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 Psal 119. 10â— deut 4. 2. 5. 32 18. 5. 28. 14. 30. 12. 13. 14 15. 19. math 7. 2â— 12. 50. 25 3. 2. cor 3. 6. 14 gal 3. 15. 17. vvorde and by some outvvard signeâ— for looke what the vvord 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 vvere with vvindovves a certein light might be conueyned in vnto the soul so as the vvorde and the signe might bee a double warrant audible visible the end drift of vvhich is all one Hovvbeit so as the interpretation of the signe is to bee fetched alvvaies out of the vvorâ—â— alone How the sacrament is to be vnderstanded PA. VVhat meanest thou by this vvorde Sacrament TI. They be sacraments so called 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 vvhich is seene hath a bodilye kinde and shape that vvhich is vnderstanded hath a spirituall fruite And Christ is the 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 sacrameÌ„ts 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 musâ—e alvvaye be discerned from the signe that vve giue not to the one that vvhich belongeth to the other The Sacramentes are common to al but the c Gen. 17. 23. Heb. 12. 16 Math. 26. 25 Act 8. 13 grace is not common vvhich is the povver of the sacramentes as in Baptisme the vvashing of regeneration is common to all but the grace it selfe vvhereby the members of Christe are regenerate is not common to all Let this remaine certaine that there is no other 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 vvord of God vvhich is to offer â—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 Ioh 11. 26 15. 5. 1. Cor. 10. 1 Ephe 3 17. faith euen as vvine or oyle or any other liquor though you povvre it on largely yet it vvill runne beside and perishe vnlesse the Vesselles mouth be open to receiue it and the vessell though it be vvet round about on the out side shall neuerthelesse remaine emptie and voyde vvithin Beside this vve must bevvare least vve shuld How the sacrament is to be vnderstanded thinke that there is some secrete povver knit and fastened to the 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 vvine is giuen in a cup vvhereas onely this office is appointed to them by God to testifie and stablish to vs the good vvil of God tovvards vs and do profite no further vnlesse the holy Ghost ioyn him selfe to them vvhich may open to our minds hearts make vs partakers of this testimony vvherin also do clearely appeare diuers and seuerall graces for the Sacraments are that thing to vs of God vvhich to man are messengers of ioyfull things or earnests in stablishing of bargins vvhich do not of themselues giue any 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 Muse common places in the tit of Sacraments Attic 6 8 9 To this effect speketh Musculus As the sacrameÌ„ts 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 outvvarde 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 Beza Confe cap. 4. Artic. 44 46. God him self vvith the most present povver of his Spirit is present vvith his owne institution least the ministration vvhich he hath ordeined of the sacraments shoulde be fruitlesse and vayne And therefore he truely perfourmeth in deed vvhatsoeuer he promiseth figureth in signes neyther do the signâ— Of the nature of Baptismâ— want their effect that the authour of them may bee proued true faithful Here also it is to be noted that God inwardly vvorketh that which the minister figureth and testifieth by outvvard 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 vvith visible sacramentes by his ministery but God vvith inuisible grace by his holy spirite where also is the vvhole fruite of visible sacraments for vvithout this sanctification of inuisible grace vvhat doe those visible sacraments profite PA. VVhat meaneth Christe vvhen 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 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 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
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
thy vvhole 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 Rom 6. 6. rom â— 10 11. killing in vs our olde Adam vvith 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. Petitiâ—n vvhich are acceptable in thy sight Graunt moste deare Father that we may all willingly b Luk. 22. 4â— 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 vvill in all thinges Vouchsafe we beseech thee Oh gratious God to 4. Petition giue minister to vs of thy great ritches al things c Psal 145. 15. 154. 27. necessary for this pore and miserable life that vve 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 vve may d Gen. 3. 19. eph 4. 18. 5 Petition 1. 〈◊〉 eâ— 2â— 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 bloudssâ—â—ing of thy vvelbeloued Sonne Iesus Christ our Lordâ— for a iust recompence and ful satisfaction of al our 〈◊〉 that our 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 Math. 5. 23. 24. rom 12. 19 whoâ—oeuer haue offended vs. c 6. Petition Lastly seing the enemies that we haue to vvrastle vvith be many fold that we haue not to striue vvith fleshe and bloud but against the d Ephe. 6. 