Linguistic DNA - Concept Modelling Demonstrator

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word_n	father_n	person_n	trinity_n	5,937	5	9.9723	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14450	A learned and excellent treatise containing all the principall grounds of Christian religion Set downe by way of conference in a most plaine and familiar manner. Written first in French by maister Mathew Virell, after translated into Latine: and now turned into English for the vse of our country-men.; Religion chrestienne declarée par dialogue. English	Virel, Matthieu.; Egerton, Stephen, 1555?-1621?	1594 (1594)	STC 24768; ESTC S119631	209,162	292

tongues to deceipt the poison of Aspes is vnder their lips Psal 10. 7. Whose mouth is full of cursing and bitternesse Their feete are swift to shed bloud Isay 59. 1. Destruction and calamitie are in their wayes And the way of peace they haue not knowne The feare of God is not before their eyes Psal 36. 2. Which testimonies are gathered by him out of sundry places of the old Testament that he might procure the more authoritie and credit touching this matter Theo. But how could it be that man the most excelleÌ„t creature of al others should be so much corrupted Mat. It was not by his first nature for he was made like vnto God but by originall sinne wherewith Adam by his disobedience in eating the forbidden fruit infected himselfe and all mankind Theoph. Tell me what that likenesse of God is wherin thou sayest the first man was created as also the originall sinne wherwith mankind was tainted afterward Mat. Of the Image of God The likenesse of God was that the vnderstanding of man was lightened with the true knowledge of God and of the worship due vnto him That also he had a right will framed to the obedieÌ„ce of God Now it is called the image or likenes of God because in those excellent gifts man did shew set out the wisedome goodnesse and power of his creator But when AdaÌ„ by rebellion fell froÌ„ this his estate he was depriued of this likenesse together put on the likenesse of the deuill That is to say he was spoiled of those notable gifts in stead whereof came in all manner of vices As 1 The ignorance of God and of his seruice 2 Wickednesse for he hated vertue and loued sinne 3 Weakenesse vnto all goodnesse Of originall sinne And this is the blot of the originall sinne which being within vs as a fire of wickednesse and lust doth coÌ„tinually breath out the fruits and effects of it to wit vngodlinesse and vnrighteousnesse Theoph. But that corruption seemeth to be accounted rather a punishment of Adams sin then sin it selfe Mat It is indeed a punishment of sinne the fountaine and welspring of all sinnes Neuerthelesse it is also sinne and worthy of death euen as Paule saith As by one maÌ„ sinne came into the world and death by Rom. 5. 12. sinne and so death went ouer all men through him in whom we haue all sinned that is to say were infected with originall sinne Theoph. But how could Adam make all his posteritie partakers of that infection of sinne Mat. By generation For he could not beget any children but such as were like himselfe euen as a viper bringeth forth none but vipers Now it is called originall sinne to shew that we are corrupted not by any wickednesse taken to vs or farre fet but that we do bring with vs corruption bred within euen from our mothers wombe Which Dauid confesseth of himselfe Psal 51. 5. Behold I was borne in iniquitie and in sinne hath my mother conceiued me CHAP. III. Of the knowledge of Christ who hauing satisfied for vs the perfect righteousnesse of God hath opened a way to his infinit mercy through the which at length we may come to eternall life Theophilus LEt vs repeate the order of our former speach Forasmuch as God cannot denie his iustice neither yet shew mercy without the vpholding of his iustice and man is so corrupt as hath bin declared by thee out of the Scripture he caÌ„ looke for nothing else but he wrath of God and eternall death Mat. God himselfe hath giuen the sentence For he saith by his Prophetes Deut. 27. 26. Cursed be euery one that continueth not in al things written in the booke of the Law to do them And againe Ezech. 18. 4 The soule that sinneth that shal die Which things are to be vnderstood as well of the eternall death as of the natural as it is expressed by the Apostle Iohn But in Christ there is Apoc. 21. 8. remedy offred vnto vs. Therfore the knowledge of him in the holy Scriptures is ioyned with the knowledge of Ioh. 17. 3. God by the which we may attaine eternall saluation Theoph. Let vs therefore speake of the knowledge of Christ And first of all declare thou those things which concerne his person and then we shal see what remedy is brought vnto vs by him for our saluation Mat. Of the persoâ— of Christ Concerning the person of Iesus Christ he is the eternal Sonne of God which tooke vpon him the nature of man that is to say was made man in soule and bodie like vnto vs in all things sinne onely excepted Therefore the nature of God and man are so ioyned together in him that they make but one person Hee hath also but one Father and one mother A father in respect of his Godhead a mother in respect of his maÌ„hood the Virgine Marie of whose substance hee was conceiued by the power of the holy Ghost Theoph. Prooue all these things briefly out of the word of God Mat. Saint Paul speaking of Christ saith when the fulnesse of time was come God sent his sonne made of Gal. 4. 4. a woman When he saith that God sent his Sonne he declareth that Christ is the second person of the Trinitie and therefore God which also elsewhere hee confirmeth in these words Who is God ouer all blessed Rom. 9. 5. for euer But when he addeth made of a woman he plainely declareth that hee is verie man Which also he affirmeth elsewhere in these wordes 1. Tim. 2. 5. There is one God also one Mediatour of God and men the man Christ Iesus Whereof it followeth that Christ is verie God and man For although each nature hath it own property remayning distinct to it selfe yet to the end we may vnderstand that in Christ they be ioyned together by a most neare bond so as they make but one person the Scriptures oftentimes say that of the Diuinity which agreeth to the humanity As when it is said that God had purchased his Church with his own Act. 20. 28 blood And contrariwise those things are saide of the humanitie which appertaine to the Diuinitie whereunto that saying of Christ is to be referred no man ascendeth vp into heauen but hee which came downe Ioh. 3. 13. from heauen euen the Son of man which is in heaueÌ„ Theo. Declare a little more plainly what thou meantest by this when thou say dest that each nature hath his property remaining distinct vnto it selfe Mat. The diuinity was not changed into the humanitie for it remained eternall infinit and impassible Againe the humanitie was not turned into the Godhead For before the death and resurrection of Christ it was passible such a nature as might suffer And before as also after death created and finite which at one time could not be in more places for this is contrarie to the nature of a true body Theoph. This doctrine againe

be auoided but the other not onely to be lawfull but also profitable and necessarie Theoph. Declare those causes Mat. I will marke foure chiefe 1 Because loue that is so much commeÌ„ded vnto vs is both cherished and increased by praying one for another But this can haue no place in the dead of whom SalomoÌ„ speaking saith Eccles 9. 6. Both their loue their hatred and their enuie is now perished they haue no more portion for euer in all that is done vnder the sunne 2 Because praying one for another we thinke not to be heard for his sake that prayeth for vs which they do that pray to the Saints departed by that meanes giue vnto them the office of Christ Theoph. But it may be that the same thing may befall them which desire to be holpen with the prayers of the godly that be aliue for why may not some thinke that they shall be heard for their holinesse and good workes sake Matth. I grant it is not impossible that some should after that manner abuse the prayers of the godly but there is the least danger in this behalfe if it be compared with the other For it caÌ„not be in any but the ignorant and vnskilfull for whose ignorance we ought not to refuse that so holy an ordinance of God But the intercession of departed Saints doth bring with it most manifest danger for no man can pray vnto them but he thinketh for their sakes to obtaine the things which he desireth of Godâ— The proofe whereof are all the formes of prayers written by such as worshipped them Theoph. Go forward alledge the third cause Matth. cause 3 The faithfull that be aliue may one of them know the necessities of another and pray vnto God for them which the faithfull departed cannot I am not ignorant what they be wont to obiect that the Saints dead do in God as it were in a glasse see all the things that be done in this world but that is altogether to diuine or gesse without any testimonie of Scripture Theoph. Declare the fourth cause Mat. cause 4 That is the chiefe namely because the prayers of the godly being aliue one for another are grouÌ„ded vpon the testimonie of the word of God also vpon examples and promises by the which it is confirmed that they shall not be in vaine but the prayers of the dead are neither grounded vpon any testimonie of Gods word neither vpon promises nor examples Theoph. Sayest thou so Matth. I say it and therefore it is done of faith for the word of God is the onely foundation of it Wherefore Paule affirmeth Rom. 14. 23 that whatsoeuer is not of faith is sinne And this reason is sufficient to ouerthrow the intercession of the departed Saints For who can beare this that man should lift vp himselfe aboue God Theoph. I do now confesse that all prayers which are made to dead Saints for this end that they should be our intercessors and mediatours to God are to be driuen out and hissed at and that Christ alone whose office this is is sufficient Matth. Why Christ onely sufficeth the faithfull to do the office of the mediatour with the Father Yea truely it is extreame madnesse for any to seeke to himselfe another mediatour For as much as he can do it most perfectly because he lacketh none of the things that suffice to pacifie God and to cause him to be mercifull vnto vs. Moreouer he loueth vs most dearely and therefore is touched with pitie vpon our infirmities He knoweth our prayers presently when they be conceiued He commandeth that wee should come vnto him as often as we will craue any thing at the hands of God Finally he telleth vs for a suretie that we shall obtaine all the things which wee shall aske in his name when he saith Iohn 16. 23 Verily verily I say vnto you whatsoeuer you shall aske of the Father he will giue it you Hitherto haue you asked nothing in my name aske and you shall receiue And in another place he saith Iohn 14. 13 whatsoeuer you shall aske in my name I will do it Theoph. What meane these words to aske any thing in the name of Christ Mat. It is to pray God to heare our prayers not indeede hauing respect to our vnworthinesse but to the merit that is continually offered to him of Christ Iesus for vs. Therfore to aske any thing of God in the name of Christ is answerable to his intercession with the father for vs and that more is an approbation or allowance of it and the way to be partaker of it Theoph. But ought the promise of Christ wherein he assureth vs that we shall receiue whatsoeuer we aske in his name to be extended to all things that shall come into our minds without putting any exception Matth. Not so For our desires for the most part be euill which if they were fulfilled would be to our destruction rather then to our profit Therefore Christ vnderstandeth onely those things which concerne the glory of God and our commoditie and saluation all which things indeede he hath in few wordes comprehended in that forme of prayer which he hath giueÌ„ to vs namely Our father which art in heauen c. The. Must we therfore vse no other forme of prayer Mat. If thou respect the matter or substance we may vse no other but it is in our libertie to enlarge it whereof the holy Scripture yeeldeth vs many exaÌ„ples in those formes of prayer which it setteth before vs namely the Psalmes which all verily be referred to this forme appointed by Christ The exposition of the Lords prayer Theoph. Let vs examine the forme of prayer that Christ hath deliuered how many parts be there of it Matth. The summe and parts of the Lordes prayer In the beginning it containeth a preface and afterward six petitions The first three whereof do immediatly respect the glory of God But the later three containe those things that appertaine to our selues both for the helpe of this life and for euerlasting saluation And they be therefore placed after those that concerne the glorie of God to the end we might vnderstand that the later three be not rightly conceiued and made vnlesse they be referred to the glory of God as it were vnto their proper end and that therefore they shall not be heard according to the saying of the Apostle You aske and receiue not because you aske amisse Iames. 4. 3. that you might consume it vpon your lustes The Preface of the Lords prayer Our Father which art in heauen Theoph. Let vs consider of the Preface of the Lordes prayer Matth. It is contained in these wordes Our Father which art in heauen Theoph. Who is that Father vnto whom Christ biddeth vs to flie Mat. It is the first person of the holy Trinitie namely the Father of our Lord Iesus Christ Theoph. Is therefore one only person of the Trinitie to be prayed vnto Matth. We must

for if they had beene of vs they should haue continued with vs. But this is done that it might appeare that all were not of vs. Moreouer they be those of whom Christ speaketh when he saith They which receiued the seede that is the doctrine of the truth of the Gospel in stony grouÌ„d are they which Math. 13. 2 22. heare the word straightway receiue it with ioy but they haue no roote in themselues but are for a time when trouble or persecution ariseth for the words sake they are by and by offended But they which receiued the seede among thornes are such as he are the word but the cares of this world and the deceitfulnesse of riches choaketh the word and it is made vnfruitefull Theoph. This therefore is thy meaning that they which so fall from the profession of the Gospell that they neuer returne againe did neuer truly beleeue the Gospell notwithstanding for a time outwardly in shew they made profession of it Matth. Thou thinkest right For true faith hath the place in the heart there taketh roote by the effectuall working of the holy Ghost which he bestoweth not vpoÌ„ any but those that be chosen of God in Iesus Christ vnto saluation And by this meanes he openeth vnto vs the counsell of God which we otherwise know not coÌ„cerning sauing vs. Whosoeuer therefore by their true repentaÌ„ce be assured of their faith ought not to make any doubt either of perseuerance or of eternall life Theoph. Of the eternall election of God Thou hast touched a doctrine which to some seemeth difficult hard Neuerthelesse I desire it may be briefly handled of vs for I account it among those things which the more they be searched into the more they be obscured and darkened First shew me what is the foundation of it Mat. First it may be gathered out of the whole Christian doctrine but especially out of the doctrine of iustification by faith of regeneration by which we are taught that our saluatioÌ„ is freely giuen vnto vs in Iesus Christ that it cannot spring from our selues Seeing therefore God bestoweth not so great a benefite vpon euery one it followeth necessarily that they which obtaine it were chosen of God himselfe according to the good pleasure of his will And therefore that the eternall electioÌ„ of God cannot be takeÌ„ away but together with it bee ouerthrowen the principall foundations of Christian Religion and our saluation made voyde Theoph. Is there not some expresse testimonie of it in the Scripture Mat. There is and not onely one but more those most plaine amoÌ„g the which the words of Paul writing Ephes 1. 4. 13. 14. to the Ephesians be the chiefe God hath chosen vs in Christ before the foundations of the world vere layd making knowen vnto vs the misterie of his will according to his good pleasure which he had purposed in himselfe And we are sealed with that holy spirite of promise which is the earnest of our inheritance Theoph. A few words indeed but by the which the Apostle bringeth light vnto this doctrine for it is made the easier by the distinctioÌ„ which he vseth namely according to the persons of the Trinitie whiles he attributeth the beginning of it to the Father the matter to the Sonne and the manifesting of it to the holy Ghost Matth. Thou iudgest rightly And so indeede is that doctrine to be coÌ„sidered to our edification comfort For they that looke to it as it were lying hid in the couÌ„sell of God reape nothing by it but trouble of mind vexation of conscience For they do as if one to see the better should fixe his eyes vpoÌ„ the globe of the Sunne by the beholding of which light it is not to be doubted but his eyes would waxe dim Who if he looked vpon that light in the Sunne beames might haue vse of it see all things offered to his sight how and what way to direct his steps Likewise also this doctrine while it is considered in Christ in whom we are chosen and we seeke for in our selues the testimonie that the holy Ghost yeeldeth vs by our effectuall calling then it affoordeth vs especiall comfort and assureth vs of our saluation otherwise doubtfull and vnknowen vnto vs. Theoph. Of the calling of the elect What meanest thou by that effectuall calling by the which thou saiest that we are by the holy Ghost assured of our election Matth. I called it so to put a difference betweene the true calling of the faithful the false which is alwayes weake and vnprofitable For they which are called by the later will not heare the voyce of God or if they heare it yet refuse to draw neare vnto him or if they draw neare it is with a double an hypocritical heart and not long after they fall from him But they that be called with the other are lightned by the holy Ghost so as the word of God entreth into their hearts they come vnto God follow him with obedience of faith And such kind of calling as this is alwayes ioyned with election for it is the iudge and declarer of it Theoph. Of regeneration But that effectuall calling seemeth to be nothing else but the regeneration which the holy Ghost worketh in vs whereof we haue spoken before Mat. Thou sayst true for by it he openeth our eares to heare the voyce of God that calleth vs. He lightneth the eyes of our mind to know him in Christ sesus He disposeth our hearts to beleeue his doctrine to embrace it confesse it and follow it by true faith He confirmeth our will to loue and feare him and so to keepe our selues in the reuerence worship of his Maiestie Theoph. Therefore whosoeuer is assured of his effectuall calling by the fruite of regeneration he ought not to doubt of his election and saluation Mat. Of the assurance of saluation He ought not yea contrariwise he ought to be sure of it which also we professe in the last article of the Creede when we say I beleeue the life euerlasting For by it we not onely vnderstand the we beleeue there is an euerlasting life but that we are assured that we our selues shall one day be partakers of it And that article is set at the end of the Creede as a necessary consequence of the things going before but especially of the article coÌ„cerning the holy ghost for the which we haue that assurance That also doth the Lord confirme vnto vs both by the ministery of the word whereby he assureth the penitent of the forgiuenesse of their sins as also by the Sacraments which bee as seales and pledges of that loue wherewith the Father loueth vs in Christ Theoph. Doth not that assurance of our election and saluation which thou art about to perswade the faithfull make them slouthfull to good workes Mat. The assurance of saluation is cofirmed by sanctificatioÌ„ begun How can that be seeing it

