing although it be true to the a 1 Peter 4 8 1 cor 13. 7 pro. 11 12 hurting of our brothers good name if by b Math. 18 15 16 17. priuate admonitions he may be vvon Fiftly on the contrary side vvee must carefully and boldly testify all trueth vvhatsoeuer vve knovv to the futtherance of iustice PA. VVhat meaneth the tenth commandement Thou shalt not couet thy neighbours house TI. Here in playne wordes God forbiddeth all inward c Rom. 7 7. desire vvhatsoeuer is vnlavvfull to bee done vvhich desire is not onely sinneful vvhen vve 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 vvhich can nourish euill concupisences in them euen as it is impossible e 1 Cor. 15 50. that corruption should inherite incorruption or that flesh and bloud in this similitude of f Ephe 4. 22 collos 3 9. old Adam should inherit the kingdome of God So that by this commaundement most clearely vvee may see the image of that man that pleaseth God euen such a one in vvhome is nothing impure neither in wil nor nature PA. Canst thou fulfill all these commandementes vvithout breaking any one of them TI. These are the commaundementes of almightye God the perfect fulfilling vvhereof g Rom 3 23 24 8 3 4 11 32 1 iohn 1. 8. no fleâ—h can attaine vnto no although I doe all that I can yet I breake them daily both in thought word and deede PA. VVhat punishment doth God appointe for breaking any one of them TI. The punishment for the breaking of the least commaundement euen in h Math. 5 28 thought yea if it vvere but 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 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 Math 10 28. 25. 41 mark 9 4. as hel fire the c Mark 9. 44. worme that neuer dieth vtter d Math 22. 13. math 25. 30. darknes e Apoc. 19 20. 20. 14. burning lake second 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 vvorld no goodes nor multitude of riches no liberality to the g â—uk 17. 10. poore no whipping nor h Col. 2. 23 scourging nor hurte of thine ovvne bodye nothing that thou canst deuise so precious is the i Psal 49 8. redemption of the soule and the continuance for euer PA. Yea but God is mercifull vvill he therefore punish sinne so sharply thinkest thou TI. God is in deede a God of all k 2 Cor. 1 3. psal 145 8 psal 86. 15 psal 111. 4 116. 5 ioel 2 13. ionâ—s 4. 2. mercies father of all consolations vvhose 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 childreÌ„ but God is also l Psa 7. 9 11. 7 8. rom 3. 4 iohn 3. 33 2 chro 12. 6 ioh 9. 19. esai 45. 2â— apoâ— 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 vvord of his glorious power vvith that punishment vvhich 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 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 vvithout already in our selues tel mee novve hovv we may be deliuered from the anger of God and pains euerlasting TI. Mark and I vvill tell thee pray vnto God to giue thee vnderstanding and to be lovv in humility of spirite I vvill
payd in Christ yet seeing there can no vnrighteousnesse dwell vvith God how canst thou stand before Gods iudgement seat as righteous seeing thou haste no righteousnesse but such as is stayned vvith so many sinnes TI. I stand as iust and righteous before the throne of God not clothed with mine ovvne righteousnesse vvhich I haue vvrought in mine ovvne perperson but with the f 1 Cor 1 30. 2. Corin. 5. 27. righteousnesse of Iesus Christ vvhich righteousnesse beeing taken hold vpon by a g Abac. 2. â— 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 ovvne vvorkes vvhich I haue vvrought but taking holde vpon Christes workes to be mine by fayth PA. Doth not this make men runne into all sinne and vvickednesse 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 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 Rom 7. 23. detest hate loth and abhorre sinne in all men but specially in our selues make vs to haue our whole c Rom 5. 11. delight and ioye in those thinges which be agreeable to Gods will and causeth vs also to d Rom. â— 11. 12. mat 7. 17. ioh 15. 5. expresse the same in our life and conuersation or elâ—e it is no true fayth but a e Iam. 2 17. deade fayth PA. Rehearse the â—umme of this fayth TI. I beleeue in God the father almighty c. PA. VVhy mâ—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 Maâ—h 3. 16. 28. 19. 1. ioh 5. 7. the sonne and the holy Ghoste which three persons are one God 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 vve vvill beleeue the truth of his eternaâ—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 Ioâ— 1. 12. rom 8. 1. 11. galac 3. 26. whose body I am grafted by fayth is not onely a i Rom. 8 25. 16 2 Corin. 6. 18. father of other faithfull but euen my father and therefore loueth k Rom. 5. 8. 9. â—sâ— 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 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 Amos. 3. 6. psa 139. 7. 8. 9. 10. heauen earth nor hell without his prouidence PA. VVhat beleeuest thou concerning God the Sonne TI. I beleue that Iesus Christ is one God c Rom. 9. 5. 1. â—â—h 10. 11. in sub stance vvith the Father and the holy Ghoste took 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 Heb. 2. 14. 15 and in my nature hath wrought for me whatsoeuer is needeful for my saluation PA. VVhat meaneth the name Iesus TI. Iesus is as much to say a f Math. 1. 21. Sauiour because he hath saued his people from their sinnes PA. VVhy is he called Christ TI. Because he was ordayned of the Father and was annointed of the holy g Eph 4. 