¶ THE GROUND of Christianity, Composed in manner of a dialogue between PAUL and TITUS, Containing all the principal points of our Salvation in Christ.  1. Peter. 3. 15. 
¶ Sanctify the Lord God in your hearts: and be ready always to give an answer to every one that asketh you a reason of the hope that is in you.  
AT LONDON; Printed by Robert waldgrave, and are to be sold at the sign of the Bear in Paul's Churchyard, by Thomas Woodcock. ANNO DOM. 1584.   

¶ To the right Honourable Lord, Frances, Earl of Bedford, one of her may sties most Honourable privy Council, Knight of the Noble order of the Garter: A. G. wisheth prosperity in this world, with increase of peace, mercy, and grace, and in the world to come life everlasting.  
ALbeit (right Honourable) the multitude of foolish Pamphlets, & frivolous toys, which in these our days are put in print, have brought almost no less contempt of the faculty of printing, than discouragement to those that woulds write more weighty matters: yet I thought it in conscience good for me to be no more thereby discouraged from attempting any thing, which may either tend to the glory of God, or benefit of his Church, then for a man to be squeamish to eat, because he hath seen another surfeit. It could not come in my mind (though it rolled too and fro towards many) unto whom to dedicate this rude and simple work of mine, rather than unto your honour, whose just & most deserved commendation, aswell in matters of religion, as also in all other politic affairs, as I spare presently to utter; (because to praise any man to his face▪ doth seem rather feigned flattery, then pure love) so the truth itself devoid of partiality, can not unjustly conceal, nor injuriously suppress. I could easily have procured unto myself many pulbacks, lets and hindrances▪ from attempting so adventurous an enterprise, had not the assured knowledge of your honours singular humility, in abasing yourself to them of lower degree; fully persuaded me to the contrary. Neither the worthiness of the writer, (who is as bold as blind Baiyard) nor the excellency of the work, (as it proceedeth from so base a workman) deserveth in any wise so excellent a patronage, but in that it redoundeth to the reparation of the ruins of Christ his Church, whereof as it hath pleased the Lord in mercy to make you a maintainer, so you will no doubt from Day to Day, and time to time, show yourself a notable favourer, yea, even of the smallest stones in the building, which (because they be neither graven with curious work, or polished with exquisite art) though some do rashly condemn, yet I know your honour will not reject▪ but rather will consider, that notwithstanding the chambers of Christ's church are in some places a trimming up with beautiful work, yet in some other places (the groundsel being scarce laid) strong oaken Timber, so it be sound, may do more good, then fine fir if it be weak. The work which I make bold at this time to shroud under your protection, is brief & pithy, framed in manner of a dialogue, handling all the chief points of Chrstianity, with many additions, no less profitable than necessary, for those that desire to be further instructed in many points, where I thought it most requisite and convenient. All men, yea even the simplest, have need now to get assurance of salvation to themselves, not by works without knowledge, (which bewrayeth intolerable hypocrisy,) but first by true faith grounded upon the rock of God's word, and then by works proceeding from the same; that they may be able to give an account of their faith, & to stop the mouth of the adversary in the day of trial. The false Apostles are already craftily crept in, which seek to undermine unstable souls, wresting and writhing the scriptures to their own damnation, whose judgement is just: for the Lord hath sent them strong delusions, that they should believe lies, that all may be damned which believe not the truth, but have pleasure in unrighteousness, & as they have not regarded to know God, so God hath delivered them up to a reprobate mind, to do those things which are not convenient. The chief respect and final end of this my small labour, according to my poor Talon, is to help the simpler sort, whom I know (the more is the pity) to be yet besotted with ignorance, whom I seek rather to instruct, because they be not skilful, then to confound the adversary, who is very subtle. Wherefore I present this small work unto your honour, as a token of my unfeigned good will, and great zeal towards you, being ready at all times, and in all places to perform all other duties, wherewith the Lord shall enable me, with no less fervent prayers to the Lerde for your health of body to his pleasure in this life, then cuntinuall supplications, for the placing of your soul and body in the heavens, with our chief Lord and Captain jesus Christ, among the angels and blessed saints, in the life to come, of which joy the Lord make your honour, and all those that love the c●mming of Christ▪ partakers, for the same Christ's same. Amen.  
Your honours most bounden; Alexander Gee.   
A Christian man's duty. The reward of sin. 
The ground of Christianity. In manner of a Dialogue, between PAUL and TITUS.  PAUL. 
WHat is the chiefest duty of a Christian man in this life.  TITUS. 
