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
me Secondly to examine my selfe whether I finde my selfe invvardly i 1 Cor. 4 4. ioe 2. 12. 13. mat 26. 15. 2. coâ— 7. 10. 11. sory for my sinnes vvith an inward hatred and lothing of sinne and an k Rom 6. 4. 5. 6. 7. 8. 8. 11. phi 3. 13. 14. earnest desire and sure purpose vvholly to conforme my selfe to the vvill of Gods word Thirdly iâ— any offence be betwixt others and me that I l Mat 5. 23 24. reconcile my selfe vnto them All these thinges although they ought earnstly to be considered in the vvhole course of our m Lu. 1. 74. 75. life yet Our works imperfect True causes of well doing then especially vvhen vve come to the Supper of the Lorde PA. Sith that this is then the doctrine of saluation that when vve vvere dead through sinne God of his great mercy sent his sonne to be made man to dye for our sinnes and to fulfill all righteousnes a Math. 315. that he might bring agayne lyfe into the vvorlde and so giue that lyfe vnto euery one whosoeuer should receiue the holy Ghost to beleeue that so vve might be saued by fayth vvho before were condemned by our vvorkes VVhereto then now serueth our wel-doing or vvhat auayleth it to do good workes TI. True it is our good vvorkes deserue b Esai 64. 6. pro. 35. 7. psal 16 2. nothing at Gods hand for in his sight our good vvorkes are not good and all our righteousnesse is like a defiled cloth and vvere they neuer so manye yet by them God receyueth nothing at our handes and all our vvell doing extendeth not vnto him and therefore if vve vvill aske any thing by vvorkes we must aske of them of whom we haue deâ—erued it at the hands of God we can aske nothing and therfore as touching merite we will let our vvorkes alone but we haue greater causes of vvell doing and which ought more to enforce vs then eyther lyfe or death vve must do vvell first to shevve our thankfull c Rom. 6. 11. 12. 12. â— 1 pet 2. 5. heartes to our Sauiour Christ to testifie our loue towards him vvith keeping his commandementes by which workes vve make our election more certaine vnto our selues Againe vve ought to doe vvell that our example may call our brethren vnto righteousnesse that they also may become with vs of the houshold of fayth But the greatest cause of all other is that in our vveldoing we â—et forth the d Mat. 5. 16. 1. Cor. 6. 20. 1. pet 2. 12. glory of God and VVhat is required in good works Fiue things to bâ— obsâ—râ—ed Prayer his holy name is praysed in our good vvorkes This ought to be so precious in our eyes that ten thousand helles and heauens should not so much moue vs. This is the excellency of verue that God in it is glorified and this is the great horror and confusion of sinne that God in it is dishonoured PA. VVhat vvorkes callest thou good vvorkes TI. Our good workes can neuer be good and acceptable in the sight of God vnlesse in doing them vve keepe these two thinges first that they be framed according to the a Ephes 2. 10. Colo. â— 20 21. tit 1. 14 deut 12. 32. â—sai 29. â—3 mat 15. 9. vvill of Gods lawes and commaundements Secondly that they proceede from an heart b Rom. 24 23. heb 11. 6. purged by fayth If eyther of these two points be lacking our workes are abhominable in the sight of God although they appeare neuer so glorious in the sight of men PA. Because prayer is our especiall meanes which God vvill haue vs vse to increase in fayth tell mee vvhat belongeth to true prayer TI. It is requisite in true prayer that vve obserue these fiue thinges First that vve make our prayers c Psal 56. 15. 81. 9. rom 10. 13. â—am 1. 5. math 4. 10. onely to God d Ioh 14 13. 15. 16. 16. 23. through Christ and not to Saints Secondly that vve be inwardly e 2. Iohn 5 14. Ioh. 4 23 24. Psal 51. 17. 145. 18. 2. ero 20 12. math 1. 7. rom 8. â—6 touched with the neede of the thing we aske hauing our mind wholly bent therevpon and not carryed avvaye vvith bye thoughts Thirdly that our praiers be grounded vpon f â—am 1. 6. math 11 24. 1. Iohn 5. 