12. diuels themselues and therefore considering their strength and our weaknesse their craft and our simplicitie their vvarchfulnes our sluggisnnes their long experience and our rawnes their preparation and our nakednesse and that vve haue not only nothing to helpe vs but also doe carry about vs our ovvne concupiscence ready to betraye vs into the hands of our enemies vve 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 vve be not vtterly led into temptation the reby 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 Ephe. 6. 13. complet harnesse of thy grace vvhere with vve 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 vvith our spirituall enemies then vve by thy ayde shall bee able to vvithstande and ouercome Strengthen vs vvith thy holy Spirite and increase our fayth that vve maye ouercome The conclusion A briefe summe of all that is sayde the vvorld 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 vvith Angelles and blessed Saintes through the helpe benigmty and grace of thy only sonne our sauiour Iesus Christ to a Tim. 1. 17. apoc .. 11. 5. 12. 13. 1. chron 29. 10. 11. vvhome 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 vvhy is this added for thine is the kingdome the power and the glory for euer and euer Amen TI. Not onely to kindle 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 vveake 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 Deut. 27. 15. 1. chro 16. 36. nehem 8. 7. psal 106. 47. Amen is expressed the â—eruent desire to obteine those things which vve aske of God and our hope is confirmed that those thinges vvhich we aske are graunted vnto vs by vvhich our consciences are pacified and so vve 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 hovv I haue deserued the vvrath of God and euerlasting damnation from vvhich because I coulde not bee deliuered by mine ovvne strength the holy ghost by the preaching of the Gospel hath vvrought in me fayth in Christe my Redeemer A Godly Prayer by vvhich 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 outvvarde signes and tokens to be seene and felt of me that as surely as I see my selfe made partaker of them outvvardly so the holy ghost invvardly instructing me I shoulde not doubt but invvardly 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 vvayes shoulde be directed by the same spirite to vvalke 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 1. King 8. 46. 2. chron 6 36. eccle 7. 21. 1. iohn 1. 7. I
stead shew the 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 vvere by the hande of God it must be receiued by faith as it vverâ— a certaine hand of man the vvhich faith the b Rom. 10. 17. epâ—e 1. 18. 19. 1. cor 12. 5. 9. 11. ioh 17. 20. rom 14 17. 1. tâ—m 3 15. 1 cor 1. 21. holy ghost worketh in men that heare the Gospell and obey c Gen. 17. 11. exod 12. 3. 4. rom 4 11. Furthermore it is sealed vp vvith eyther Sacrament of Baptisme and of the Lordes Supper and the strength and vse therof is painted out as it were in tables Therefore vvhen thou rehersest the article of thy beleeâ—e concerning the passion of the Lord persuade thy selfe firmely beleeue most assuredly that the sonne of God suffered death for thee vvhich thing if thou doe thou art partaker of the Lordes death in so much that all the vvhole obedience of Christe is thy acquitall from 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 Gala. 3. 13. and his obedience of the Lavve vvhich vvas his perfecte fulfilling of the same Like as his obedience to the Crosse is our cleansing from sinne â— f Eph. 2. 15. colos 2. 14. so his obedience of the law is imputed to vs for our righteousnes The fifth is that vvhen we be thus made partakers of the Lords passion through faith it vvill 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 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 vve must obey him VVhat willeth he First that we should renounce his enemy the diuel b Iohn 8 11. rom 6 4 12. heb 12 1. 1. pe 4 2. 1. ioh 1 6. Secondly that vve 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 vvee serue him in true feare 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. â—ohn 3. 3. all the dayes of our life vvhich 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. Shevve me thy iudgement of the resurrection of Christ TI. VVhiles that wee are yet in this mortall life wee must to the vttermost of oure povver expresse this â—ayth and beleefe that we haue in the 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 VVe e Act. 2 38 col 2. 12. rom 6. 3. gal 3. 