Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	holy_a	spirit_n	trinity_n	2,812	5	9.9722	5	false

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

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

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

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

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

word of God which is most certaine and vpon the truth whereof resteth all Christian doctrine The. What vnderstandest thou by the word of God Mat. The Canonicall books of the Bible whereunto for this cause is giuen the name of holy Scripture Theoph. How came it to passe that those Bookes were called the Bible Mat The Christians of the primitiue Church after they had gathered into one volume the bookes of the Prophets and Apostles by an excellency called that volume in Greeke ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ because those bookes farre passe others For truly the word of God in worthinesse and excellency goeth beyond all the words of men Theoph. But how maie it certainely be proued that the doctrine which is contained in those bookes is the word of God seeing that the Prophets and Apostles who it is certainely knowne were men were the authors and writers of them Mat. First of all indeed it is necessarie that the holy Ghost which spake by them nay whose instruments onely they were do engraue that faith in our hearts Then that assurance maie be confirmed by obseruing the speciall excellency which it is easie to perceiue in those writings as also the most holy effects which they worke in vs. Theoph. What excellency do you meane Mat. effect 1 First of all the maiesty of the Spirit of God which shineth in theÌ„ most euidently For euery where there appeare diuine and heauenlie things nothing earthlie and mortall or that agreeth with the corrupt affections of the flesh effect 2 Secondly the consent of all the parts among them selues for although they were written by diuerse writers in sundry places and at sundrie times yet there is no lesse agreement betweene them then if they had agreed together of the matter before effect 3 Finally the fulfilling of all the prophesies deliuered long before yet precisely accomplished each of them in their proper time Ier. 26. 12. Dan 9. 24. Hence it is that Dauid giueth theÌ„ most excellent commendation saying Psal 12. 6. The words of the Lord are pure words as the siluer is tried in a fornace of earth fined seauen fold I say nothing of their antiquitie and that not without a miracle they were preserued among so manie enemies which wold haue destroied them and among such cruell persecutions Theoph. But what holy effects do they worke in vs Mat. This generall we maie marke that the Church hath alwaies as it is at this day beene gathered together by the authoritie of the holy Scripture that is to saie a companie of men of diuers ages sexes and conditions which worshippeth God according to the instructions and doctrine of that Scripture a good part whereof in all ages hath sealed the same with their bloud But the speciall or particular effects are that they rauish the reader enforce him to the reuereÌ„ce of God no otherwise then as if God himself did speak Moreouer that by the reading of them our hearts are touched with an earnest feeling of our sinnes Last of all that they lift vp our minds aboue all heauens kindle within vs a desire of a better life cause vs that in comparison thereof we do easily despise all other things All which are not done by the writings of men notwithstanding they be artificiallie handled Therefore the Apostle to the Hebrues saith that the word of God is liuing mightie in operation and piercing more then anie two edged sword and that it doth reach euen Heb. 4. 12. to the diuiding asunder of the soule and the spirite of the ioynts and marrow Theoph. Verily these are most strong arguments to prooue the truth of Gods word But there bee some which say that all the authority of it dependeth vpon the Church Mat. They do as if one should say that the light of the sunne hangeth vpon the testimony of men For as the Sunne shall not cease to shine although all men be blind euen so the word of God shall neuer receiue losse whether it be allowed or dissalowed of men Moreouer how can it be that the authority of the word of God should depend vpon the allowance or consent of the Church seeing that the Church it selfe borroweth all her authoritie of the word as it were of her foundation for it is built vpon the foundation of Ephes 2. 20. the Apostles and Prophets Theoph. But they say that in this place it is not meant of the truth of the word in it selfe but of the meane whereby it is vnderstood and receiued of men Which they affirme to hang vppon the testimony and allowance of the Church To which purpose they alleadge this saying of a certaine Father I should not haue beleeued the Gospell if the authoritie of the Aug. contra epist fund Manich. Church did not moue me Mat. This sentence maketh not for them For this was the mind of that holy man that being a stranger from the faith he was moued by the authoritie of the Church to embrace the Gospell and that after by the working of the holy Ghost he was confirmed it that faith Which hee doth a little before declare in these words The Church first calleth vs to beleeue that which yet we are not able to see that being made stroÌ„ger in faith we may come to vnderstand that which we beleeue not now men but God himselfe inwardly strengthening and lightning our mind Which thing I doubt not but it is true namely that the witnesse which the Church giueth to the word of God doth not a little moue vs to embrace it But then onely this is when our faith is beginning for when it is come to any age and we our selues by reading hearing of the word haue tasted of that truth then we beleeue not by the testimony of the Church but by that which the holie Ghost sealeth in our hearts In so much as if the Church should then teach vs a doctrin diuerse from that we would not giue our consents vnto it This shall be made plaine by the example of the Samaritanes Those hearing the report of the woman with whoÌ„ the Lord had spokeÌ„ that he was the Christ beleeued But after that themselues had heard him they said vnto the woman now wee beleeue not any Ioh. 4. 39. 42. more for thy saying for we haue heard him our selues and do know that this is indeede the Christ the Sauiour of the world Theoph. This example bringeth no small light to this doubt But hitherto sufficientlie of the truth and authoritie of the word of God now let vs in a few words consider what it doth containe Mat. It hath in it at large whatsoeuer concerneth the glorie of God for our good and saluation Theoph. By what meanes doth it teach vs to attaine saluation Mat. By the true knowledge of God and of Iesus Christ which it doth teach Teoph Let vs therefore first intreate of the knowledge of God and after we will speake of Christ in the proper place What do the

is beyond the reach of man Mat. It is indeed as Paule himselfe proueth in these words Without controuersie great is the mystery of 1. Tim. 3. 16 godlinesse God manifest in the flesh Theoph. Hitherto wee haue heard sufficiently of the person of Christ nowe let vs speake of the remedie brought by him for our saluation Mat. Of the remedy by Christ Hee hath fully satisfied the iudgement of God for our sinnes and hath so redeemed vs from euerlasting death and hath together made vs capable of the heauenlie life so as we be partakers of his gifts Theop. There come three things to my mind wherof I will aske thee 1 How Christ hath satisfied the iudgement of God for our sinnes 2 How he maketh vs partakers of the heauenly life 3 And why it is necessarie that his gifts should be made ours Mat. To the end it may the more easily bee vnderstood we must remeÌ„ber that whereof we spake before namely that God hath pronounced the curse against all such as transgresse his Law and that wee in two respects haue broken it that is to say transgression 1 by leauing vndone the good which he requireth transgression 2 and by doing the euill which he forbiddeth Now Christ hath prouided a remedie for both for while he was in this earth hee did fully and perfectly fulfill the Law for vs. Moreouer he suffred the death of the crosse with extreme reproch that hee might to the vtmost endure the punishment due to our sins By which meanes hauing abundantly satisfied the perfect iustice of God for vs he maketh a way to his mercy whereby we may obtain the forgiuenes of sins And in this sense it is said 1. Pet. 1. 19 That we were redeemed by the precious bloud of Christ 1. Pet. 2 24 That Christ vpon the tree did beare our sins in his bodie 1. Ioh. 17. That the bloud of Christ doth cleanse vs from all sinne Theoph. I cannot sufficiently wonder at the exceeding great loue of God toward vs that hee gaue his most dearly beloued Son to the death to redeeme vs. Mat. Adde this which were his enemies which also is diligently obserued by the Apostle in these wordes Doubtlesse one wil scarse die for a righteous man for Rom. 5. 7. for one that is profitable to him peraduenture some man will die But God commendeth his loue towards vs that when we were yet sinners Christ died for vs. From whence he draweth this most comfortable conclusion If when wee were enemies we were reconciled Rom. 5. 10. to God by the death of his Sonne much more being reconciled shall we be saued by his life Theoph. But could the iudgement of God bee no otherwise satisfied for our sinnes except his beloued Sonne had taken vpon him our nature therein to suffer death the death I say of the Crosse Mat No for man which hath offended the infinite Maiesty of God doth deserue infinit punishment that is to say eternall death which could not be suffred and ouercome of anie but of the eternall and infinit Sonne of God Moreouer the iustice of God required this that the nature which had sinned should suffer the punishment of sin But because God could not suffer and man could not ouercome death it was necessarie that the Redeemer should be verie God very man to do both Wherein also it is to be marked how neere an atonemeÌ„t God hath entred into with vs by Christ in whom the parties at variance be inseparably ioyned together whereby it is come to passe that God hath turned the fall of man to his great good for thereupon he hath taken occasion to vnite vs more nearly with him selfe Rom. 5. 20. Wherefore where sinne was increased there grace hath abounded much more by Christ Theoph. Hitherto we haue heard sufficiently of the first point namely how Christ hath satisfied the iudgment of God for our sinnes now let vs come to the other which is by what right wee may claime to our selues euerlasting life Mat. By a double right through Christ First because for vs he hath fulfilled the whole Law Leuit. 18. 5. and God hath promised life to such as fulfill it Secondly by the right of inheritaÌ„ce For after that Christ is made ours we are not onely partakers of his spirituall riches as his perfect righteousnesse and obedience whereby wee are accompted iust before God but also of his dignity namely that with him we are reckened and taken for the children of God Rom. 8. 17. Therefore Paule saith If we be sonnes wee are also heires heires indeed of God but heires annexed with Christ And againe in another place he calleth eternall life the inheritance of the Saints and so hee compriseth both the rights by the which wee lay claime to Colos 1. 12. it for our selues Theoph. Therefore in Christ alone we find all things necessarie to saluation Mat. Yea verily For in him there is righteousnesse and the fulnesse of life and without him man full of sinne findeth nothing but euerlasting malediction and Act. 4. 12. curse Therefore Peter saith that neither saluation is in any other and that there is no other name vnder heauen giuen among men whereby we may be saued For this cause also the name of Iesus Christ was giuen him from heauen by the which his office is plainly set forth that is to say all that which he hath performed for our saluation and doth still performe Theoph. Go to therefore tell me what the name of Iesus Christ signifieth as also of whom it was giuen him Mat. The name Iesus signifieth Sauiour and an Angell gaue it to the Son of God because as he himselfe expounded it he should saue his people froÌ„ theyr sinnes Concerning the name of Christ it is to bee vnderstood Mat. 1. 21. that in times past in the old TestameÌ„t Christ was figured or shadowed in the Kings Prophetes and Priests who when they were coÌ„secrated were annointed with oyle which signified the giftes of the holy Ghost Now the Redeemer promised in Hebrew was called Messias but in Greeke it is translated by the Dan. 9. 25. word Christ which in Latine signifieth annointed By which name we are taught that he is the chiefe 1. King Luc. 1. 33. 2. Prophet Deu. 18. 18 3. Priest Psal 110. 4 Howbeit he was annointed not with coÌ„mon visible oyle but with the grace of the holy Ghost that most fully that from him as from the head it might be powred into each member namely into all the faithfull in so much as they also together with him are made Kings Prophets and Priests Now the name of Christ hath bin retained in all tongues because the Apostles them selues wrote in Greeke This therefore is the cause why that name was giuen vnto him as also why all the faithful are called christians euen because they be partakers of his annointing therefore of his kingdome prophesie and priesthood