holy Scriptures teach vs concerning God Mat. Three heads or principall things whereby he is distinguished from all fayned Gods besides those which we do know by the naturall instinct giuen vs of God and by consideration of the creatures Namely that God is a spirituall essence eternall of infinit wisedome goodnesse and power Theoph. Rehearse the first of those there Mat. Of the Trinitie That in one diuine essence there be three distinct persons the Father the Sonne the holy Ghost The Father indeede is the beginning of the Godhead but yet in respect of the order of the persons For in the Godhead we may not seeke for any first or last The Sonne is the wisedome of the Father begotten of himselfe before the worlds The holy Ghost is the infinit power proceeding froÌ„ the Father and the Sonne Now these three persons are distinct one from the other not onely by those incommunicable properties which each of them hath by himselfe that none of the other can haue but also by the difference of their actions For the Scripture ascribeth to the Father the beginning of working to the Sonne wisedome counsell and to the holy Ghost vertue and power Notwithstanding they be alike in all things in respect of eternitie dignitie and power because there is one most vndiuided diuine essence common to them and so they are one God Howbeit so often as at one time there is mention of the Father and the Sonne together or of the holy Ghost the name of God is then peculiarly giuen to the Father as vnto the first person of the Deitie yet nothing is diminished of the Godhead of the Sonne or of the holy Ghost but the vnitie of the essence is kept and respect is had of the order of the persons Hence it is Ioh. 3. 16. that the Sonne is called the Sonne of God Gen. 1. 2. and the spirit is called the spirite of God But whensoeuer the name of God is put indefinitely the Sonne and the Spirite are no lesse noted by it then the Father as when the Scripture saith Mat. 4. 10. Thou shalt worship the Lord thy God and him onely shalt thou serue 1. Tim. 1. 17 To the king eternall immortall inuisible to God onely wise be honor glorie for euer and euer Theoph. Verily this doctrine is beyond all the reach and vnderstanding of man Mat. It is indeed and yet to be beleeued as that which God in his word hath reuealed for our saluatioÌ„ which cannot stand without it Theoph. In what place of Scripture is this doctrine taught Mat. It may be gathered out of diuerse places but most easily it is declared by this of Iohn there be three 1. Ioh. 5. 7. which beare witnesse in heauen the Father the Word and the holy Spirit and these three are one When he saith three he noteth the distinction of the persons when he saith one he sheweth the vnity of the essence Theoph. What is the reason that the Sonne of God is called Word and the third person Spirit Mat. To the Sonne that name is attributed by a similitude For as speech is the declarer of the mind in men so by his Word doth God make himselfe knowne vnto vs Concerning the third person that also is called the Spirit by a likenesse taken from men to the ende we may vnderstand it to be as it were a breath comming out of the mouth of God not vanishing away but that which is his power spread ouer all things which notwithstanding alwayes abideth in him self The Prophet doth not darkly expresse either of the similitudes in these words By the word of the Lord were the heauens Psal 31. 6. made and by the breath of his mouth all the host of them Wherein he doth plainly teach that the Father by his eternall wisedome which is the Sonne and by his infinit power which is the holy Ghost did make all things Theoph. Hitherto enough of the Trinitie for the more deepely the sharpnesse of mans witstriueth to looke into it the more is it blunted with the greatnesse of that mysteric Now therefore declare the other head of the knowledge of God Mat. It teacheth that God did not only in six daies by his immeasurable power make all things but also that they are still preserued and gouerned by his wisedome and prouidence and that his hand is alwaies at worke insomuch as nothing of all that is done in heauen or earth commeth to passe by chance or by fortune For the Scripture witnesseth That the Lord sendeth thunders windes teÌ„pests Psal 29. That he thundreth with his voice and saith to the snow be thou vpon the earth Iob. 37. 5. 6. That hee couereth the heauens with clouds and prepareth the raine for the earth Psal 147. 8. That he deuideth the sea when the waues thereof do roare Isa 51. 15. That he giueth meate vnto all flesh Psa 136. 25 That he maketh peace and createth euill Isa 45. 7. That he killeth and maketh aliue that he bringeth downe to the graue and bringeth vp againe 1 Sam. 2. 6. That he maketh the wound and bindeth it vp smiteth and maketh whole Iob. 5. 18. That he changeth times and seasons taketh away kings and setteth vp kings Dan. 2. 21. That he ordereth wars and appointeth the victory Psal 33. 16 That he throweth down and lifteth vp Psal 75. 8. That he directeth the steps of men Pro. 16. 9. That he guideth the answer of the tongue Pro. 16. 1. That he turneth the hearts of men at his pleasure Pro. 21. 1. Finally the prouidence of God leaueth no place for fortune For Salomon affirmeth Pro. 16. 33. that euen the whole disposition of the lot is of the Lord. It is plaine therefore that God ordereth all things but is not troubled with any thing Theoph. Now remaineth the third point of the knowledge of God Mat. That God is perfectly iust and perfectly mercifull For seeing he is of an infinit essence all his proprieties and vertues be also infinite for they be essentiall in him with whoÌ„ saith Iames there is no change Iam. 1. 17. or shadow of turning That is to say that in God there is nothing subiect to increase change or lessening He doth therefore not only shew mercy but doth also declare his iustice punishing the offenders guiltie persons with deserued punishment For this cause when Moses had largely in these words commeÌ„ded the mercy Exo. 34. 67. of God the Lord God mercifull and gratious slow to anger and abounding in goodnesse straight way after he addeth not making the wicked innocent CHAP. II. Of the knowledge of man who being a most miserable sinner is before God guiltie of eternall death Theophilus SEing God acquiteth not the guilty it is so far off that by the knowledge of him man is lifted vp into the hope of saluation that cleane contrariwise he perceiueth his

God From wheÌ„ce it is easie to gather that Christ is the onely foundation of our faith which the holy Ghost hath ingrauen in our hearts And this is as it were the summe of the ChristiaÌ„ faith which commonly is called the Apostles Creede The exposition of the Apostles Creede Theoph. Let vs therefore speake of this confession of faith the whole whereof I desire thee to expound vnto me But before I come to the partes of it I will propound three things wherein I desire to be satisfied of thee proposition 1 First why it is called the Apostles Creede proposition 2 Secondly seeing the doctrine which is contained in it generally belongeth to all the faithfull why we say I do beleeue in God not we beleeue in God proposition 3 Thirdly what properly it is to beleeue in God Mat. The word Symbolum which in English sometimes we translate Creede in this place signifieth as it were the gathering together of many parts into one which terme doth not vnfitly agree to the confession of faith which we see is made of many articles Now it is called the Apostles Creede because it containeth as it were a brief summe of all the Apostolicall doctrine written in the bookes of the old and new Testament Theoph. Let vs come to the other point whereof I doubted why do we say rather I beleeue in God then we beleeue seeing this doctrine is generall and all Christians are bound to beleeue it Mat. That is for two causes cause 1 First because every man can giue testimonie of his owne faith but of another mans faith he cannot cause 2 Secondly to the end we should vnderstand that these articles were not written so much to teach vs as that by them we should be built vp to saluation otherwise they should profit vs no more then if a sicke man saw a medicine hauing vertue to driue away a maladie the working whereof he knew and yet did neglect to take it Now we professe that applying of it to our selues when euery of vs saith I beleeue Theoph. As farre as I perceiue there is no little likenesse betweene the sickenesse of the body and the sicknesse of the mind as also betweene the way of attayning the health of the one the health of the other Mat. Yea indeed there is great likenesse For as in the sicknesse of the body there be three degrees to the obtaining of health that is to say the 1 Knowledge of the sickenesse 2 The knowledge of the remedy 3 And the applying of it So also it fareth with our spirituall sicknesse sinne For whosoeuer knoweth that sicknesse is come to the first degree of health If he know the remedy which is Christ he is in the second But all this is to no purpose except the remedy by applied by faith Theoph. Let vs therefore come to the third What is it properly to beleeue in God Mat. To beleeue in God When we speake of God we say that we beleeue three manner of wayes belief 1 First to beleeue one God belief 2 Secondly to beleeue God belief 3 Thirdly to beleeue in God Wherof the first two degrees are they by the which at length we come to the third To beleeue one God is as much to say thou beleeuest that there is one God To beleeue God is to beleeue that God is true concerning his promises declared in his word To beleeue in God is according to those promises to put thy whole trust and hope in God which belongeth to the faithfull only who by true faith apply those promises to themselues Theoph. Thou doest then account them infidels that stand still in the first or second degree Mat. I do indeed for they beleeue no more then the deuils themselues do Theoph. Thou hast satisfied me we are therefore to come to the parts of the Creede Mat. The parts of the Creede They are foure 1 Of faith in God the Father 2 Of faith in his sonne Iesus Christ 3 Of faith in the holy Ghost 4 And concerning the Church Theoph. Why our faith is referred to each person by it selfe But why is our faith distinctly referred to euery person by it selfe seeing that it is one God in whom we beleeue Mat. That our faith may be the better strengthened which is then done when seuerally we perceiue what each person by his distinct propertie hath wrought in our saluation Our faith notwithstanding is referred to one God Theoph. How Mat. It is all one as if a man should say I put all my hope and trust in one God of whose loue I can not doubt For whereas he is distinguished into three persons euery one of them confirmeth in me the assurance of that loue For the Father hath both created me by his omnipotencie and doth also guide me by his mercifull prouidence The Sonne hath redeemed me by his death reconciled me to God the Father and euen now maketh intercession to him for me The holy Ghost by his diuine power hath sanctified me ioyned me with Christ his Church that with it I might be partaker of all his giftes vntill he bring me vnto eternall life The first part of the Apostles Creede which is of faith in God the Father Theoph. In this exposition of the Creede which thou hast euen now made there be some few things whereof I will aske thee I will keepe the order of the parts in propounding my questions Whether the Father onely created vs. I wil therfore begin with God the Father by whose gracious prouidence thou saidest that we are ruled question 1 First I demand therefore whether the Father onely created vs question 2 SecoÌ„dly why thou makest here mention of his mercifull prouidence whereof there is no one word in the Creede Now answer me to the first Mat. Those three persons for as much as they haue all one essence namely the Godhead and therfore are one God do nothing apart or a sunder one from the other Therfore both in our creation redemption and sanctification euery one of the persons wrought according to their distinct propertie Theoph. In those three diuine workes shew me this distinctly Mat. Psal 33. 6. Concerning the creation the Scripture doth teach vs that the Father made all things by his word that is to say by his Sonne and by his spirite Concerning our redemption the Father saith Christ so loued Iohn 3. 16. the world that he gaue his onely begotten Sonne to the death for our redeÌ„ption which death the Sonne suffered by the power of the holy Ghost The same also Heb. 9. 14. so is to be vnderstood of our sanctification whereof the Father is as it were the beginning For Christ praying for the faithfull saith Father sanctifie them The matter of our sanctification is in the Sonne for he addeth Iohn 17. 17. 19. I sanctifie my selfe that they also may be sanctified And the holy Ghost is as it were a coÌ„duit through the which that holinesse floweth