7. ioh 3. 34. luk 4. 18. Ghost the highest prophet and Doctor vvhich hath opened vnto vs the secrete counsell and all the vvill of his Father concerning our redemption and deliueraunce and the h Heb. 9. 26. 28. 7. 25. highest priest who with one sacrifice offering of his body and no mo hath appeased Gods vvrath bought vs againe and continually maketh intercession for vs to his Father and a king vvhich gouerneth vs by his worde and his spirite and defendeth and keepeth the saluation vvhich vve haue gotten by him PA. In vvhat respect sayest thou that hee is our Lord. TI. Not onely because we are his creatures but chiefly because he buying i 1 Cori. 6. 20. againe our bodies and souls from sinne not 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 vvith him of his heauenly kingdom hath a Mala. 1. 6. claymed vs for his ovvne proper Seruaunts and peculier people vvhich he hath vvoon to him selfe and can by right belong to none other Lord or master PA. VVhat 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 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 shevv him selfe before an c Psal 2. 2. act 4. 27. 28. earthly Iudge and to be condemned by the d Math. 27. 26. iohn 19. 1. 13. 19. mouth of Pilate he beeing then Iudge that thereby vve might be cleared before the iudgement seat of God PA. VVhat meanest thou vvhen thou sayest Christ vvas crucified dead and buried TI. I meane that he payde the whole and full satisfaction for our sinnes which he tooke vpon him he vvas bound to vnbinde vs condemned to 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 vvas nayled 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 Gal. 3. 13. 14. due to vs to appease the vvrath of God for euer by his onely oblation once made he was h Math. 27. 57. 58. mark 15. 43. luk 23. 52. ioh 19. 40. buried to approue and verifie his death and to
promises of God in the vvhich 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 vvhole posteritie that refuse it not Againe like as al 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 vvhich vvas in him Christes Propheticall office expounded PA. VVhat signifieth this vvord Christ TI. Christ signifieth 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 vvas annoynted by the holy Ghost who was giuen to him vvithout measure aboue all other meÌ„ 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. VVhat differeÌ„ce 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 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 couâ—â—t and darke but hath spoken by his ovvne sonne plainely and vvith an open face and hath shewed vnto vs by him the doctrin of saluation so fully and 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 shevv foorth the vvord of God by word of mouth as the other Ministers of the same do but beside that he hath the power to 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 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 vvatered by his outvvard ministery but in that that he is very God he hath also povver to giue the 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. VVhy 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 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. collâ—ss 1. 22. tim 2. 1. 5. 1. iohn 4. 2. maÌ„ he could not haue suffered in our flesh and nature that which he hath suffered and vvas to suffer for vs vvhere vpon this inconuenience vvould ensue that he should not haue borne for vs in our nature and fleshe the vvrath and cursse of God which we had deserued and then hee shoulde not haue satisfied the iudgement of God through his obedience to put avvay 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 vvith God beeing very 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 vvhich is so great and importable but that he should haue been svvallowed vp hovv 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 Mat. 18. 28. luke 1. 21. 32. 55. 42. 43. Finally they be so vnited together that they remayne alvvayes in their very nature in Diuers sortes of Sacrifices one very person and being so vnited they 〈◊〉 vs not two Iesus Christs to vvit the one God and the other man but one onely vvhich 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 tvvaine for there is not one Iesus Christ vvhich 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 povver to saue them nor to beare the iudgement of God for their sinnes PA. Though the Sacrifices of the old lavv be ended and though Christes Sacrifices be a full perfect satisfaction for our sinnes doth there novv remayne no other Sacrifices in the time of the Gospell TI. Yes the scripture calleth the children of God a holy a 1. Pet. 2. 5. Genes 5. 10. 1. 6. priesthood to offer vp spiritual sacrifices acceptable vnto God by Iesus Christ by vvhome vve offer the sacrifice of righteousnes and the Sacrifice of b Psal 4. 5. faith Moreouer the Lord hath promised that he vvill not refuse the sacrifice of a contrite spiriâ—e and of a 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 Heb. 13. 15. psal 41. 12. and the lifting vp of their hands is as euening Sacrifice The Lord refuseth the old