Theoph. Of the office of Christ First therefore we must see how Christ performed the office of King Prophet and Priest And afterward how hee communicateth the same with the faithfull Mat. He did the office of a king when by his diuine power he deliuered vs from the tyranny of our enemies the deuill sinne and death whom hee ouercame that he might make vs his seruants and subiects to his kingdome which indeed he doth continually exercise in vs when he ruleth vs by the scepter of his word and by the power of his spirite He did the office of a Prophet in that hee declared all the will of God vnto vs by his word he gaue the holy Ghost by the helpe whereof it might be vnderstood of vs and we yeeld our consents vnto it This office also hee exerciseth euerie day when by the ministerie of the word and working of the Spirite he causeth vs daily to profite and to go forward in that knowledge Finallie he did the office of a Priest when vpon the Crosse he offred his body and bloud for vs to God the Father that he might bee a satisfaction for our sinnes The execution of which office is also at this day when he maketh intercession for vs. Now this priesthood of Christ is the truth and fulfilling of all the sacrifices of the old Testament Theoph. Let vs now speake of our kingdome priesthood and prophetship Mat. Apot. 1. 6. We are spiritually kings in Christ that we may ouercome the deuill and sinne 1. Pet. 2. 9. We are Priests through him to offer vp an acceptable sacrifice of praise to God Act. 2. 17. Wee are prophets that being taught the truth wee may teach others and open to them the misteries of the kingdome of Heauen Theoph. It hath bin sufficiently declared how Christ hath deliuered vs from condemnation as also by what means he hath made vs fit to attain to eternal life Now the third point remaineth namely why it is necessary that his gifts should be made ours Mat. Because otherwise they shall no way helpe vs to the satisfying of the perfect iustice of God euen as other mens riches profit not to deliuer vs out of debt except they become ours Theoph. How therefore may his gifts become ours Mat. If we be made one with him For by the benefite of that vnion we are made partakers of all his spirituall Of the vnion with Christ graces and riches which are no lesse imputed vnto vs before God theÌ„ as if they were ours by nature For this cause the Apostle saith Coloss 1. 22. that we are by Christ reconciled in that bodie of his flesh through death By which wordes of his he meaneth that the merite of Christs death pertaineth not to anie but vnto such as be grafted into his bodie and are made his members Theoph. Can therfore no man be partaker of Christs gifts except he be made one with him Mat. He cannot Euen as a woman cannot be partaker of the riches and honor of some great man except she be ioyned with him in mariage that they become one bodie and one flesh the meÌ„bers also cannot draw life from the head if they be not ioyned with it There is therefore no true partaking of Christ except there be an vnion with him For this cause therefore Christ said to the Capernaits Vnlesse ye eate of the flesh of Ioh. 6. the Sonne of man and drinke his bloud ye shall haue no life in you In which words he plainly sheweth that we are not partakers of his gifts vnto saluation except we be as nearely coupled with his humanitie as meate and drinke are ioyned with our bodie which of all others is a most neare vnion For meat drinke when they are digested in our stomach are so turned into our substance that they cannot be distinguished much lesse separated from it Theoph. This doctrine also is aboue the capacitie of man Mat. Ephes 5. 32. It is indeed Wherefore Paule speaking of it saith that it is a great misterie Now if we can neuer so litle see the bodie of the Sunne but our eyes do dazell how can our mindes pierce to that inaccessible light of the diuine maiestie to conceiue his heauenly mysteries such as be the points which we haue haÌ„dled first 1. Concerning the Trinitie 2. Of the vnion of two natures in Christ 3. And of coupling the faithfull with the humane nature of Christ It is therfore our duty rather holily to beleeue these three fundamentall points or principles of Christian religion then curiously to examine them by the rule of our reason CHAP. IIII. Of Faith by the which we are made one with Christ and so be partakers of all his gifts Theophilus HItherto I haue hard First that God which is perfectly iust doth no way absolue the guiltie Secondly that men which are most miserable sinners are before the iustice of God guiltie of eternall death Thirdly that Iesus Christ by his death hath satisfied the exact righteousnesse of God which is imputed vnto vs to the end that being set free from condemnation we may be partakers of eternall life so as we be ioyned with him It remaineth therefore that I vnderstand how we are made one with Christ Mat. By faith euen as he him selfe testifieth in the prayer which he made to God for all the faithfull in these words Ioh. 17. 20. Father I pray thee for such as shal beleeue in me that they may be all one as thou O Father art in me and I in thee that they also may be one in vs. Whereunto also that saying of Paul is to be referred Ephes 3. 17. that Christ dwelleth in our hearts by faith And herevpon it is that these sentences be often repeated in the Scriptures 1 That euery one which beleeueth in him is absolued anâ— discharged Act. 13. 39. 2 Is made the child of God Iohn 1. 12. 3 Doth not perish but hath euerlasting life Iohn 3. 16. In which places those things be attributed to faith which we receiue of Christ alone to the ende we may vnderstand that both he and his gifts are committed to vs by faith Theoph. Thou hast touched a little concerning the righteousnesse of faith which I desire to haue declared Of Iustification by thee somewhat more at large for I perceiue that Paule oftentimes speaketh of it Mat. To be iustified before God is to be accompted iust that is to say without blot vnreproueable Now Paule doth often handle this point because it is one of the speciall groundes of our faith For no man can please God but he that is iustified Theoph. How so Mat. Because as God is perfectly iust and holy so he loueth holinesse and iustice on the other side hee hateth vnrighteousnesse therefore we can haue no fellowshippe with him to be partakers of his heauenly glorie except we be perfectly righteous Therefore he saith that no vncleane thing shall

be made fit to receiue Christ and apply him with all his gifts vnto our selues The fourth part of the Apostles Creede which is concerning the Church Theoph. We haue expounded three partes of the Creed it remaineth that we come to the fourth which is of the Church Now there come two things to my minde whereunto I would haue thee to answer First 1 What the Church is and 2 Why thou saidest that by the working of the holy Ghost we are ioyned with it Mat. What the Church is The word Church signifieth a companie in this place it is taken for the companie of the faithfull chosen of God But although the Church be onely one which is the spouse and the misticall body of Christ yet it is wont to be considered in two respectes 1 As it is inuisible And 2 As it is visible Theoph. Of the inuisible Church What doest thou vnderstand by the name of the inuisible Church Mat. All the elect which may be deuided into three sortes 1 The first of them which already be receiued into heauen who for that cause are called the Triumphant Church because they haue ouercome all temptations and troubles they do enioy the heauenly glorie 2 The secoÌ„d is of theÌ„ which do yet liue in the earth 3 The third of them that are yet vnborne Now these three parts in that last day shall be gathered together into one body and then shall be a Church all together triumphant and glorious Theoph. Which is the visible Church Mat. Of the visible Church The companie of the faithfull gathered together in the name of Christ to be instructed and confirmed in his faith by the sincere preaching of the word as also by the vse of the Sacraments which are two most certaine marks wherwith God would marke her out and as it were set her forth to be seene that she might be knowne of all her children and they might be gathered vnto her Now this is that which is called the militaÌ„t Church because continually it warreth with the deuill the flesh and the world Theoph. Why will God haue all his children ioyne themselues to the visible Church Matth. That he may be worshipped of vs which is when we do consent together in calling vpon him and that he as a good house-holder may feede vs with his word the spirituall foode wherewith we may be dayly strengthened vntill he bring vs to the celestiall inheritance Theoph. What is the vse of this article Mat. It shall most easily be perceiued of thee if thou do but marke the testimonies of prayse and commendation wherewith Paule decketh the Church which indeede are answerable to diuers places of the Prophets Now they be three and those most excellent For he termeth her 1 The house of God 2 The pillar of truth 3 The mother of all the faithfull Theoph. We are to examine the reason of these titles giuen vnto her And first of all why doest thou call it the house of God Mat. That we may vnderstand that God dwelleth in his Church doth defend it and guide it by his holy spirite Euen as Christ himselfe sayth Where two or there be met together in my name there am I in the Mat. 18. 19 middest of them Theoph. Why is it called the pillar of truth Mat. Because by the ministerie thereof God preserueth and keepeth his truth in the world Theoph. What is that truth Mat. Christ himselfe when as he is acknowledged to be not onely verie God and verie man in one person but also a Sauiour Redeemer which is the most certaine truth and most profitable to the beleeuers for by it they attaine eternall life Which Christ himselfe affirmeth in these words I am the way the truth Iohn 14. 6. and the life Theoph. Therefore it followeth that this Church which we beleeue forasmuch as it is the pillar of truth cannot erre Mat. Indeed in those points which appertaine to the person and office of Christ it cannot erre but in some other parts of doctrine it may erre which falleth out not seldome Theoph. Why may it not erre in the things which coÌ„cerne Christ as well as in others Mat. Because by the testimonie of Paule Christ is the only foundation of the Church which being takeÌ„ 1. Cor. 3. 11. away it can no more stand then an house without a foundation Theoph. What if the Church erred in those things Mat. It should then not be a Church but rather the synagogue of Sathan seeing that it had ouerthrowne or puld downe Christ it owne true foundation Theoph. Of the foundatioÌ„ of the Church But Christ seemeth to haue appointed an other foundation of the Church beside himself namely Peter the Apostle to whom he sayd thou art Peter and vpon this rocke will I build my Church Mat. The name of rocke no way can or ought to be referred vnto Peter himselfe although the words seeme to beare it For Paule affirmeth that no other 1. Cor. 3. 11. foundation can be laid by any besides that that is layd which is Iesus Christ Moreouer how absurd a thing should it be that the Church which is inuisible should haue her foundation in a mortall man and that which more is one very weake so as not long after he denied Christ Verely it hath neede of a stronger foundation that it may bee able to stand against so many assaults wherewith it hath beene and still is set vpon by the deuill and the world euen from the beginning Theoph. Deliuer therefore the true sence of those words of Christ to Peter Math. Because Peter had confessed Christ to bee the sonne of the liuing God Christ answereth But I say that thou art Peter Now he is called by that name which Christ had before giuen vnto Symon because Math. 4. 18 10. 2. hee was a liuing stone in the building of the Church who acknowledged Christ to bee the sonne of God and therefore the chiefe stone in the Church When therefore he addeth Vpon this rocke I will build my church that is referred to that rock which Peter himselfe had confessed Austen agreeth with this interpretation Vpon Idm. tract 124. for he saith The church is built vppon the rocke whereof euen Peter had his name Therefore truely the Lord saith Vpon this rocke will I build my Church because Peter had said Thou art Christ the sonne of the liuing God Vpon this rocke therefore saith he which thou hast confessed will I build my church For the rock was Christ vpon the which foundation Peter himselfe was builded For no other foundation can any man lay but that which is already laid which is Christ Iesus These be the words of that father wherewith also agreeth that which Peter saieth when he exhorteth the faithfull that as liuing stones 1. Pet. 2. 5. they would be built vpon Christ that chiefe stone But he proueth this out of the testimonie of Esay Behold I put in Sion a chiefe