15. Gods promises vvith full assurance that they shal be graunted so farre as the Lorde doth knovve them to be meete and needefull for vs. Fourthly that vve g Luk 18. 1. 2. 3 e rom 12. 12. 1. thes 5. 17. Col 4. 2. eph 6. 18. continue in praier although vve obtaine not our requests as the first Fiftly that vve aske not those thinges vvhich we thinke h â—am 4. 3. rom 8. 26. good in our ovvne fantasie but i 1. Ioh. 5. 41. onely that vvhich God commandeth The Lordâ— Prâ—yer The manner and order how we â—hould â—raâ— vs to aske of him all which thinges be contained in the a Math. 6. 9 luke 11. 1. 2. Lords prayer PA. Reherse the Lords prayer TI. Our Father vvhich art in heauen hallovved c. PA. VVhat desirest thou in this prayer TI. Marke and I vvill shew thee in the forme of a prayer PA. Say on TI. O almighty and eternall God which vouâ—hsafest that we as it were thy heauenly children shold euery one of vs call thee our heauely b Math. 23. 9. eph 5. 20. 4. 6. col 1. 12. heb 12. 9. 1. ioh 3. 1. esai 63. 16. 1. Petition farther grant that thy holy name may be glorified among vs c Psa 145. 1. 113. 2. 3. rom 11. 36 1. 20. 16. 27. esai 40. 21. â—irst in the reuerent contemplation of thy excellent workes in heauen and in earth Secondly becauâ—e moste properly liuely and comfortably tâ—ou hâ—ste made thy self known vnto vs by thy holy d Deut. 4. 32. eph 4. 6. word especially by thy promise of grace freely pardoning and receiuing vs into thy fauour for Christ Iesus sake Thirdly e Rom. 22. 24. rom 1. 9. 14. 15. 16. 1. cor 2. 6. 11. 1 ich 4. 13. esa 52. 5. ezech 36. 20. â— Petition in that thou by the working of thy holy spirite dost effectually frame our hearts to loue righteousnesse and hate iniquity Graunt that thus in all things thou onely mayâ—st be had in honour all other set aside Graunt that thy kingdome may flourish that is that thy holy spirite may beare rule vvithin vs to all heauenly delight and that thy holy word may haue the preheminence to be our onely law of righteousnes which we may all obey Graunt that the kingdome of thy grace and mercye may reigne continually in our harts so that we may bee partakers of the realme of thy glory and maiestye f Math. 32. 5. 19. Declare thy selfe Lord and King ouer
mark 12 30 cleaue vnto him that I should not doe after the abhominations of any d Deut. 75 esay 30. 22. Idolatrous people to worship stockes or stones that I shoulde not e zach 13. 12 deut 13. 2 3. hearken to any false Prophetes that teach their own fantasies and not the word of God that I should not seek to f Deut. 8 10 18 11 12. esa 8 19. acts 19. 13. gal 5 20. any Sorcerers coniurers witches soothsayers charmers or any such but that I should harken vnto g Mark 9 7. Christ alone and adde h Reue. 22 18 19. prou 30. 6. nothing to the word which he hath spoken but put all my i Ierem. 17 5 18 7. trust in God alone k Rom. 10 13 psal 50 16 2 tim 2 22 call vpon him alone l Malac. 10 math 10 28 luke 12 5. fear him alone and m Math 10 37 phil 3 7. 8. loue him aboue all PA. VVhat meaneth the second commandement that we shall not make any grauen image TI. In this commaundement be contained three thinges first that we should not thinke God to be like either n Deut 4. 15 c. act 17 27 esai 40 18 25 esai â—6 3. man or woman gold or siluer or any other thing and therefore that we make no image of God in any case Secondly that onely o Iohn 4. 24. in spirit and truth we worship God alone and beside him none p Psalm 97 7 esaâ— 44 19 dan. 4 18. other no Saint no Angell no creature and therefore that vve make no image of any other thing either to worship the image it selfe either God Saint or Angell by the image neyther q Abac 2 18 ierâ— 10 14 16. yet to this ende to be the better put in minde of God by the image Thirdly that we worship not God in any r Deut 12 32 5 32 ios 1 7 outward worship according to our ovvne fantasies but onely as himselfe hath commaudded in his vvorde PA. VVhat meaneth the third commaundement Othâ—â— forbidden The vse of the Sabbaoth that we should not take the name of God in vaine TI. God chargeth vs in this commaundement these three things first that a Deut. 28. 