The chiefest duty of man, and not of man only, but of all the creatures in the world, in their nature is to set forth the 
a Gen. 1, 26. eph▪ 1, 6. exod. 9, 16. psa. 8, 1.  glory of God.  PA. 
How shall we perform this duty?  TI. 
To perform this duty it is necessary to know unto what death we by ourselves are subject, what great salvation God of his 
b Dent. 4, 37 & 7, 7, 8▪ ios. ●4. 2 psa 44. 3. ioh 15, 16. act. 13, 48, & 2●, 14. rom. 5, 6, & 9, 11, 1●, & 11, 7, 35. 1. cor. 4, 7. eph. 1, 4, & 2, 10. colo. 1, 12. 2 tim. 1, 9  free mercy hath given unto us through faith, and what thankfulness we own unto him for our deliverance.  PA. 
Tell me these things in order, first, what is sin, and what doth it deserve.  TI. 

c 1. joh 3, 4.  Sin is the breach of the law of God, contained in the ten commandments: and the reward of this sin is eternal death.  PA. 
Rehearse the ten commandments.  TI. 

d Exod. 20. 1.  God spoke these words and said, I am the Lord thy God, which brought thee out of the land of Egypt. etc.  Honour one only God. Images forbidden. PA. 
What meaneth this commandment, thou shalt have no other Gods but me.  TI. 
The meaning of it is, that I should acknowledge but 
a 1. Cor▪ 8, 4, 6 ephe. 4, 5, 6 1 t●m 2, 5.  one only God, that I should 
b Deut. 6, 13 math ●, 10.  honour & fear him, that I should 
c Math 22. 37 mark. 12, 30  cleave unto him, that I should not do after the abominations of any 
d Deut., 75 esay. 30. 22.  Idolatrous people, to worship stocks or stones, that I should not 
e zach. 13. 12 deut. 13. 2, 3.  hearken to any false Prophets, that teach their own fantasies, and not the word of God: that I should not seek to 
f Deut. 8, 10 & 18, 11, 12. esa. 8, 19 acts 19 13. gal. 5, 20.  any Sorcerers, conjurers, witches soothsayers, charmers, or any such: but that I should hearken unto 
g Mark. 9, 7.  Christ alone, and add 
h reve. 22, 18 19 prou 30. 6.  nothing to the word which he hath spoken, but put all my 
i jerem. 17, 5 & 18, 7.  trust in God alone, 
k Rom. 10, 13 psal. 50, 16 2 tim 2, 22  call upon him alone, 
l Malac. 10 math. 10, 28 luke 12, 5.  fear him alone, and 
m Math 10, 37 phil. 3, 7. 8.  love him above all.  PA. 
What meaneth the second commandment that we shall not make any graven image?  TI. 
In this commandment be contained three things: first▪ that we should not think God to be like either 
n Deut 4. 15 etc. act. 17, 27 esai. 40, 18, 25 esai. ●6. 3.  man or woman, gold or silver, or any other thing, and therefore that we make no image of God in any case. Secondly, that only 
o john. 4. 24.  in spirit and truth we worship God alone, and beside him none 
p Psalm. 97, 7 esa●. 44, 19 dan. 4, 18.  other, no Saint, no Angel, no creature, and therefore that we make no image of any other thing, either to worship the image itself, either God, Saint, or Angel, by the image, neither 
q Abac 2, 18 ier●. 10, 14, 16.  yet to this end, to be the better put in mind of God by the image. Thirdly, that we worship not God in any 
r Deut 12, 32 & 5, 32, ios. 1, 7  outward worship according to our own fantasies, but only as himself hath commaudded in his word.  PA. 
What meaneth the third commandment, Oth●● forbidden. The use of the Sabbaoth. that we should not take the name of God in vain.  TI. 
God chargeth us in this commandment these three things: first, that 
a Deut. 28. 58 59 p al. 8, 1 jere. 10, 6 2 ●hro 29, 13  we use with most high reverence the name of God whensoever we speak or think upon him. Secondly, 
b Deut. 18. 10 11, 12. esai. 8 19 & 47. 9 mal. 1, 3, 5 gal. 5, 20.  that we never blaspheme the name of God by conjuring, witchcraft, sorcery, or charming, or any such like, neither by cursing nor banning. Thirdly, that we never swear by the name of God in our common 
c Math 5, 35 36. iam 5, 2.  talk, although the matter be neue● so true, but with fear and reverence make mention of the name of the lord our God, 
d isaiah, 48, 1  in truth, in judgement, and in righteousness, to 
e josu. 2. 12. 2 2 cor. 1, 23 2 cor. 11. 31. gal. 1. 20.  the glory of God, or maintenance of brotherly love, or also before a 
f Ex 22, 11, 12.  Magistrate, in witnessing the truth when we are thereunto lawfully called. In which causes we must swear by the name of God lone, neither by heaven nor earth, 
g ler. 5, 7 & 22 16. amos 8. 14 ephe. 1, 5.  neither by ●ooke, Saint, nor Angel, nor any creature. As for Mass, Cross, Rood, or such other, we ought so to detest such manner of Idols, that they should not once be named among us.  PA. 