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

that it was permitted to the Israelites for the hardnesse of their hearts that is to say as wel for their rudenesse as for their infirmitie Notwithstanding he sheweth That for the time to come it was not lawfull but for fornication Theoph. But it may be obiected that it is so farre of that the fathers of the Israelites church are excelled by vs in holinesse and sanctimonie of life that contrariwise there bee not a few of them found which did a great deale go beyond vs such as were Moses Elias Daniel c. Mat. When wee speake of the difference betweene the church of the Israelites and ours wee must not alledge some speciall gifts graunted to some speciall meÌ„ but it must be considered what was the whole body of that Church for therein standeth the difference Theoph. Declare the third difference Math. It is herein that euerlasting life was obscurely and darkely offered to the Israelites wrapped or folded vp in earthly promises For they were children as Paule speaketh whose age farre more esteemeth some smal things then those that be of the best value But now after we be come to age and are taught the Gospell by meanes whereof the benefite of eternall life is much more plainly made knowen vnto vs wee are in the verie right way ledde to the hope and meditation of it neither do wee stay in these earthly and fraile things And this was the cause why the Fathers vnder the Law esteemed this life more then we ought to esteeme it Theoph. Now remaineth the last difference Math. It is that whereof by the waie we made mention namely that the church vnder the law was as it were bounded with the borders of Iudea or shut vp within that countrey But now it is scattered throughout the whole world neither is it tied to any place Mat. 10. 5. For this cause Christ when he sent forth his disciples to preach the Gospell before his death in plaine wordes forbad them to go to the Gentiles but to the lost sheepe of the house of Israell But after his resurrection when hee had put an end to the ceremonies of the law hee biddeth his Apostles going into all the Mar. 16. 16 world to preach the Gospell to euerie creature Behold what the differences be between the old and our Church Now these haue beene the cause that the bookes of the Bible which respect the state of the Church before Christ was borne had the name of the old Testament and those which were written after his resurrection are called the new Testament or the new couenant yet not that there be two couenants or two Testaments betwixt God and his Church for there is onely one which is diuersely considered Theoph. Let vs goe forward to the rest What is the reason that wee say I beleeue the Church and not I see the Church Mat. Although particular Churches be seen of vs yet because here is intreated of the vniuersall church which we cannot behold with the eyes of the bodie therefore wee doe not saie I see but I beleeue the Church I adde moreouer that the Church properly is no other but that companie of the elect For the hypocrites and reprobats which are mingled with the particular Churches are not members of the vniuersall Church I do annex furthermore for a larger declaration of these two arguments First 1 That it falleth out not seldome that by the persecutions of the enemies the Church is so scattered that it seemeth almost to be cleane put out Howbeit it is not so but onely for a time it is remoued from our fight euen as the wheat lieth hidden vnder the chaffe Which indeed came to passe in the dayes of Elias for 1. Reg. 19. 10. the Prophet complained that he aloue was left For he thought that all the people were fallen away from true Religion Notwithstanding the Lord answered There be remaining vnto me seuen thousand which haue not bowed their knee before Baal Therefore when the Church is hidden either in the whole or in the partes yet ought we not thereupon to ceasse to beleeue that it is For the Lord said by the Prophet that Israels seed Ier. 31. 36. should not faile as long as Sunne and Moone should bee in the heauens The same thing doth Christ confirme Mat. 16. 18. wheÌ„ he saith that it shall neuer be that the gates of hell shall ouercome the Church that is to say that neither the Deuill nor his Angels shall euer bee able to bring to passe the finall or vtter destruction of the Church howsoeuer God sometimes so giue them the bridle that is to say such libertie that they bring vpon it great calamitie The Church therefore may most fitly be compared to that bush which Moses heretofore saw in the wildernesse Exod. 3. 2. which burnt in the fire and yet was not consumed Theoph. Howe doth the speech of the gates of Hell whereof Christ maketh mention agree with the practises deceipts and counsels of the deuill Mat. It is a similitude or likenesse taken from common wealths in the which in former times iudgement was vsed at the gates of their Citties where also the store of Armour munition for warre was kept Hereupon Iudg. 5. 8. it grew that coÌ„monly in ancient times the gates were taken for strength and counsell Theoph. Bring forth the other argument by the which thou mayst proue that the Catholike Church is to be beleeued Mat. It is drawne from this that although in it there haue alwayes bin manie elect seeing the word of God is neuer preached in vaine yet neuer the lesse all they that ioyne them selues to particular churches do not straight way belong to the vniuersall church that is to say are not by and by of the number of the faithfull and chosen For as saith Austen Hom. 45. vpon Iohn there bee many sheepe without the sheepfold of Christ which God in his time will call so there be many wolues in the verie Church whose hypocrisie the Lord in their time will discouer Therefore God onely knoweth who be his to vse the wordes of the Apostle And this is the cause why making 2. Tim. 2. mention of the inuisible Church I compreheÌ„ded vnder it the elect of God still liuing in the earth Theoph. But are the elect them selues being called of God and ioyned to the particular churches vncertaine of their saluation Mat. No not so For each of them may know their owne faith by the feeling put into them by the holie Ghost and anothers faith they cannot The word of beleeuing containeth all these things For it is as if thou saydest I beleeue that there is a certaine companie of the faithfull and elect in the Church which God defendeth in this world of whose number I certainely know that I am In the meane time Christian charitie requireth this that we iudge well of all those that haue ioyned theÌ„selues to particular churches so long as they shew themselues

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

so wholly occupied in their superstitions ioyned most nearely with Idolatrie and do so swell with a vaine opinion of merite that they easily despise and set light by the lawfull keeping of Gods commandements which daily experience doth plentifully witnesse The third commandement Thou shalt not take the name of the Lord thy God in vaine for the Lord will not hold him guiltlesse that taketh his name in vaine Theoph. We haue beene long in the exposition of the second commandement because the matter it selfe required it Now we are to come to the third And first let vs see how many parts there be of it Mat. Three as of the former In the 1 First is forbidden the rash vse of Gods name 2 In the second is commanded the sanctifying of it and this is contained vnder the prohibition 3 The third is a threatning against the breakers of this commandement Theoph. That the exposition of this commandement may be the easier I will demand three things 1 First in what sence the name of God is taken in this place 2 Secondly what it is to take the name of God in vaine 3 Thirdly how many waies it may bee taken in vaine declare what the name of God signifieth Mat. The first part of the third command of Gods name It is first taken for God himselfe as it easie to gather out of the words of Moses Deu. 28. 58 If you shall not keep to do all the words of this Law which are written in this booke to fear that glorious and terrible name the Lord thy God the Lord will make thy plagues wonderfull Secondly it signifieth all those things which concerne his glorie as his word and workes Theoph. But now what is it to take the name of God in vaine Mat. How the name of God is takeÌ„ in vaine To speake of God or his wordes or workes contemptuously lightly and rashly that is to misuse and to do wrong to his Maiestie For this cause he sayd rather the name of the Lord thy God then my name For this he meant that seeing the Lord is our God we ought to thinke so reuereÌ„tly of his Maiesty that to vs it should be most holy without all pollution or disdain Theoph. How manie waies it is taken in vaine Nowe we are to see how manie wayes the name of God is taken in vaine which is the third point of the first part of this commandement Mat. It may indeed be taken in vaine sundrie wayes which notwithstanding I will reduce vnto fiue 1 The first which is also the most grieuous is blasphemie that is rayling namely when a man doth not onely speake contemptuously of God but doth also vse reprochfull wordes and such as sauour of contempt against his Maiestie as they do that renounce God To whom also wee do ioyne all those that trample vnder their feete the most holy mysterie of our saluation that Christ hath wrought for vs and euery where do sweare by his death blood bodie and parts therof as his head and belly and that most commonly purposely not being stirred and moued by anger although indeed there be no anger which can excuse so horrible blasphemie before God Theoph. Such men verily be far off from giuing those thankes which we owe vnto him that he vouchsafed to take vpon him our humane nature and that in it to deliuer vs from euerlasting death he would be abased to the death of the crosse full of reproch Mat. Thou sayest true And therin they shew themselues worse then the very Iewes of whom he was crucified For if they had known him they would not haue 1. Cor. 2. 8. crucified the Lord of glorie saith Paule Therefore except they repent it will atogether come to passe that to their great euill they shall feele his most iust wrath iudgement for as much as they do purposely so profane the benefit of redeÌ„ption procured vnto vs by him Theoph. Let vs examine another way by the which the name of God is taken in vaine Mat. The prophaning of gods word When we do abuse the holy Scripture which is done specially three wayes 1 First when it is prophaned by ridiculous scoffes and mockings as drunkards and vngodly persons are wont 2 Secondly when it is corrupted that is wrested otherwise then the true sense is as hereticks do 3 Thirdly when any abuseth it to enchantments or sorceries for the healing of men or beastes such like Theoph. But they which heale diseases especially of men by that meanes say that there is no sinne in it seeing they vse good works whereof there followeth a verie good effect namely good health for the most part restored to the sicke Theoph. The deuill vseth to assaile men disguised that is to say he changeth himselfe into an Angell of light to the end he may be the better receiued 2. Cor. 11. 14 For he knoweth that if he were knowne all would abhor him Therfore he can find no better colour then if he make shew of the word of God which neuerthelesse is both corrupted by him and wrested from the true meaning euen as he doth with hereticks or else it is turned from the right and lawfull vse namely doctrine reproof correction and instruction to the healing of bodies and such other delusions wherewith both it is prophaned and the name of God is taken in vaine Whereupon it is plaine that the healing which sometimes followeth those deceipts and iuglings be not of God against whoÌ„ there is that way great sinne committed but from the Deuill Theoph. Canst thou proue that those kinde of healings be of the Deuill Mat. Yea indeed and that most easily For God vseth onely two wayes to the curing of diseases whereof one is naturall and ordinarie namely by the helpe of medicines whereinto he hath put that vertue force the other is besides the course of nature miraculous when God him selfe doth it by his owne power But that way of healing by rehearsing wordes of the holy Scriptures cannot be called ordinarie or naturall for as much as the word of God is not giuen to heale bodies but soules neither can it bee reckened among the miracles which proceed from the power of God For the power of God is not tyed to the vttering of certaine words notwithstanding they bee verie good or else there were not anie which might not doe miracles at his pleasure which in verie deede is most absurd For thereupon it should followe that God declareth his power not according to his owne will but according to our pleasure Therefore no man ought to doubt but that these kinds of healings be of the Deuill and not of God Theoph. They obiect that it is not like that the Deuill the enemie of mankind should regard and care for the good health of men Mat. That which traitors and poisoners are wont to do namely to flatter thee for a time to the ende they may afterward lay handes vpon thee the