27 are â—uried with him by baptism for to dye that likewise as Christe was raised from death by the glory of his father eueÌ„ so wee shoulde also walke in a new life For if wee be graâ—t in death like vnto him euen so must we be in the resurrection These words shall the eâ—sioâ— bee vnderstanded if weâ— will consider and marke that Additions Of Christ es resurrection the vvhole life of our Sauiour Christ ought to serue vs in steede of an example or paterne vvhereby vve 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 vvise be fulfilled in ours as for an exaÌ„ple 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 asceÌ„ded into heauen Al those things can not be performed not fulfilled in our bodyes as they vvere in his But let vs endeuour our selues that our spirit or invvard man may be fashioned made conformable vnto him in these things 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 vvomb of a virgin as our sauiour Christ was but they are conceiued by the carnal copulation of man and vvoman and of corruptible seede That vve may therfore be conformable vnto him in this point let vs come vnto his true Church and beleeue his gospell vvhen vve be in the true church of Christ vvhich is both our mother a chast virgin vve shall be b 1. Pet. 1 23 conceiued begotten in it by the incorruptible seede of the vvorde of God our heauenly father and by the vertue of his holy spirite shal be borne againe the children of God made nevv creatures vve shal put off the olde man put on the nevv bearing the image of the nevv Adam vvhich is Iesus christ as we haue 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 oâ—â— spiritual conception birth is VVe be not crucified and put to death as he was but we doe learne of him to beare the a Math. 11 29 crosse with him and to be crucified vnto the vvorld that the vvorld may be crucified vnto vs as S. Paule vvryteth of him selfe But to be b Galat. â— 5. 24. 6. 14. crucified and dead vnto the vvorld 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 vvith the liuing but are seperated from them so they be dead vnto the world that hath forsaken it to serue the liuing God c Rom. 6. 6. 13. 14. â—2 and that vvill not fashion them selnes after it nor walke after
to such as doe beleeue vvhich 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 Iob 6 8 9 desirable and of all messengers most mery whilest hee is looked vppon vvith the eyes of sayth in the Gospell PA. VVhat beleeuest thou of God the holye Ghost Of the holy Ghost TI. I do beleeue him to be the Lorde and giueâ— of life 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 vvith them beeing true 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 vvithout beginning and vvithout ending by vvhom the father vvorketh all things in the sonne by vvhom he doth create moue maintaine viuâ—fie and quicken all creatures by vvhome he doth call and dravv vnto him his elect and chosen renueth them into a new life iustifieth c Rom 1. 4 15. 16. 2. thes 2. 13. tit 3 5. â— pet 1. 2. sanctifieth them enricheth them vvith many and sundry d â— Cori. 12. 7. 8. 9 10. 11. 2 10. giftes and also strengthneth them till they come to their perfect saluation vvho dwelling in vs doth vvith his light illuminate our mindes that vve may learne knovv perfectly vvhat treasure of Gods bounteous mercifulnesse vve doe possesse and enioy in Christe so that vvee maye by good right call him the e Ioh. 14. 17. 26. 16. 13 20. 22. 23 1. cor 2. 10. 11 13. 15. ephe â— 17. rom 8. 5. 9. keye vvherwith all the ritches of the heauenly kingdome is opened vnto vs the eye vvherwith vve see and beholde them And for this cause he is called sometimes the f 1. Cor. 1. 21. 5. 5. Galat. 4. 6. â—pâ— 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 Math. 10. 20. mark 13. 11. luk 12 12. iâ—hâ— â—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 VVell and Fountayne of vvisedome knovvledge and vnderstanding This is he that doth purge and cleanse vs from all filthinesse and ouer sprinkleth vs vvith his sanctitude and holinesse that vve may bee made the vvorthye Temples of almightye God This is he that vvith his effectuall h Esai 44. 3. Iohn 3. 5. Heb 10. 22. vvatering 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 outvvard liuing for the which cause he is many times called a Math. 3. 1â— iohn 4 10. 7. 38. titus 3. 5. 1 iohn 5. 8. water The same is hee that consumeth and burneth avvay the inordinate lustes and concupiscences of our flesh kindling our hearts with the diuine loue of God of heauenly things vvherefore he is called by good right fire The same spirite also is called b 1. Iohn â— 27. 2 cor 1. 21. oyle or vnction by reason that his working mollâ—fieth the hardnes of our hearts maketh vs receiue the print of that image Iesus Christ by vvhom onely vve are sanctified Finally this is he that by his inspiration doth make vs wholy to liue c Iohn 6 6â— galat. 5. 16. rom 8 9. vnto God so that we be no more led by our ovvne â—enlualitie but follow onely his motion and guiding Therefore is it sayde of Bernard very vvell vvhat good doth the spirite or holye Ghost in vsâ—â—e doth warne moue and teach he doth warne our remembraunce he doth moue our vvilles and 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 vvithout him are meere darknes of the mind and vvicked peruersnes of the heart PA. Hovve vnderstandest thou the eyght of the Romaines and 15. verse vvhere he speaketh of the spirite of bondage and spirit of feare TI. One and the selfe same spirite of God bringeth foorth tvvo 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 vvhome vvhen 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 Rom. 8 15 seruauntes the seconde vnto sonnes Gal. 4. Rom. 8. 