thou haue ended it when thou hast read it ouer once let it not be tedious vnto thee to read it ouer again again for thou shalt finde the second reading more fruitfull theÌ„ the first the third more fruitfull then the second so the oftener the better This is a great vanitie an euill sicknesse among meÌ„ that if they haue once seene the title of a booke and the authors name read two or three leaues it is cast at their heeles for euer after as if they had attained all that could be learned by it when they can name the title author of it Wherefore for this point marke the course manner of meÌ„ in the keeping and encreasing of their bodily streÌ„gth though they eate their fill of this kinde of meate to day yet they come with great desire and fresh appetite to the same againe within a day or two yea oftentimes the same day otherwise it argueth either an extreme weakenesse or an intollerable daintinesse of the stomacke Here perhaps thou wilt aske what bookes beside the holy Bible I would commend vnto thee Wherein though I see some difficultie because it cannot be done without coÌ„parisons which are couÌ„ted odious yet for thy good I wil not spare to shew my poore opinioÌ„ No one book of the like volume more fruitefull then Virell which is that no one maÌ„ that I haue seen hath set down the summe grounds of ChristiaÌ„ Religion more holily happily for the capacitie and edifying of all sortes theÌ„ this present author For this cause I specially recoÌ„mend him to thee as one by whoÌ„ thou mayst specially profit if thou call vpoÌ„ the name of God through Iesus Christ bind thy selfe to diligeÌ„ce constancie remembring that as one dish of meate well chewed digested will coÌ„fort nature more then diuers delicates that lye raw vndigested in the stomack so one booke often throughly read wil do thy soule more good then the superficiall fight and tast of a thousand And so I commend thee to the Lord who vouchsafe to giue thee wisedome in all thinges for his mercies sake Blacke Friers the 23. of Iuly Thine in the Lord Iesus STEPH EGERTON The argument and order of the three bookes of Christian Religion The first Booke DEclareth the fundamentall pointes of our saluation it standeth vpon four heads 1 1 The first intreateth of the knowledge of God who being perfectly iust and perfectly mercifull doth not onely shew mercie but doth also declare his iustice ibidem 2 The second of the knowledge of man who being a most miserable sinner is guiltie of eternall death before the iudgement seate of God 9 3 The third of the knowledge of Christ who hauing satisfied the most perfect iustice of God for vs openeth a way vnto his most perfect mercie that we may obtaine forgiuenesse of our sinnes 15 4 The fourth of faith whereby we are made one with Christ and so partakers of all his benefites and euen of euerlasting life 22 The scond Booke COntaineth the testimonies of our saluation and that standeth vpon two speciall pointes whereof 1 The first intreateth of good workes by the which faith lying hid in our hearts is manifested 78 2 The second of prayer which hath the first and chiefe place among good works to testifie and confirme our faith 188 The third Booke SEtteth before vs the outward meanes whereby God bringeth vs vnto saluation and it consisteth vpon foure principall points 219 1 The first entreateth of the ministerie of the word by the which the holy Ghost begetteth faith in our hearts keepeth it there and increaseth it ibidem 2 The second of the Sacramentes ordained of God to be as seales of the word to the ende we might with greater assuraÌ„ce embrace the promises reuealed vnto vs in the word of Christ 140 3 The third of Baptisme whereby God testifieth that we are receiued of him into couenant while by it he communicateth Christ vnto vs together with his benefites 248 4 The fourth of the Lordes Supper by the which God witnesseth that his couenant is confirmed in vs by it making vs more and more partakers of Christ and his gifts 259 A summe of all set downe in a triple or threefold method that we may the better know the order and coherence of euery point of Christian Religion as also the truth excellencie and profit of the same 259 THE FIRST BOOKE of Christian religion wherein the grounds of our saluation are handled Speakers Theophilus Mathew CHAP. I. Of the knowledge of God who being perfectly iust and perfectly mercifull doth neuer exercise his mercy but he doth also exercise his iustice Theophilus MOst dearely beloued brother I haue oftentimes desired to heare of you all the doctrine of Christian religion in exact order because once I heard you plainely and briefly discoursing of some points thereof wherein I was not a little satisfied Mathew As my good will hath not at anie time in anie thing ben wanting vnto you most louing Theophilus so I will with the more readie mind performe that which you desire when it shall be conuenient because the thing of it selfe is profitable and I trust it shal be to mine own edifying For this is proper to Christian doctrine that the oftner it is handled the more plentifully it setteth forward the force and working of it in the hearts of the faithfull Theoph. Go to then hast thou not now leysure to declare vnto me euery head of Christian religion in the order wherein I haue determined to aske thee I will cause them to be put in writing and so to be communicated with my brethren Mat. If I had not leysure there is not any businesse which I would not leaue to satisfie you in this behalfe for what is there wherein time can be better spent Theoph. Seeing therefore our disputation shall be of Christian religion I desire to be taught what is meant by the word Religion Mat. Before I answer I pray God our heauenly Father to be present with vs by his holy Spirite that we may neither thinke nor speake any thing which may not tend to the honor of his own name and to the edification of his whole Church The word Religion is deriued of a word that signifieth to binde And it is a spirituall bond by the which men in a certaine holy reconciliation are made one with God and are kept in his loue and feare that at length they may be partakers of his heauenly glory of the blessed life Which no Religion can do but that which is Christian that is to saie that which hath the foundation in Christ Theoph. Why so Mat. Because by Christ alone through faith we are reconciled vnto God and that freely and so are made one with God by a most neare bond that he may bee glorified of vs in this life and eternally in the heaueÌ„s Theoph. From whence haue we proofe of that Mat Out of the

I bee deceiued the wicked doe not the will of God but God doth his will by the wicked Mat. Thou iudgest rightly For the purpose of the wicked in doing the will of God is far vnlike the purpose of God himselfe Which Isaiah himselfe doeth plainely note speaking of Sennacherib For after that Isai 107. he had saide that hee was the rod of Gods wrath and the staffe of his hand whom hee sent to a dissembling nation whom also he would command to pray and to take the spoile of the people of the Lordes wrath straight way he addeth But he thinketh not so neither will his heart esteeme it so for he imagineth to destroy and to cut off not a few nations Theoph. God then is the maruailous workman which can vse any instrument to do his worke by Mat. Yea indeede he vseth both good and euill to his glorie but in farre vnlike respect For hee guideth the affections of the former namely of the Angels and of the faithfull by his holy spirite so as the worke which he doth by them is altogether good But the other that is to saie the diuell and the wicked are moued by their owne malice and so they do wholly differ from God who neuerthelesse by his wonderfull wisedome doth so guide their actions that in the end they fall out vnto his glorie Theoph. This doctrine excellently agreeth with that which I haue heard of thee more then once namely that the sinnes of the wicked bee from themselues but while as sinning they do this or that thing that is of God Mat. Thou gatherest well For so doth God execute his iudgements For hee punisheth sin with another sinne and for the most part with a sin of the same kinde As murther with murther theft with theft according to the vnchangeable sentence pronounced by himselfe Gen. 9. 6. Whosoeuer sheddeth man his bloud by man his bloud shall bee shed Isai 33. 1. Woe to thee that spoilest when thou hast made an end of spoiling thou shalt bee spoiled Theoph. But often times it falleth out that the wicked prosper so as they be free from all aduersitie yea from deserued punishments the godly euery where be pressed down with afflictions Mat. Indeede God punisheth some sinnes in this world that both his prouidence and iustice may appeare for else he might seem not to care what meÌ„ did And againe he leaueth many things vnpunished that we may vnderstand there is another life after this wherein he will most seuerely reuenge all the sinnes of men yea with the greatnes of punishment recompeÌ„ce his long patience toward them wherewith by his innumerable benefites he called them to repentance But concerning the afflictions of the godly when God sendeth theÌ„ he hath regard both to his own glory and to our saluation For according to the saying of the Apostle all thinges worke together for the best Rom. 8. 28. vnto them that loue God I omit that there may be many Hypocrites among the faithfull whose sinnes God doth worthely punish Theoph. Of afflictioÌ„s But what profite may the faithfull reape by their afflictions Math. What profite not one kinde but manie which for the helpe of memorie I will bring into sixe heads Theoph. Declare the first Mat. The first vse of afflictioÌ„s humilitie By them God bringeth vs to humilitie while by our owne experience hee prooueth that what soeuer goodly thing wee wondred at in our selues is nothing Hereuppon was that speach of Dauid With rebukes thou chastisest men for iniquitie thou makest his beautie to consume as a moth surelie euerie Psa 39. 11 man is vanity Theoph. What is the cause that God doth so humble vs Mat. 1 First that all glory and praise may bee giuen vnto him alone 2 Secondly that we may put away that same vaine confidence which naturally sticketh within vs so to fly to him alone and to put our trust in him 3 Last of all that we may bee the better prepared to receiue his gifts 1. Pet. 5. 5. which hee giueth not but to the humble Theoph. Come to the second point Mat. The second vse of afflictions repentance By afflictions God calleth vs to true repentance For when he chastiseth our sinnes hee doeth this to make vs vnderstand how much hee detesteth sinne wherein we do not a little flatter our selues that so also we might detest them Moreouer with this he tameth the rebellion of our flesh euen as husband-men are wont to tame theyr stout cattell with the plough and daily more and more teacheth vs obedience Hereuppon Dauid sayth It is good for mee that I was afflicted that I may learne Ps 119. 71. thy statutes Theoph. This bringeth that to my remembrance which before this time I haue heard of thee namely that God by afflictions doth correct our vices that he may allure vs vnto vertue Mat. Thou sayest well For euen as iron if it bee not occupied is marred with rust and the earth except it bee dressed bringeth foorth onely briers and brambles So also the godly if they bee not exercised with diuerse afflictions do as it were fall a sleepe in their pleasures and become dull and slowe to Gods seruice so as in steade of fruites beseeming repentance they bring foorth nothing but vanity and folly Therefore the Apostle sayeth to the Hebrewes Heb. 12. 11. euery affliction for the present time seemeth not ioyous but greeuous but afterwards it bringeth the quiet fruite of righteousnesse vnto them that are thereby exercised Theoph. It is now time to come to the third point Math. The 3. fruite of afflictions pitty to others By afflictions God worketh this in vs that wee learne to pitty such as be in distresse For no man hath compassion or suffereth with another who himselfe hath not suffered before By this argument the Apostle to the Hebrewes prooueth that Christ will haue compassion vppon our afflictions and that hee will bee our aduocate with his Father These bee his wordes wee haue not an high Priest which cannot be touched with the feeling of our infirmities but such a one as was in all thinges tempted in like sort yet without sinne Theoph. Go forward declare vnto me the fourth point M The fourth vse of afflictions praier By afflictions the Lord shaketh of our drousines and doth stirre vs vp to earnest prayer In so much as not without good cause afflictioÌ„s be called the schoole of the holy Ghost where we are taught to pray well The Lord also commaundeth vs to pray in the time of trouble promiseth that we shall be heard Call vpon Psal 50. 15 me in the time of thy trouble and I will deliuer thee thou shalt glorifie me Which all the faithfull do often proue true in their owne experience For as the same Prophet saith Psal 34. 19 the Lord is neare those that be broken in heart and will saue the contrite in spirit Theoph. That is a most

hast thou forsaken me Yet not that God euer forsoke him but because hee was in out steed and offred himselfe to his Father as a baile for vs it was necessarie that his diuinitie should be hidden for a time vntill the humanity had suffered all the things which both here and in the world to come we had deserued Howbeit the punishment which in respect of vs was eternall and endlesse in Christ was made temporarie and hauing end because he himselfe is eternall and infinit and therefore he put an end to those euerlasting punishments wherunto we were accursed Theoph. But this article of Christs descending into Hell is placed in the Creed after his buriall wherefore it seemeth that it cannot be referred vnto those paines which he suffered before death for the order it selfe is against it Moreouer this selfe same thing seemeth to bee contained in another article euen in that he suffered vnder Pontius Pilate in which words not those paines onely are to bee vnderstood which hee suffered in his body but those also which he suffered in his soule Mat. This article of Christs descending into Hell cannot otherwise be expounded but as it hath beene expounded of me for if it be referred to his buriall as some would haue it bringing for the confirmation of their opinion those places of Scripture wherein the graue it selfe is called by the name of Hell it shall bee nothing else but a repetition of that which is farre more plainely set out in the former Article which indeede doeth not agree to so short a summarie as the Creede is Much lesse is this article to be vnderstood of Christs soule going downe into the place of the damned For Christ said to the theefe this day shalt thou Luc. 23. 43. be with me in Paradise Moreouer there was no such thing further required for as much as all things were finished vpon the Crosse for he said a little before his death it is finished Concerning the order or method Ioh. 19. 39 it hath beene before declared by vs that they which wrote this Creed looked vnto this that in each article they might set before vs the seuerall remedies which be ministred vnto vs by Christ against all kindes of temptations and spirituall discases Therefore they would not onely expresse the paines which he suffered in his body but also the fearefull torments which he suffered in his soule and which vnto vs are most terrible for these we haue deserued to endure for euer in Hell it selfe the temptations whereof farre exceedeth that which ariseth of the afflictions of this life yea and of bodily death Wherefore hauing comprehended all these paines generally in this Article hee suffered vnder Pontius Pilate afterward they would handle them particularly And first of all those which The order of the articles which respect Christ he suffered in body in these words Hee was crucified dead and buried for they purposely ioyned his buriall that as it were in one rowe they might comprehend all things which appertaine to the abasing of his body Which being declared they added those horrible torments which he suffered in his soule in these words Hee descended into Hell Which they did to the end we may vnderstand that Christ when hee had suffered all the things which we should haue suffered in Hell did as much as if by a locall descending hee had descended into Hell it selfe and that therefore we are free from it Theoph. Now do I verie well allow the exposition of this article which you haue deliuered as that which bringeth vs no small comfort Yea I do verie well like the order it selfe For it is easier to applie the sufferings of Christ to our selues when they are reckened vp in that order wherein we should haue suffred them then in any other Mat. Thou iudgest rightly for the temptation of the second death that is to say of the punishments which abideth for vs in hell is wont to come into our minds after the temptation of the first death Theoph. Declare vnto me the other articles Mat. The third day he arose againe The resurrection followeth by the which Christ ouercame death hell sinne yea and the Diuell himselfe and triumphing ouer them and leading them captiues Act. 10. 46 Ephe. 4. 8. He asceÌ„ded into heauen Act. 1. 9. he ascended into Heauen whither he is gone vp with the greatest glorie not so much for himself as thereby to open a way for vs and to take possession of it in our name vntill our soules come to possesse it after death and body and soule together after the resurrection But because so long as we here liue euen after wee are by faith made partakers of Christs gifts wee fall into manie sinnes which are wont to trouble our consciences and to weaken our faith it is by and by added And sitteth at the right haÌ„d of God the father almightie that he sitteth at the right hand of the Father to the end we might know and be assured of that intercession which hath before beene mentioned And so we might vnderstand that after hee had once suffered death vpon the Crosse for our sinnes he doth continually offer the merit thereof vnto his father for vs and therefore causeth the father himselfe to be fauourable vnto vs. Which thing Paule sheweth in these words Christ is at the right hand of the Father Rom. 8. 34. and maketh request for vs. More he vseth that great authoritie whereunto hee is aduanced to the gouernment help of his church against all the hurtes that might come vpon it and to the accomplishment of our saluation Finally because such is the weakenes of our faith some feare of condemnation may assaile our mindes in that last daie Mat. 16. 27 wherein the Lord will render to euerie one according to his workes therefore that this temptation may bee met with it is said further that Christ which is our intercessor shall also be our Iudge And this is the meaning of that article FroÌ„ thence he shall comâ— to iudge quick and dead wherein we beleeue that hee shall come to iudge quicke and dead euen that we might be without all feare of condemnation and contrariwise certainly know that by the sentence of the Iudge himselfe we shall obtaine saluation Theoph. Who are those quicke and dead who thou sayest shal be iudged of Christ Math. The quicke are they which at that daie shall be aliue who also as Paule saith 1. Cor. 15. 52 shall bee changed in the twinckling of an eye and the dead are they whom death before shall haue taken out of the companie of the liuing Theoph. But is it necessarie that the dead should rise againe in that daie of whom iudgement was giuen before whether they be good or euill Mat. These thinges shall not let their appearing at that daie and that for two causes 1 The first because that first iudgement pertaineth onely to the soule but the later to