Let vs come to the third part of this commandement which is the threatning against such as breake it Mat. The third part of the third commandemeÌ„t It is conteined in these words The Lord will not hold him guiltlesse which taketh his name in vaine Whereby it appeareth that the transgression of this commandement is accounted a most hainous sin before God notwithstanding it be thought light of men and that therefore he will with grieuous punishment be auenged vpon such as be guiltie of it Theoph. Is there any thing that doth so much aggrauate this sinne Matth. Yea verily For there is no commandement in the breaking whereof there is seene such insolent contempt of God Theoph. Why so Matth. Because we are brought to breake the other commandements either vpon a false opinion of worshipping God as when we giue ouer our selues to Idolatrie and superstition or for our owne estimation when we yeeld our selues to reuenge or for our pleasure when we commit fornication or for our profit when we steale or for some feare as when we tell a lye but for the breaking of this commandement we can pretend neither the worshipping of God nor our profit nor our pleasure neither any feare Therefore the transgression of this commandement but especially blasphemy hath no other beginning but a most manifest contempt of Gods maiestie Theoph. Some are wont to excuse the matter by custome to cleare themselues of the sinne of the contempt of God Math. But I would demaund whence that custome sprong Did it not come from the very impiety mad contempt of God wherewith our mindes were wholly taken vp and possessed before For it is certaine when at the first the mind of man is lightened with the least sun-beame of the feare of God that that bad custome is presently changed howsoeuer it might goe about to defend it selfe by prescription of verie long time The fourth commandement Remember the Sabbaoth day to keepe it holy six dayes shalt thou labour and do all thy worke but the seauenth day shall bee the Sabbaoth of the Lord thy God in it thou shalt do no manner of worke thou nor thy sonne nor thy daughter thy man seruant nor thy maide seruant nor thy cattell nor the stranger that is within thy gates for in six dayes the Lord made the heauen and the earth the sea and all that in them is and rested the seauenth day wherefore the Lord blessed the Sabbaoth day and hallowed it Theoph. The fourth commaundement of this first table is yet behinde to the exposition whereof that wee may make an easier way let vs see of how manie parts it standeth Matth. Of foure 1 The first containeth the summe of the whole commandement in these words Remember the Sabbaoth daie to keepe it holy 2 The second sheweth which that Sabbaoth day is when he saith Sixe dayes shalt thou labour and do all thy worke but vpon the seauenth day shall be the Sabbaoth to the Lord thy God 3 The third teacheth how that day is to be kept holy Thou shalt do no worke neither thou nor thy sonne nor thy daughter nor thy man seruant nor thy maide seruant nor thy cattell nor the stranger that is within thy gates 4 The fourth rendreth a reason why hee appointed the seauenth day rather then any other day vnto this rest For in sixe dayes God made heauen the earth the sea and all that in them is and rested the seauenth day therefore hee blessed the Sabbaoth day and hallowed it Theoph. These foure parts are to be followed of vs in order Declare therefore the meaning of the first Matth. When the Lord saith Remember the Sabbaoth daie he teacheth vs that this commandement is of verie great waight Which to be most true appeareth euen by this that the keeping of the rest of the commandements dependeth vppon the keeping of this In respect whereof the Lord euerie where by his Prophets obiecteth to the Israelites the transgression of this commandement when hee meaneth to signifie the breach of the whole Law He addeth after that thou sanctifie or hallow it that is cease and abstaine from bodily workes that thou maiest apply thy selfe earnestly to spirituall and heauenly Theoph. Which callest thou heauenly and spirituall workes Mat. Why the Lord vnder the Law commanded the sabaoth That we may vnderstand that point we must know that the Sabbaoth was commanded of God for two causes the first whereof was ceremoniall That ceremonie also is considered in two respects For by that bodily rest the Lord meant to warne the people of Israell to abstaine and rest from their owne workes being carnall and defiled that they might suffer the holy Ghost to worke in them This doth he himselfe witnesse in these wordes See that you keepe my Sabbaoth because it is a signe betweene mee and you in your generations that you may know that it is I the Lord which sanctifie you Out of which wordes it is plaine that that ceremonie was a type or shadowe of our regeneration Secondly that ceremony serued to signifie the euerlasting rest of the kingdome of heauen which was as it were a part of the former For that cause the Lord calleth the land of Canaan rest because it was a signe or token of eternall life according to the interpretation of the Apostle to the Hebrewes The other end of the bodily rest is this that we may wayte vpon the ministerie of the Church for that is established by God in this commandement Moreouer that we may meditate vpon his workes and dilgently applie our selues to the loue of our neighbour and the instructioÌ„ of our houshold familie These are the two endes of this bodily rest the first whereof together with the rest of the ceremonies is taken away by the comming of Christ which is the trueth of it But the other is perpetuall and to continue for euer Therefore that rest belongeth vnto vs and is euery weeke to be kept one day Theoph. Let vs come to the other part Mat. After that the Lord had commanded one day for rest now he sheweth which day he will haue kept and that is the seuenth namely the last of the weeke He doth also teach howe wee should spend the rest of the weeke namely in working that is in doing our earthly businesses to the ende we may be the fitter for the rest of the seuenth day and to the performance of such things as he him selfe hath commanded Theoph. Which was the seuenth day Mat. That which we do yet call Saterday For the Lords day properly is the first day of the weeke according to the distinction made by God himselfe But that seuenth day the Apostles changed to teach that the ceremonie was done away and the rest they put off to the Lords day vpon the which Christ by his resurrection had put an end vnto that ceremonie Theoph. How did Christ by his resurrection put an end vnto that ceremonie Math. Because by the vertue and

Let vs now see how enuie may be referred to this commandent Matth. Because by it wee are mooued to poure out manifold slanders and backbitings against our neighbour no lesse then by hatred that continually accompanieth it But this sinne is most lothsome vnto God as that which proceedeth of pride and is contrarie to Christian charitie whereof Paul saieth 1. Cor. 13. 4. charitie enuieth not The tenth commandement Thou shalt not couet thy neighbours house thou shalt not couet thy neighbours wife nor his seruant nor his maide nor his oxe nor his asse nor any thing that is his Theoph. The tenth commandement is behinde the meaning whereof I haue heard before wee are therefore to come to the exposition of the text it selfe Contayneth it anie other thing besides the desiring of our neighbours house and family in it expressed Mat. God would rehearse those things the obiects whereof for the most part are wont to affect and mooue vs vnder which hee comprehendeth all of the same kinde namely all lustes by the which wee are stirred vp to the transgressing of any commandement of the later Table Theoph. Is not that lust only forbidden in this commandement whereunto our will giueth consent Matth. That lust was contained in the former commaundements wherein not onely wicked deedes but also counsels and deliberat consent of the will bee forbidden Therefore in this commandement the Lord proceedeth further hee requireth somewhat more of vs namely that we be not tickled with any kind of lust although our will consent not yea also be against it Theoph. But how canst thou shewe that this is the minde of God Matth. Most easily for the Apostle saieth I had not knowen lust if the Law had not saide thou shalt Rom. 7. 7. not lust But it is more cleare then the light that all men without the Law could haue vnderstood that concupiscence ioyned with consent was sinne and therefore it is apparant that the Apostle meant that the concupiscence which the will resisteth is forbidden by the Law That may also bee gathered by the summe of the Law wherein the Lord commandeth Mat. 22. 37 that we loue him with all our heart with all our soule and with all our minde whereupon it followeth that we cannot be tickled eueÌ„ with the least coÌ„cupiscence but presently there is something in our minde voide of the loue of God and therefore that it is a sinne against this Law Theoph. So farre foorth as I see God in his Law requireth of vs most exact perfection Matth. Math. 5. 48 He requireth it indeede For he would haue vs to bee perfect euen as he himselfe is perfect And therefore hee hath set before vs his Law instead of a glasse and a most perfect pattern of righteousnes that the life of man might be conformable to the purity of his diuine Maiestie In so much as if there were any that did perfectly keepe it hee should in this life perfectly set foorth the image and likenesse of God The summe of the Law Mat. 22. 37. Thou shalt loue the Lord thy God with all thine heart with all thy soule and with all thy minde This is the first and the great commandement And the second is like vnto this Thou shalt loue thy neighbour as thy selfe On these two commandements hangeth the whole Law and the Prophets Theoph. I am throughly satisfied concerning the exposition of the Law Now I would haue the summe of it which thou repeatedst euen now to be declared by thee that I may vnderstand it And first why he comprehendeth all the keeping of the first Table vnder the loue of himselfe Matth. This was done that wee might vnderstand from what fountain that loue floweth and what effects it worketh in vs. Theoph. From whence floweth it Matth. From the knowledge of him and the assurance of the loue wherewith hee loueth vs. For it can not bee that wee should loue any except wee know him and doe certainely know that wee are loued againe of him Theoph. What effect worketh that loue of God in vs Matth. Willing obedience For we desire to obey him whom wee loue and the more loue increaseth the more obedience increaseth By these things therefore it is plaine that the obseruation of the whole first Table is contained vnder the loue of God For he cannot be loued of vs but we do in like manner 1 Reuerence him 2 Put our whole trust in him 3 Call vpon him when soeuer any necessity presseth vs. 4 And giue him thaÌ„ks for his innumerable benefits Moreouer if he bee loued of vs wee will not giue the worship due vnto him alone to creatures or to dumbe Idols but according as he requireth wee will spiritually worship him If he be loued of vs it will be our chiefest delight to speake of him which shall be done of vs with due reuerence and religion diligently taking heede that we offend not him with a word If I say he be loued of vs his Sabbaoth shall be our delight because wee may speake with him more commodiouslie as well by the holy ministery of the word and reading by the which he speaketh vnto vs as by prayers by the which we speake vnto him Moreouer those delights will engraue such sweetenesse in our mindes that wee shall easily despise all sports and other worldly things wherein worldlie men are wont to spend those daies Hereuppon it is plaine that so many as loue God do keepe the whole first Table Theoph. But wherfore doth the Lord adde that God must be loued of vs with all our hart with all our soule and with all our vnderstanding Matth. To the end wee may know that our minde and soule ought to bee filled with his loue and that therefore it is required that he might be most entirely loued of vs aboue all others aboue parents brethren sisters wiues children friends goods yea and our selues also But if at anie time a man should bee set betweene two loues the one whereof is that that is due vnto God and the other that that is due vnto parents brethren sisters wiues children friends and these two loues cannot stand together so as while we apply our selues to the one we neglect the other then the Lord is to bee preferred before all the other and all other things are to bee neglected that wee may follow him For so Christ himselfe saieth Hee that loueth Mat. 10. 37 father or mother more then me is not worthie of me and he that loueth sonne or daughter more theÌ„ me is not worthie of me As if hee saide whosoeuer forsaketh not wife and children and all his goods rather then denieth me is not worthie of me And that more is in the same sense he saieth If anie commeth vnto me and hateth not his father and mother and wife and children and brethren and sisters and euen his owne life he cannot be my Disciple Theoph. But vnlesse I be deceiued the loue of God doeth not wholly but