What meaneth the fourth commandment, Remember thou keep holy the sabbaoth day?  TI. 
The hallowing of the Sabbaoth day is, to rest from 
h Deut 5, 14 exod 16, 26.  our labour in our calling, and in one place to assemble ourselves together, and with fear and reverence, to hear, mark, and lay 
i Math. 13, 23  up in our hearts the word of God 
k Acts 20, 7 & 15, 21 & 13, 15 16. luke. 4, 16  preached unto us, to 
l Math 18, 19  pray altogether that which we 
m 1 Cor. 14, 15  understand with one consent and at the times appointed 
n 1 Cor. 11. 33 acts 2. 42 acts 20. 7.  to use the Sacraments in faith and repentance, and all our life long to 
o Num. 29 7. heb. 4. 9 10.  rest from sin and wickedness, that the Lord by his holy spirit may work in us his good work, and so Superiors honourable. Murder. Adultery. begin in this life that everlasting rest.  PA. 
What meaneth the fifth Commandment, Honour thy father and thy mother?  TI. 
The meaning of it is, that we should honour, that is to say, love, fear, obey, and relieve our 
a levit. 19, 3. & 3, 20, 22, 23. ephe. 6, 1, 2, 3.  Patents, or any other that are unto us in their steed, as our 
b Exo 2●, 28. rom. 13. 1, tit. 3, 1.  Princes, Rulers, & Magistrates, 
c Heb. 13, 17. 1. thes. 5, 12. 13  our Pastors, and teachers, our 
d Eph. 6, 5, 6, 7. tit. 2, ●, 10.  masters, and all other which are above us in any calling placed by God, the 
e Levi. 19, 32.  aged & grayheaded. And also all manner of superiors, that they may be honourable, they must put on a fatherly affection: and show themselves in deed parents in 
f col. 3, 19, & 4 1. eph. 6, ●, 9  defending and guiding their inferiors.  PA. 
The sixth commandment, Thou shalt do no murder, what meaneth this?  TI. 
First, the Lord God forbiddeth us herein, all 
g Gen. 6, 9 deut. 5, 17.  killing, 
h Mat. 5, 38, 39  fight, and 
i Col. 3, 12, 13.  quarreling, all 
k Leu. 19, 14.  reproaches, mocks, and ●aunts. Secondly, he forbiddeth all kill in heart, that is, all 
l levit. 19, 17, 18. mat▪ 5, 21. 22. 1. ioh. 3, 15.  anger, and malice, all desire of 
m Pro. 20, 22  revenge. Thirdly, on the other side he commandeth us to preserve life by exercising 
n Math 25, 35. 36▪ esai. 58, 6, 7 ezech. 18, 7.  the works of mercy and compassion towards our brethren, yea even towards our enemies. Fourthly, 
o Math. 5. 44. levi. 19, 18. uk 6, 17. rom. 12, 17, 18, 8, 13, 19  to love one another inwardly in heart as ourselves, yea even our enemies and them that hate us.  PA. 
What meaneth the seventh commandment, that we shall not commit adultery.  TI. 
We are forbidden herein, first all 
p Rom. 18, ●0 jevit. 19, 29 deut 23, 17.  adultery, formication, and all other 
q H●b. 22, 23 24.  uncleanness in our bodies. Secondly, all unpure 
r M●ch. 5, 28.  thoughts & lusts of the heart. Thirdly, all other things which might entice us to such uncleanness, as all 
s E●ai 3. 16, 17. rom. 13, 13.  unchaste behaviour, 
t Eph 4, 29. ephe 5, 3, 4.  filthy Where doom forbidden. Theft forbidden. Lying forbidden talk and songs 
a Deut. ●2, 11. esai. 3, 1●, etc.  wanton apparel, lewd and idle pastimes, 
b Eph▪ 5, 18.  gluttony, drunkenness, 
c Deut 22, 20 21.  houses of open whore doom, and whatsoever else may allure to uncleanness. Fourthly, on the other side he commandeth us to keep our bodies and souls 
d 1. Cor. 6, 15 19, ●0. 1. thes. 4 3, 4, 5.  chaste and pure, as temples of the holy ghost: or if the 
e 1. Cor. 7, 2, 9 heb. 13. 4.  gift of chastity be not given us, to use the lawful remedy appointed by God, which is marriage.  PA. 
