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
declare the saluation of the Lorde vvhen vve had sinned and by sinne had b Eph 5 5 6 heb 3 17 prouoked God to anger and so were c Act 26 18 1. cor 15 22. subiect to Satan hel condemnation that the righteousnes of God might stand it vvas necessary that these things shoulde be born and suffered the anger of God the tyranny of Satan and the paines of Hell vvhich all follovved sinne and therfore he that shal be a sauiour for out sinnes d Gal. 3 13. 2. cor 5 21. he must take this vpon him in his ovvne righteousnes he must be deliuered again from them PA. For so much as the iustice of God requireth that sinne bee punished in the nature of man by vvhich it vvas committed tell me then vvhere shall we finde such a sauiour TI. The Lord e psal 25 â—4 colo 1 27. lighten our eies that vve may vnderstaÌ„d the f Eph. 3 18 riches of his glorious mistâ—ry the Lord reueale his secrete vnto vs the Lorde make vs sâ—e vvith all his saintes vvhat is the height the bredth the length and the depth that vvee maye sing vnto him the praises of al his mercies This sauiour whoÌ„ vve seeke for vvho for our sinnes must taste g Heb 2 9 10 death and yet in the power of h Rom 1 4 his ovvn righteousnesse must rise from death to life he cannot be i psa 74 49 â— 146 3 4. found amongst the children of men All the righteousnesse The Vnion of the two natures in Chrisâ—e and causes of the same a Pze. 14 14. rom 4 1 2. of Abraham Isaac and Iacob it cannot recoÌ„pence the least of all my sinnes Adam Eue while they b Gen. 3 16 17 vvere yet in integritie they could not beare the sin of the eating of one apple vvhich vvas forbidden them yea the c Iude. 6. angels of heauen vvhen they kept not their first estate but d Ioh. 8 44. fell avvay from the truth in vvhich they vvere created they coulde not beare vp their sin but it e 2. Pet. 2 4. vvayed them dovvne to hel and bound them for euer in the chaines of darknesse so that in men and angels there iâ— no hope but God that is f Ephe. 2 4. ritch in mercies whoâ—e compassions haue none end he sent his ovvne sonne in the g Rom. 8 3. similitude of sinfull fleshe to be a Redeemer and to condemne sinne in the fleshe so that this is the Sauiour sent into the vvorld euen Iesus Christ the righteous in h Col. 2 9. vvhom the fulnes of the Godhead doth dvvell bodily that vvhen there vvas no saluation in al creatures God might i 2. Cor. 5 19. be in Christ and reconcile the vvorld to him selfe PA. Seeing then the oddes variance is between the immortall God and mortall man and that the mediatour betvveen them must needes haue of the nature of both the parties vvhich are to be agreed and also haue ageement vvith both the parties or othervvise he should haue no mean to agree them shevv me the reasons thereof TI. As it vvas necessary that Christ shold be k Math. 3 15. rom 5 1â— 2. cor 5 21. god or else he could not haue been so perfect righteous as the law of God required nor yet haue borne the heauy burthen of siâ—â— so it vvas also necessary that he shoulde be l 1. Tim. 2 5. rom 1 3 8. 2. gâ—l 4 4 1 10 2 30. heb 1 10 11. man or else he had beene righteous onely to him selfe and vve through him had not beene sanctified for it could not be that we should All shall not be saued VVhat ïs true sayth haue been partakers of his grace if he had not been partaker of our nature nor we could not haue ben free from the vvrath of God and rigour of his lavv except our nature in him had felt his fathers anger and he perfect man for vs had beene accurssed For God had so appointed that the soule that had sinned it should dye and he is not a Num. 23. 29. like vnto man that he should repent but the word that he had spoken he would surely accomplish and therfore that God might be righteous in his iudgementes Christ vvas man like vnto vs and so in our flesh offered himselfe vnto death as if he should haue said vnto his father Execute O God thy iudgements against man and b Psalm 40. 4 heb 10 7 8. lo beholde me a perfect man I vvill be are them And thus was our sauiour Iesus Christ perfect God that he might be stronger then Satan and take sinne avvay and c Luke 23 47 rom 1 3. 1. tim 15 1. ioh 4 2. 1 pet 2. 22. perfect man that vve might haue parte of his redemption vvho in all things vvas like vnto vs sinne onely excepted PA. Sith Christ God and man hath thus payde the punishment of our sinnes are vve novv all discharged before God TI. No not euery one shall be saued by Christe but they alone that do beleeue and in a d Ios 3 16. 36. true faith take hold oâ— his mercies which beleeuers are discerned from others by not vvalking e Rom. 8 1. after the fleshe but after the spirite PA. VVhat callest thou this true faith TI. This true and liuely faith is a full f Col 2. 