58 59 p al. 8 1 iere 10 6 2 â—hro 29 13 we vse with most high reuerence the name of God whensoeuer we speake or think vpon him Secondly b Deut. 18. 10 11 12. esai 8 19 47. 9 mal 1 3 5 gal 5 20. that we neuer blaspheme the name of God by coniuring witchcraft sorcery or charming or any such like neyther by curssing nor banning Thirdly that we neuer swear by the name of God in our commoÌ„ c Math 5 35 36. iam 5 2. talke althogh the matter be neueâ— so true but vvith feare and reuerence make mention of the name of the lord our God d Esai 48 1 in truth in iudgement and in righteousnes to e Iosu 2. 12. 2 2 cor 1 23 2 cor 11. 31. gal 1. 20. the glory of God or maintenance of brotherly loue or also before a f Ex 22 11 12. Magistrate in witnessing the truth when we are therevnto lawfully called In vvhich causes vve must sweare by the name of God lone neither by heauen nor earth g ler. 5 7 22 16. amos 8. 14 ephe 1 5. neyther by â—ooke Saint nor Angell nor any creature As for Masse Crosse Roode or such other we ought so to detest such manner of Idols that they shoulde not once be named among vs. PA. VVhat meaneth the fourth commandement Remember thou keepe holy the sabbaoth day TI. The hallowing of the Sabbaoth day is to rest from h Deut 5 14 exod 16 26 our labour in our calling and in one place to assemble our selues together and with feare and reuerence to heare marke and lay i Math. 13 23 vp in our hearts the word of God k Acts 20 7 15 21 13 15 16. luke 4 16 preached vnto vs to l Math 18 19. pray altogether that which we m 1 Cor. 14 15 vnderstaÌ„d with one consent and at the times appointed n 1 Cor. 11. 33 acts 2. 42 acts 20. 7. to vse the Sacraments in faith and repentance and all our life long to o Num. 29 7. heb 4. 9. 10. rest from sinne and wickednes that the Lord by his holy spirite may vvorke in vs his good vvorke and so Superiours honorable Murther Adultery begin in this life that euerlasting rest PA. VVhat meaneth the fifth Commaundement Honour thy father and thy mother TI. The meaning of it is that we should honour that is to say loue feare obey and relieue our a Leuit. 19 3. 3 20 22 23. ephe 6 1 2 3. Patents or any other that are vnto vs in their steede as our b Exo 2â— 28. rom 13. 1 tit 3 1. Princes Rulers Magistrats c Heb. 13 17. 1. thes 5 12. 13 our Pastors and teachers our d Eph. 6 5 6 7. tit 2 â— 10. masters and all other vvhich are aboue vs in any calling placed by God the e Leui. 19 32. aged grayheaded And also all maner of superiouâ—s that they may be honourable they must put on a fatherly affection and shevv them selues in deed parents in f col 3 19 4 1. eph 6 â— 9. defending and guiding their inferiours PA. The sixt commandement Thou shalt doe no murther vvhat meaneth this TI. First the Lord God forbiddeth vs herein all g Gen. 6 9. deut 5 17. killing h Mat. 5 38 39 fighting and i Col. 3 12 13. quarrelling all k Leu. 19 14. reproches mockes and â—aunts Secondly he forbiddeth all killing in heart that is all l Leuit. 19 17 18. mat 5 21. 22. 1. ioh 3 15. anger and malice all desire of m Pro. 20 22 reuenge Thirdly on the other side he commandeth vs to preserue life by exercising n Math 25 35. 36 esai 58 6 7 ezech 18 7. the works of mercy and compassion tovvardes our brethren yea euen tovvards our enemies Fourthly o Math. 5. 44. leui 19 18. uk 6 17. rom 12 17 18 8 13 19. to loue one another invvardly in heart as our selues yea euen our enemies and them that hate vs. PA. VVhat meaneth the seuenth commaundement that vve shall not commit adultery TI. VVe are forbidden herein first all p Rom. 18 â—0 Ieuit. 19 29 deut 23 17. adultery formication and all other q Hâ—b 22 23 24. vnclennes in our bodies Secondly all vnpure r Mâ—ch 5 28. thoughts lusts of the heart Thirdly all other things vvhich might entice vs to such vncleannes as all Å¿ Eâ—ai 3. 16 17. rom 13 13. vnchast behauiour t Eph 4 29. ephe 5 3 4. filthie VVhere dome forbidden Theft forbidden Lying forbidden talke and songs a Deut.