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

of the vitall parts wherein the life is in a mans bodie bee hurt it bringeth death vnto a man although all the other be well So falleth he into destruction that applieth himself to some good works and abstaineth from many sinnes neuerthelesse in the meane time he continueth in one sinne and flattereth himselfe in it and repenteth not Theoph. But thou vnderstandest not this of the sins which oftentimes through the infirmity of our flesh be committed of vs. Matth. These things bee vnderstood neither of other nor of these sinnes so as there be repentance and a desire to amend for then all be forgiuen by the mercy of God in Christ Theoph. The sixt and last fault in prayer is behinde Matth. When a man prayeth without faith that is without assurance of being heard and it is as it were the effect and that which hangeth vppon the former fiue Neuerthelesse this is a most grieuous sinne for that distrust must needes arise from this that wee beleeue that God either cannot or will not performe the things wee pray for or else that hee heareth not our prayers which verily cannot come into the minde of any man but hee denieth either his power or his goodnesse or his Godhead Iam. 1. 6. For this cause Iames saieth that euerie one should pray with faith and wauer not for he that wauereth is like a waue of the sea tost of the winde and carried away neither let that man thinke that he shall obtaine any thing of God Christ also saieth Whatsoeuer Mat. 21. 22 you shall aske in prayer if you beleeue you shall receiue it Theoph. But why doest thou call this fault the effect of the former Matth. Because faith cannot be with idolatrie nor with superstition nor with prophanesse nor with hypocrisie But especially if there be an euill conscience for euen the faithfull themselues find it true by experience in themselues that they cannot assure themselues that God is mercifull to them to heare their prayers if through infirmitie they fall into any sinne till they be reconciled to him by true repeÌ„tance I herfore faith is as it were the soule of true prayer for it comprehendeth all the conditions of it Moreouer as by it God is glorified so also it is alwaies heard of him But coÌ„trariwise as the fained is despised so he not only neuer heareth it but doth also contemne it most grieuously reuengeth the makers of it as those of whoÌ„ his most holy name is prophaned Theoph. This morning thy discourse of good works did not a litle delight me but this our disputation of prayer hath very greatly edified and comforted me And by it in summe I haue learned these things 1 How we ought to pray namely that our prayers be directed vnto God from the heart but yet so that we be touched with the right feeling of our own pouertie and miserie with true repentance of our sinnes 2 Secondly what is to be asked at the hands of God namely the things that concerne his glorie and our owne saluation and profit 3 Finally by what meanes we shall obtaine them eueÌ„ if they be asked of vs with faith in the nake of our Lord Iesus Christ But I beseech God our heauenly Father that the prayers that shall be made of vs may be free from all those euill conditions which thou hast reckened vp that he himselfe may so much the more be glorified by them and we dayly haue experience of the effect of them so as He may comfort vs in our aduersities Helpe our necessities Succour our infirmities Bring helpe to our weakenesse And strengthen vs in his loue and feare And finally confirme vs in the hope of euerlasting life through Iesus Christ his Sonne our most beloued Lord. Matth. So be it But now the chiefe points of Christian Religion haue bene declared by vs and I hope by the grace of God that they which are behind shall be handled to morrow In the meane time I pray God to giue thee good night Theoph. And I do also pray the same for thee The end of the second Booke THE THIRD BOOKE OF Christian Religion intreating of the outward meanes by the which God bringeth vs to saluation CHAP. I. Of the ministerie of the word by the which the holy Ghost begetteth faith in our hearts keepeth and increaseth it Theophilus GOd saue thee most dearely beloued and reuerend brother Matth. God saue thee also most louing Theophilus Theoph. Shall it not be troublesome to thee for vs to returne to the disputation we brake off and to assay to bring it to an end Matth. Nay rather Theophilus it shall be a most pleasant thing vnto me Neuerthelesse before we come to the matter I pray God that as hitherto he hath beene with vs he will also be with vs hereafter to the end Theoph. So be it I will in few words repeate our former discourse that the things which haue bin handled already may be ioyned with those that follow 1 First hitherto hath beene handled the chiefe A briefe rehearsall of the former bookes grounds of our saluation namely the perfect iustice of God and the deadly sicknesse of mans sinne 2 Secondly the most perfect remedie of it euen Iesus Christ 3 Furthermore the applying of this remedie vnto vs by faith by the which we recouer spirituall health that is we are iustified before God in so much as we are made partakers of eternall life 4 And last of all faith which is wrought in out hearts by the holy Ghost that regenerateth vs together with repentance from whence good workes doe flow which indeed be testimonies of our faith but especially prayer Therefore this one thing remaineth that The summe of the third Booke we vnderstaÌ„d by what meanes the holy Ghost doth regenerate or renew vs. Mat. Peter affirmeth 1. Pet. 1. that we are begotten againe not of corruptible seede but of incorruptible by the word of the liuing God And therefore we doe by good right say that by it the holy Ghost begetteth in vs both faith and repentance Theoph. When hath the word of God that force Mat. When it is preached of such as haue a lawfull calling vnto it For Paule saith How shall they beleeue in him of whom they haue not heard How therfore Rom. 10. 13 without preaching but how shall they preach except they be sent Out of which words he draweth this conclusion Therefore faith is by hearing and hearing Rom. 10. 17 by the word of God Theoph. There be therefore diuers degrees or steps of our saluation For it is plaine by that which hath bin said that we cannot obtaine it 1 But we must be reconciled with God 2 But wee cannot be reconciled to God without Christ 3 Christ without faith we can neuer haue Lo here three degrees and now thou addest the fourth 4 That we cannot haue faith without the preaching of the word Mat. Of the word preached recâ—â€¦ed by faith So