What meaneth the eight commandment, Thou shalt not steal?  TI. 
In this commandment the Lord forbiddeth all 
f levit. 1●, 11 de●●, 5, 19 eph. 4, 28.  stealing and robbing in outward d●edes, all 
g 1. Thessa. 4, 6  deceit, all 
h Exo 22, 21.  lying and oppression, all 
i Deut. 2●, 14 ●am▪ 5, 4.  withholding of the labourer's hi●e, all 
k Deut. 10, 19  vn●urteousnesse to the stranger, widow, and fatherless, all 
l Amos. 2, 6.  gifts to pervert judgement, all 
m Levi. 19, 36. deut. 25, 13. p●ou. ●0, 10 mich 6, 11.  false measures, covetousness, and whatsoever wrongful dealing. And on the other side, he chargeth us that we be content with that 
n Pro. 27, 27 1 Tim▪ 6, 6.  portion of goods which the Lord giveth us▪ 
o Gen. 3. 19 phe. 4. 28. 2. ●he●. 3, 10  to apply ourselves in our vocation and calling, to get our own living, and to live of that which is our own.  PA. 
What meaneth the ninth commandment, Thou shalt bear no false witness against thy neighbour.  TI. 
Herein the Lord God doth command us: First, that we should never speak 
p pro 19 5, 9 & 21, 28.  falsely in witness bearing. Secondly, that not only in witness bearing, but also in no other matter we should, 
q E●h. 4, 25. p●a 25, 1, 2.  neither lie, flatter, nor dissemble. Thirdly, that we should never ●●l false tales 
r psal. 15, 3. pro▪ 25, 18.  behind our neighbour's backs, nor ●ear them of others, that we should never 
s Math. 7. 1 ●am 4, 12,  believe any evil spoken behind their backs, until we fully know the certainty. Fourthly, in private off●ntes to speak Light desires restrained. None can fulfil the Law. nothing, although it be true, to the 
a 1 Peter 4, 8 1 cor. 13. 7 pro. 11, 12  hurting of our brothers good name, if by 
b Math. 18, 15 16, 17.  private admonitions he may be won. Fiftly, on the contrary side, we must carefully and boldly testify all truth, whatsoever we know to the futtherance of justice.  PA. 
What meaneth the tenth commandment, Thou shalt not covet thy neighbour's house?  TI. 
Here in plain words God forbiddeth all inward 
c Rom. 7, 7.  desire whatsoever is unlawful to be done, which desire is not only sinful when we 
d Gen. 6, 5 & 8, 21. prou. 20. 9  consent unto it, but the very motion is enemy to God and banished from his presence, for it is unpossible those bodies should see God, which can nourish evil concupiscences in them, even as it is impossible 
e 1 Cor. 15, 50.  that corruption should inherit incorruption, or that flesh and blood in this similitude of 
f Ephe 4. 22 collos. 3, 9  old Adam should inherit the kingdom of God. So that by this commandment, most clearly we may see the image of that man that pleaseth God, even such a one in whom is nothing impure, neither in will nor nature.  PA. 
Canst thou fulfil all these commandements, without breaking any one of them?  TI. 
These are the commandments of almighty God, the perfect fulfilling whereof, 
g Rom 3, 23 24 & 8, 3, 4 & 11, 32 1 iohn 1. 8.  no fle●h can attain unto, no although I do all that I can, yet I break them daily, both in thought, word, and deed.  PA. 
What punishment doth God appoint for breaking any one of them?  TI. 
The punishment for the breaking of the least commandment even in 
h Math. 5, 28  thought, yea if it were but 
i jam. 2, 10. gal. 3, 10.  once in all my life, is the heavy wrath of God, Reward of sin. God is merciful and just. which hath no end, & 
a Deut▪ 27, 26. gall 3. 10.  his everlasting curse, which containeth all the torments that can be devised both of soul and body, and in the scripture is called by divers names, to express the pain, 
b Math▪ 10 28. & 25. 41 mark. 9, 4.  as hell fire the 
c Mark. 9 44.  worm that never dieth, utter 
d Math 22. 13. math. 25. 30.  darkness, 
e Apoc. 19, 20. & 20. 14.  burning lake, second 
f Apoc. 20. 6 & 21, 8.  death, damnation, and such like.  PA. 
Now I know what is sin, even the breach of the Law of God, and because of the excellency of God's majesty, which by sin is offended, I see the greatness of sin, and how it deserveth eternal death, of which without exception, by nature we are guilty But tell me now, is there no punishment in this life, by which we may recompense our sin.  TI. 