corner stone elect precious in whom whosoeuer beleeueth shall not be ashamed Hee addeth also out of the Psalme The stone which the builders refused is made the head of the corner that is to say vpholdeth all the building Theoph. Hitherto we haue heard sufficiently of the second thing testified in the praise of the church wee must come to the third Why is it called the mother of vs all Mat. First because God therein hath begotten vs with the incorruptible seede of his word And then because he hath put vs ouer vnto it as to a speciall good mother to be guided and brought vp that wee may daily wax elder in faith vntill we come to the inheritance of our heauenly father Wherefore whosoeuer refuse the gouernment of this mother can neither haue God for their father nor claime to themselues any right in his inheritance Theoph. Why the Church is called holy Let vs consider the verie words of the creed and first of all Why is the Church called holy Mat. For two causes the first whereof and the chiefest is this because as Paule speaketh It is sanctified after that hee hath cleansed it by the washing of Ephe. 5. 26. water through the word As if he should say that it was made cleane from all sinne by the precious bloud of Christ which is daily presented vnto vs both in the word and in the Sacraments The other cause is for that the members of it which indeede are regenerated of the holy Ghost and sanctified do apply themselues diligently to holinesse of life wherein by the benefit of the ministerie of the Church they go forward euerie day somewhat Notwithstanding in themselues it is certaine they bee defiled with manie filthinesses and sinnes which indeed are not imputed vnto them for they are partakers of Christes merit by whose helpe they obtaine forgiuenesse of sinnes Theoph. Let vs come to the other title of the church why is it called catholicke or vniuersall Mat. Why the Chuch is called catholicke That wee may vnderstand it is not now tyed to anie certaine place or people as wee read it was vnder the Law before the comming of Christ but that it is dispersed and scattered throughout the whole world and distinguished into manie members which are particular Churches gathered together in sundre places which notwithstanding make one bodie of the Church for they bee endued with the same faith and hope in Christ Theoph. Of the church before Christ It may seeme then that the Church which was before the comming of Christ was diuerse from ours Mat. Thou gatherest ill for although in some circuÌ„stances it differed from ours yet it was one Church in substaÌ„ce for as much as both of them acknowledge 1 One and the selfe same father God 2 One Iesus Christ redeemer and mediator 3 Because also that old Church had the same hope with vs namely to obtaine saluation by faith in him by the which faith the beleeuers euen then coÌ„municated with his bodie and therefore were partakers of all his gifts 4 Because they had the same ministery of the word and sacraments with vs as concerning the substance Theoph. But how could this bee that the faithfull should bee partakers of the true body of Christ which was not yet borne Mat. It was then indeede spiritually receiued by faith as it is this day of vs this only is the difference that our faith looketh to Christ now loÌ„g ago manifested but the faith of those auncients looked to Christ which was not then come Neither were they therfore excluded from the true partaking of him For all things are present with God Hence is that of Iohn The Lambe meaning Christ slaine euen from the Apoc. 13. 8. foundations of the world Christ also confirmeth the selfe same thing when he saith Ioh. 8. 56. Abraham reioyced to see this my daie and he saw it and was glad Theoph. But be there anie places of scripture whereby this may bee determined that the faithfull which were vnder the law were in deed and truly partakers of Christes body Math. 1. Cor. 10. 3 There be For Paule saith That all the fathers did eate the same spirituall foode with vs and that they all dranke the same spirituall drinke for they dranke of the spirituall rocke that followed them and that rocke was Christ By which wordes hee meaneth that the fathers by their Sacraments did no lesse communicate with the body of Christ and his gifts theÌ„ we do at this day by outs Theoph. What therefore is the difference betweene their and our church Mat. There be reckoned not one but foure 1 First because the old church did set forth Christ his death and resurrection darkely by certaine outward ceremonies as sacrifices lights washings and such other Col. 2. 17. which of the same Apostle are called shadowes of things to come but the body is Christ Wherefore seeing that by his comming hee hath put an end vnto those ceremonies he hath now laide himselfe open vnto vs farre more plainly For he commeth forth as it were in the mid-day abounding with his gifts that euerie one may see and know them For this cause the Apostle compareth the fathers which liued vnder the Law vnto children which did learne as it were their letters and first grounds to giue vs to vnderstand that wee may be called learned and skilfull if we be compared with them This therefore is the first difference Theoph. Declare the second Mat. This consisteth in reformation of life for as the knowledge of Christ is greater so also the efficacy and working of the holy Ghost is farre greater which mortifieth our flesh so as we do more earnestly obey his commandements according to the promises declared by the Prophets This is the couenant Ier. 31. 33. which I will make with the house of Israell After those daies saith the Lord I will put my Law in their inward Eze. 36. 27. parts and will write it in their hearts I will put my Spirit within you and wil cause you to walke in my statutes and to keepe my iudgements that you may do them Yet not that the godly before the comming of Christ were without the Spirit of regeneration but that we might be taught how the Lord in the very coÌ„ming of Christ by whose bloud hee renewed the couenant with vs did more aboundantly bestow his giftes vpon his people For this cause the Lord did suffer not a few blemishes of the Israelites which among vs were not to be borne no otherwise then as a most wise Father will beare with many childish faults of his sons as long as they be children but when they be come to yeares he will in no case beare them Theoph. I would haue thee shew me some example Mat. Mat. 19. 8. I will alledge one The bill of diuotsement which was nothing else but a libertie to put away the wife euen for the smallest cause But the Lord affirmeth

tractable and do obey admonitions Theoph. It commeth to my remembrance that the article of the Church is set after the article of the holy Ghost because the holy Ghost beareth witnesse within vs that we be members of it Mat. Not only for this cause but especially because it is gathered together by the diuine working of it by the which indeede we are knit together into one bodie with Christ and are partakers of all his giftes that is to say the merit of his death is communicated vnto vs by the which wee obtaine forgiuenesse of sinnes the force also of his resurrection is imparted by the which we shall rise againe in that last day shal liue eternally with him All which things are in the Creed in exact order declared presently after the article of the church Theoph. Hitherto we haue spoken sufficiently of the true Church therefore we haue dispatched the first point that I propounded Of the communion of Saints Let vs therfore come to the other What is the cause that thou saydest we were no lesse ioyned by the holy Ghost with the Church then with Christ Mat. Because it cannot ioyn the faithful with Christ but it doth also ioyne them together among theÌ„selues euen as the members cannot be ioyned with the head but they be also vnited together into the bodie Now this is a most fit similitude and best agreeth to the vnioÌ„ which we haue with Christ For as the head if it be ioyned with the members guideth them nourisheth them and giueth them life and motion euen so Christ perfourmeth all these things to his Church with the which he is made one by the working of the holy ghost For this cause is this sentence so often repeated of the Apostle Col. 1. 18. 1. Cor. 12. 27 Christ is the head of the bodie of the Church The faithfull are the bodie of Christ and members for their part Therefore also Christ him selfe giueth his owne name to the Church as when he reproued Paul Act. 9. 4. Saule Saule why persecutest thou me and this he doth because the head and members be one A short exposition of the Apostles Creede Theoph. Thou hast made mee to vnderstand all the articles of the Apostles Creed Neuerthelesse I do desire to the ende the things which thou hast sayd may the better stick in my mind that the summe of the same articles should againe be declared in some short Paraphrasis or exposition as also to be taught how the faithfull may apply them to them selues Mat. Thou desirest a thing except I be deceiued not vnprofitable Therefore euerie one may comprehend the summe of the Creed and apply it to himselfe in these words I put my whole trust in God the father I beleeue in God the Father as in him which will blesse me For I doubt not seeing he is the Father of Iesus Christ but he is also my father and therefore loueth me perfectly and infinitely euen as he him selfe is perfect and infinite Now that will of his cannot be hindered by impotencie Almightie maker of heauen and earth or weakenesse as our earthly parentes are often wont For he is omnipotent and hath all creatures as well those that be in heauen as those that be in earth in his hand to do me good to keepe me safe from all sinnes and to helpe me in all my necessities so far forth as he him selfe shall know to be expedient for me who also doth so keep in bridle and hold backe the deuill all mine enemies that they cannot by any meanes hurt mee And in Iesus Christ his only Sonne our Lord. I do also put my whole trust in Christ Iesus our Lord the onely Sonne of God of the same essence with the Father and the holy Ghost who came downe into the earth that he might lift me vp into heauen which was made man to the ende he might haue the same God with me and I might haue the same Father with him For these be his words I ascend or go vp to my Father Ioh. 20. 17. and your Father and my God and your God Which was conceiued by the holy Ghost born of the virgin Mary suffered vnder Pontius Pilate Who also that he might reconcile mee to God the Father was conceiued by the holy Ghost and borne of the Virgine Marie Moreouer vnder Pontius Pilate he suffred all the reproches which I had deserued For he was bound as a guiltie person that I might be loosed out of the chaine of the Deuill and sinne He was condemned of an earthly Iudge notwithstanding he were most iust and innocent that I which am guilty of innumerable transgressions might be discharged before the tribunall seate of the heauenly Iudge Who in scorne was clothed with purple and crowned with a crowne of thornes that he might make me partaker of his glorious crowne and kingly dignitie Crucified dead and buried Who was nayled to the crosse dead and buried that he might deliuer me from the curse of death and slauerie of sinne and the tyrannie of the deuill Who for me descended into hell while as in the verie time of that passion he suffred both in soule and bodie He descended into hell the fearefull torments of the wrath of God which I had deserued and wherewith I should for euer haue beene ouerwhelmed in hell who also the third day rose againe from the dead that for my sake death being The third day he rose againe from the dead He asceÌ„ded into heauen fully ouercome he might giue me life Who finally ascended into heauen from whence I was banished for my sinnes that he might set open a passage for me into it and might in my name take possession of the heauenly kingdome Sitteth at the right had of God the Father almightie But now he sitteth at the right hand of God the Father almighty and there continually maketh intercession for me with his Father and offreth for me the merite of his death that so he may become mercifull vnto me From theÌ„ce he shall come to iudge the quicke and dead I beleeue also that at the last day he shall come visibly downe from the heauens to iudge both quicke and dead Neither is there any cause why I should feare or be afrayde of condemnation seeing I shall stand at the iudgement seate of that Iudge which is also my patron and aduocate I do therefore assuredly know that he will giue sentence on my side and absolue me that I may be partaker of his glory I beleeue in the holy Ghost I do also put my whole trust in the holy Ghost which is God of the same essence with the Father and the Sonne who also hath ioyned me with Christ and sanctified me in him Which beareth witnesse with my Spirite that I am the child of God Which maketh request for me with sighs that caÌ„not be expressed Which comforteth me in aduersitie Which kindleth a desire

kinde of good things vntill they be giuen vs of God and that if there be any good thing in vs it is of God That humilitie also bringeth forth modesty which causeth that wee desire not a higher place but bee content with the condition whereunto God hath called vs. Theoph. For asmuch as wee haue reckned vp the vertues contained in this commandement now wee must oppose or set against them the vices whereunto they be contrarie Matth. These are 1 Rebellion against God 2 Doubting of his promises 3 Desperation 4 Impatience in aduersitie 5 Inconstancie in the worship of God and in our owne vocation 6 Falling away from the truth of the Gospell 7 Pride 8 Disdaine 9 Ambition 10 Faint heartednesse in good things and finally rashnesse which aduentureth vpon vnnecessarie daungers vnder a colour of Gods prouidence Theoph. The later part of the first commaÌ„dement Let vs come to the other part of this commandement Now in it is forbidden that we acknowledge anie other but the true God How do we fall into this sinne Math. When wee giue vnto creatures those foure points or any of theÌ„ For then they be made our Gods when we ascribe the things vnto theÌ„ which appertaine to one God Therfore in this commandement the Lord sayth not Thou shalt acknowledge mee for thy God but thou shalt haue no other Gods before me but in these words he compriseth three things First that we ought to haue one God Secondly that him selfe is hee whom we are to acknowledge for our God euen as it is plainly expressed by him in the Preface in these wordes I am the Lord thy God Thirdly that it is not sufficient if hee be taken of vs for our God except we take him alone so as we ioyne no other Gods as it were fellowes vnto him which they do especially that pray vnto Saincts and put their trust in them what so euer they may pretend or howsoeuer they may seeke to shift the matter Theoph. Is it not also forbidden that we should in any case put our trust in the liuing as for example in our kinsfolkes and friends to craue their helpe if need be or to giue them thanks for benefites receiued Mat. No not so so as they bee acknowledged of vs onely as instruments by which God will helpe vs and that they haue their will abilitie to do vs good from God For then wee put not our trust in the creature but in the Creator himselfe in whom onely we confesse is the power to helpe vs without whom men can haue no helpe at all for vs. Notwithstanding it is meet that we do giue them thanks so often as we receiue any benefite from them so long as wee remember that the chiefe thankes is to be reserued vnto God the true giuer of all giftes Theoph. What if wee put our trust in creatures more then in the creator Mat. Then be they our Gods therefore Paul speaking of couetousnesse Coloss 3. 5. calleth it Idolatrie by which words he meaneth that couetous men take their riches for their Gods seeing they trust in them more then in God himselfe Which indeed is not onely true in that but also as oft as we preferre any other creature before the creator whether we feare loue or obey it more for then it is made our God Therefore Paule speaking of such who that they may liue daintily and quietly cast off the seruice of God saith their god is their belly Theoph. Phil. 3. 19. I thinke that to be the meaning of Christ when he saith Call no man your father on the earth for one is your father which is in heauen Mat. It is indeed for in those words he doth not only warne vs to acknowledge God for the chiefe father Math. 23. 9. but especially that we loue feare and worship him far aboue our earthly parents and all others that bee set ouer vs. Theoph. Now do I vnderstand in what manner wee should seeke for helpe at the hands of men and trust in them without diminishing the honor of God But what letteth that we may not do the same toward the Saints alreadie receiued into heauen that is to say call vpon them and in some sort put our trust in them vpon this condition that we take them as instruments appointed of God for our helpe Mat. God verily giueth this abilitie to those that be aliue yea he hath commanded that one should helpe another but this cannot be in the dead for Salomon saith Also their loue their hatred and their error Eccles 9. 6. is now perished and they haue no more portion for euer in all that is done vnder the sunne Theoph. How knowest thou that God hath not giuen this power to the dead to be able to helpe vs and that therefore they are not to be prayed vnto when any necessitie presseth vs Mat. There is no one example of this in all the scripture which notwithstanding is the most certaine rule of truth Ier. 17. 10. Psal 7. 10. Moreouer it teacheth vs that God only knoweth the things that be absent and vnderstandeth the heart of man so as he heareth and fauourably heareth our prayers and complaints and helpeth vs. Wherefore no man can call vpon the dead or can any way trust in them but he taketh away the honour due vnto God which he giueth vnto them and therefore maketh them his Gods Theoph. If it will be none otherwise the things which haue bene spoken of the dead seeme not to appertaine vnto the Angels specially seeing that it is manifest by the testimonie of the Scripture Psal 91. 11 Heb. 1. 14. that God oftentimes vseth their seruice to helpe vs and that they be conuersant among vs so as they may heare our prayers Therfore it shall be no hurt if we call vpon them to helpe vs as we do vpon the liuing yet with this condition that they bee taken onely for God his instruments appointed by himselfe Mat. Thou gatherest ill for they can not helpe vs saue in those things which be expressely commaunded them of God which indeed be vnknowne vnto vs. But forasmuch as they do most readily performe the things they be commanded it is not necessarie to call vpon them although wee our selues knewe those thinges Howbeit it is altogether necessarie to speake to the liuing here vpoÌ„ the earth because for the most part they scarce yeeld any helpe except they be so called vpon that it trouble them But whereas thou saydest that the Angels be amongst vs do vnderstaÌ„d what we need and heare our prayers it is indeed true Neuerthelesse they cannot be euerie where nor knowe all things for that is proper to God onely which is a cause that they ought not to be prayed vnto of vs. But although all the things which we haue alleaged were of no force there is no commandement of it in all the Scripture nor anie example whereby we may be enformed that worshipping of Angels