2. 1 iohn 3. 2. eph 3 2 1 18 rom 3. 38. 39. persuasion and assurance of my g Rom 10. 9. ephe 3 17 18. heart grounded vppon the h Rom. 4 3 10. 8 1 16 promise of God and vvrought in me by the holy i Eph. 1 17 18 1 cor 1. 22 5 5. 1 cor 2 10 2 4 14. Ghost whereby I am fully assured that vvhatsoeuer Christ hath wrought for mans saluation perteineth Sinnes forgiuen and punished Christes righteousnesâ—â— iâ— ours not onely to others but euen to a Eph. 3 17 18 19. me and is vvholly mine as surely as if I my selfe had perfourmed the same in mine owne person PA. How can it bee that thy sinnes are forgiuen thee and yet according to Gods truth fully punnished vvith that punnishment vvhich God hath appoynted for sinnes TI. By this my true fayth I see my sinnes both to be forgiuen yet fully punished for in Iesus Christ to satisfie b 2 Corin. 5. 21. rom 3. 25. 26. Gods iustice they be c 1. Ioh. 2. 1. 2. galat. 3. 13. rom 4. 25. fully punished yet to me they be d 2 Cor. 5. 19. â—orgiuen because in me they be not punished but in Christ for me to set forth Gods mercye and therefore shall neuer be layde to my e â—sai 50. 8. rom 8. 33. charge In this maner therefore I see the Lorde my God to be most mercifull and iust PA. Yea but although the punishment of thy sins be
ceremoniall Sacrifices of the law but he requireth e Mat. 1â— 17. Ose 6. 6. 1. Sam. 15. 2â— mercy knowledge of God and obedience in their stead Also to do good to distribute f Heb. 13. 16. phil 4. 18. to giue almes to the maintenaÌ„ce of the Minister of the pore are a sweete smelling sauor and a sacrifice acceptable and pleasaunt to God VVho may sacrifice for sinne And Saint Paul in the twelfe to the Romains saith I besech you brethren by the mercies of God that you giue vp your bodies a liuing sacrifice holye and acceptable vnto God vvhich is your reasonable seruing of God PA. VVhat Sacrificer maye offer Sacrifie for sinne TI. There is none other true and perfect Sacrificer which may offer vnto God perfect sacrifice to make an agreement betweene him and mankinde but Iesus Christ onely for so much as he is perfect and vvithout sinne a Esa 43. 11. ose 13. 4. iere 17. 5. Beside vvhich reason this is also to be noted that euen as the paine due to our sinnes is infinite euen so the sacrifice of Iesus Christ is of merite vertue infinite And the reason therof is because he is not onely vvithout sinne and vvithout spot but also because he b Heb. 1. 1. 2. is the true and naturall sonne of God and his humaine nature is ioyned to his diuine nature vvhich is infinite of the vvhich the humaine nature taketh his vertue for his humaine nature coulde not giue life of it selfe except it tooke it of the diuine nature vvhich is the fountayne and therefore Iesus Christ hath sayde c Ioh. 6. 63. The flesh profiteth nothing to vvit if it be considered as seperate from his diuine nature and from his holy spirit but it is the spirit vvhich giueth life that is to sâ—ye God dwelling in Iesus Christ corporally as Saint Paul sâ—ith to vvit really and in deede reconcileth the world to himselfe PA. How can the death of Christe alone make sufficient and ful amends for the sinnes of the whole worlde TI. d Iohn 1. 29. Behold the lamb of God saith Iohn which From whence groweth the estimation of Christes workes and passion taketh avvay the sinnes of the vvorld for of the vndiuidable and vnspeakable vnion of the Godhead and manhood in one person groweth the worthinesse estimation and endles merite of al the workes and passions of Christ Therfore when it is sayd the sonne of man hath a 1. Cori 6 20. 1 pet 1 18. 19 actes 20. 18. apoc 5. 9. redeemed vs by the desert of his passion a worke of inestimable price incomparaâ—le value is named because the same sonne of man that hath suffered is also God Also the death of the sonne of man is a satisfaction because it is the death of such a man as is God The obedience of the sonne of man is our righteousnes because it is the obedience of a man that is God So the son of man forgiueth sinnes because he is God b Math. 9. 6. mar 2. 5. 7. 9. luk 5 20. 7. 48. The flesh of Christ is the food of life because it is the flesh of a man that is God And although the Godhead in Christ suffered not but c 2. Cor. 13. 4. 1. pet 4. 1. his manhood only as saith Peter Christ suffered in the fleshe yet his passion extendeth to his vvhole person In so much that whatsoeuer reproch is done to Christs d Mat. 1. 18. 28 luk 1. 38. 42. 43. manhood the same redoundeth to the reproche of his vvhole person according to this sentence e 1 Cor. 2. 8. iohn 3. 13. acts 20. 28. 1. iohn 1. 1. 3. 