it is whosoeuer therefore despise the preaching of the word of God which is in respect of vs the first step of our saluation do despise contemne their owne saluation For the Apostle saith 1. Cor. 1. 21. After that the world in the wisedome of God knew not God by his wisedome that is by the frame and workemanship of this world by the which God maketh manifest his exceeding power and wisedome it pleased God by foolish preaching to saue beleeuers Theoph. Why calleth he preaching foolish which in the former verse he had so highly extolled Mat. He doth that according to the opinion of men of whoÌ„ for the most part it is despised no otherwise theÌ„ if it were foolinesse notwithstanding he teacheth that with God it is the greatest wisdome vnto those of whoÌ„ it is receiued entertained with due reuerence which Christ coÌ„firmeth when he saith Mat. 13. 44 The kingdome of heauen is like a treasure hidden in the field which when a man found he hid it and for ioy he hath of it he goeth aside and selleth all he hath and buieth that field Theo. But in those parables Christ intreateth not of the preaching of the word but of the kingdome of heauen which indeed he saith is like vnto sundry things Matth. It is not to be doubted but that by the name of the kingdome of heauen hee doth vnderstand the preaching of the word and this is easily gathered euen out of the former parables wherein he speaketh of the seede for in them by the interpretation of Christ himselfe the preaching of the word is meant Theoph. Why is the preaching of the word called of Christ by the name of the kingdome of heauen Matth. To the end he might shew that it is as it were a key by the which the gate of the kingdome of heauen is opened vnto vs. Which thing in another place he confirmeth when he calleth the ministerie of the word the keyes of the kingdome of heauen Mat. 16. 19 Theop. Now do I desire to heare of thee what Christ meaneth by those parables of the treasure hidden in the field and of that precious pearle to the purchasing whereof he counselleth vs to sell all we haue Matth. This is his mind that the ministerie of the word far excelleth all earthly riches and that therfore it is to bee preferred before all our goods yea rather that they ought all to bee forsaken then to suffer our selues to be depriued of it A most profitable admonition to such as heare the preching of the word In the meane time notwithstanding we must diligently take heed of two extremities whereunto Sathan laboureth all he can to throw vs that he may take from vs the fruite which we are to reape of the preaching of the word The one is the contempt of him which preacheth the word The other when we attribute or giue vnto him more then is right Theoph. What discommoditie haue we by the former extremitie Mat. That we haue no fruit of his preaching whose person wee despise For the contempt of the doctrine doth necessarily follow the contempt of his person For this cause Paul meaning to coÌ„mend Pastors in respect of the excellencie of their office applyeth vnto them this saying of Esay Isa 52. 7. Rom. 10. How beautiful are the feet of them that preach peace and bring tidings of good things Theoph. What discommoditie ariseth of the other extremitie Mat. When too much is ascribed to the person of him which preacheth the word it followeth that the force of preaching is attributed vnto his person And therefore when that is yeelded to men that is due vnto God men spoile theÌ„selues of the fruit of the ministerie Now that is that wherein in former times the Corinthians offended when one sayd 1. Cor. 1. 12. I am Paules I am Apolloes I am Cephas his and I am Christes which mischiefe that the Apostle might remedie he beateth downe the persons of the Ministers in these words 1. Cor. 3. 5. Who then is Paul who is Apollos but the ministers by whom you haue beleeued I haue planted Apollo hath watered but God hath giuen the increase Therefore saith he neither is he that planteth any thing neither he that watereth but god which giueth increase For this cause the same Apostle saith 2. Cor. 4. 7. God hath put the treasure of preaching in eartheÌ„ vessels that the excellency of that power might be of God not of vs. That is to say God for the most partsendeth ministers of abiect and base condition that their excellencie should not darken the power which he declareth by their ministerie Theoph. Now do I see the inconueniences whereun-those two extremities doe carry vs which that we may auoide the meane must be held and kept namely that we honour the Ministers for the preaching committed vnto them their preaching in respect of God whose power is manifested by it Mat. Thou iudgest rightly For we must do as if a king should send vs some gift by the meanest of his seruaÌ„ts for we would entertaine him honorably in coÌ„sideratioÌ„ of the gift brought by him but the gift it selfe we would receiue for the kings sake from whom it was sent Theoph. Let vs go forward I desire that thou wouldest shew what is the vse of preaching after that the holy Ghost by it hath wrought in vs faith and repentance Matt. What the vse of preaching is after we haue faith and repentance That both may be preserued in vs yea rather increased For as a yong child after he is borne standeth in need of nourishment that life may be both preserued and increased so he that is begotten a new by the seede of the word of God must be fed by the same that he may get strength spirituall increase till saith the Apostle we come to a perfect maÌ„ and to the measure Ephes 4. 16. of the age of the fulnesse of Christ that is till we come to perfection it selfe whither indeede we shall neuer come so long as we liue in this world Theoph. Is not the reading of the word of God sufficieÌ„t for these things although there be no preaching Mat. No not so euen as the vse of meates is not sufficient to the nourishment of mans body except they be dressed and prepared For which cause verily God when he would threaten an extreame punishment to his people saith Amos 8. 1â— Behold the daies come that I wil send a famine into the land not a famine of bread nor a thirst of water but of hearing the word of God By the which words he meaneth that we cannot be spiritually fed without preaching Yet neuertheles the ofteÌ„ reading of the word of God bringeth no litle help to the preaching of it For otherwise it should neuer haue beene so diligently commended of God Whereby it appeareth that the holy Ghost after it hath by the vncorrupt seed of the word of God wrought

in vs faith and repentance confirmeth and as it were nourisheth them both by the preaching and reading of the same word and by the vse of the Sacramentes ordained of God for the ratifying and sealing of it Theoph. We will therefore speake of the Sacraments when we haue handled two questions appertaining to the preaching of the word Of the calling of the Ministers of the word 1 The first is concerning the calling of the Pastors to whom the preaching is committed 2 The other is of the word that they are to preach I will therefore begin with the first For what cause saidest thou that the Pastors ought to be lawfully called to preach that word Matth. The cause is most euident For euen as in a kingdome well ordered there is no man which ought or may exercise any publick office but by the coÌ„mandement of the king so none ought or can bee accompted a true Pastor in the Church of God to preach his word except he be by him called with a lawful calling For how can wee beleeue that God ratifieth that which a mortall man doeth with vs vnlesse it be first certainly known that he hath his commission froÌ„ him Theoph. What is that lawfull vocation or calling Matth. Vocation of Ministers two-fold It is two-fold The one ordinary The other extraordinary Theoph. What is that extraordinary calling Mat. When any is called immediatly of God such as was the calling of the Apostles Theoph. What is the meaning of the word Apostle Mat. It is a Greeke word which signifieth sent and they were called by that name to declare their office namely because they were sent of God by Christ to preach the Gospell throughout the whole world Iohn 20. 21 Therefore Christ saide vnto them As my father sent me so doe I send you Theoph. Why callest thou that calling extraordinary Mat. Extraodinarie calling Because God vseth it extraordinarily and that onely for a time namely when the Churches are not yet setled and established as in the time of Christ when the Gospell was scarse known to any mortal maÌ„ Theoph. This therefore thou meanest after the Churches be planted and setled that ordinary calling should succeede the extraordinarie to the end it may haue the place in them Mat. Yea verily Theoph. Let vs now therefore entreat of that ordinary calling and first shew thou what it is Mat. It is two-fold Ordinary calling 1 Inward and 2 Outward Theoph. What is the inward calling Matth. That holy desire which any hath in the ministerie of the Church to serue the glorie of God wherewith he is mooued to prepare himselfe to the faithfull execution of that office when he shal be called thereunto with the outward calling Theoph. What is that outward calling Mat. The lawfull choise of a visible Church met together in the name of Christ For he hath promised that if but two or three bee gathered together in his name to be preseÌ„t in the midst of them After this maner were the pastors of the primitiue church called to the ministery this is the true dore of Christs sheepfold wherof mention is made in Iohn in these words Verily verily I say vnto you hee that entreth not in by Iohn 10. 1. the dore into the fold of the sheepe but climeth vp another way is a theefe and a robber Theoph. How manie things bee required that the choise of the Church may be lawfull Mat. 3. thinges required in the lawfull calling of a mimister Three first that there be a search triall both of the conuersation also of the learning of him that is to be chosen And this indeed is necessarily required in a minister as Paul expresly warneth Tit. 1. 7. A Bishop must be faultlesse as Gods steward not frowardly pleasing himselfe not angry nor giuen to wine no striker not couetous of filthy gaine but giuen to hospitality a louer of those that are good temperate iust holy sober holding fast that faithfull word which serueth to doctrine that he may also be able to exhort with wholsome doctrine and to conuince the gainesayers Theoph. Is the office of a Bishop the same with the office of a Pastor Matth. Yea altogether For when Paul calleth them by that name they bee put in remembrance of their duety as also by other names by the which they bee called euerie where in the Scriptures as Ministers Shepheards Elders Theoph Let vs therefore weigh the signification and reason of these names Mat. Bishop First of all the name of Bishop which signifieth an espiall or one that watcheth admonisheth theÌ„ that are called to the ministerie of the Church to watch and to haue their eyes alwaies set vppon the flocke committed to their charge that it be not corrupted either with ill manners or with false doctrine Minister Secondlie they are called Ministers or seruants of Iesus Christ that they may vnderstand that they serue not men but God and therefore ought with the more diligence to apply themselues to the execution of their function Shepheards Thirdlie they bee called Pastors or Shepheards to put them in remembrance that the flocke of Christ is continually to be fed with the word of God and to be looked vnto that the diuell which is a rauening wolfe enter not into it Finally they be called Seniors Elders or Ancients Elders to declare the grauitie of manners wherewith it is fit they should be beautified so as they may be free from all lightnesse and vanitie which for the most part is vsuall in young yeares Theoph. Therefore these sundrie names are not tokens of any degrees or dignitie Matth. No not so For Christ heretofore commanded this to his Disciples striuing among themselues for the primacie or chiefty that he which would be the chiefe among them should bee seruant to all Which indeede was not spoken for their sakes alone but is set forth as a rule to all Ministers of the Church Theoph. Thou hast now declared vnto me that first condition of the lawfull calling of Ministers I pray thee go on to the other Matth. Another is this that men come not to it by any corruptions or giftes but that it be free so as they that haue the power to chuse haue onely the glorie of God and the edification of his Church before their eyes Thirdly that he which is chosen haue a Church appointed vnto him for the executioÌ„ of his office whose dutie it is to looke vnto it diligently and carefully Theoph. If it fall out that hee which is chosen doe forsake his calling is he to bee accompted a Pastor or Minister Mat. No verily vnlesse peraduenture his health enforce him vnto it For otherwise hee is as worthie the name of a Shepheard as hee that hath layd aside all keeping and care of the flocke Theoph. Is it lawfull for him that is called to the Ministerie of the Church to leaue off that calling to take another Matth. It