commaundement the Lord forbiddeth false witnesse bearing which is no small hinderance to the ending of coÌ„trouersies doth command that we speake the truth both before the Magistrate and elsewhere in all kinde of matters Finally because the Law-giuer is spirituall he would teach vs that his law also is spirituall that is that not onely outward obedience is required by it as the lawes made by men do but euen the inward affection of the heart Therfore vnder the name of concupiscence which he forbiddeth in the last commaundement he requireth also this that we obey him with all our heart so as there be not anie thing in vs be it neuer so litle that is contrarie to his will The fift commandement of the Law Honor thy father thy mother that thy dayes may beloÌ„g in the laÌ„d which the Lord thy God giueth thee Theop. Let vs go to the particular exposition of each commandement of the last Table And let vs begin at the fift which is the first These be the words of it Honor thy father and thy mother c. Of how many parts standeth it Math. Of two the first is a precept namely that we honor father and mother the other is a promise made to the keepers of this commaundement which is that they shall liue long wherein secretly is contayned a threatning against such as breake it Theoph. That we may clearly vnderstand the former part two questions are to be determined of vs. First whom God compreheÌ„deth vnder the name of parents Who be coÌ„prehended vnder the name of parents And secondly what is to be vnderstood by the name of Honor. Answer therefore to the first question Matth. Vnder the name of parentes they all be comprehended who by any means in respect of their office are bound to do the dutie of parents toward vs namely they that ought to haue care for our instruction health life preseruation of our goods credit and peace For in these things is contained the dutie of parentes toward their children Therfore vnder the name of parents are to be vnderstood first 1 GardiaÌ„s tutors that be to vs in stead of parents 2 Magistrates who also bee called fathers of the countrey 3 Ministers of the Church and Schoole-maisters which be our spirituall parents 4 Husbands toward their wiues 5 Maisters toward their seruants Theoph. What is the cause that God hath comprehended all these aboue mentioned vnder the name of parents Mat. Because such is the naughtinesse and pride of mans nature for it is puft vp with the desire of highnesse and excellencie that it hardly suffereth it selfe to be subiect vnto anie For this cause that superioritie is spoken of for an example that is by nature most amiable and least enuied because it might more easily softeÌ„ our minds and bow them to the custome of subiection Theoph. What the word Honor signifieth Let vs come to the other question What containeth the honour which we are commaunded to giue to our parents Matth. It standeth vpon three parts First 1 Vpon outward saluation proceeding from the inward reuerence which we ought to yeeld vnto them which shall be done if we acknowledge them to be the ministers of God for our good 2 The second is the obedience that wee performe to their commandements so as they be not contrarie to the will of God for then by the rule of Peter Act. 5. 29. wee ought to obey God rather then men 3 The third is that when they be poore wee do helpe them with our goods It is in the meane time to be obserued that God doth not onely prescribe a rule to inferiors whereby they may giue due honor to their superiours but doth also teach superiours their dutie which they ought to do to their inferiours Theop. What if the superiours faile in their dutie are not the inferiours discharged from the honor due to them Matth. No not so for our sinnes are not excused by the sinnes of others Moreouer the obedience we giue them is directly referred vnto God of whom it is commanded and not properly to them selues Theoph. We haue stayed long enough vpon the former part of this commandement let vs therfore come to the other It is the promise the wordes whereof be these That thou mayest liue long in the land which the Lord thy God giueth thee To the expositioÌ„ wherof there be fiue things whereof I will aske thee 1 First why the Lord ioyned a promise to this commandement rather then to the rest of the commandements of this later table 2 Why he promiseth long life rather then anie thing else 3 What good we haue by long life that is subiect to so manie troubles 4 What that land is whereof mention is made in this place 5 How this promise is fulfilled forasmuch as it is certaine that sometimes obedient children be taken away by vntimely death and the stubburne and disobedient liue long Now therefore answer to the first What is the cause that the Lord ioyned a promise to this commandement Matt. He teacheth superiors by his owne example how they ought to behaue them selues toward their inferiours namely to allure them to obedience rather by gentlenesse promises theÌ„ by seueritie punishmeÌ„ts Theoph. Go forward and in like sort answer to the second Why is long life promised by God rather then anie thing else Matth. The promise is very fitly applied to the commandement it selfe for it teacheth modest and obedient children while they honor the instruments of this life graunted to them namely their parents that they shall long enioy it But on the contrarie side it threatneth death to the disobedient because they be altogether vnworthie to haue the vse of that benefite the instruments whereof they honor not Theoph. The third point followeth What profite haue we by a long life seeing it is subiect to so many afflictions Math. I grant indeed that this corporall life if it be separated from the fauour of God is most miserable vnhappie but it is a blessing to the faithfull For continuing in it we serue to his glorie and sometimes he granteth vs this that with great peace and quietnesse we enioy sundrie temporall benefites Moreouer this promise is applyed to the common opinion of men For they account long life for a great blessing Theoph. Let vs come to the fourth point What is that land whereof the Lord maketh mention in this place Matth. In respect of the Israelites it is to be vnderstood of the land of Canaan which they had receiued of the Lord to possesse it but in respect of vs it is extended further For wheresoeuer we be in the world wee haue right of dwelling there from the Lord whose the earth is Theoph. The last point is behind How this promise is fulfilled seeing it is certaine that in many places obedient and sober children dye being young and the disobedient liue long Matth. It is taught by the exaÌ„ples of Absolom Core Dathan Abiron of

the sonnes of Helie Experience also confirmeth the thing of stubburne disobedient children for they be for the most part seene either in prisons or vpon the gallowes Contrariwise the well aduised and obedient for the most part haue long life with great quietnesse and peace But if at any time it fall out to be otherwise we must remember that all the promises of God concerning earthly things be with condition namely so farre forth as he shall know them to be expedient both for his owne glorie and for our saluation When therefore God doth betimes call his out of this life vnto himselfe he prouideth farre better for them then if he gaue them long life For he taketh them from the miseries of this world and putteth them into the possession of eternall life On the other side sometimes he giueth the wicked long life but so weake and full of miserie that it is more grieuous then death it selfe For this cause Moses repeating the law of God Deut. 6. 2. declareth that promise in these wordes That it may be well with thee vpon the land which c. But if it fall out otherwise it was for the cause which was at large set forth by vs when we intreated of afflictions For in that place we taught wherefore the Lord will haue the wicked somtimes to liue long happily in this world and the godly to suffer all kind of afflictions Yet notwithstanding that saying of Salomon abideth true Although Eccles 8. 12 the sinner commit euill an hundred times and God prolongeth his dayes yet I know that it shall be well with them that feare the Lord. The sixt Commandement Thou shalt not kill Theoph. Hauing finished the treatise of the fift commandement we are now to come to the sixt How many parts be there of it Mat. Two 1 First the forbidding of murther 2 The commanding of keeping peace and friendship with our neighbours Theoph. How large is the word killing Mat. The exposition of the first part It containeth all the degrees and steps by the which we come to it yea indeed all those things by the which we are procured stirred to commit murther according to the third rule Theoph. Rehearse those steps or degrees Mat. They be three The first whereof is hatred conceiued in the heart forasmuch as it is in plaine words forbidden in Moses Thou shalt not hate thy brother in Leu. 19. 17. thy heart Theoph. What if our enemie be a wicked man is it not lawfull to hate him Matth. We may indeed hate his sinnes but not his person But we must diligently beware of two extremities wherein we do sinne on either side The first is that we hate not the person of the sinner The other that we loue not the sinne for the persons sake Theoph. Let vs come to the second degree by the which we come to murther Matth. It is anger for it is a declaration of the hatred lying hid in the heart Theoph. Thinkest thou it to be altogether vnlawfull to be angry with any Mat. I do not thinke so for anger is a naturall affection wherein if moderation be kept it deserueth as much prayse as the two extremities deserue disprayse Theoph. What is that moderation Matth. When with zeale for the glory of God or with iust sorrow we be angry because iniurie is done vnto vs without our desert that keeping a meane with this caution that we neither speake nor do any thing that is against the honour of God Christian modestie and the loue of our neighbour In which sence Paule commandeth Ephes 4. 26. Be angry and sinne not Theoph. Let vs consider of the two extremities of anger and first let vs speake of that which sinneth in exceeding Mat. We doe then fall into it when we be angry rashly that is without a lawfull cause or else when being moued for a iust cause we do passe the bounds of moderation speaking or doing the things that be against the honour of God neighbourly charitie and Christian modestie But that falleth out when we be so taken vp with that affection that the iudgemeÌ„t is troubled and reason it selfe is darkened for then for a time we are like vnto mad meÌ„ that know not what they do For this cause Iames saith Iam. 1. 20. The wrath of man performeth not the righteousnesse of God Theoph. Let vs come to the other extremitie How do we sinne in the defect or want of anger Matth. When perceiuing that God is offended or our credit hurt without cause we are notwithstanding not moued as our dutie requireth which would haue vs not to suffer euils but that according to our callings we should set our selues against them Hence it was that Moses was so angry in the wildernesse with the Israelites whom he saw worshipping the golden Calfe with the Idolatrous worships Iohn Baptist with the Scribes and Pharisies and Iacob with his father in law Laban Moses indeede being moued with most iust anger drew out the sword because he was a Magistrate Iohn vsed most sharpe and vehement reprehensions because he was a minister of Gods word and had to do with hypocrites and men hardened in their sinnes Iacob dealeth with moderate and gentle admonitions because he was a priuate person and his owne matter was in question Theoph. The third step by the which men come to murther is behind Matth. It is euery hurt offered to the person of our neighbour whereupoÌ„ also sometimes ensueth murther it selfe which fault is indeed most grieuous in the sight of God as appeareth by that which the Lord saith that he abhorreth the man-slayer and by the penaltie appointed by himselfe vnto men-killers For he ordained that not onely men but also the very brute beasts that had slaine man should be put to death For which cause he forbad his people the eating of bloud Leuit. 7. 26. for by that ceremonie he would shew how much he abhorred the shedding of bloud and therefore murther Theoph. Is there any speciall cause which maketh murther to be esteemed so hainous a sin before God Matth. There is and he doth declare it himselfe in the ninth Chapter of Genesis For after these wordes Who so sheddeth mans bloud by mans his bloud shall be shed presently he addeth because in the image of God made he man By which words he teacheth that his owne image which he hath engrauen in man is wronged and misused by man-slaughter Theoph. But whether was that image or likenesse of God blotted out in man by originall sinne as it hath beene sayd by thee in the second Chapter of the former booke Mat. It was indeede but not so farre that there be no steps of it at all remaining for the spirituall gifts as one of the auncients saith giuen of God to men for their saluation were by original sinne taken away such as be the true knowledge of his Maiestie and of the worship due vnto him But the

most true Therefore I pray God and our heauenly father that as he hath imprinted his law in our mindes so he will engraue it together with his loue and feare in our hearts by the power of his holy spirit that being alwayes clothed with righteousnesse and holynesse we may serue him with due reuerence and humilitie all our life 1 And so he may be glorified of vs. 2 Our neighbour edified 3 Our faith saluation may be confirmed through Iesus Christ our Lord. Theoph. So be it CHAP. II. Of Prayer which hath the chiefe place among Good workes to testifie and confirme our faith Theophilus OVr helpe is in the name of the Lord which hath made both heauen earth Matth. So be it Theoph. Concerning the doctrine of good workes I am sufficiently satisfied most dearely beloued brother for I haue learned that they onely be worthy the name of Good works which be commanded of God in his law also that they be not the causes of our iustification and saluation neuerthelesse that they be profitable both to the glory of God and to the edification of our neighbours very much to the assurance of our saluation and faith Which is the chiefe good work A short description of true prayer Now I demand of thee which hath the first place among Good workes Math. True prayer namely that which is powred from the heart vnto God with this confidence that we shall be heard Theoph. Why giuest thou it the chiefe place among Good workes Matth. Because by the helpe of it we obtaine this The excellencie of prayer that we bee able to performe the other Good workes Moreouer it yeeldeth vs the greatest testimonie of our saluation Theoph. Whereupon is it that it yeeldeth a fuller testimonie of our faith then the other Good workes Matth. Hereupon because prayer with certaine hope of being heard cannot bee made but wee are therewithall perswaded of the loue and good will of God toward vs. For as Paule saith Rom. 10. 13 14. How shall they call vpon him in whom they haue not beleeued For this cause the same Apostle affirmeth out of the prophesie of Ioel Whosoeuer shall call vpon the name of the Lord shall be saued Theoph. But from whence haue we that assurance seeing wee be guiltie vnto our selues of our owne vnworthinesse by the which we deserue that both we our selues our prayers should be driuen backe from the seate of his Maiestie Matth. By the intercession or mediation of Iesus Christ who as it was shewed by vs in the Chapter of faith doth alwayes offer vp to God the Father the merit of his death for full satisfactioÌ„ of all our sins Wherupon it commeth to passe that he is made mercifull vnto vs and such a one as will be entreated of vs so as we shall receiue what soeuer we aske of him And that doth the Scripture teach in these wordes 1. Iohn 2. 1. We haue an aduocate with the Father Iesus Christ Theoph. It followeth therefore that the office of the mediatour is by a most straight band ioyned with the office of the redeemer Mat. It is so and therefore Iohn after those words We haue an aduocate with the Father Iesus Christ the righteous presently addeth and he is the propitiation 1. Iohn 2. 2. for our sinnes Hereupon it is that Paule ioyneth both the offices together when he saith 1. Tim. 2. 6. There is one mediatour of God and men the man Christ Iesus which gaue himselfe a ransome for all men Theoph. Seeing therefore one is our redeemer euen Christ Iesus it seemeth to follow that he alone can also fulfill the office of the mediatour for vs with the Father Matth. The confutation of the error about prayer to Saints It followeth and that indeed necessarily and for this cause in the places which we haue heard we reade it written One aduocate one mediatour for the word one is expresly added to the end we might know that besides him alone there can be no other Theoph. Therefore they deale foolishly and without any good ground whosoeuer seeke other patrons and mediatours besides Christ Matth. Verie foolishly For they forsake the Creatour to go to the creature the Lord to go to the seruant the most dearely beloued Sonne of the Father which is in the highest authoritie and fauour with him to pacifie his wrath to go to those which lacke all the things that be required to wash away sinnes and therefore bee vnable to make our prayers acceptable and of force Moreouer they do esteeme Christ as it were not sufficient enough for the office of the mediatour and therefore denie him to be our true Sauiour For if he be fit and sufficient for so great an office why doe they take to themselues other mediatours beside him If they say they doubt not but that he is both most power-full and most fit for this thing but doe doubt somewhat of his will they do therein very much bewray themselues to be vnbeleeuers which refuse to giue credit vnto him after that he hath giuen vs so notable a pledge of his exceeding loue Namely when he vouchsafed both to take vpon him our humane nature and to suffer the death of the Crosse for our redemption Adde hereunto that most louingly he calleth vs vnto himselfe by his word when he saith Mat. 11. 28. 30. Come vnto me all that labour and be laden and I will cause you to haue ease yee shall find rest vnto your soules Finally whither soeuer they turne themselues they shall neuer escape but be fouÌ„d iniurious against Christ for as much as they take froÌ„ him the office of the mediatour purchased by his owne bloud to giue it to blessed creatures that be in heauen Theoph. They obiect that the office of Christ is not translated by them to the dead Saints seeing they end all the prayers they make to God with these wordes Through Iesus Christ our Lord whereby they say is declared that the chiefe honour is giuen to Christ himselfe Mat. The confutation of it It is a craft of Sathan by the which he would haue the wickednesse of praying to Saints to be hidden and so the manifest wrong that they offer vnto Christ which put ouer his office vnto Saints while they pray God that by their merites and intercession he will grant the things that they desire and at length ad through Iesus Christ our Lord. Wherein they imitate follow him who after he hath giuen his Prince a blow would humbly do him reuerence Theoph. Is it therefore vnlawfull for the faithfull being a liue mutually amoÌ„g themselues the one to commend the saluation of the other vnto God by prayer seeing it cannot be but some thing is taken away from the intercession of Christ Matth. The confutation of the obiection Not so for many causes may be alledged for the which the one is not onely vnprofitable but also forbidden and therefore to