16. they haue crucified the Lord of glory In consideration whereof the Church confesseth the sonne of God to haue suffered because he suffered in the manhoode which he had taken vpon him PA. Hovv manifold is the meditation of Christes passion TI. The healthfull meditation of Christes passion is sixfold f Gal 7. 9. 8â— 11. 7 8. iohn 3. 33. rom 3. 4 2. chro 12. 6. iob â— 19. esai 45. 27. apoc 16. 5. The first is that thereby wil come to our minde hovve great the vvrath of God muste needes haue beene for the sinnes of men vvhich coulde A healthfull meditation of Christes passion not be appeased by the vvorke of any creature but that of necessitie the onely begotten sonne of God muste doe to pacifie Gods vvrath by making this rightfull satisfaction for sinne a 2. Chr. 30. 9. nehem 9. 31. psalm 7. 12. esai 30. 18. ier 31. 20. ioel 2. 13. ionas 4. 2. luk 6. 36. rom 2. 4. iac 5. 11. 2. pet 3. 9. The second is that thereby vvill come to our remembrances hovv vnmeasurable and vnserchable hath beene the mercie of God the father vvho rather vvould that his only begotten sonne should suffer most â—itter death then that mankinde vvhom he had created shoulde perish Peraduenture thou maist surmize that God could haue deliuered mankind by some other mean VVhat art thou that vvill teach God what he might haue done think thou vpon Gods iustice and mercy together for as his mercy moued him to saue so his iustice moued him to looke for rightfull amends of the vvrong Man sinned and for so doing hee must eyther perish or b Math. 3. 15. rom 5. 18. 2. cor 5. 21. make amends Novv c Ro. 3. 23. 25. acts 20. 28. esai 6. 3. 11. rom 14. 23. heb 11. 6. man beeing no more but man could not satisfie Gods iustice and other then man none ought to doe it Gods vvisedome therefore found through mercy a remedie in this case vvhich vvas that the eternall sonne of God shoulde d Rom. 8. 2. 2. corin 5. 21. heb 4. 15. 1. pet 2 22. 3. 18. 1. ioh 2. 1. become man by meanes vvhereof he both vvas able to satisfiâ— Gods iustice because he vvas God ought to doe it because he had takeÌ„ mans nature vpon him Thus in Christes passion appeareth mercy to be myxed vvith iustice and vvisedome hath tempered them both The third is that therby vvill come to minde the moste excellent and vnspeakable loue of the sonne of God tovvards mankinde vvho vouchsafed to turne the vvrath of his father to himselfe and to abide so slaunderous a death and that for his enemis Rom. 5. 10. The fourth is that thereby vvill come to mind A healthfuâ—l meditation of Christeâ— passion the true meane whereby the fruite of our Lordes passion may be applyed to thee so as it may be for Application of Christes death thy soule health This applying of it is brought to passe three wayes by the word by faith and by the sacraments By the word as it were by the hande of God is the benefite of the Lordes passion offered vnto thee vvhere and as often as he Gospel of Iesus Christ is preached the Ministers of the vvorde do in Gods
the flesh and the concopilcence of it Novv it is impossible that they that be thus dead vnto the vvorld should not liue vnto God and that the vvorld shoulde not be d Rom. 6. 2. colos 3. 3 4. dead vnto them as contrarywise they that liue vnto the vvorld and the vvorld vnto them they are dead vnto God as S. Paul hath vvritten of the VVidovv that liueth in pleasure saying e 1. Tim. 5. 6. math 8. 22. ihon. 8 2â— â—phe â— 1. â—poc 2. 11. 3. 1. That vvidovv that liueth in pleasure is dead eueÌ„ yet aliue because she liueth vnto the vvorlde and is deade vnto God that vvas the meaning of our sauiour Christ vvhen he sayd vnto the yong man that vvould go and burie his father let the deade burie the deade follovve thou me VVhen we dye then vnto the world we rise againe vnto God Againe we practise spiritually in vs the example of the death of Christ vvhen vve doe f Rom 8. 13. â— cor 4. 10. 11. 12. colos 3. 5. mortifie out earthly members vvhen vve offer ouâ— bodies a liuely sacrifice to God when we do slay vvith the sword of Gods vvorde and also burne Thâ— fruites of Christes resurrection vvith the fire of his spirite our concupiscences and carnall affections vvhich are the bruite beastes that vve sacrifice vnto God that the offering and sacrifice oâ— our bodies may be reasonable a Rom. 1â— 1. Then vve dye vvith our sauiour Christ vvhen vve doe kill and mortifie our old Adam vve do also rise againe vvith him vvhen b 1. Cor. 15. vve do put on Iesus Christ be apparelled vvith him vvhen vve serue to righteousnesse and despise this vvorlde vvith all the pompe and pride thereof hauing our minds and c Luke 1. 