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
see O Lorde my God the vvhole course of my life to be almost nothing else but a continual breaking of thy holy lawes commaundementes The thoughts of my heart eyther in vanity or else in open wickednes are in number infinite and through the aboundance of them my mouth is dayly prouoked to speake and my bodye stirred vp to do execute contrary to thy holy wil. A Godly Prayer And againe O Lord I see thy heauy vvrath vengeance and iudgement against sinne to be intollerable so that the least vvicked thought and moste secret cogitation of my heart procureth thy vvrath cursse vvhich haue none ende the tormentes of hell and euerlasting fire yea although in all my life I had but once in thought broken any one of thy coÌ„maundements a Exod 20. 5. luk 18. 7. 8. psal 5. 5. 2. cor 6. 14. And I know O Lorde God that thou art true and iust and canst not abide sinn and vvickednesse but vvilt iustly punish euery sinn with the selfe same tormentes of hell vvhich thy iustice hath appointed This O Lorde my God throweth me dovvne and amazeth me so that I knovve not vvhat to doe I looke into my selfe vievving mine ovvne povver vvhether I am able to ouercome this punishment of sinne or no and I see that the most cruell and paynefull punnishmente that I can deuise to my selfe as in vvhipping my body all the dayes of my life wearing haire cloth pining my selfe vvith fasting or any other payne I see I see O Lord that all this punishment is not sufficient for b Luke 17. 10. collos 2. 23. one of my least sinnes bcause it deserueth the euerlasting paynes of hell I looke to heauen I see there is no Saint nor Angell able to abide and. c iohn 14. 10. 12. 31. 16. 32. 2. cor 5. 19. ouercome this horrible punishment of sinne I looke to men in this vvorlde euen to them that chalenge to themselues the titles of holines and hye perfection but alas I see no remedy in them I finde no difference for al are in like fault and condemnation al haue gone out of the way al are made altogether vn profitable ther is none that doth good no not one All by nature are the children of vvrath all are as A Godly Prayer a Esa 119. 167 sheepe going astray and therefore haue neede to turne vnto the chiefe shepheard and hye bishop of their soules Thus vevving the vvhole race of mankinde alasse I see no hope among the children of men for all their holinesse righteonsnesse and perfection is not able to satisfie for one of the least of their ovvne vvicked thoughtes much lesse for mine or others seeing the punishment is by thy iust decree and sentence thy euerlasting cursse VVherfore I am driuen from my selfe and all that I can doe to â—eeke this punishment â—ischarged othervvhere or else to quayle and perishe for euer vnder the heauy burden of sinne I see there is no hope for me in An gelles Saints and mortall men but only in that perfect man Christ Iesus thy deare sonne in vvhome I see the full punishment of my sinnes fully payed satisfied discharged and ouercome In him I see death vanquished the payne of hell in victory svvallovved vp the cursse satisfied the eternity of the punishment through his euerlasting povver ouerreached This I see O Lorde by the eyes of sayth beeing through thy holye spirite fully assured that all the vvhole punishment of sinne payed by my Sauiour Christ is not onely payd for other men but also for me and my sinne This assurance of my fayth being thy onely vvorke in me I beseech thee in mercy to strengthen and b Lukâ— 17. 5. increase for I feele it often full of vvauering and doubting Graunt that I may dayly more and more in my soule and conscience feel my selfe knit and grafted into the bodye of thy son vvherby I may be assured that vvhat soeuer he hath done pertaineth to me and is fully vvholly mine that I may through the povver of his death feel sin A Godly Praeyer a Rom. 6. 6. 7. 8 7. 6. 8. 10. dayly die in me through the povver of his resurrection feel my selfe risen from sinne to haue my ful ioy comfort in those thinges vvhich be agreeable to thy holy vvill commandements vtterly hating and abhorring from my heart al thinges vvhich be contrary to thy vvill and pleasure that euen in this life I may still looke for thy blessed hope and b Act 17. 31. 1. corin 1. 7. titus 2. 11. 13. philip 3. 20. heb 9 28. 1. peter 3. 12. appearing of the glory of the almighty God of our sauiour Iesus Christ vsing the things of this vvorld as though I c Mat. 25 34. vsed them not till that good time bâ—e come in vvhich it shall please thee to call me to thy euerlasting kingdome of glory there to reigne vvith my Lord and sauionr Iesus Christe for euer and euer Amen VVhat it is to giue glory to God PAVLE WHat is it I pray thee tell me to giue glory to God TITVS No man can yeeld true glory vnto God without the true knowledge of Christ a 1. Cor. 20. 31 ephe 4 3. 21. iudg 15. apoc 4. 9. 5. 13. 19. 7. Verily man was created to this ende that he should glorifie his Creator But through the fall of our first parentes it came to passe that neither he knew God aright b Rom. 1. 20. 