18. 2. Tim. â— 7. Heb. 10. 29. Yet doth it not hereof follow that all Prophetes and Patriarkes vvere seruauntes or there vvere no Sonnes before the reuealing of the gospell but it compareth the giftes of the one vvith the other abasing the giftes of the Lavve 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 sualuatioÌ„ of man that the sonne of God vvas made man to bear the iudgement the wrath and cursse of God in their ovvne nature and their ovvne flesh TI. If that vvere ynough all should be saued indifferently as well the Reprobates as the elect and the vnbeleâ—uers as the faythfull PA. VVhat is more requyred then TI. That the same satisfaction which Iesus Christ hath made to God his father may be coÌ„municated aplied to vs that beleeue for the vnbeleuers haue nothing common vvith Iesus Christe but that they are men of the same humaine nature but the b Ioh 3 16 15 19 13 1 1. ioh 2 2 4 14 faithfull haue this more vvhich is the principall that all that they haue is common to Christe vvith them Participation betweene good and 〈◊〉 and that vvhich Iesus Christe hath is common to them also PA. VVhat is it that Iesus Christ may take of theÌ„ for asmuch as they be all none other then pore and sinfull men TI. He taketh vppon him their a Ioh 2 2 3 5 rom 4 25. 1 pet 2. 24 gal 1 â— 1 tim 1 15 heb 9 26 28 10. 12. 14 18 luke 24 47. sinnes and the paine vvhich is due to them
vve doe expounde into the name that is to say into the Faith and confession of his name or into his possession povver iurisdiction or into the strength and povver 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 vvith the nature of baptisme PA. Tell me must vve be nourished vvith spiritual meate and nouriture into eternal life and that by a spirituall manner agreeable to the spiritual birth Of regeneration life into the vvhich wee are regenerate by Baptisme TI. VVe 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 vve are naturally begotten by our fathers and mothers a Rom. 6. 3. 1. pet 1. 18. 19. but that regeneration and newe byrth is vvrought by a seed incorruptible spirituall and diuine by the which we are begotteÌ„ into the church by the vertue of the holy b Luk. 12. 12. iohn 3. 9. 8. 1. 33. 6. 63. 14. 17. 26. 1 cor 1â— 4. 6. ghost by vvhom vve are regenerate into a nevv life PA. It is not also sayde that Iesus Christe doth giue his body his bloud in c Rom. 9. 3. 1. cor 12. 1â— 13. ephes 4. 15. 16. 5. 30. gal 3. 27. baptisme as he doth in the supper Likevvise the vvater is not called therein the body and the bloud of Iesus Christe as Iesus Christ doth in the Supper call the breade and vvine by the name of them TI. Albeit that the vvater 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 Mark 1. 4. iohn 3. 5. act â— 38. tit 3. 5. communicated vnto thee in the same as vvell as the Supper PA. I doe so vnderstand it TI. Thou vvilt then ordayne a baptisme vvithout Iesus Christ PA. VVherefore TI. Because thou canst not haue Iesus Christ except thou haue him vvholly and very God and very man and that thou haue true communion vvith 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 Act 2 38 Rom. 6 34 1 Cor 10. 16 11 24 Gal 3. 27 1 pet 2 2â— 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 therâ—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 1. Cor 6 15 12 27 Ephe 4 â—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 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 Act â—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. Hovve doest thou then novve 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 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 vvash and dip a body that he would wash and make cleane or some other such like thing but that the holy b Ioh. 3 5. Rom 8 15 16. Heb 9 14 10 22 goost speaketh so to giue vs to vnderstande that vvhich thou hast sayde to vvit vvhat the vvater of baptisme signifieth concerning the vvashing and purification of our soules and consciences in the bloud of Iesus Christ PA. VVhat 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 vvhich the Sacrament of the Lordes bodye and bloud is giuen and receiued according vnto the institution 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 vvhich vvas 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. â— once perfourmed for our saluation vpon the Altar of the Crosse The meaning of these wordes Hoc est corpus meum is celebrated vvith thankes giuing and the exercise a Math. 22. 39. rom 1. 3. of Christian loue PA. Hovv expoundest thou these vvordes Hoc est corpus meum TI. There can not be a more conuenient exposition then vvhen the Sacramentall vvordes bee Sacramentally expounded the proper properly the spirituall spiritually and the b 2. Corin. 2. 6. ioh 6. 56. 57. 7. 4. 56. rom 8. 11. 12. 12. 1. misticall mistically For the Sacramentall vvordes require none other meaning or interpretation then euen as they bee spoken but the maner of the thing vvhich is declared vttered in them is not propet but Sacramen tall for the which I doe say that c 1. Ioh. 2. 29. 3. 10 Sacramentes are Sacramentally to bee expounded as for example d Gen. 17. 10