of that sinfull woman and of the theefe Theoph. But Christ saith Math. 12. 32. that the sinne against the holy Ghost shall neuer be forgiuen Mat. Of the sinne against the holy Ghost He saith so indeed But the Apostle to the Hebrewes sheweth Heb. 6. 4. that it is impossible that such as fal into it should be renewed by repentance for that is the gift of God granted to them onely of whom he hath determined in Christ to haue mercy Theoph. But what is that sin against the holy Ghost Mat. These words Against the holy Ghost do sufficiently declare what it is namely wheÌ„ any after that he hath by the holy Ghost beene lightned with the knowledge of the truth of the Gospell standeth against that truth not for feare or through infirmitie but vpon wilfull malice For then wittingly willingly he resisteth the holy Ghost and maketh warre against him Theoph. How knowest thou that this is the sinne against the holy Ghost Matth. First it may be gathered of that which gaue our Sauiour Christ occasioÌ„ to speake of it namely that he might proue the Scribes and Pharisies to be guiltie of that horrible sin who sayd that the miracles which he did were wrought by the Deuill whereof notwithstanding they were not ignorant that God was the author and Christ himselfe by most certaine arguments did declare And his miracles they did maliciously disprayse in the hatred of his doctrine which they perceiued was manifestly confirmed by them From thence therefore it is plaine that they sinne against the holy Ghost that vpon set malice stand against the knowen truth Ad hereunto that by sundry places of the Scripture it appeareth that euery other sinne is forgiueÌ„ not excepting that which is against the doctrine of faith so as it be done of ignorance as it was with Paul when he persecuted the Church or through infirmitie and weakenesse as when Peter denied Christ Theoph. It is verily a wonder that so horrible wickednesse can enter into the minds of men vpon purposed malice to striue against the knowen truth Matth. It commeth to passe by the iust iudgement of God vnto those that haue long and much despised and set light by his most precious gifts namely his louing kindnesse and mercie in Christ the knowledge whereof notwithstanding he had vouchsafed them at length they be deliuered to the power of the Deuill that by steps degrees they may fall to that extreame and finall apostasie And because they are by it become like vnto Sathan namely when vpon knowledge and willfull malice they resist the truth they be no otherwise then himselfe depriued of all hope of saluation Theoph. Let vs now come to the other question WheÌ„ God forgiueth sinnes whether doth he it perfectly so as he remitteth the punishment and the fault Mat. Whether God remitteth the punishment the fault As God is perfect so doth he perfectly forgiue sins so as he neuer remembreth theÌ„ nor imputeth theÌ„ vnto vs. Fo so he saith euery where by his Prophets Isay 1. 18. Isay 44. 12. Mich. 7. 19. If your sinnes were as crimson they shall be made whiter then snow if they were as red as scarlet they shall be as woll I haue put away thy traÌ„sgressions as thick clouds thy sinnes as a mist He will lay aside our iniquities and cast all our sinnes into the bottome of the sea Ps 103. 12. As farre as the East is distant from the West so far doth he remoue our sins from vs. Neither is this any maruell for seeing the forgiuenesse of our sins is grounded vpoÌ„ Christ in whom they be fully punished God should be vniust if he required any thing further for them Theoph. But wee reade that Dauid suffered many punishments after that by the message of Nathan he was certified of the forgiuenesse of his adulterie An obiectioÌ„ against the doctrine of remitting the punishmeÌ„t fault For the child that was borne vnto him of Bethsheba died Moreouer also his sonne Absolom was raised vp against him which both made warre vpon him and defiled his wiues Which punishment was indeed denounced against him by the Prophet whereupon it seemeth to follow that God forgiueth the sinne but retaineth the punishment Matth. The answer to the obiection This is the doctrine of the Romanists from whence came the dreame of PardoÌ„s Purgatory fire as hath before bene declared of vs. Neuerthelesse I am glad it is so come to passe that we may fitly speake of it in this place For I will shew that it is most absurd in as much as it separateth those things which of their own nature do wholly hang together For if thou take away the fault there is no place left for punishment otherwise God should be vniust if he should punish whom he accouÌ„teth not faultie Moreouer seeing Christ himself in his owne body suffered the punishments due to our sins it is not to be doubted but that he hath discharged vs from the same euen as Esay expresly affirmeth in these wordes Verily he hath borne our griefs hath Isa 53. 4. caried our sorrowes we thought him strickeÌ„ wounded of God and humbled but he was wounded for our iniquities broken for our sinnes The chastisemeÌ„t of our peace was vpon him and by his stripes we are healed All we as sheepe haue gone astray euery one hath turned to his owne way and the Lord hath layd vpon him the iniquities of vs all For this cause also Paule saith Rom. 8. 1. That there is no condemnation to them that are in Christ Iesus Wherby it plainly appeareth that God wheÌ„ through Christ he forgiueth sins doth no lesse remit the punishment of them then the fault For otherwise our case were most miserable yea rather eueÌ„ now we were vtterly vndone the forgiuenesse of our sins is vnprofitable to vs if the punishment be retained Theoph. Why so Mat. Because we be vnable to beare the burthen of it for as much as it is infinit no lesse then the fault for they be of the same nature Theo. What thinkest thou of the afflictioÌ„s which God sendeth vnto vs euen after the forgiuenesse of sinnes Matth. I say they be not sent to be punishments of sinnes but to be vnto vs in stead of chastisements and corrections to humble vs and that we may be the wiser after for the Apostle saith 1. Cor. 11. 32. When we are chastised we are instructed of the Lord that wee should not be condemned with the world Theoph. Therefore the nature of afflictions be changed when as they be sent to the godly for they be not punishments of sins to satisfie the iudgements of God Matth. Thou sayest well he same is to be thought of the infirmities of the body which we know bee left vs not to be punishments of sinnes but an exercising of patience The same also is to be sayd of death which to vs is as a bridge

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

the Scripture vnderstandeth all the benefites of Christ but for the most part maketh mention of that only because it hath as it were the first and chiefe place Theoph. Let vs go forward What vnderstandest thou by that spirituall food which thou saydest came by the eating of Christes body and drinking his bloud Matth. Our spirituall foode in the Supper First peace of conscience namely because we are more more assured of the forgiuenesse of our sins promised by baptisme SecoÌ„dly the daily growth increase of the new man begun in vs in our Baptisme so as we haue power giuen vs to serue God better and to resist the temptations that are wont to call vs away from his obedieÌ„ce Whereupon followeth an effect of this spirituall food by name that we are coÌ„firmed daily in the hope of eternall life And by these things appeareth that which I haue said of the difference of the Sacraments that Baptisme doth testifie the beginning of our partaking with Christ and his benefites and the Supper the continuance and increase thereof Theoph. Now we are to come to the commandement and promise of the Sacrament Mat. Both be added presently after the words of institution Take eate drinke you all of this do this in remembrance of me Loe the coÌ„mandement it set down theÌ„ the promise This is my body This is my bloud For the meaning of these wordes is as much as if Christ sayd This bread and this wine doe so represent vnto you my body and bloud that they assure you receiuing the visible signes to bee indeede partakers of those things that be signified by them eueÌ„ my body bloud Theoph. But the words of Christ seeme not to haue that meaning but rather that the bread and wine are transubstantiated or turned into his body and bloud Matth. The exposition of Christes wordes The wordes themselues cannot beare it For if Christ meant to haue signified that he would haue sayd thus Let this be made my body or let it be changed into my body Theoph. What then were the meaning of Christes wordes if they were to be expounded according to the letter as they say Matth. They should rather signifie that his body and bloud were changed into bread and wine For if any saw the piller of salt whereinto Lots wife was turned out of all doubt he would say This thing that is this Piller of salt is Lots wife that hee might declare that she was turned into that Piller and such as heard those wordes would take them in that sence Theoph. I perceiue indeede that those words if they were to be expounded literally doe properly signifie as thou sayest Howbeit that sence agreeth not to the wordes of Christ Mat. Thou thinkest rightly and that former agreeth nothing more namely whereby transubstantiation is builded which indeed the very words do not beare yea rather out of it foure absurdities do follow Theoph. Rehearse them Mat. A consutation of the absurdities following vpon Popish transubstantiation 1 First if the bread wine be turned into the body and bloud of Christ there shal be no signes in the holy Supper and therefore it shall not be a Sacrament which indeed cannot be without a visible signe 2 Secondly Christes bloud shal be separated from his body which is most absurd can neuer be Moreouer the body of Christ should be infinite therefore he should not be a very man neither should he haue truely ascended into heauen by which opinion the chiefe points of our faith should be ouerthrowen Theo. Some do obiect that Christs body is now glorified at one the same time may be in diuers places Mat. This objection is vaine for when Christ instituted the Supper his body was not glorified Adde hereunto that the glorification hath not taken from it the nature of a true body but hath taken away the infirmitie and weaknesse of it which was very well obserued of one of the fathers For this cause Peter saith Actes 3. 21 The heauen must hold him vntill the time of the restoring of all things And the Angels in another place Actes 1. 11. So shall he come as you haue seene him go into heauen Theoph. Shew the fourth absurditie Mat. It is this that the wicked and hypoerites comming to the Supper should bee indeede partakers of the bodie and bloud of Christ which verilie were nothing else but to ioyne God SathaÌ„ together Moreouer contrarie vnto that which the Scripture expresly teacheth the vnbeeleuers should be saued For Christ affirmeth Iohn 6. Whosoeuer eateth my flesh and drinketh my bloud hath euerlasting life Theo. Against those who say the reprobatâ—â€¦ ã€ˆâ—Šã€‰ the Supper be partakers of Christes body bloud But Christ vnderstaÌ„deth those which eate his flesh drinke his bloud worthily For the Apostle saith 1. Cor. 11. 29. He that eateth this bread drinketh this cup vnworthely eateth and drinketh to himselfe damnation Mat. The Apostle saith not who so eateth the body of Christ drinketh the bloud of Christ vnworthely but hee that eateth the bread and drinketh the cup. For Christ should offer his body to be prophaned if he made the vnworthy partakers of it Moreouer his gifts be inseparably ioyned with his person and therefore it is impossible that any should communicate with his body but the same also must bee partakers of all his benefites eueÌ„ of euerlasting life For this cause Iohn saith 1. Ioh. 5. 12 He that hath the sonne hath life He that hath not the sonne of God hath not life Those foure absurdities recâ—â€¦ned vp by vs doe most manifestly ouerthrow the opinion of transubstaÌ„tiation against the which experience it selfe it for as much as the bread wine of the Supper if they be kept long do corrupt WhereupoÌ„ it is plaine that their substance it not changed Theoph. I do indeede perceiue that the wordes of Christ do not establish traÌ„substantiatioÌ„ or the turning of the signes into the things signified both because the wordes themselues cannot beare it and especially in that most grosse absurdities do follow thereupon But by what arguments canst thou proue that the expositioÌ„ brought by thee doth expresse the sence of Christs wordes and that that was his meaning Mat. Of the exposition of Christes words in the Supper Seeing there must be an exposition of them it is not to be doubted but that is true and proper which may be confirmed by the testimonie of the holy Scripture whereof no absurditie followeth But that which I haue brought is such therefore it is true and proper Theoph. If thou prouest these two points thou shalt verily ouercome Mat. First that exposition is confirmed by the testimony of the holy Scripture For Paule thus expouÌ„deth the words of Christ instituting the Supper The cup of 1. Cor. 10. 16 blessing which we blesse is it not the Communion of the bloud of Christ the bread which we breake is it not the