21 noâ— gloâ—ified him aright If thou demaunde what it is to giue glorye vnto God to giue glory vnto any bodye is nothing else but to attribute true vertue vnto him as vvhen some King dealeth iustly vvisâ—ly valiauntly and mercifully his subiectes yeeld him glory that is to say his subiectes like well of his doynges and vvith singuler good vviâ—l doe blaze them abroad And in like vvise is c Iosua 7. 29. 1 sam 6 5. ioh 9. 24. VVisdome of God Iob 12. 13. rom 16 27. iere 51. 15. Righteousnesse of God 1. Tim 2. 5. ioh 1. 14. rom 1 3. 8. 2 gal 4. 4. 1. cor 1 30 hebr 1. 10. 11. Math 3 15. Rom. 5. 18. 2. cor 5. 21. glory giueÌ„ vnto God when his vertues are rightly acknowledged and felt as his wisedome his righteousnes his puissance his mercifulnes his truth and such others The wisedome of God is seene in this that he repaireth againe men vvhome he had created to his glory so as he might be his sonne borne of a virgine recouer again the image of God which he had lost through sinne and so giue glory to the wisdom of God His righteousnes is seene by this that hee would not receiue into fauour man that had sinned vvithout amendes made for the wrong that he had done for vvhere as it was of necessity that eyther man must haue perished euerlastingly for his sinne or else that some one of mankinde
promises of God in the vvhich forgiuenesse of sinnes the fauour of God quietnesse of conscience the holy ghost righteousnesse victory against sinne death and hel and finally euerlasting life are freely offered and moste truely giuen through Christ Man made after the image of God did fall from that blessed estate to the condemnation of him selfe and all his posterity Christ for man being thus fallen did oppose himself to the iustice of God a mediatour paying the ransome and price of redemption for Adam and his vvhole posteritie that refuse it not Againe like as al d Rom. 3. 10. psal 14. 1. 3. 13. 53. they that be borne of Adam do taste of his malediction though they tasted not his apple So all that be borne of Christ which is by faith take part of the obedience of Christ although they neuer did that obedience them selues vvhich vvas in him Christes Propheticall office expounded PA. VVhat signifieth this vvord Christ TI. Christ signifieth a Iohn .. 3. 34. ephes 4. 7. annoynted and because that in the ancient Church of Israel the Prophets Kinges and sacrificatours were annoynted by the ordinance of God in testimony of their vocation and office they were called by that name and likewise because they were true sigures of the verye annoynted of the Lord which is the very son of God which vvas annoynted by the holy Ghost who was giuen to him vvithout measure aboue all other meÌ„ b Ioh 3. 34. ephes 4. 7. Iesus Christe was also named with that name as well because of the same vnction as because that al those offices were inioyned him by the father PA. VVhat differeÌ„ce puttest thou between the office of a Prophet of Iesus Christ other Prophets TI. Firste it is that God hath not spoken in his church in the person of Iesus Christe onely c Heb. 1. 1. 2. deut 18. 15. math 21. 11. luke 3. 16. ioh 6. 14. 7. 40 9. 17. actes 3 22. 7. 37. in the maner that he hath heretofore spoken by his Prophets in sundry sortes more couâ—â—t and darke but hath spoken by his ovvne sonne plainely and vvith an open face and hath shewed vnto vs by him the doctrin of saluation so fully and d Psal 22 23. math 22. 16. 23. 23. 8. 10. ioh 1. 18. 3. 2. 13. 13. 17. 6. perfectly that we may not attend any other perfection in this world that none may adde any thing more vnto the doctrine that he hath brought and that none oughte from that time foorth to looke for anye more ample or perfecte reuelation and manifestation of the will of God Secondly it is that Iesus Christ is not a Prophet hauing none other power but to shevv foorth the vvord of God by word of mouth as the other Ministers of the same do but beside that he hath the power to e Luke 24. 32. ioh 17. 6. rom 15. 18. 19. 2. cor 12. 9. heb 1 3. imprint the same in their harts by the vertue of his holy spirite and to giue it f Math. 7. 28. mark 1. 22. vertue The vnion of two natures in Christ and causes of the same and efficacie in them And therefore in as much as he is man he hath planted and vvatered by his outvvard ministery but in that that he is very God he hath also povver to giue the a 1. Cor. 3. 6. increase doth daily giue it by the ministery of his seruauntes and in so doing he doth there dayly the office of a Prophet PA. VVhy muste Christe our mediatour bee of two natures TI. It is necessarye that the same mediatour should be very God and very man together in one very person chiefly for three causes The first is that if he had not been very b Gen. 3. 15. esay 11. 10. rom 15. 10. galat. 4. 4. iohn 1. 14. rom 1. 3. rom 8. 2. rom 9. 5. 1. corin 1. 30. heb 1. 10. 11. math 3. 15. rom 5. 18. 2. corin 5. 21. collâ—ss 1. 22. tim 2. 1. 5. 1. iohn 4. 2. maÌ„ he could not haue suffered in our flesh and nature that which he hath suffered and vvas to suffer for vs vvhere vpon this inconuenience vvould ensue that he should not haue borne for vs in our nature and fleshe the vvrath and cursse of God which we had deserued and then hee shoulde not haue satisfied the iudgement of God through his obedience to put avvay by the same in our flesh nature the rebellion by the which we haue deserued his iudgement Secondly if he had been but onely man and had not been vnited vvith God beeing very c Iohn 1. 