There is no sufficient recompense in the world, no goods nor multitude of riches, no liberality to the 
g ●uk. 17. 10.  poor, no whipping, nor 
h Col. 2. 23  scourging, nor hurt of thine own body, nothing that thou canst devise, so precious is the 
i Psal. 49, 8.  redemption of the soul, and the continuance for ever.  PA. 
Yea but God is merciful, will he therefore punish sin so sharply thinkest thou?  TI. 
God is in deed a God of all 
k 2 Cor. 1, 3. psal. 145, 8 psal. 86. 15 psal. 111. 4 & 116. 5 joel. 2 13. ion●s 4. 2.  mercies, & father of all consolations, whose loving kindness hath no end, and in the great riches of his compassions he hath appointed to make known the glory of his majesty unto his children: but God is also 
l Psa. 7. 9 & 11. 7 8. rom. 3. 4 iohn. 3. 33 2 chro. 12. 6 ioh▪ 9 19 esai. 45. 2● apo●. 16. 5.  just, & judgeth righteously, and therefore of justice and truth, he must punish such as through infidelity despise the riches of his goodness, and disobey the word of his glorious power, with that punishment which he hath appointed for sin.  PA. 
Seeing then this punishment must needs be suffered, are we in ourselves able to suffer and overcome How we may be delivered from God's anger. Salvation only in Christ. it.  TI. 
None is able to suffer and 
a psal. 130, 3 mal. 19, 25, 26. apoc. 6, 16, 17.  overcome this great punishment of sin, being only man.  PA. 
Sith that sin hath condemned us to eternal death without already in ourselves, tell me now how we may be delivered from the anger of God, and pains everlasting.  TI. 
Mark and I will tell thee, pray unto God to give thee understanding, and to be low in humility of spirit, I will declare the salvation of the Lord when we had sinned, and by sin had 
b Eph, 5, 5, 6 heb, 3, 17  provoked God to anger, and so were 
c Act, 26, 18 1. cor, 15, 22.  subject to Satan, hell, & condemnation, that the righteousness of God might stand, it was necessary that these things should be born and suffered, the anger of God, the tyranny of Satan, and the pains of Hell, which all followed sin, and therefore he that shall be a saviour for out sins, 
d Gal. 3, 13. 2. cor. 5, 21.  he must take this upon him, & in his own righteousness he must be delivered again from them  PA. 
For so much as the justice of God requireth, that sin be punished in the nature of man by which it was committed, tell me then, where shall we find such a saviour.  TI. 
The Lord 
e psal. 25, ●4 colo 1, 27.  lighten our eyes, that we may understand the 
f Eph. 3, 18  riches of his glorious mystery, the Lord reveal his secret unto us, the Lord make us s●e with all his saints, what is the height, the breadth, the length, and the depth, that we may sing unto him the praises of all his mercies. This saviour whom we seek for, who for our sins must taste 
g Heb, 2, 9, 10  death, and yet in the power of 
h Rom, 1, 4  his own righteousness must rise from death to life, he cannot be 
i psa, 74, & 49 ●, & 146, 3, 4.  found amongst the children of men. All the righteousness The Union of the two natures in Chris●e and causes of the same. 
a Pze. 14, 14. rom. 4, 1, 2.  of Abraham, Isaac and jacob, it cannot recompense the least of all my sins. Adam & Eve, while they 
b Gen. 3, 16, 17  were yet in integrity, they could not bear the sin of the eating of one apple which was forbidden them: yea the 
c jude. 6.  angels of heaven when they kept not their first estate, but 
d joh. 8, 44.  fell away from the truth in which they were created, they could not bear up their sin, but it 
e 2. Pet. 2, 4.  weighed them down to hell, and bound them for ever in the chains of darkness: so that in men and angels there i● no hope, but God that is 
f Ephe. 2, 4.  rich in mercies & who●e compassions have none end, he sent his own son in the 
g Rom. 8, 3.  similitude of sinful flesh to be a Redeemer, and to condemn sin in the flesh, so that this is the Saviour sent into the world, even jesus Christ the righteous, in 
h Col. 2, 9  whom the fullness of the Godhead doth devil bodily, that when there was no salvation in all creatures, God might 
i 2. Cor. 5, 19  be in Christ, and reconcile the world to himself.  PA. 
Seeing then the odds & variance is between the immortal God and mortal man, and that the mediator between them must needs have of the nature of both the parties, which are to be agreed, and also have ageement with both the parties, or otherwise he should have no mean to agree them, show me the reasons thereof.  TI. 