know that in true prayer we are onely the instruments of God who alone in that as in other good workes worketh the things that concerne our saluation But that is to be vnderstood of all the persons according to the distinct proprietie of euery of them For the holy Ghost prayeth in vs as appeareth by the saying of the Apostle The spitit maketh request Rom. 8. 27. for the Saints according to the will of God The Sonne offereth our prayer to the Father This prayer the father receiueth and louingly heareth Therefore lawfull and true prayer is that which is made from the heart the holy Ghost stirring vs vp which also is directed to the Father in the name of Iesus Christ his Sonne Indeede we haue an example in the holie Scriptures of a certaine prayer made to the Sonne in the which this distinction of the persons is not obserued namely in that which Steuen made while hee was stoned Lord Iesus receiue my spirite Howbeit Actes 7. 59 this example and if there be any such other is not contrarie to the rule of right praying But because we haue begun the exposition of the Lordes prayer wee are to returne to the issue of the speech wee haue in hand and it is this that in this place we be taught that our prayers must be directed to the father which Paule testifieth that himselfe did in these wordes I bow Ephes 3. 14. my knees to the father of our Lord Iesus Christ We may also pray vnto Christ not onely as he is God but also as he is the Mediator that is as he is one person consisting of two natures yet so as the deity be the obiect or the thing which we set before our eyes in praying Likewise also we may pray to the holy Ghost distinguished froÌ„ the other persons who with the Father the Sonne is very God And indeede the godly that exercise theÌ„selues in such prayers do a thing profitable worthy to be done so as they be not distracted with the deepe meditation of the distinction of the three persons but alwayes haue their minds fixed setled vpon the vnitie of the essence This also is to be obserued that the name of God is not seldome in the Scripture referred to the whole Godhead And let these things bee spoken by the way For it is not my purpose at this time to declare all things particularly that appertaine vnto this place Theoph. But why doeth Christ commaund vs that comming to his Father we should cal him by the name of our owne Father Matth. Not onely that we should gather seeing hee is the father of Christ that he is also our father but especially for three causes 1 First that we may call vpon him with true faith that is that we may beleeue that he which is our father will not deny vnto vs the thinges which we shall aske of him according to that saying of Christ What Mat. 79. 10. 11. man is there of you who if his sonne shall aske bread of him will giue him a stone and if he shall aske fish will he giue him a serpent 2 Another cause is that wee might vnderstand which hath beene alreadie saide of vs that we ought not to draw near vnto God but in the name of his naturall sonne Iesus Christ For in him alone wee are adopted and made his children 3 The third when we are commanded to call him our father in common rather then particularly properly my father wee be taught that true charitie and brotherly loue towardes our neighbours is required of vs in praier for as much as wee be all the children of the same father heires of one and the selfe same inheritance Whosoeuer therefore make not their prayers to God in the name of Iesus Christ or doe carry priuy hatred or enmitie against their brethren cannot pray to God with this forme of praier Theoph. Why hath Christ added these words which art in heauen Mat. Not to signifie that his Maiesty is shut vp within heauen which indeede as it is infinite the whole world containeth not But 1 That he may bee distinguished from our earthly fathers and that together wee might vnderstand how much better he is then they and more able to help vs. Therefore Christ said to his Disciples If you therefore Mat. 7. 11. which are euill can giue good giftes to your children how much more wil your father that is in heauen giue good things to them that aske them of him 2 Secondly those wordes were added that comming to God wee should lift vp our mindes aboue all earthly and fraile things how beautifull or goodly soeuer 3 Finally that we might earnestly and indeed acknowledge the incomprehensible greatnesse the maruailous wisedome and infinite power of him whom we pray vnto which verily doe farre more clearly shine in the heauens then in the earth to the end we might worship him with the more reuerence and rest vppon him with greater trust and assurance The first petition Hallowed be thy name Theoph. Let vs come to the three petitions that respect the glory of God Which is the first of them Matth. It is contained in these wordes Hallowed be thy name Theoph. What is the meaning of it Mat. The exposition of the first petition We desire of God that the knowledge of him may bee spread abroad throughout the whole world that his name may be sanctified that is that all men may giue him his due honor Theoph. Wherefore makest thou mention of the knowledge of God which Christ mentioneth not in this petition Mat. Because God cannot be truely hallowed and worshipped except his knowledge go before For we cannot worship nor praise him of whom we be ignorant and whose excellency and power is vnknowen to vs. Hence is that saying of the Prophet According to Psal 48. 10 thy name O God so is thy praise vnto the worlds end Theoph. Is not this hallowing of the name of God the same with that whereof thou spakest in the exposition of the third commandement Matth. The very same and therefore the exposition of that commandement may be in stead of an exposition to this petition and shew how the name of God is to be hallowed The second petition Thy kingdome come Theoph. Let vs passe ouer to the second petition Matth. The exposition of the 2. petition It is this Thy kingdome come Now in it wee desire of God that the knowledge of his Maiestie being giuen vnto men he will cause all to be gathered in the Church For in it hee raigneth by the scepter of his word and by the power of his spirite Theoph. That I may the more easily come to the true meaning of this petition I doe first demaund of thee wherefore that rule and dominion which God exerciseth ouer his Church is called his kingdome after I will aske thee concerning the word Come Mat. That rule is called by the name of kingdome for

the likenesse it hath with earthly kingdomes Theoph. Of the kingdome of God Wherein standeth that likenesse Mat. In foure heads or principall pointes namelie because in the Church there be 1 One king 2 Subiects 3 Lawes 4 Gouernors who as in earthly kingdomes haue the charge to see to the keeping of those lawes For in the Church there is one king namelie Iesus Christ which of his father is appointed the Lord in it to rule and gouern it which is confirmed by the words of the Angell to Marie The Lord God will giue vnto him the Luc. 1. 32. seat of his father Dauid he shal reign ouer the house of Iacob for euer there shal be none end of his kingdome Therfore the kingdome of God the kingdome of Christ is one and the selfe same The faithfull be the people of this kingdome whom Christ hath redeemed with his death set free froÌ„ the tyranny of the deuill that hee might deliuer them vp to his own kingdome to become his subiects The lawes of it are the word of God wherein all things be commanded and declared that appertaine both to the humble seruice and obedience of that King and to the concord of the Citizens or subiects The officers which are specially occupied about this kingdome are the ministers of the word or pastors vpon whom this charge is laide that they preach the word and see to the keeping of those lawes Who also as the Apostle speaketh 2. Cor. 10. 6. haue in readinesse vengeance against all disobedience Theoph. I haue heard the agreement of the kingdom of God with the kingdome of men but I desire to vnderstand the difference betweene them Matth. 1 First all things in the kingdome of God are spirituall namely the King himselfe his glory power subiects lawes reward punishments of the rebels Hereupon Christ saide vnto Pilate My kingdome Ioh. 18. 36. is not of this world 2 Secondly Christ requireth no such thing of his subiects as earthlie Kings are wont to aske but contrariwise doth continually enrich them with his owne gifts and spirituall riches 3 Thirdly he maketh them all partakers of his kingly dignitie which earthly kings cannot do 4 Fourthly he doth not only command as other kings do but giueth vs his owne spirite which putteth power into vs whereby we are made able to yeeld our huÌ„ble dutiful obedience vnto his commandements Finally all other kingdomes be subiect vnto alteration and change but this kingdome is inuincible and shall endure vntill the last comming of Christ Such is the kingdome of God and of Christ which indeede as hath bene said is not to be referred but to the rule which he exercise ouer his beloued children and those that be receiued into the Church Theoph. Who therefore hath the rule ouer the vnbeleeuers and wicked Matth. The Deuill and for that cause he is called the Prince of this world The kingdome of Sathan yet notwithstanding the Lord hath the chief power both ouer the vnbeleuers and ouer their Captaine which by his just iudgement hath made them subiects to that vnbeleeuing tyrant to the end they may bee vexed and tormented of him according to their deserts for as much as they haue refused to obey Christ that is a most louing and mercifull king Moreouer that kingdome of Sathan hath immortall hatred against the kingdome of Christ the head I say of that kingdome namely Sathan and his souldiers whom he stirreth vp to make outward war against the kingdome of Christ while he in the meane time assaulteth it within For both of them labour and striue with all their might to spoile and sacke that kingdome of Christ But they do it in vaine for how much the more furiously they seeke to ouerthrow it so much the more do they helpe it forward at length pull vpon themselues extreme destruction Theoph. We haue beene long inough in the exposition of the kingdome of God let vs go forward to the other member What meaneth that word Let it come or let it approch Matt. How the kingdome of God coÌ„meth The office of a good king standeth in two speciall things 1 First to rule his subiects namely such as yeeld him fidelitie and obedience to keepe in peace defend handle mercifully and louingly and redeeme them if they be taken captiues 2 Secondly to punish the rebels and to destroy throw down the enemies of his kingdom When therfore wee desire of God that his kingdome may come we do as if we prayed that he would encrease the nuÌ„ber of beleeuers enlarge his Church euerie day more and more heape vppon it his giftes and settle it with right order And contrariwise that he would cut off all the enemies of it ouerthrow their counsels destroy their purposes that the defeÌ„ding of the Church may beeuery day encreased til at leÌ„gth it come to the highest perfection Howbeit that shal not be before the day of iudgement at what time al his enemies being ouercome he shal make them his foote stoole And then as the Apostle saith hee shall deliuer vp the kingdome to God the father that is he shall reigne quietly without 1. Cor. 15. 24. any rebellioÌ„ and resistance we shal liue peaceably in him being deliuered froÌ„ al feare trouble of enemies The third petition Thy will be done in earth as it is in heauen Theoph. Let vs come to the third petition being the last of them that respect the glorie of God Matth. It is this Thy will bee done in earth as it is in heauen Wherein indeede wee do not simply desire of God that his will may be done the fulfilling whereof there is verely nothing that can let but that he will so guide vs with his spirite that we may be ready to do his will reuealed vnto vs in his word and that with no lesse desire then the heauenly Angels do But concerning his secret will we desire that if when it is done any aduersities befall vs namelie losse of goods hinderance afflictions whether they concerne the soule or the bodie we may beare them all patiently as sent froÌ„ his hand and so obey his will that ours may whollie and altogether giue place vnto it Theoph. Indeed he were happie that after this manner should conforme himselfe to the will of God Mat. Yea surely because he might worthily glorie in this that God did nothing but that which hee willed seeing that he willed no other thing but that which was acceptable and pleasing vnto God And assuredlie there be many things that call vs vnto that For if God our heauenly Father be wiser then we which all men do confesse it is not to bee doubted but hee knoweth what we haue neede of better then our selues and that therefore by good right wee ought to preferre his holy and good will before our owne which is wicked and corrupt yea rather often like vnto children wee know not what we would haue For many

minister The exposition of the fourth petition vnto vs those things that be necessarie for this life for al those be coÌ„preheÌ„ded vnder the name of bread as of a thing most necessarie Howbeit this is to be noted that while we aske of God our daily bread we doe also desire all such things as be requisite and necessarie that we may eate it quietly Therefore this petition generally containeth whatsoeuer may be desired to liue quietly in this world Neuerthelesse we ought to depend and hang vpon the pleasure of our heauenly Father For he will giue vs such things as he shall know to be profitable as well for his owne glorie as for our saluation And hereupon it may be gathered why he would haue bread only asked by vs namely that we might know that bread ought to suffice vs if the Lord shall see it good to giue vs no other thing to nourish vs. Theoph. There doe fiue principall points come into my mind coÌ„cerning this thy exposition of daily bread whereof I will aske thee 1 The first wherof is this why we pray to haue daily bread giuen vs seeing we are commanded to prouide vs by our honest labour such things as be necessarie for this life Mat. Because our labour shall be to no purpose except the blessing of God be added vnto it euen as the Psalmist expresly teacheth Theoph. point 2 Wherefore are we commaÌ„ded to craue that bread which we call our Matth. The word our was added for two causes The first that we might vnderstand that that bread is promised of God and therefore is by good right called ours and so might certainly know that it cannot be denied vnto vs. The other to the end we might remember that that bread is to be prouided by lawfull meanes and wayes such as be allowed of God but not by theft or deceit For otherwise we eate not our own bread but another mans receiued not from God but from the deuill Theoph. point 3 The third point followeth why are these wordes added This day and daily Matth. That we might altogether and wholy depend vpon the prouidence of God so as we should not be carefull for things to come as if we did distrust but be content with those that be necessarie for our present neede with this hope that the Lord will prouide for the morrow Theoph. point 4 I come to the fourth point How well agreeth it that they which haue plentie of things and whose barnes and store houses be ful should aske their daily bread Matth. Because we must hold it for a certaintie and truth that bread of it selfe cannot nourish except the blessing of God be added For sometime rich men are seene worne and pined away with leannesse For this cause Moses saith Man liueth not by bread onely but by euery word that coÌ„meth out of the mouth of God In which wordes the Prophet doth also signifie this that the power of God doth not so cleaue vnto bread that hee cannot nourish vs without it as oft as shall please him Whereof he gaue the Israelites a singular proofe whom he fed in the wildernesse by the space of fortie yeares without bread Theoph. point 5 The last point is behind Why doth Christ command vs to pray for bread in common in these wordes Giue vs our bread rather then priuately after this manner Giue me my bread Matth. To the end we might know that we are to pray for it not for our selues alone but also for our neighbours of whose profit and commoditie Christian charitie requireth that we should be no lesse carefull then of our owne Moreouer by this manner of praying we are more more assured that we shall obtaine the bread which we pray for For as much as the whole Church doth not onely craue it with vs but also for vs euen as we also do craue the same both with it and for it For we are all the sonnes of one the same Father euen as we are taught in the beginning of this prayer while we say in coÌ„mon Our father For the same cause also the two petitions following bee deliuered in the same forme of wordes Namely Forgiue vs our trespasses and leade vs not into tentation Howbeit they containe all the things that appertaine to the heauenly life euen as this containeth those which be necessarie for this present life Theoph. Wherefore are the things that concerne our saluation contained in two petitions Matth. Because our saluation standeth vpon two parts The first that we be reconciled vnto God and this we desire in the fift petition which intreateth of the forgiuenesse of our sinnes The other that being reconciled vnto him by the forgiuenesse of sinnes wee be kept in his loue and obedience so as we obey him being mindfull of that infinite benefite which he hath bestowed vpon vs. The fift petition Forgiue vs our trespasses as we forgiue them that trespasse against vs. Theoph. The two last petitions do remaine to be confidered of vs Let vs therefore first come to the fift What is the meaning of it Matth. Because we be all miserable sinners by reason whereof the Lord is iustly angry with vs yea rather is so long angry as our sinnes shall before him be layd vnto our charge in this petitioÌ„ we pray that for his infinite mercies sake he will forgiue them all to the end that for the time to come hee may fauour vs being at one with vs namely by the forgiuenesse of our sinnes Theoph. But why do we craue of God to forgiue vs our sinnes for the which Christ hath most fully satisfied seeing there is no place for forgiuenesse where satisfaction is made Mat. If the satisfaction were of our selues this were indeede true but seeing it is by Christ which is freely giuen vs of his father forgiuenesse agreeth necessarily with it And verily it is as if a man condemned in some summe of money were to be cast into prison vntill he had payd the whole summe and yet were not able to do it WhoÌ„ if the Prince meant to pleasure without any hinderance of the law and should freely giue him that wherein he was to haue bin fined should he not haue done as much as if he had forgiuen the offence He should indeede But this similitude is most fit For as much as in this petition our sinnes be called debtes to the end we might vnderstand that by them we are no lesse debters vnto God then if a maÌ„ were in great debt vnto another yet had not wherof to pay any thing at all With this similitude agreeth also that that is writteÌ„ of Paul Putting out the hand-writing that was against Col. 2. 14. vs which was contrary vnto vs he euen tooke it away and fastned it vpon the Crosse In which words he teacheth that Christ hath most fully satisfied for our sins Theoph. The more diligentlie I consider the mysterie of our redemption so much the more commeth to my remembrance