75. conuersation in heauen vvhere vve do seeke for our Sauiour Iesus Christ sitting on the right hande of God the father PA. Shevv me the fruites of our Lordes resurrection TI. One fruite of our Lordes resurrection is that it is the povver vvhich is shedde into the beleeuers vvhich maketh them able to rise from vices vnto d Rom. 6. 4. 9. 11. ephe 3. 23. colloss 3. 1. 2. vertue I his povver is bestowed on vs in baptism and confirmed in the Lordes supper so that vve bee not behind hand with our parts and yet this povver is felt in those onely that are borne agayne of immortall seede Another fruite is the example for Paule saith Christe rose againe to the intent vve d Rom. 4. 25. 5. 15. 6. 4. 5. 11. 12. 1. cor 15. 20. 1. the. 4. 14 c might walke in newnes of life Those therfore that folovv their ovvn vices liuing vvickedly vnclenly do testifie by their ovvne doing that they despise Christ vvhose resurrection is set before vs as a glasse to see hovve vve ought to leade our life for they thinke that Christe vvas scourged crovvned vvith thornes and shed his bloud vpon the Altar of the crosse to the intent that they may giue ouer themselues to all outragiousnes tyranny pride lustes and after this maner as much as in them lyâ—th they How Christes body is present to our fayth crucifie the sonne of God anevv vve therefore who coueâ— not only to be called but also to be the samâ— that vve are called that is Christians muste thinke vpon the matter as it is in deed namely that Christ died for the a Rom 4. 25 5. 8. 1. cor 15. 3. gal 1 4. ephes 2. 16 1. tim 2 6 tit 2 14. 1 pet 2 24. 1. iohn â— 2 3 16. cleansing of suche mens sinnes as receiue faith in him and liue in true repentaunce by mortifiyng the olde man and quickening the nevv man PA. Doest thou thinke that Christ is present with vs in body TI. If vve may liken great things to smal Christs body is so present to our fayth as the Sonne vvhen we see it is present to our eye for no one thing subiect to our sences coÌ„meth more neare to the likenes of Christ then the Sun vvhich though it still abide in the heauen and therefore in very deed toucheth not the eye yet the body of the sunne is present to the â—ight notvvithstanding so great a distaunce of place betvveene So b Math. 26 11 ioh 12 8 14 2. 2 cor 5 8 phil 1 23. 1 pâ—â— 8. Act. 3. 21 the body of Christ vvhich by his ascending is taken vp from vs and hath left the vvorlde and is gone to his father is in dee de absent from our sences yet onr faith is conuersant in heauen and beholdeth that sonne of righteousnes and is verily in presence with it there present like as ouâ— sight is present vvith the body of the sunne in the heauen or as the sunne is vvith our sight in earth Moreouer as the sunne is vvith his light present to all things so is also Christ vvith his godhead spirite and povver present to all and filleth all PA. VVhat thinkest thou of the death of the Godly TI. The iudgement of the vvorld is not to be approued for it â—arethlesse for spiritual death then for Death not dreadfull to the Godly â—atural death it esteemeth lesse eternall death then temporall death or else would men leaue sin which procureth both the one the other I meane a Apoc 2 11 21 8. 1. tim 5 6. spirituall and eternall death and they b 2. Cor 5 1 2 phil 1 23 heb 2. 15. 2. pe â— 14 temporally doe die that by natural death they might enter into the full fruition of eternall life vvhich none can inioye nor enter into that here vvill not temporally dye that is that will not labour to mortifie their affections and crucifie their lustes and concupiscences for by obeying them at the first came death as we may read Gen. 3. If Eue had not obeyed her desire in eating the forbidden fruite whereby she dyed spiritually c Gen 2 17 ephes 2 1 â—am 2 15 none of these kinds of death had euer coÌ„mâ—n vnto man nor been known of vs. Therfore as I say vve must d Rom 5 12 heb 6 27 deut 31 14 iosua 23 14. 1. sam 26 10 iob 14 5 psal 89 48 ioh 7 30 â—om 5 1â— needes here temporally dye that is mortifie our affections to escape the spirituall death by natural death not onely escape eternal death of soule and body but also by it as by a dore enter into eternall life vvhich Christ Iesus our Sauiour â—ath procured purchased to and for all that be in him translating eternal death into a e Act 7 60. deut 31 16 math 9 24 ioh 11. 11. 12. 13 1. cor 7 39 11 30. 1 thes 4 13. sleep or rather into a deliueraunce of soule and body from all kinde of dangers miseries and sinnes by reason vvhere of vve may see that to those that be in Christ that is
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