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
manner of thing I pray you vvere this forsaking the b psal 102. 21. 23. liuing God that c psal 50 15 ephe 3. 20 heareth our praiers that is most mighty most d Psal 50 15 89 26 27. ready to help vs that calleth vs vnto him that in the vvorde of trueth e Ioh. 16. 23. 24 promiseth and sweareth that vvith 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 râ—leeue vs to whome God neuer gaue the office to help vs to whome vve are by no scriptures directed wherevpon our â—aith may surely f â—o 10 8 14 17 14 23 heb 11 6. â—est but are vnaduisedly carried away trusting only vpon dreames or rather dotages of our heade PA. VVhat way or accesse haue vve to God the Father TI. God the father is to be called vppon in the name and vpon trust of g psal 79 8 â— dan. 9 18. iohn 14 2 3 13 16. 23 eph 2 18. 1 tim 2 5 heb 4 16 â—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 vvith God his father at vvhose right hande he sitteth in most hye fauour that he may obtaine vvhat he vvill of him he therefore alone is the h Math. 3 17 12 18. mediator of God and men the men Iesus Christ he alone I say is the i 1 Ioh. 2 1. 2 5 heb 8. 15. mediator of redemption and also of inuocation in vvhose 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 vvill bring to passe Perseuerance in prayer A comparison betweene the old man and the nâ—â— that we shall obtayne all that vve pray for othervvise vvithout a Iohn 15. 5. ephe 2. 12. 1â— Christ the care and heart of God abhorreth man PA 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 Luke 11. 8 18. 1 21 â—6 rom 12. 12 ephe 6 18 collos 4 â— thes 5 17 1 tim 2 1 1 peter 4 7. three loaues and of the vvidovv and of the wicked iudge vvhereby we are taught to continue in prayer with all earnestnes and feruent supplication and neuer to faynt or giue ouer vntill vve 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 vvill not departe vntill the moste hie God haue respect thervnto Behold saith Dauid c Psal 12â— 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 vvayte vpon the Lord our God vntill he haue mercy vpon vs. And thus must vve not ceasse to doe vntill vve may boldly say also with Dauid d Psal 66. 19 20. The lord hath heard the voyce of my vveping the Lord hath receiued my prayer PA. VVhat comparison is there betvveen the old man and the nevv TI. A man that is regenerate consisteth of tvvo men as a man may say namely of the old e Rom. 7 6 ephe 4 22. â— pet 1. 23 collos 3. 10. mâ—n of the nevv man The old man is â—ike to a mightie Grant whose birth is now perfect but the new maÌ„ is like vnto a little childe vvhose birth is not perfect vntill the day of his generall resurtection The old man therefore is more strong lustie and stirring theÌ„ is the nevv man because the birth of the new man A comparison betweâ—ne the old man and the new is but begunne novv and the olde man is perfectly borne And as the old man is more stirring lustie stronger then the new maÌ„ so is the nature of him cleane a Rom. 7. 15. â—6 22. 23. contrary to the nature of the nevv man as being earthly corrupt with satans seed the nature of the nevv man being heauenly and blessed vvith the celestiall seede of God So that one man in asmuch as he is corrupt vvith the seed of the Serpent is an olde man and in asmuch as he is blessed vvith the seed of God from aboue he is â— nevv 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 Rom. 6. 5 6. 7 gal 5. 19. 16. 1. pet 2. 24. 1. â—ohn 3. 9. is righteous and holy and a frieâ—d â—o God the seede of God preseruing him from sinne so that he cannot sinne as the seed of the serpent vvherewith 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 vvhich is regenerate vvell may be called alvvayes iuste and alvvayes sinfull c Col 3. 10. 1. iohn 3. 9. iust in respect of Gods seede and his regeneration sinful in respect of Sa tans seede his first byrth Betvvixt these tvvo meÌ„ therfore there is continuall conflict and vvarre most deadly The fleshe and olde mâ—n by reason of his byrthe that is perfect doth ofter for a time d Rom. 7. 15. preuaile against the nevv 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 Psal 51. 12. seede of God is lost and gon avvay vvhere yet notwithstanding the truth is othervvise the spirite and seede of A comparison betweenâ— the old man and the new God at length appearing againe and dispelling avvay the cloudes vvhich couer the sunne of Gods â—eede from shyning as the cloudes in the ayre doe the corporall â—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 shadovve the sighte of Gods seede from shining in Gods children as though they vvere playne reprobates wherof it commeth that they a Psal 12. 1. praying according to their â—ence but not 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 avvaye vvhich thing God neuer c Rom. 11 29. numb 23 19 doth in deed although he make vs to thinke so for a time for alvvayes he holdeth his hand vnder his children in their falles that they lye not still as others doe