by the which we passe ouer vnto euerlasting life and a way is made for the resurrection which neuerthelesse of it owne nature is a punishment of sinne and putteth vs in mind of it But it is not sent to the faithfull to call them to account for their sinnes as it commeth to passe to the wicked Theoph. Whether the declaration of Gods mercy giue men occasioÌ„ to continue in their sins By the solution and answere of these questions me thinkes I vnderstand this that by the ministery of the Church all sinnes of what kind soeuer be forgiuen to the penitent Moreouer that there is no other satisfaction for them required of God besides the most precious bloud of Iesus Christ by the which both the fault punishment of them is wholly takeÌ„ away which doctrine doth indeede bring the greatest consolation Howbeit before I make an end of this speech I wil aske of thee whether that indulgeÌ„ce of God or easinesse to forgiue ministreth vnto men occasion to flatter themselues in their sinnes and to continue in them Matth. Yea rather cleane contrariwise for the hope and assurance of obtaining pardon doth stirre vp the godly that they do not cloake or maintaine theÌ„selues in their sinnes Whereunto that saying of the Prophet is to be referred With thee there is mercie that thou Psal 138. 4 mayest be feared For from whence is obedience but from loue and againe whence is loue but from the knowledge and assurance of Gods goodnesse toward vs Moreouer this doctrine of the forgiuenesse of sins pertaineth not to any saue to the penitent But concerning the rest the Scripture denounceth to them the wrath iudgement of God Yea rather the Lord saith by the Prophet that euen as hee will forget the Ezech. 3. 20 sinnes of him that repenteth so he will not remember the righteousnesse of him that shall turne froÌ„ the right way Whereupon it is plaine that this doctrine doth not onely bring very great comfort to the faithfull but also doth continually spurre them forward to apply themselues to amendement of life CHAP. II. Of the Sacraments ordeined of God to bee as it were seales of the word that wee may with more assurance embrace the promises by Christ reuealed in the word Theophilus HItherto we haue sufficiently spokeÌ„ of â—he ministery of the word Now we are to come to the sacraments And first declare vnto me what Sacraments be Mat. What Sacraments be They be signes and Sacramentall rites ordained of God in the Church to bee adioyned to the preaching of the word that the promises of Christ made in it may be confirmed in vs more and more Theoph. Why are those signes and SacrameÌ„tall rites called Sacraments Mat. The ancient teachers of the Christian church called them by this name in respect of the affinity or nearenesse betweene them and a Sacrament that is to say that solemne oath by the which souldiers bound themselues to the Emperour or chiefe Captaine Theoph. Shew me that affinitie or agreement Mat. First as souldiers when they receiued their pay bound themselues to the Emperour by solemne oath to liue and die vnder his gouernment so we when wee are partakers of the signs which God hath appointed in his Church by the which hee bestoweth vppon vs spirituall giftes do binde our selues to him by the same oath Moreouer as souldiers when they tooke vpon them this oath receiued the Emperours badge that by it they might shew themselues to be as it were addicted and giuen vnto him so also we when we are publicklie partakers of the Sacramentes which God hath instituted in his Church do as it were take vpon vs the ensigne or armes of Christ that it may be knowen we serue God and professe true Religion Theoph. I vnderstand the meaning of the word Now we are to come to the thing it selfe Thou saidest they were ordained of God for the confirmation of the promise made of God through Christ in his word What is that promise Matth. It is expounded of Christ himselfe in these words So God loued the world that he gaue his onely Iohn 3. 16. begotten Sonne that whosoeuer beleeueth in him should not perish but haue life euerlasting The Sacraments therefore bee as it were visible pledges of the loue of God towards vs by the which we are confirmed in it But because that loue is grouÌ„ded in Christ alone the Sacramentes represent vnto vs no other thing but the vnioÌ„ and fellowship ã€ˆâ—Šã€‰ we haue with him and his giftes Theoph. Of whom ought the Sacraments to bee ministred Matth. Of whoÌ„ the Sacraments ought to be ministred Christ committed that office to them alone to whom the preaching of the word is committed without the which the Sacramentes ought not to bee ministred for they be as seales of it Theoph. There is therefore a verie great likenesse agreement betweene the word and the Sacraments Matth. Verie great For by both of them God doth offer vnto vs Iesus Christ his sonne with all his giftes and we are made partakers of them if they bee not refused of vs by vnbeliefe This is one difference that the preaching of the word affecteth the hearing but the Sacraments affect the other senses whereuppon of a certaine father they bee most fitly called visible words for they do present Christ and his benefits as it were before our eies and deliuer them into our hands that our faith might bee confirmed by those sundrie meanes we come so much the nearer vnto him feel the greater working of his spirite within vs. Theoph. What conditions bee required in the Sacraments Matth. Three without which they cannot be truely Sacraments but false Theoph. What are those conditions Matth. What conditions be required in Sacraments First that they be ordained of God 2 Secondly that there bee a commandement of God for vs to vse them 3 Thirdly that there be also a certaine promise by the which it is assured that we shall be partakers of the things that are represented by them Theoph. Why saiest thou it is necessarie that they be ordained of God Matth. The first coÌ„dition Because as there is none besides himselfe which can assure vs of the loue he beareth towards vs in Christ so is there not any man that may ordaine visible signes to confirme it Moreouer in the institution it selfe there be three things to be noted 1 The signes and Sacramentall rites 2 The spirituall and inuisible things signified by those signes The second condition 3 The analogie or agreement of the signes with the things signified Theoph. I doe acknowledge it to be necessarie that Sacraments be ordained of God but I desire to vnderstand this why this also is necessarie that there should be a commandement of God to vse them Matth. Because nothing is to be done in the Church of God except there be first the expresse commandement of God who in it is Lord and maister especially when the question

is of things that concerne our saluation such as the Sacraments be Theoph. Why is it againe required that there bee a promise added Mat. The third condition Because vnlesse there be a promise the Sacraments shal be vnprofitable vnto vs. Now that promise which on the behalfe of God hath the effect is as it were the soule of the Sacraments whereupon all their force and efficacy dependeth and not vppon the holinesse or worthinesse of him of whom they bee ministred or vpon the vertue of some wordes pronounced Therefore without that promise the Sacraments shall be nothing else but vaine and fruitlesse ceremonies Theoph Thinkest thou that the Sacraments if they be ministred of some wicked man and hipocrite haue as much efficacie and force as if they were ministred by some good man Mat. I thinke it so as on our part we bring nothing to hinder it as good seed if it finde good ground will beare fruit notwithstaÌ„ding it be sowen of some naughty Vpon whoÌ„ dependeth the efficacy of the Sacraments The number of the Sacraments and wicked man For the vertue of it hangeth not vpon the lower as the Sacraments do not vpon the Minister but vppon the blessing and grace of God alone Theoph. Let vs come to the number of the Sacraments How many be there in the Christian church Mat. Two namely baptisme and the Lords supper Theoph. Seeing they declare vnto vs one thing euen as the word doth namely the loue of God toward vs in Christ what is the cause that they be two in nuÌ„ber Matth. Because by Baptisme God doeth witnesse that we be receiued of him into couenant through the communion of Christ and his giftes but by the supper hee assureth that wee are held and kept in vntill we bee receiued into the heauenly life And for this cause Baptisme is onely once ministred but the Supper oftentimes Theoph Declare this reason to me more at large Matth. Yet to me it seemeth easie For seeing Baptisme is the assured conueyance vnto vs of the couenant made with vs in Christ if it should be iterated or vsed the second time or oftner it were all one as if we said that God had abrogated or disanulled the first couenant to ordaine or appoint another which indeed is altogether contrary to the verie nature truth and constancy of God For the Apostle saith I am 1. 17. With him there is no changing or shadow of turning But concerning the Supper it is altogether required both for edifying and for comfort that it be oft repeated ã€ˆâ—Šã€‰ â—â€¦sed of vs for asmuch as such in the weaâ—nesse of ã€ˆâ—Šã€‰ faith wee do euery moment call into doubt whether God will continue in his loue toward vs or no especially when we looke vnto our daily sinnes by the which we are indeed worthie to be excluded by ã€ˆâ€¦ã€‰ by this Sacrament God would assure vs of hiâ— ã€ˆâ€¦ã€‰ the which he doth both offer exhibit or giue Iesus christ vnto vs with his treasures in whom alone as hath bin said that couenant and loue hath the foundation Theoph. Whether the Sacraments be necessary to saluation I wil yet demand of thee one question generally pertaining to the Sacraments before wee begin the particular exposition of them both Whether are they so necessarie to saluation that no man can be saued without partaking of them Matth. It is a most absurd opinion of them who think that God hath tyed his grace to the SacrameÌ„ts for they be onely for this end ordained that the grace and fauour yeelded vs before in Christ should be confirmed and ratified therefore it was most excellentlie said of an ancient father Bernard epist 77. That the waÌ„t of Baptisme did not condemne but the contempt of it Theoph. But Christ saith Mar. 16. 16 Whosoeuer beleeueth and is Baptised shall bee saued Out of which words it seemeth may be gathered that Christ determineth Baptisme to be necessarie to saluation no lesse then faith and that the same may bee concluded concerning the Supper out of that which Christ himselfe said in another place Iohn 6. 53. Verily verily I say vnto you except you eat the flesh of the sonne of man and drinke his bloud you haue no life in you Matth. In the first place I will answer to those things which thou saidest of Baptisme whereof I say that in that place Christ doth not set downe the necessitie of Baptisme but rather what is that true faith by the which we are saued namely that it is not dead and hidden but liuely and declared by outward confession Insomuch as the beleeuers be ioyned to the church and be partakers of the preaching of the word and administration of the Sacraments wherunto that saying of Paul ought to be referred We beleeue with the heart Rom. 10. 10 to righteousnesse and confesse with the mouth to saluation And that this is the minde of Christ it is gathered by the member following for he saith But whosoeuer beleeueth not shall be condemned For if this had bin his meaning that no maÌ„ could haue bin saued without Baptisme he would haue said thus But whosoeuer shal not beleeue or shall not be baptized shal be condemned Seeing therefore he saith that vnbeliefe is the cause of condeÌ„nation by the contrary he meaneth that faith is sufficient to saluation which hee himselfe oftentimes coÌ„firmeth when he saith Iohn 3. 36. 5. 24. 6. 4. He that beleeueth in the son hath life euerlasting but hee that beleeueth not in the sonne shall not see life but the wrath of God abideth vpon him Concerning the other place of eating the flesh of Christ and drinking his bloud he doth not there entreat particularly of the Supper but generally of the vnion that we ought to haue with his body which indeed is altogether necessarie vnto saluatioÌ„ as hath bin shewed of vs in the first booke But that vnion is wrought no lesse by the word receiued by faith then by the Sacraments as it hath beene said already CHAP. III. Of Baptisme by the which God testifieth that we are receiued into couenant of him whiles hee doth communicate Christ Iesus vnto vs together with his benefites Theophilus NOw wee are to weigh those two Sacraments each by it selfe and in both those three conditions are to bee searched out that are required to make them truely Sacraments Let vs therefore begin with Baptisme what is the institution of it Mat. The institution of Baptisme First indeed it was instituted of God by the ministery of Iohn Baptist which thereupoÌ„ had his name Afterward it was dedicated and sanctisied of Christ in his own body when he would be baptized of him and when he commanded the Apostles to baptize Theoph. Let vs see those three things which thou saidest were required in the lawfull institution of a Sacrament namely 1 The signe and sacramentall rites 2 The signification of them 3 The likenesse and agreement betweene both Matth. The signe