14. esay 9. 6. iere 33. 16. actes 20. 28. rom 9. 5. galat. 1. 12. philip 2. 6. titus 2. 13. 1. iohn 5. 20. God and very man in one very person he coulde not haue beene able to beare this burthen of the wrath of God vvhich is so great and importable but that he should haue been svvallowed vp hovv iust or innocent soeuer he should haue been Thirdly he shoulde not haue beene able to haue brought saluation and life to man if hee had not had the fountaine in him selfe by meane of his diuine nature d Mat. 18. 28. luke 1. 21. 32. 55. 42. 43. Finally they be so vnited together that they remayne alvvayes in their very nature in Diuers sortes of Sacrifices one very person and being so vnited they 〈◊〉 vs not two Iesus Christs to vvit the one God and the other man but one onely vvhich is very God and very man togeather in one onely person as the body and soul of man make one only man and one only person and not tvvaine for there is not one Iesus Christ vvhich being but only God could haue saued man but coulde not haue dyed for them and another beeing but onely man might die for them but coulde not haue povver to saue them nor to beare the iudgement of God for their sinnes PA. Though the Sacrifices of the old lavv be ended and though Christes Sacrifices be a full perfect satisfaction for our sinnes doth there novv remayne no other Sacrifices in the time of the Gospell TI. Yes the scripture calleth the children of God a holy a 1. Pet. 2. 5. Genes 5. 10. 1. 6. priesthood to offer vp spiritual sacrifices acceptable vnto God by Iesus Christ by vvhome vve offer the sacrifice of righteousnes and the Sacrifice of b Psal 4. 5. faith Moreouer the Lord hath promised that he vvill not refuse the sacrifice of a contrite spiriâ—e and of a c Psal 50. 22. 51. 17. broken heart And they also do offer Sacrifice to God that offer prayse and thankes giuing which is the fruit of the lippes that confesse his name And the prayer of the faithful is as incense d Heb. 13. 15. psal 41. 12. and the lifting vp of their hands is as euening Sacrifice The Lord refuseth the old
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
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
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
sanctification so euer there be in our flesh and nature we are not yet for al that so pure and so perfect but that wee must haue continuall Gods woâ—de the foundation of true Fayth recourse to the iustice and a 1. Cor. 1. â—0 sanctification of Iesus Christ which is ours not as a quality of iustice â—nd sanctitiâ— sticking and ioyned to our person but onely for that it is allowed and attributed vnto vs as though it were our own proper TI. So it is and therefore Iesus Christ hath sayde to the same effect that he b Iohn 13 10. that was already washed had not neede to wash his feâ—te PA. VVhat meaneth hee by this manner of speech TI. That albeit we be iustified already sanctified and purified of our sinnes by the sayth that we haue in him through his word yet for all that forasmuch as there resteth in vs alwayes certaine filthinesse and corruption which proceedeth of our corrupted nature which is not yet throughly well renued and reformed to the c Gen. 1. 27. VVil. 2. 23. 1. Cor. 15. 49. Ephe 1. 23. 24. Colos 31. 10 image of God we haue alvvaies neede to goe to d 1. Cor. 6. 11 Act 22. 16. wash and clense vs of oure filthinesse in the true fountaine of all purity iustice and sanctification which is opened to vs in Iesus Christ for we haue no remission of any one sinne of ours but onely in e 1. Ioh. 2. 2. 3. 5. 1. Pet. 2. 24. Gol 1. 4. Act. 10. 34. Ioh. 1. 29. Heb. 9. 26. 28. Rom. 5 8. 1. Tim. 1. 15. 2. Pet. 1. 9. him by the meanes of â—ustification that we haue by fayth in him PA. Can our works in no wise please God TI. There is no man that maye doe anye worke vvhich may be acceptable to God if first the person vvhich doth it â—ee not acceptable to him Novve sinne of his nature deserueth the vvrath of God not his loue and fauour Therefore because al men are sinners there are none vvhich are agreeable to him and if their persons bee not agreeable to him no more can their vvorkes please him so long as he doth consider them in their owne nature vvithout Gods word the foundation of true fayth his grace in Iesus Christe by whome onely man is made agreeable to him PA. Can any thing done with a good intent bee to Gods honour TI. Nothing can be done to the honour of God not with a good a 1. Sam. 13. 11 15. 11. 13 2. Sam. 6. 6. 7. intent but that which is come according to his worde for the worde of God is the very true and onely rule of all good intents and of the honor wherewith he ought to be honoured PA. But if a man thinke to do well and doth that which he doth to none other ende but to honoure God is not that inough TI. No for then it had not beene needefull that God should euer haue giuen a law to man to teach him but that he had onely commaunded that euery man shoulde doe that which liked him where hee hath done clean contrary saying b Deut. 12. 