Esai 53 11. rom 3. 20 5. 18. righteousnes vvhich is taken holde on by faith The righteousnes of the lavv is a perfect obedience of a man to the lavve of God but the Christian or gospell righteousnesse is Christes obedience imputed to him that beleueth A d Gen. 15 27 17 1 iob 1 8 luke 2. 25 psal 10 1 6. righteous maÌ„ after the lavv is he that dealeth iustly vprightly according to the meaning of the lavve but he is righteous after the gospel to vvhom God â—orgiueth his sin e Psal 32 1. rom 4 8 24 imputeth Christs righteouâ—nes vvhom he accepteth to eternall life freely for Christes sake IustificatioÌ„ f Rom. 10 5 Ieuit. 18 5. after the lavv is an abling os a maÌ„ before god for the soundnes perfectioÌ„ of his obedieÌ„ce to gods lavv but christian or gospel righteousnes is an abling of man beâ—ore God is an imbracing by â—aith of the soundnes perfectioÌ„ of Christs obedieÌ„ce to God the father Thus haue vve difference betvvâ—en the christiaÌ„ righteousnes the righteousnes of the Righteousnes oâ— the lawe Of the Gospell lavv Novv let vâ— see hovv the Christian righteousnes exceedeth the righteousnesse of the Pharisies The christian righteousnes exceedeth the Pharisaicall in theese foure thinges In cause qualitie effect and end The cause of christiaÌ„ righteousnes is God Christes desert and faith taking hold of the benefite offered but the cause of Pharisaicall righteousnesse is mans hipocrisie ignorance of Gods righteousnes and an outvvarde a Esai 29. 13 mat 15 3 6 9 marke 7 7. collos 2 8 22 obseruance of mens traditions The qualitie of Christian righteousnes is the obedience and fulfilling of the lavve in Christe but the qualitie of Pharisaicll righteousnes is but only an outward visure of feined b Mat. 6. 2. 16. 15 7 23 5 27. mark 7. 6 luke 11. 39. 20 47. counterfait holinesse The effect of Christian righteousnes is newnesse of spirit the feare of God true godlinesse inuocation true humilitie patience and a beginning of obedience tovvardes Gods lavve in so much that a man beeing iustified by fayth desireth nothing so muche as to obtayne God To bee briefe his chiefe pleasure is in the lavve of the Lorde after he knovveth that damnation is taken away by Christâ— merite but the effect of Pharisaicall righteousnesse is pride glorying before God superstition disdaine of ouâ— neighbours and to be short such as e Mat 7 17 1â— 19. 12. 33 luke 6. 44 the tree is such is the fruite for an euill tree can not bring forth good fruite The ende of Christian righteousnes is to haue d Rom. 5. 1. peace with God to haue accesse vnto God to giue glory vnto God finally to obtaine euerlasting life freely for Christs sake but the end of Pharisaicall righteousnes is to giue e Math. 5. 20 luke 11. 39. prayse to a mans own selfe to take it from god and to vaunt among men vppon vvhich at length shall ensue horrible punishment vnlesse there be a The honour of iustification is attributed to fayth turning vnto the Lord. PA. Shew me novv what is the cause why Iustification is ascribed to faith TI. The honour of iustification is attributed to a Gen. 15. 6. heb 2. 4. act 13. 39. rom 1. 17 3. 12. 4 5. 5. 1. 10. 4. 6 gala 2. 16. ephe 2. 8. faith chiefly because man doth acknowledge himselfe by the same such as he is of his own nature to wit a poore miserable sinner the childe of wrath subiect to death and eternall damnation therefore spoyling empting and making him selfe all naked and voyd of of all his owne iustice and of al his trust in his owne vvorkes and merites hee doth embrace Iesus Christ to be clad b 2. cor 5. 21. rom 6. 19. gala 2. 16. 21. 3. 9. 10. phil 3. 9. tim 1. 9. tit 3. 5. heb 11. 7. vvith his iustice to the end that by it his sins may be couered in such sort that they come not in account at the iudgemeÌ„t of God And to speake yet more fully I say that faith instead of bringing to God any thing that is of man bringeth him to Iesus Christ to receiue of him thereby that vvhich he can not finde in him selfe to wit the e Luk. 7. 50. 8. 12. ephe 2. 8. 1. peâ— 1. 9. righteousnes of Iefus Christ vvhich maketh a man righteous before God euen as though hee vvere vvholly innocent for as much as God esteemeth him for â—uch a one accepting the iustice of his Son Iesus Christ for full satisfaction and allowing the same to him as though it were proper to the man to vvhom it is allovved PA. VVhat commoditie bringeth it TI. It bringeth also this commoditie that wheras before he coulde doe nothing but euill this faith doth d 1. Cor. 30. 32 1. thes 4. 3. sanctifie him disposing him to the obedience of the vvill of God and to all good vvorkes to the ende that he may serue to iustice and to holynesse Luk 17. 5. vvheras before he serued to in iustice and to sinne PA. How doth faith sanctifie man Fâ—â—th sanctifieth man Kindes of Sanctification TI. In this sanctification of man by fayth tvvo things are to be considered First because that Iesus Christ hauing taken our owne flesh in the VVombe of the a Math. 1. 