The signe of this Sacrament is water which signifieth the bloud of Christ that is the force of his death because it hath that effectuall working in cleansing our soules from the filthinesse of sinne which materiall water hath in clensing our bodies Thereupon this Sacrament hath the name of Baptisme for it signifieth washing Now thou hast the signe The sacramentall rite But the sacramentall rite is that he which is to bee baptized be sprinckled with water or dipped in it which was vsed in formet times and by it two thinges were signified vnto vs. 1 First that our soules are sprinkled with the bloud of Christ that is bee indeed partakers of the merite of his death by the which we obtaine full forgiuenesse of all our sinnes 2 Secondly that we be regenerated into a new life Therefore Baptisme of Paule is called the lauer of regeneration by the which wordes those two giftes of God that we haue by Baptisme are excellently noted Theoph. How can the sprinkling of water be a signe or token of our regeneration Matth. The scripture is wont to set downe two parts of it namely the mortification or death of the old maÌ„ and the rising againe of the new man as it hath beene saide of vs in his place But this mortification which hath the force and working from the death and buriall of Christ is most fitly represented by the sprinkling of water for it is all one as if our old man had the death wound giuen it or being swallowed vp of death it selfe were buried with Christ Then followeth the resurrection of the new man which hangeth vppon the resurrection of Christ and is represented by the waters making cleane For by it is signified that together with him wee doe rise from the graue of death to become new creatures Theoph. There be yet behinde the promise commandement of this Sacrament Mat. The promise and commandement The words of Christ set down by Matthew doe containe both Mat. 28. 19 Go teach all nations baptizing them in the name of the Father the Sonne and the holy Ghost Theoph. The commaundement I see but not the promise Matth. It is contained vnder the commandement For when any is baptised in the name of the Father Sonne and holy Ghost it is as if it were said vnto him By this visible signe I do assure thee that all thy sinnes be washed away and that thou art regenerated not by any power or by the force of this water wherewith thou art forinckled but by the mercy of the heauenly father who for this purpose doth be the power of the holy Ghost communicate vnto thee Christ Iesus his sonne with all his benefites and doth vnite thee vnto him so as thou art made partaker of him Seeing therfore Christ commandeth that these things should bee preached it is not to be doubted but that he promiseth the thing it selfe Baptisme therefore is giuen vs of God as it were writings sealed by the which hee assureth vs of the full forgiuenesse of all our sinnes Theoph. What sinnes thinkest thou bee done away by Baptisme onely originall sinne Matth. What sinnes be put away in Baptisme That indeede is first done away not that it doth not remaine in vs but because it is not imputed The same also we may affirme of other sinnes that bee effects of it for they bee put away by this Sacrament they be put away I say both those that be past those that are to come The words therefore deliuered of the Minister in Baptisme by the commandement of God namely I Baptise thee in the name of the Father Son holy Ghost should alwayes be in our eares euen vntill the last gaspe by them ought we to be assured of the full forgiuesse of our sinnes For the bloud of Christ in the which we are once Baptized is neuer drawne dry but is alwayes fresh as the Apostle speaketh that is full of officacie and strength to the continuall washing away of all our filthinesses and iniquities Theoph. Of our vnion with Christ Thou saydest in the expositioÌ„ of this promise that in this Sacrament the Father did communicate Christ his benefites vnto vs. But both the signe of it the SacrameÌ„tall rites do onely represent vnto vs the participation or fellowship which wee haue with his death but not the community we haue with his body Matth. We haue taught in the first booke that no man can be partaker of Christs benefites which is not made one with him the one therefore followeth vpon the other By these things therefore it is proued that by Baptisme wee bee truely made partakers both of Christs body and of his benefits which also Paul confirmeth in these wordes So many of you as be Baptized Gal. 3. 27. into Christ haue put on Christ Theoph. I come againe to the institutioÌ„ of Baptisme wherein Christ saith to his Apostles Go teach all nations Mat. 28. 19 Baptizing theÌ„ in the name of the Father Sonne and holy Ghost What is the cause that Christ coÌ„mandeth his Apostles to teach first before they Baptize Matth. The reason is most euident for seeing the Sacraments be as seales of the word it is sit that euery Why Christ would haue the word preached before Baptisine he ministred one should be first instructed in the doctrine before he be Baptized or confirmed in the same doctrine excepting onely the childreÌ„ of the saithfull of whom there is another reason which causeth that they be to be Baptized presently after they be borne Theoph. What is that reason Matth. Because God hath promised in the person of Abraham that he will be the God of the faithfull and of their seede which selfe same thing God confirmeth in the law when he saith Evod. 20. That he is such a one as sheweth mercy to a thousand generatioÌ„s of those that loue him and keepe his commandements Seeing therefore the children of beleeuers appertaine to the couenant of God it is not to be doubted but that the Sacrament of it namely Baptisme is to be ministred to them Which is againe confirmed by the example of the Israelites who by the commandemeÌ„t of God Circumcised their children the eight day Theoph. Is there the same reason of Baptisme and of Circumcision Matth. The agreement betweene Circumcision Baptisme Yea altogether and in very deed it is one the selfe same Sacrament as concerning the substance For Baptisme came in stead of Circumcision after the comming of Christ by the which the gifts of God were not diminished but increased vnto vs. For euen as the SacrameÌ„ts of the new Testament are far more easie more significaÌ„t then the Sacraments of the old Testament so the force working of them is farre greater Theoph. But what profit can there come by Baptisme to a child without vnderstanding and knowledge Mat. Much if thou consider both the glory of God the comfort of the parents and finally

CoÌ„munioÌ„ of the body of Christ Which words do indeed signifie no other thing but that wee should vnderstand the bread and wine to bee most certaine signes of our Communion and felowship with Christs body and bloud And that doth altogether agree with my exposition Moreouer that is the meaning of these words This is my body which is of these This is my bloud But Luke expoundeth them thus This cup is Luc. 22. 20. that new Testament by my bloud which is shed for you The same exposition also did Paul follow repeating the wordes of the institution And this maner of speach can not admit any other sense without iniurie and violence done to the wordes but that we say that the wine offered in the up is a most sure pledge of the new couenant which God hath made with vs by the precious bloud of Christ The same therefore is to be said of the bread namely that it is a most sure pledge of the vnion which we haue with the body of Christ Theoph. Concerning the first part thou hast satisfied me it followeth that we come to the other Mat. In it I said that the exposition which I brought had no absurditie For there is no let but that we may trulie eate the body of Christ and drinke his bloud to our saluation Yea the foure absurdities which I spake of euen now be auoided For the signes retaine their owne nature The bloud of Christ is not separated from his body The truth of his humanitie ascention and sitting at the right hand of the Father remaineth safe Finally the vnbeleeuers are not partakers of his body and bloud Theoph. Why Christ vsed those wordes and no other in the institutioÌ„ of the Supper If that were the meaning of Christ why did he not expresse it in plainer words and lesse doubtfull Mat. He could not expresse that promise in fewer more significant wordes for if he had said This is a pledge or signe of my body there had beene no promise It had therefore beene necessary for him to haue vsed long circumstances of words after this manner I do assure that this bread and this wine doe represent vnto you my body and bloud that as often as you receiue these visible signes you shal be truly and indeede partakers of the things whereof they be signes And this kinde of speach had not beene of such force and weight as that is which he vsed This is my bloud for it compasseth all those things vnder it but with a greater maiestie And for this cause the holy Ghost vsed a like The confirmation of the former interpretation kind of speach in the Sacraments of the old TestameÌ„t in that it giueth the name of the thing signified to the signs themselues to teach vs that such as receiue worthelie be truly partakers of the thing signified Theoph. Declare that vnto me particularly in some Sacraments of the old Church Matth. Gen. 17. 9 10. 11. First God meaning to assure Abraham and his posteritie that CircumcisioÌ„ was vnto them a most certaine signe that they were reckened in his couenaÌ„t calleth it his couenant The same also saith Moses of Exo. 12. 11. the Sacrament of the passouer For hee calleth it the Lordes passeouer to giue vs to vnderstand that it was a most certaine token of the good will of God which the Israelites had experience of when the Angell destroied the first borne of the Egiptians and passed ouer their houses without touching them whereof the passeouer was a Sacrament The. Indeed these kinds of speaking do come somewhat neare to the words of Christ vsed in the institution of the holy Supper But I aske of thee if there bee any altogether like vnto them and that haue the same meaning with that which thou hast alledged Mat. There be For the Apostle speaking of the Sacraments which the father 's vsed in the wildernesse saith 1. Cor. 10. 4. that the rocke that is the water which Moyses had not without miracle brought out of stone was Christ To teach that it was vnto them a most effectuall Sacrament of the CommunioÌ„ and fellowship which they had with Christ For the same Apostle affirmeth that the fathers did eate the same spirituall meat with vs and dranke the same spirituall drinke Loe therefore a manner of speach altogether like to that which Christ vsed in the institution of the Supper and which hath the same interpretatioÌ„ with that which I brought a little before Yea and that more is there is vse of this kinde of speach not onely in the Scripture but also in our common talke for if a king will forgiue an offender the punishment of his faultes deliuering vnto him his letters patents confirmed by his hand writing and seale he will say behold thy pardon And yet he meaneth not that the letters patents bee his pardon but onely a certaine testimonie of his pardon And this similitude very excellently agreeth with the sacrameÌ„ts that be as it were seales of the word as the Apostle testifieth speaking of circumcision for hee calleth it the seale of the righteousnesse of faith Theoph. I doe now see that thy interpretation doeth expresse the true meaning of Christs words I do also graunt that by those words Christ assureth vs that we are as verily partakers of his body and bloud as we do receiue the bread and wine But how can that be vnderstandest thou that his body is shut vp or inclosed in the bread and his bloud in the wine Matt. Against the error of consubstantiation No not so for the words themselues cannot any way beare it for Christ must haue said my body is with this bread and my bloud is with this wine Secondly wee should make a carnall eating which should lead vs to the three latter absurdities reckened vp of vs when we spake of transubstantiation namely that the bloud of Christ should bee seuered from his bodie that his body should be insinite and finally that the wicked comming to the supper should communicate with the body and bloud of Christ and therefore should obtaine euerlasting life Moreouer Christ himselfe doth teach the contrarie for vnto his disciples iudging the speach which he had of eating his body to he hard he answereth thus It is the spirit that giueth life the flesh profiteth nothing The words that I speak vnto you are spirit and life By which words he declareth most euidently that hee speaketh not of any carnall but of spirituall eating Theoph. Thou hast affirmed before that Christ in that place did not speake of the eating which is in the supper but of that which is spiritually by faith Matth. Of the eating of Christs body and drinking his bloud Euer as the Scripture doth set before vs one Christ so it sheweth one way how to eate his flesh and drinke his bloud that is whereby wee may bee made one with him to be partakers of all his benefites and this is spiritually

the glorie of God And this also shal be done most easily For they ouerthrow the glory of God set vp the glory of maÌ„ in that they giue vnto men the glory of their owne saluation Yea rather their owne saluation is also by this meanes ouerthrowen seeing that it leaneth vpon so weake a foundation as their own good works and merites Whereof their owne conscience is a witnesse For notwithstanding they deceiue themselues with hypocrisie it is continually in doubt and troubled with distrust but especially when they perceiue death to draw neare vnto them For then they are so disquieted that they cannot tell where to turne them Theoph. Yea but the faithfull themselues sometimes be striken with the feare of death Gods iudgement no lesse then the wicked Matth. I would not deny but they be oftentimes striken with it namely when they set before their eyes the infinite number of their sinnes and the greeuousnesse of them together with the depth of Gods most perfect iustice neuerthelesse when they cast their eyes vppon Christ crucified for them they be presently deliuered from that feare by the which indeed the wicked be swallowed vp so as they are not holpeÌ„ with the benefit of Christ The godly therefore in that combat may be compared with a man vpon the top of a tower whose foundation and wals are most strong For he if he looke downward is striken with some sodaine fear from the which he is presently deliuered when he perceiueth the streÌ„gth of the building But the wicked are like vnto one on the top of a tower but such a tower as threatneth falling yea rather is shakeÌ„ with the winds which indeede presently falleth Theoph. Thou hast also sufficiently satisfied mee concerning this difference Let vs come to the third Matth. True religioÌ„ containeth the doctrine practise of good works It standeth herein that good Works be ioyned with our saluation by a most neare band although it do no way hang vppon them as it hath beene declared of vs before in the Chapter of Works For it cannot by any other meanes be that we should be partakers of Christ to the obtaining of saluation but by the power of the holy Ghost dwelling in vs by the which we are not only made fit to do well but also kept in the feare of God so as we runne not headlong into sinnes Notwithstanding although the godlie do good workes Phil. 2. 19. yet caÌ„ they haue no cause from them to boast for it is God that worketh in vs both to will and to performe according to his good pleasure Wherefore they be altogether referred to the glorie of God as also our saluation it selfe whereof they be most certaine markes False religions be against those that be indeede good works False religions establish superstitious workes which indeede bee refused of vs but good workes they put away for they so busie their followers and schollers in the obseruation of mens precepts that they set light by and despise Gods commaundements euen as experience doeth aboundantly witnesse Whereof this seemeth to bee the speciall cause that the wicked to performe their owne workes trust to their owne free-will that is to their naturall strength which in very deede is none at all and so they goe away from Christ who neuerthelesse saith Euen as the branch cannot beare fruite of it selfe that it except it abide in the Vine euen so you except you abide in me For without me you can do nothing Theoph. True religioÌ„ calleth vpon the true God purely through the onely mediator but the false do farre otherwise Declare the fourth difference Matth. It may bee taken from those thinges which were said before of vs in the Chapter of prayer namely that Christ being made ours by faith doth continually make intercession for vs with his father whervpon it is that he is mercifull vnto vs and heareth our praiers The wicked contrariwise while they come to God in their own name or any other name beside Christes they doe nothing with their prayers as well because they be vnworthy to be heard as also because their intercessors are not sufficient for that office for they haue not wherwith to appease the wrath of God most iustly kindled against him that prayeth Therefore the vngodly can neuer obtaine anie thing at the hands of God vnlesse it be in his anger and that which falleth out vnto their owne condemnation Theoph. Declare the last difference and together shewe how Christian religion ministreth to the godly matter of patience in aduersitie and for thinges to come putteth them in good assurance Matth. That is by the doctrine of Gods prouidence wherewith when the godlie vnderstand that all things bee gouerned although they seeme to be compassed about with all aduersities yet they doe from thence take comfort because they know they bee loued of God and therefore that aduersities be not sent but to their saluation as is was at large declared by vs in the Chapter of Faith For this cause Dauid did beare the railings and euill speaches of Semei most patiently he commanded the souldiers to forbeare to kill him for saith he Hee 2. Sam. 16. 10. curseth because God hath commanded him to curse Dauid In another place also being most greeuouslie oppressed of his enemies hee saith thus I was dumbe Psal 39. 10 neither opened I my mouth for thou Ã´ Lord diddest this Iob also hauing lost his goods being destroyed Iob. 1. 30 partly by thunder and partly taken away by the Chaldeans tooke comfort of this that the Lord had giuen and the Lord had taken away By the same means also we are comfortable concerning things to come for the Apostle saith Rom. 8. 30. If God be with vs who can be against vs He that spared not his owne Sonne but gaue him for vs all how shall he not also with him freely giue vs all things As if he said Seeing God is our most mercifull Father and also omnipotent we ought to beleeue that he will deliuer vs from all dangers so far forth as he shall know it to tend to his glory and to our saluation and will also helpe our necessities which verily is confirmed by the Prophet in these words Behold the Psa 33. 16. eyes of the Lord are vpon them that feare him which trust in his mercy to deliuer their soules from death and to quicken them in the time of famine The same Prophet also in another place warneth vs saying Cast thy waies vppon the Lord and trust in him and hee will bring it to passe But other religions Psal 73. 5. False religions driue meÌ„ to impatience and desperation take from men all matter of patience and confidence whiles they make the wisedome or foolishnesse of men the causes of all the things that befall vs. Or else doe imagine a certaine bare permission or sufferance of God separated from his will or else doe admit fortune All which

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