8. Pro. 14. 12. Esai 3. 7. 66. 3. 4. Iohn 16. 2. Gen. 48. 18. Num 11. 28 iud 17. 3. Math. 16. 22. Mark 9. 38. Luk. 9. 54. iohn 13 8. Doe not euery one of you that vvhich shall please you but that onely which I commaund you PA. But if they vvhich serued God according as tâ—ey haue bene taughte of men doe the same faithfully may they then doe it without fayth TI. Yea truely for as there be no good intentes but those which are gouerned by the onely rule and c Ioh 4. 23. 24. Esai 29. 13. Math. 15. 9. Deut. 12. 32. 5. 32. Prou. 30. 6. ioâ—h 1. 7. Apo. 22. 18. 19 will of the worde of God euen so is there no tâ—ue Fayth but that which hath certaine and sure foundation in the same worde and will which onelye is iust and reasonable and ought to bee a rule to all reason and iustice vnto men PA. VVhen thou doest any thing at auenture canst thou doe it with certaine assurance TI No because Fayth and doubt are as contrary Gods words the foundation of true Fayth Two sorts of vocation as is to be certaine and vncertain will say this neuer without true a Rom. 8. 16. heb 10. 12 23. 1 ioh 4. 13. 19. rom 3. 27. 4 19. 8. 16. ephe 3. 12. heb 10. 22. 1. iohn 4. 13 5. 19. 1. cor 4. 4. 9. 26. tit 3. 6. assuraÌ„ce of that which he beleeueth and followeth because she is buildcd vpon the sure word of God by the which shee is assured of his good will and she doth nothing at auenture but is euer certaine that that which shee beleeueth and that which she doth is pleasant vnto God PA. VVhat commodities doth this assurance bring to men TI. Two whereof the first is that man haue the Maiesty of God in such high estimation and beareth him so great reuerence that not onely hee will not vvillingly b Rom. 6. 1. 1. cor 6. 11. 1. pet 4. 1. offende him but also hee vvill not put himselfe in any hazarde and doe any thing at auenture vvhen there is question of the seruice and honour of God and therefore he will euer bee assured of his will for in whome a man hath his cheefe trust to him doth that man reuerence and seruice such as he knoweth shal please moste The second is c Act. 23. 1. 22. 16. 1. cor 4. 4. 2. cor 1. 11 17 4. 2. heb 13. 18. the quietnesse of a good conscience that man hath by that meane when he is assured that he pleaseth God by an assurance so certainly founded vpon the witnesse of God himselfe PA. Shew me the sortes of vocation and the difference of them TI. Therâ— are two sortes of vocation the one Vocation oâ—twards outward and the other invvard By outward vocation I mean a common generall vocation by the vvhich God doth call by the outvvard preaching all those to whom the gospel is preached be they chosen or reprobates and by inwarde vocation I vnderstand Vocation inward that wherby God doth not onely cal man by the outward preaching of his word but maketh Two sorts of vocation The will of God towards 〈◊〉 them to feare the power and a Rom. 8. 3â— 1. cor 1. 9. 2. pet 1. 10. Iude. 1. efficacie of the same by his holy spirit in such sort that they do not only hear it with their outward eares but do also receiue it into their hearts by faith whereby they are iustified The very b Mat. 20. 16. 22. 14. luke 14. 24. reprobates may be called by outward vocation but it profiteth them nothing except the inward be there ioyned with it and as concerning them it serueth them but to their greater condemnation forasmuch as the grace of
God was offered vnto them and they haue reiected it through their ingratitude and vnbeleefe as though it had neuer beene offered vnto them yet in the meane time it is not altogether in vayne for it serueth to declare better the peruersity of men and to make them more inexcusable at the Iudgemente of God and to set forth the better his great iustice in their iust condemnation It then foloweth by that which hath beene sayd that those which are not called but onely by this outwarde calling are not also iustified nor consequently glorified PA. How hath God alwaies accustomed to vtter his will to men TI. By his c 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
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
election ordayneth g 1. Cor. 1 2. vocation prepareth and receiueth the word vvhereby commeth fayth Fayth iustifieth iustification bringeth glory Election is the immediate and next cause of vocation vocation which is the vvorking of Gods spirite by the vvorde is the immediate and next cause of fayth h Rom. 10. 17 fayth is the immediate and next cause of i Rom. 4. 9. gal 2. 16. iustification Notes vpon Gods election Gods will the first cause And this order and connexion of causes is diligently to bee obserued because of the Papistes vvhich haue miserably confounded and inuerted this doctrine thus teaching that almighty God so faâ— forth as hee foreseeth mans merites before to come so doth he dispence his election And agayn the Lord recompenceth the grace of the election not to any merits preceeding but yet granteth the same to me â—its which follow after as though we had our election by our holines that followeth after not rather haue our holines by Gods elect on going before But vve follovving the scripture say othervvise that the cause only of Gods election is his ovvne a Ephe 1. 4. 5. 