16 23 25. luke 1. 30. 31. 2 7. virgin hath sanctified him in his which thing the holy ghoste hath testified vvhen in forme of a Doue he descended vpon Iesus Christ which is our heade in vvhome all his members are foorth vvith Sanctified Secondly b Rom. 5 1. rom 8 16. heb 10 22 2â— 1. iohn 4. 13. because that fayth vvhich embraceth and receiueth wholy Iesus Christe vvith all his gifts and graces is neuer in man vvithout the spirite of him nor the Spirite of him vvithout his fruites which are altogether contrary to the workes of the flesh to vvit of the corrupted man that is not regenerate by the spirite of God PA. Expound novv to me the kinds of sanctification and the difference of them TI. I vvill say vnto thee for the first that we must put difference in this matter betweene the cause of our saluation and the testimony of the same and then afterward between the sanctification by Iesus Christe vvhich is imputed to vs and that which is ioyned to our person PA. VVhat thinkest thou to be the cause of our saluation TI. c Math. 20 2â— mark 10. 45. iohn 11 5â— act 20. 28. rom 4. 15. 14. 9. 1. cor 5 7â— 15. 3. Iesus Christ dvvelling in vs by fayth PA. VVhat meanest thou by the â—estimony that we haue of the same TI. The Sanctification vvhereof vve novve speake PA. How doest thou vnderstande that it is the testimonye of our saluation and of the cause of the same and not the cause
it selfe TI. For because it testifieth that Iesus Christ dwelleth Kindes of Sanctification and the difference of them in vs as the effect testifieth of his cause PA. VVhat followeth thereof TI. That the cause is there seeing vve see the effectes to vvit a Iohn 17. 10. 11. 20. 21. 22. 23. 25. 26. Iesus Christ vvith all his gyftes and graces PA. And vvhat inconuenience vvere it to holde our Sanctification for the cause of our Saluation TI. For the better vnderstanding of all this matter it is meete that I expound it to thee PA VVhat difference doest thou put betvveene the sanctification of Iesus Christe vvhich is allowed vs and that vvhich is ioyned to our proper person and then the fruites of the same TI. I doe call Sanctification properly that vvhich we consider in the very person b 1. Cor. 1. 30. 31. Iesus Christe the vvhich sanctification is not properly ours as a qualitye coniunct to our person but onely by imputation PA. VVhat meanest thou by that imputation TI. That it is allowed vnto vs as his c psal 32. 1. Rom. 4. 8. 24. Gal. 3. 8. Ephe. 1. 5. 2. cor 5. 18. iustice is attributed and allowed vnto vs by the iustification which vve obtaine in him by faith PA. Is that the cause vvhy S. Paule sayth that d 1. Cor. 1. 30 3 2. God hath made Iesus Christ vnto vs vvisedome iustice sanctification and redemption TI. There is no doubt of it but it must be considered that beside this kind of sanctification that is so imputed and allowed vnto vs ther is yet another that is ioyned to our very person not onely by imputation but as a qualitie sticking in vs which proceedeth from that first kind of sanctification wherof Kindes of sanctification and difference of them we haue euen now spoken PA. VVhat vertue hath euery of them in vs TI. The first doth fully sanctifie vs before God because it is full and perfect PA. The other is it not of the same nature and force TI. No for it sanctifieth vs but in a Iohn 1. 16. â—ol 1. 10. 2. 9. part PA. For what cause TI. For because it is but begun in vs and not perfect wherefore it cannot fully sanctifie vs except it be full and perfect PA. And when shall it be so TI. VVhen our regeneration and reformation to the image of God shall be PA. It shall not then be in this mortall life TI. It is true but it shall bee in the life to come in the which our life which is now hidden in Iesus Christ shall be shewed and what we be shal appear when we shall be made like vnto the glorious body of Iesus Christ PA. VVhat difference puttest thou betvveen these two kinds of Sanctification TI. I call the first perfect for that is is the verye sanctification not onely of that which Iesus Christ is sanctified in his flesh and humaine nature but also by reason whereof he is called the holye one of holy ones for so much as by the communication of the same b 1. Pet. 1. 15. 16. 2. pet 3. 10 11. he doth sanctifie all his elected to make them holy without blame before God who hath chosen them therevnto PA. If it be the same sanctification wherewith Iesus Christ is c Rom. 8. 