As it was necessary that Christ should be 
k Math. 3, 15. rom. 5, 1●. 2. cor. 5, 21.  god, or else he could not have been so perfect righteous as the law of God required, nor yet have borne the heavy burden of si●● so it was also necessary, that he should be 
l 1. Tim. 2, 5. rom. 1, 3, & 8. 2. g●l. 4, 4, 1, 10 2, 30. heb. 1, 10 11.  man, or else he had been righteous only to himself, and we through him had not been sanctified: for it could not be that we should All shall not be saved. What ïs true saith. have been partakers of his grace, if he had not been partaker of our nature; nor we could not have been free from the wrath of God, and rigour of his la, except our nature in him had felt his father's anger, and he perfect man for us had been accursed: For God had so appointed, that the soul that had sinned, it should die, and he is not 
a Num. 23. 29.  like unto man that he should repent, but the word that he had spoken, he would surely accomplish: and therefore that God might be righteous in his judgements, Christ was man like unto us, and so in our flesh offered himself unto death, as if he should have said unto his father, Execute, O God, thy judgements against man; and 
b Psalm. 40. 4 heb. 10, 7, 8.  lo, behold me a perfect man, I will be are them. And thus was our saviour jesus Christ perfect God, that he might be stronger than Satan, and take sin away and 
c Luke 23, 47 rom. 1, 3. 1. tim 15, 1. ioh. 4, 2. 1 pet. 2. 22.  perfect man, that we might have part of his redemption, who in all things was like unto us, sin only excepted.  PA. 
Sith Christ God and man hath thus paid the punishment of our sins, are we now all discharged before God?  TI. 
No, not every one shall be saved by Christ, but they alone that do believe, and in a 
d Ios. 3 16. 36.  true faith take hold o● his mercies, which believers are discerned from others by not walking 
e Rom. 8, 1.  after the flesh, but after the spirit.  PA. 
What callest thou this true faith?  TI. 
This true and lively faith is a full 
f Col 2. 2. 1 iohn 3. 2. eph, 3, 2 & 1, 18 rom 3. 38. 39  persuasion and assurance of my 
g Rom▪ 10. 9 ephe. 3, 17, 18.  heart, grounded upon the 
h Rom. 4, 3▪ & 10. 8 & 1▪ 16  promise of God, and wrought in me by the holy 
i Eph. 1, 17, 18 1 cor. 1. 22 & 5, 5. 1 cor. 2 10 & 2, 4, 14.  Ghost, whereby I am fully assured that whatsoever Christ hath wrought for man's salvation, pertaineth Sins forgiven and punished. Christ's righteousnes●● i● ours▪ not only to others, but even to 
a Eph. 3▪ 17▪ 18▪ 19  me, and is wholly mine, as surely as if I myself had performed the same in mine own person.  PA. 
How can it be that thy sins are forgiven thee, and yet according to God's truth, fully punished with that punishment which God hath appointed for sins?  TI. 
By this my true faith, I see my sins both to be forgiven, & yet fully punished: for in jesus Christ to satisfy 
b 2 Corin. 5. 21. rom. 3. 25. 26.  God's justice, they be 
c 1. joh. 2. 1. 2. galat. 3. 13. rom 4. 25.  fully punished, & yet to me they be 
d 2 Cor. 5. 19  forgiven, because in me they be not punished, but in Christ for me, to set forth God's mercy, and therefore shall never be laid to my 
e ●sai. 50. 8. rom. 8. 33.  charge. In this manner therefore I see the Lord my God to be most merciful and just.  PA. 
Yea, but although the punishment of thy sins be paid in Christ, yet seeing there can no unrighteousness dwell with God, how canst thou stand before God's judgement seat as righteous, seeing thou haste no righteousness but such as is stained with so many sins.  TI. 
I stand as just and righteous before the throne of God, not clothed with mine own righteousness which I have wrought in mine own perperson, but with the 
f 1 Cor 1 30. 2. Corin. 5. 27.  righteousness of jesus Christ, which righteousness being taken hold upon by a 
g Abac. 2. ●, rom. 3. 28. ios. 3. 18. gal. 2. 16. & 3▪ 11. eph. 2. 8.  true and lively faith, is made mine. Thus am I just in the sight of God, not in respect of mine own works which I have wrought, but taking hold upon Christ's works to be mine by faith.  PA. 
Doth not this make men run into all sin and wickedness.  TI. 