11 2 10. collos 1. 12. â— tim 1 9. free mercy the cause onely of our iustification is the faith in b Gen. 3 15. 22. 18. rom 3. 25. 16. 25. 26. 1 corin 2. 7. gallat 4. 4. eph 1. 9. 10. collos 1. 26. titus 1 2 3. 1 pet 1. 18. 20. Christ and nothing else As for example first concerning election if the question be asked vvhy vvas Abraham chosen and not Nachor vvhy vvas c Mal. 1 4. exod 4 12. 7 3. 1. Sam. 15 17. 28. luke 13. 30. math 19. 30. mark 10. 31. Iacob chosen and not Esau vvhy vvas Moses elected and Pharao hardned vvhy Dauid accepted and Saul refused vvhy fevv be chosen and the most forsaken It can not bee aunsvveared othervvyse then thus because it vvas d Math. 11. 26 luke 10. 21. so the good vvil of God In like maner touching vocation and also fayth if the question be asked vvhy this vocation gift of fayth vvas giuen to e Acts 10. 4 24. 2. Cornelius the Gentile and not to I erâ—ullus the Ievv vvhy to the pore vvhy to the babes and little ones of this vvorld of vvhom christ speaketh I thanke thee father vvhich haste hid this from the vvise c. f Esai 61. 1. math 11. 5. luke 4. 18. 1. coâ— 1. 20. 26. 27. vvhy to the vnvvise the simple abiectes and outcastes in this vvorlde of vvhome speaketh S. Paul â— Cor. 1. You see your calling my brethren hovv not manye of you c. vvhy to the sinners and not to the iust vvhy the beggers by the Fayth Gods free gift Notes vpon Gods election hye vvayes vvere called and the bidden guests excluded VVe can go to none other cause but to Gods purpose and election and a Luke 10. 21. say with Christ our sauiour Yea father for so it seemed good in thy sighte And for iustification likevvise if the question be asked vvhy the b Luke 18. 14. Publicane vvas iustified and not the Pharisie c Luke 11. 37. vvhy Mary the sinner and not Simon the inuitor why d Math. 21. 31. harlots and Publicanes go before the Scribes and Pharisies in the kingdome e Gen. 21. 10. galat. 4. 30. vvhy the sonne of the free woman vvas receiued and the bondvvomans sonne being his elder reiected vvhy Israel vvhich so long sought for righteousnes found it not and the f Rom. 9. 50. Gentiles vvhich sought noâ— for it found it vve haue no other cause hereof to render but to say vvith S. Paule because they sought for it by vvorkes of the lavv and not by faith which faith as it commeth not by mans vvill as the Papists falsly pretendeth but onely by election and g Ephe. 2. 8. philip 1. 29 2. thes 2. 13. 3. 2. act 13. 48. 2 pet 1. 1. free gift of God so it is only the immediate cause vvhervnto the promise of our saluation is annexed according as vve read And therefore of faith is the inheritaunce giuen as after grace that the promise might stand sure to euery seed h Ro. 4. 12. 13. Item in the same chapter Faith beleeuing in him which iustifieth the vvicked is imputed to righteousnesse and thus concerning the cause of our saluation you see hovv i Rom 3 21. 4. 2 5. 1. fayth in Christ only immediatly vvithout any condition doth iustifie vs being so linked with Gods mercy election that vvheresoeuer election goeth before there faith in Christ must needes follow after And again whosoeuer beleeueth in Christ Iesu through the vocation of God he muste needes be partaker of Gods election vvherevpon resulteth novv the Faith 〈◊〉 vs we are chosen Notes vpon Gods election thirde note or consideration vvhich is to consider vvhether a man in this life maye be certaine of his a 1 Cor. 2. 10. 11. 12. col 1. 26. 27. eph 1. 16. 17. 18. 1 ioh 3. 24 5 20. rom 8. 15. 16. 11. 2. 3. gal 4. 6. iob 13. 15. 19. 25. 26. 27. ioh 10. 8. 29. rom 8. 1. gal 4. 5. heh 10. 22. 23. 11. 1. iam 1. 6. election To answere to vvhich question this first is to be vnderstanded that although our election vocation simplie in deed be knowne to God onely in him selfe froÌ„ the beginning yet notvvithstanding it may be knovvn to euery particular faithfull man a posterâ—â—re that is by means which means is faith in Christ Iesus crucified forsomuch as by his faith in Christ a man is iustified there by made the childe of saluation Reason must needes leade the same to be then the child of election chosen of God vnto eternall life for hovv can a man be iustified but he must be saued how can a man be saued but by consequence it follovveth that he must also be elected and therfore of election it is truly sayd we must iudge of election by that which coÌ„meth after thatis by our faith b Esa 53. 1. 54. 13. ioh 12. 39. 6. 45. 10 25. acts 13. 48. rom 10. 10. 2. tim 3. 16. 17 tit 1. 1. 3. 6. heb 8. 11. 1. pet 1. 3. belief in Christ which faith althogh in time it follovveth after election yet it is the proper and immediate cause assigned by the scripture vvhich not onely iustifieth vs but also certifieth vs of this election of God For election albeit in God it be the first yet to vs it is the last opened and therfore beginning firste vvith creation I come from thence to redemption and iustification by fayth and so to election not that fayth is the cause efficient of election beeing rather the effect thereof but is to vs the cause certificatorye or the cause of our certification vvhereby vve are broughte to the feeling and
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.