30. sanctified and doth sanctifie others it is very certaine that it can not be but perfect Testimonies of our saluation TI. If it be perfect in him it is also perfect in vs in so much as dvvelling in vs by faith vve haue him vvith all the holines that he bringeth with him the which we cuer dravv out of him as of his true fountaine the vvhich vve haue in our selues vvhen vvee haue Iesus Christ PA. If vve haue in Iesus Christ the fountaine of all holines vvhereby vve are continually and perpetually sanctified vvhat other imperfect sanctification may then be in vs TI. That vvhich vve consider in our own proper flesh and nature regenerate and renued by the spirit of God vvhiche is as it vvere vvatred vvith the streames of that fountaine of all sanctification to make vs bring forth the a Heb 6. 11 12 2. pet 1. 10. luk 19. 8 9. act 2. 44. fruits of true sanctification and holmesse in the stead of the fruites of sinne which it brought forth in time before as the earth which being cursed barren is afterward made fer tile beareth better fruites by the blessing of God PA. Thou vvilt then saye that this seconde kinde of sanctification is not onely adherent to the person of Iesus Christe and that it is not onely ours by imputation as is the first but that it is also adherent to our flesh nature as a nevv qualitie which Iesus christ hath put into vs by his holy spirit which maketh our flesh holy in it selfe to doe aftervvardes holy vvorkes TI. It is euen so PA. Thou wilt then say also that b Philip. 1 9. 1. pet 2. 12. 3. corin 15. 58. luke 19 8. 9. the holy works vvhich men do beeing so sanctified be the fruites of the same sanctification TI It is euen so But because there remayneth continually much of our natural corruption in our Holy workes testimonies of our saluation flesh whilste we are in this world there can proceed from vs no worke so holy but that it is found verye a Gen. 8. 2â— 1. 18. 27. esai 6. 5. ezek 16 15. exo 30 20. act 21. 24 psal 51. 5. iohn 3. 5. heb 9. 14. foul and farre of from the perfect holinesse which God requireth of vs in all our works PA. VVhat wilt thou then conclude by that TI. That our workes be so farre off from worthinesse to be presented for satisfaction and to obtain saluation by them be they neuer so holy that if he should iudge of them according to the rigor of his iudgement he should finde nothing therin but matter of b 1 Cor. 4. 7 rom 4. 4. 5. 6. 23. condemnation PA. Thou mayest not denye for all that but the good and holye workes are very agreeable to him TI. If it were otherwise they ought not to bee done but thou must note therein that they bee not acceptable vnto him as cause of our saluation but as c Math. 5. 16. 1. pet 2. 12. testimony of the same PA. Howe vnderstandest thou that they be testimonies of our saluation TI. In that they testify that Iesus Christe is in vs and that he there worketh by his holy spirite wherfore it followeth that we bee iustified and sanctified by the d Rom. 5. 1. 8. 7. iustice and sanctification of Iesus Christ the which God beholdeth and for the regarde thereof he doth beare with the imperfection that yet remayneth in vs and doth pardon vs that wherein we do yet daily offend him PA. It seemeth to mee that thou wilt say in effect by all this discourse which thou hast made that what regeneration and
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
any f Iohn 3 8 math 3 9 iohn 8 39. ordinary place or to any succession of chaire nor to state or dignity of person nor to vvorthinesse of bloude but all goeth by the meere vvill of his ovvne purpose as it is vvritten Spiritus vbi vâ—lt spirat c. And thus vvas the outvvard race and stock of Abraham after the fleshe refused vvhich seemed to haue the preheminence And another seede after the spirite Notes vpon Gods election raised vp to Abraham of the stones that is of the Gentiles So was the outward Temple of Ierusalem and chayre of Moses which seemed to be of price forsaken and Gods chayre to be aduanced in other nations a 1 Sam. 15 23 28. luke 1 52. So was tall Saul refused and little Dauid accepted b Esai 61 1. math 11 5 lu 4 18 3. 5. 1 cor 1 20 16. 27. the ritch the proud the wise of this world reiected and the worde of saluation daylye opened to the poore and miserable abiects the high mountains cast vnder and the lovve valleys exalted Thirdly where it is added in his ovvn vvil by this falleth dovvue the c Gen. 6 5 8 21 20. 6. exo 29 2 3 4. psal 14. 3. â—ere 10. 23 31. 10. ezech 36 26. iohn 9. 44. rom 9 16 1 cor 15. 10. 2 cor 3 4 philip 2. 13 math 20 12 luke 18. 14. 15. 