No, for this true faith, as soon as it is wrought The sum of our faith. One God in distinct persons. in us through the holy 
a joh. 3. 3. 5 eph. 4. 20▪ 21. 8. col. 3. 9 10. rom 6. 6. & 12. 12.  ghost, doth frame our hearts anew, and causeth us to 
b Rom▪ 7. 23.  detest, hate, loath, and abhor sin in all men, but specially in ourselves, & make us to have our whole 
c Rom 5. 11.  delight and joy in those things which be agreeable to Gods will, and causeth us also to 
d Rom. ●. 11. 12. mat 7. 17. ioh 15. 5.  express the same in our life and conversation, or el●e it is no true faith, but a 
e jam. 2 17.  dead faith.  PA. 
Rehearse the ●umme of this faith.  TI. 
I believe in God the father almighty, etc.  PA. 
Why makest thou mention of God the Father, God the Son, and God the holy Ghost, seeing there is but one God?  TI. 
As the scripture teacheth us most plainly that there is but one God, so likewise it teacheth us, that in this dinine essence three persons do subsist, being in deed distinct in their several properties, the father, 
f Ma●h 3. 16. & 28. 19 1. ioh. 5. 7.  the son, and the holy Ghost, which three persons are one God 
g Act. 17. 22. deut▪ 4. 12. 1. cori. 12. 11.  eternal, infinite & most perfect in itself. And when God shall give us such eyes as shall be able to see the glorious majesty of his Godhead, than we shall have also such heavenly wisdom as shall easily perceive the distinction of the persons. In the mean while we will believe the truth of his eterna●l word, and hate and detest all contraty heresies.  PA. 
God grant unto us all this sobriety. But tell me now, what believest thou concerning God the Father?  TI. 
first I believe that God the Father through Christ, into 
h Io●. 1. 12. rom. 8. 1. 11. galac. 3. 26.  whose body I am grafted by faith, is not only a 
i Rom. 8 25. 16 2 Corin. 6. 18.  father of other faithful, but even my father, and therefore loveth 
k Rom. 5. 8. 9 ●s●. 54. 6. 7. 8.  me. Secondly, that he Christ God and man. Christ our Lord and Saviour. is almighty, that is, that he hath all 
a Esa. 45 5▪ 6. 7. 12 & 46 10. 11.  power in his hand, guiding and ruling all things, so that nothing can be done in 
b Amos. 3. 6. psa. 139. 7. 8. 9 10.  heaven, earth nor hell, without his providence.  PA. 
What believest thou concerning God the Son?  TI. 
I believe that jesus Christ is one God, 
c Rom. 9 5. 1. ●●h 10. 11.  in sub stance with the Father and the holy Ghost, took 
d Rom. 1. 3. math. 1. 20.  flesh of the virgin, and is become perfect man, as I am, in all things, sin only excepted, 
e Heb. 2. 14. 15  and in my nature hath wrought for me whatsoever is needful for my salvation.  PA. 
What meaneth the name jesus?  TI. 
jesus is as much to say, a 
f Math. 1. 21.  Saviour, because he hath saved his people from their sins.  PA. 
Why is he called Christ?  TI. 
Because he was ordained of the Father, and was anointed of the holy 
g Eph 4. 7. ioh. 3. 34. luk. 4. 18.  Ghost the highest prophet and Doctor, which hath opened unto us the secret counsel, and all the will of his Father concerning our redemption and deliverance, and the 
h Heb. 9 26. 28. & 7. 25.  highest priest, who with one sacrifice & offering of his body, and no more, hath appeased God's wrath, bought us again, and continually maketh intercession for us to his Father, and a king which governeth us by his word and his spirit▪ and defendeth and keepeth the salvation which we have gotten by him.  PA. 
In what respect sayest thou that he is our Lord.  TI. 
Not only because we are his creatures, but chief because he buying 
i 1 Cori. 6. 20.  again our bodies and souls from sin, not 
k 1. Pet. 1. 18. 19 Act. 20. 28. Apo. 5. 9  with gold nor silver, but with Christ is our Lord. Suffered under Ponce Pilate. Crucified dead and buried. his precious blood, and also delivering them from the captivity and tyranny of the devil, to set them in full spiritual liberty, and to lead and govern them as a spiritual king, and to make them partakers with him of his heavenly kingdom, hath 
a Mala. 1. 6.  claimed us for his own proper Servants and peculiar people, which he hath won to himself, and can by right belong to none other Lord or master.  PA. 
What meanest thou when thou sayest, He suffered under Ponce Pilate.  TI. 
Because the manner of death which men do suffer by the sentence of the judge, and under the title of justice, is more 
b Deut. 21. 23. philip 2. 8. gal. 2. 13.  shameful, slanderous, and terrible, then if a man should die naturally in his bed, therefore Christ took on him our person to show himself before an 
c Psal. 2. 2. act. 4. 27. 28.  earthly judge, and to be condemned by the 
d Math. 27. 26. iohn. 19 1. 13. 19  mouth of Pilate, he being then judge, that thereby we might be cleared before the judgement seat of God.  PA. 