by faith Seeing therefore this spirituall eating is aboundantly sufficient to our saluation and is grounded vpoÌ„ the word of God it ouerthoweth that carnall eating which men by the example of the Capetnaits haue deuised to themselues froÌ„ the which also if it could be there is no other profite to be looked for but that which we do receiue by spirituall eating Therefore notwithstanding Christ in that place speaketh not of the sacramentall eating but of that which is by the word receiued by faith neuertheles it may ought to be referred vnto that because it is one and the same eating and therefore whatsoeuer is said of the one must necessarily agree to the other And indeed seeing the question is of the foode of our soules which is spirituall the meat is spirituall it followeth of necessity that the eating is spirituall euen as we can not nourish our bodies except earthly foode be visibly and sensibly eaten for the preseruation of this life Theoph. What doest thou properly vnderstand by spirituall eating Matth. How wee that be in the earth be partakers of Christ his body which is in heauen That Christ although concerning his humane nature he go not out of the heauens yet by the power of the holy Ghost doth communicate vnto vs his body and bloud and that by faith which is in stead of a spirituall hand and mouth by which wee receiue him and apply him vnto vs as hath bin more at large declared of vs in the chapter of Faith And this is the spiritual eating of christ by faith coÌ„trary to the carnal which som haue dreamed was with the bodily mouth insomuch as the very substance of the body and bloud of Christ was eaten with it Which is a most absurd deuise and yet it is no maruell that some are fallen vnto it For as the spirituall man when he heareth that the body of Christ is to be eaten and his bloud to be drunken vnderstandeth it spiritually for his spirituall hunger and thirst and therefore prepareth his heart by faith so contrariwise the carnall man thinketh nothing but carnally in all this matter and therefore prepareth the mouth of his body to deuour Christ But the saying of Austen is notable Why doest thou make ready thy teeth and belly beleeue and thou hast eaten Theoph But how can it be that Christ which is in heauen should truly communicate his body vnto vs that be conuersant vpon the earth Matth. That ought not to seeme maruelous vnto vs for if the sunne being a creature without life do by his beames communicate the effect and power of it vnto vs that liue vppon the earth by a much more strong reason may Christ which is the sunne of righteousnes by the immeasurable power of the holy Ghost truely make vs partakers of his body in the Supper to whom it is not harder to ioyne thinges together farre distant the one from the other then those that be most nigh Which indeed appeareth euen by that that it ioyneth together all the faithfull notwithstaÌ„ding they be scattered here and there to become one body whereof Christ is the head That also is shadowed in the Supper for the Apostle saith 1. Cor. 10. 17 We which are many are one body for all of vs are partakers of one bread Theoph. An obiectioÌ„ against spirituall eating But some obiect that if in the supper of the Lord we do only spiritually and by faith communicate with the body of Christ there is no great profite of it seeing that is daily fulfilled in vs by the ministery of the word receiued by faith Matth. It followeth not For there be diuerse helps ordained of God to the same end namely to further our saluation in Christ by the holy Ghost Euen as a good Phisition helpeth the health of the patient committed to his trust by sundry meanes Wherefore notwithstanding Christ receiued in the word by faith be alreadie spiritually eaten of vs yet neuerthelesse it is more and more fulfilled in the Supper by the which the Lord so worketh according to his promise that our hearts be more aboundantly inflamed with his loue confirmed in the hope of euerlasting life Theoph. Seeing then it is certaine that we are not otherwise partakers of Christ in the supper but spiritually and by faith it followeth that all they which come to it without faith haue no fruit or benefite by it Mat. That indeede is most true for by their vnbeliefe they refuse Christ whom God oftereth to them in the Supper Wherefore they be onely partakers of the signes and that to their condemnation seeing that so much as in them is they prophane and vnhallow that most holy spirituall banket prouided of God for his children whiles they come vnto it not furnished with that most precious garment namely faith wherby we are iustified before God made the sons of God and bee accompted worthie to sit downe at his table For this cause the Apostle commandeth that euerie 1. Cor. 11. 28 one should prooue himselfe and so eate of that bread and drinke of that cup. Theoph. What is the way whereby each ought to prooue himselfe Matth. Let him try himselfe and see whether hee haue faith which shall bee easie to perceiue by repentance as it hath beene said of vs in the proper place Whosoeuer therefore is not any way touched with repentance is altogether vnworthie to bee admitted to the Supper of the Lord. Theop. But what thinkest thou of him that hath some feeling of repentance notwithstanding it be little Matth. If it be so little that it shew not it selfe by turning vnto God and amendment of life it ought to be suspected for true repeÌ„taÌ„ce notwithstaÌ„ding it be weak doth alwaies shew it selfe by the outward workes In the meane time it is not to bee doubted but that as our faith is alwaies verie weake so the same is true concerning our repentance And this indeed is so in the most regenerate although diuersly for in some it is more in others it is lesse Notwithstanding it is so farre off that that weaknesse should driue vs from the holy Supper that it ought rather to spurre vs forward to come vnto it that by it wee might be strengthened in faith and repentance Euen as the sick man the weaker he knoweth himselfe to be should so much the more earnestly desire meate both to receiue nourishment and to refresh his strength Therefore they onely bee vnworthie to come to the Lords Supper that be ignorant and delight in their sinnes and continue in them for that spirituall foode doeth not as yet belong to them Theoph. But if such men come to the Supper what thinkest thou is to be done Matth. Ecclesiasticall discipline If their vnworthinesse be secret and hidden they ought to be left to the iudgement of God which will one day take vengeance vppon them but if it bee knowen by the order of Ecclesiasticall or Church discipline they ought to be

kept from it Theoph. What callest thou Ecclesiasticall discipline Matth. The order in the church instituted of God specially for two ends 1. Cor. 14 40 The first that the ministerie may be preserued that as Paule saith all things may bee done in the church decently and in order Also that sermons may be made and the sacraments administred vpon certaine daies at certaine houres and with due reuerence frequented and resorted vnto of such as haue ioyned themselues to the Christian church The other end is that the conuersation and doctrine of euerie one may bee looked into that such as haue giuen offences may be amended according to the degrees prescribed by Christ Yea if they be stubburne Matth. 18. to be at length excommunicated that is cut from the body of the Church that God himselfe bee not reproached and the flocke infected by their euill example Moreouer that if it be possible as Paule teacheth they may by that shame be called to repentaÌ„ce Theoph. Of whome ought that ecclesiasticall discipline to be ministred Mat. Of the Pastors of the Church whereunto are to be adioyned certaine Seniors or auncients for this end as necessitie shall require chosen of the Church Tâ—e summe of all Christian religion declared by a three-fold method or order Theoph. Thanks be to God from whom we haue receiued this benefit that we haue happily in my iudgement handled all the parts of Christian religion Now I would that thou shouldest draw the chiefe heades of it into a short summe before wee make an end of this our disputation Matth. That abridgement or breuiarie may be done in a triple or threefold method so as the first may bee profitable to the instruction of the godly the other to their comfort and the third to consist of both by making an opposition or contrariety of true religion with all other religions Theoph. Go to therefore declare the first Mat. The first epitome It shall declare the order of the whole booke which indeed may be brought to fiue heads or principall points the coniunction or ioyning together wherof sheweth what is the certainty and truth of euerie one of them and so of all Christian religion as it hath beene declared of vs. Theoph. Rehearse those chiefe points Matth. 1 The first entreateth of God 2 The second of man 3 The third of Christ 4 The fourth of Faith 5 The fift of the holy Ghost Theoph. It shal be so much the more easie to remember them because each of them may be applied to ech finger of the hand Declare them therefore to mee in order and shew mee the coherence and agreement which thou diddest attribute vnto them Mat. God First we must hold this principle that God seeing he is perfectly iust and perfectly merciful doth not onely shew his mercy but doth also declare his iustice Man This foundation being layd it followeth that man who oâ— his owne nature is a wretched sinner can not be saued from eternall death which he hath deserued except he haue some fit meane by the which the perfect iustice of God is satisfied But there cannot bee Christ found any other meane besides the merite of Christes death For by it the wrath of God being appeased there is a way made for vs vnto his mercy and therefore vnto eternall life But Christ shall profite vs nothing Faith except we be members of his body and so bee partakers of his benefites And both of these we obtaine by faith which indeede sheweth it selfe by good workes but namely by prayer Finally the holy Ghost The holy Ghost worketh this faith in the hearts of the godly by the preaching of the word confirmeth and keepeth it as well by that preaching as by the vse of the SacrameÌ„ts till at length he bring vs to euerlasting life Theoph. This is an excellent breuiary for in most few wordes and fit order it containeth the summe of ChristiaÌ„ doctrine to the instruction of the godly Now The second Epitome therefore let vs come to the other which thou saydest was profitable for the comfort of the faithfull Matth. That shal be set out in an order diuerse from the former but it may also be brought vnto fiue heads 1 The first is of repentance 2 The second of faith 3 The third of Christ 4 The fourth of God 5 The fift of eternall life And these also be ioyned together betweene themselues by a most neare baÌ„d for the confirmation of the saluation of the godly Matth. Shew me that band Mat. RepeÌ„tance First whosoeuer doth truly repent and that is easily perceiued when we serue God from the hart he hath faith But whosoeuer hath Faith is partaker of Faith Christ and his benefites And againe whosoeuer is partaker Christ of Christ and his benefites is iustified and made the child of God But whosoeuer is iustified and made God the child of God shall be deliuered from condeÌ„nation be partaker of eternall life Whereupon it followeth Eternal life that he which by good workes is assured of his repentance shall neuer perish but haue life euerlasting And those fiue staires or steps may be in stead of a ladder by the which we may clime eueÌ„ vp into the heauens to vnderstand certainely whether our names be written in the booke of life or not but the first onely is hard Theoph. Why so Mat. Because there is no little labour to be bestowed in the deniall of sinne that we may serue God from the heart but wheÌ„ a maÌ„ by the grace of God hath profited so farre there is very little labour behind From hence it is that sometimes the Scripture attributeth our saluation vnto workes namely to note vnto vs this order as wheÌ„ he saith Rom. 2. 6. Iohn 5. 29. God will giue to euery one according to his workes They shall come forth that haue done well to the resurrection of life Whereunto also that ought to bee referred which is sayd in another place Psa 119. 1 Blessed are they that walke in the Law of the Lord. Theoph. There is one doubt behind within me which seemeth to let that the godly caÌ„not be sure of their saluatioÌ„ namely because thereunto is required that they be sure of perseuerance continuing to the end without which Christ affirmeth that none caÌ„ be saued Neuerthelesse there be many found which in shew begin happily yea also haue long continued in the knowledge and confession of the truth who notwithstaÌ„ding do so fall from it that they neuer returne Matth. It is true indeed that perseuerance is necessary to saluation howbeit the Apostle affirmeth that Phil. 1. 6. he which hath begun the good worke in vs will perfect the same eueÌ„ vnto the day of Christ that is to the end of the battell And concerning them that fall away the words of the Apostle be manifest They went out from 1. Ioh. 1. 19. vs but they were not of vs

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