33. freevvill and purpose of man vvith all his actions counsailes and strength of nature according as it is vvritten It is not in him that vvilleth nor in him that runneth but in God that shevveth mercy So vve see hovv Israel ran long and got nothing The Gentiles vneth began to set out and yet got the game So they vvhich came at the first houre did labourâ— more and yet they vvhiche came last vvere revvarded vvith the first The vvorking vvill of the Pharisee seemed better but yet the Lords vvil vvas rather to iustify the Publicane The elder sonne had a better vvill â—o tarry by his father and so did indeede and yet the fat Calfe vvas giuen to the yonger sonne that ran avvay d Deut. 10. 17. 1 chron 19. 7 iob 34 19 acts 10 34 rom 1 11 gal 1. 6. eph 6 9. col 3. 25. 1. peter 1 17. VVhereby vve haue to vnderstand hovv the matter goeth not by the vvill of man but by the vvil of God as it pleaseth him to accept according as it is vvritteÌ„ e Iohn 1. 3. vvhich are born not of the vvill of the flesh nor yet of the vvill of man but of God Furthermore as all then goeth by the vvill of God onely and not by the vvil of man so again here is to be noted that this vvill of God neuer goeth vvithout fayth in Christe Iesus his sonne And therfore fourthly is this clause Notes vpon Gods election added in the definition through a Iohn 8 24 15 14 4 acts 8. 37 20 21. faith in Christe his sonne which Fayth in Christ to vsward maketh altogether for first it certifieth vs of Gods election for vvhosoeuer vvill bee certaine of his election in God let him first begin vvith his fayth in Christe which if we find in him to stand firm he may be sure nothing doubt but that he is one of the number of Gods elect Secondly the sayde fayth nothing else is the onely condition and meanes vvhereupon Gods mercy grace election vocation and all other Gods promises to saluation doe stay according to the wordes of Sainte Paule If ye abide in the fayth Col. 1. Thirdly this fayth also is the immediate and next cause of our b Ioh. 3 16 5 24 7 38 23 31 acts 10 43 rom 6. 22 ephes â— 12. iustification spmply vvithout any condition annexed For as the mercy of God his grace election vocation and other precedent causes doe saue and iustify vs vppon condition if we beleeue in Christe So this fayth onely in Christe without c Gen 15 6 habac. 2 4 acts 13 39 rom 1 17 4 9 10 4. gal 2 16 ephes 16. 18 rom 9. 33. 10 11. 1. pet 2 6 luke 7. 50 8. 12 ephes 2. 8 1 pet 1 9 condition is the next immediate cause vvhich by Gods promise worketh our iustification according as it is written Beleeue in the Lorde Iesus and thou shalt be saued thou and thy vvhole house Act 6. And thus much touching the definition of electioÌ„ with the causes therof declared which you see novve to bee no merits nor works of man vvhether they goe before or come after fayth but only the mercy of God through faith For like as al they that be born of Adam do taste of his d Rom. 5. 12 1. cor 15. 22 45 47. eccle 40. 1 14. malediction though they tasted not his apple so all they that be borne of Christ vvhich is by faith take part of the obedience of Christ although they neuer did that obedience theÌ„selues which was in him Rom. 5 Novve to the seconde consideratioâ— Let vs see Notes vpon Gods election Order of caâ—sâ—â— likevvise hovv in what order this election of God proceedeth in choosing and electing them vvhich he ordayneth to saluation vvhich order is this In them that be chosen to life first Gods mercye and a Deut. 4. 37. 7. 7. 8 ios 24. 2 psal 44. 2. ioh 15 16 acts 13. 4â— 22. 14. rom 5. 6. 9. 11. 12. 14. 15. 16. 25 11. 7. 35 1. cor 4. 7 eph 1. 45 11. 2. 10. col 1. 12 2. tim 1. 9 rum 8. 29. 30 free grace bringeth forth election Election vvorketh vocation or Gods holy calling vvhich vocation through hearing bringeth knovvledge faith of Christ fayth through promise obtaineth iustification iustification through hope vvaiteth for glorification Election is before time vocation faith commeth in time iustification and glorification is vvithout end Election depending vpon Gods free grace and b Iohn 9 44 rom 9. 16 1 cor 15. 10. phâ—l 2. 13. luke 18. 14 15. 23. vvill excludeth all mans vvill c Exod. 21. 13 1 sam 6. 9. 12. prou 16. 33. math 10. 20. ephes 1. 11. blind fortune chance and al peraduenture vocation standing vpon Gods election excludeth all mans vvisedome cunning learning intention povver presumption Faith in Christ proceeding by the d Iohn 6. 29. 10. 26. 11. 39 phil 1. 29. 2. thes 3 2. gift of the holy ghost freely iustifiyng man by Gods promise excludeth all other merites of men al condition of deseruing and al vvorkes of the lavv both Gods lavv and mans lavv vvith all outvvard means vvhatsoeuer iustification commeth freely by faith standeth sure by promise vvithout doubt feare or vvauering in this life Glorification pertayneth onely to the lyfe to come by hope is looked for grace and e psalm 44. 3. mercy preuenteth f Ephes 1. 4.
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.