11. 33. 20. exod 12. 11. deut 31 11. ioh 14 6. 15 1. act â— 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 vvord 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 vvhich God made vvith that people And the Lambe vvas but a naturall Lambe vvhich they killed at the Lordes commaundement and the Passeouer was spoken of none other but of the Angell vvhich 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 vvas the signe Sacramentall of the couenant so vvas this also of the passage of deliuery In like maner in this present case vvhereas the Lorde sayth This is my body it is e Tertul. against Marâ—iâ— 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 vvhich 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 significatioÌ„ 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 vvhich is deliuered for you and so let vs keepe these vvords euery one in their proper signification when the manner is asked hovv 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 noâ— really but sacramentally 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 vvay as is conuenient to sacraments like as by the order and vvay of his ovvne 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 vvhat it is in deed of it selfe Of the Lords supper and another matter to say vvhat it is in this place at this present in some speciall deed and purpose according to the vvill 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 vvhat it is naturally and substantially but vvhat the Lord vvoulde haue it to be sacramentally and for what he vvould 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 Iohn 6. 50 1. cor 10. 14. ephe 3. 17. spiritually And so is it taken after a spiritual sort for vvhen 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 vvith our mouth vve receiue the body of Christ and teare it vvith our teeth that is to say the sacrament of the body of Christ VVherfore I say and affirme that the vertue of the sacrament is much and therfore Chysostom many times speaketh of sacrameÌ„ts 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 Iohn 6 35 acts 4 10 12 rom 4 24 2â— 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 vvee 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 vvicked man eating the sacrament shoulde liue naturally by him but for that our flesh 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 vvhich truely â—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 â—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 â—olden of the godly such as communicate him not only sacramentallye with the hande of the bodye but muâ—he Of the Lords Supper more holesomly vvith the hand of the
knovvledge of oure election in Christ For albeit that election firste is certayne in the c 2 Reg. 1â— 18. rom 11. 3. 2. tim 2. 19. knovvledge of God yet in our knowledge Fayth onely that vvee haue in Christe is the The elect cannot perish Notes vpon Gods election 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 vvherefore vvhosoeuer desireth to be assured that hee is one of the elect members of God let him not clime vp into heauen to knovve but let him descend to himself and theâ—e search hâ—â— sayth in Christ the sonne of God vvhich if he finde in him not fained by the working of Gods holy spirite accordingly thereuppon let him stay and so vvrap him selfe vvholly both body and soule vnder Gods generall promise cumber his head vvith no further speculations knovving this that whosoeuer beleueth in him shal not perish Ioh. 3. shal not bee confounded Rom. â— 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 flovving out of him of vvater of life Ioh. 7. shall neuer dye Ioh. 1â— shall be raised in the last day Ioh. 6. shall finde rest in his soul and shal be refreshed Math. 11. Novve then forasmuch as vvee see faith to be the grounde vvhereupon dependeth the vvhole condition of our iustifying let vs discusse in like manner vvhat is this faith vvherof 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 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 be leeueth 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 vvell and holdeth the trueth Christ â—y â—â—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 vvith another thing vvill not serue to saluation as it auayled not the olde Ievves vvhich so thought of themselues and yet think to this day to be Gods elect people Onely the faith vvhich auaileth to saluation is that vvhose obiect is the body passion of Iesus Christe crucified so that in the Act of iustifying these tvvo faith and Christ haue a mutuall relation and must alvvayes concurre together fayth as the Action vvhich apprehendeth Christ as the obiect vvhich is apprehended for neither a Iohn 17 21 rom 9 5â— col 2 7. 1 cor 10 16. rom 8 50. 1 corin 1 30. doth the passion of Christe saue vvithout fayth neither doth faith help except it be in Christ As vve see the body of man â—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 nourishmeÌ„t In like fort it is vvith 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 theÌ„ 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 Genes 15 6 hahak 2 4 math 9 22 mark 5 36 â—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 vvhich be externe causes vvorking our saluation through faith But vvhen vve 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 vvith 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 vvhich vvas the brasen a Numb 21 9 iohn 3 14. Serpent vvhereuppon they looked gaue them health by their looking vp Euen so after like sort are vve saued by our fayth spirituall looking vp to the body of Christ crucified vvhich faith to define is this 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 vvorlde by his death to satisfie for our sinnes and so to receiue the same FINIS AT LONDON Printed by Robert VValde-graue dwelling without Temple-barre neere vnto Sommerset-house 1584.