What meanest thou when thou sayest Christ was crucified, dead, and buried.  TI. 
I mean that he paid the whole and full satisfaction for our sins, which he took upon him he was bound, to unbind us, condemned to 
e Esa. 53 12. Rom. 1. 8. 1. Pet. 2. 24.  deliver us; he suffered great and infinite shame, to deliver us from all confusion; he was nailed 
f Colos. 2. 14. luk. 23. 33.  on the Cross, to fasten thereon our sins, he died and sustained the curse and malediction which was 
g Gal. 3. 13. 14.  due to us, to appease the wrath of God for ever by his only oblation once made, he was 
h Math. 27. 57 58. mark. 15. 43. luk. 23. 52. ioh. 19 40.  buried to approve and verify his death, and to vanquish death, even to the house thereof, that is to say, even to the grave, wherein he felt no corruption, to declare How Christ descended into Hell. that even in dying, he had overcome and vanquished death.  PA. 
What meanest thou concerning this, that Christ descended into hell?  TI. 
I mean that (whether we do take this word Hell, for 
a 1. Sam. 2. 6. Psal. 18. 4 & 9 13 & 30. 3. act. 2. 24.  death itself, and for the extremest and greatest perils, dangers, and griefs, dolours and anguishes, that a man can suffer here in this world, and whereby he may be brought unto his death, and consequently for 
b 1. Cor 15. 55  the sling and power of death, for the judgement and wrath of God, and for the bottomless pit of all miseries & calamities: when our Saviour Christ was so outrageously dealt withal, when he did sweat 
c Luke 22. 44.  blood, when his soul was heavy, even unto he 
d Math 2●. 38.  death and when he was hanged most opprobriously, despitefully and heinously betwixt two thieves, as 
e Math. 2●. 46. psal. 22. 1.  forsaken of God and all creatures, without aid, help, or comfort, and so hanging on a tree, did give up the ghost, bearing the cuisse, and anger of God, which is a very hell, & feeling upon him the condemnation, pains and torments that were due unto us for our sins) then when the in deed down into hell, which thought to overwhelm him, but it could not, because h●e was both without sin, and also the true and natural son of God. And doubtless most especially he descended into hell, when he did by his divine power make all the elect, whose souls were in Abraham's bosom, to feel 
f joh. 5. 25. 28. & 11. 25. 26. rom 14. 8. 9 Colo 1. 15. 14. 19 20.  the efficacy, strength, and virtue of his death that he suffered for them, & the fruits of his passion and bloodshedding. But on 
g 1. Pet 1. 19 joh. 8. 24. 1. cor. 15. 54. 55. heb. 1. 14. 15.  the other side, he went unto the hell of the damned, when they did feel and understand through his The Fruits of Christ's death. Christ's resurrection. Christ's ascension. godly might, that they were deprived of the merits of his death and passion, and of the grace, health, & salvation, purchased unto his elect and chosen children.  PA. 
What fruit hast thou by this death of Christ?  TI. 
first, I believe that this death and punishment which Christ suffered, is 
a Heb. 9 12. 13. 2. 28. 1 pet. 2. 1. 1. ●ohn. 2. 2.  the appeasing of God's wrath, and a full satisfaction to God for all my sins. Secondly, that 
b Galat. 5. 24. rom. 6. 6. 7. 8. 11.  as he is dead for sin, so he will cause sin to die in my mortal body.  PA. 
What pro●it hast thou by the rising again of Christ?  TI. 
first, I am assured by his rising again from death, that he hath 
c 1. Cor. 15. 55. 56. rom. 8. 33. 34. rom. 4. 25.  overcome death, hell, and sin, and hath finished my justification. Secondly, that as he is risen from death, so he causeth me as a member of him to 
d Rom. 6. 4. colos. 1. 2. 3.  rise from sin and delight in righteousness. Thirdly, he rising again by his own power never to die any more, is a sure pledge to me, that 
e 1. Cor. 15. 16. 20.  my body shall in like manner rise again, and be quickened in him for ever.  PA. 
What is the meaning of this, that Christ ascended into heaven?  TI. 
Christ as touching his manhood is 
f Act. 1. 11. & 3. 2.  only in heaven, but in his 
g Math. 28. 20.  Godhead and comfort of his hol● spirit he is with us to the end of the world  PA. 
What good gettest thou by the ascending of Christ into heaven?  TI. 
First Christ his ascending into heaven is a su●e pledge unto me, that 
h joh. 14. 3. phil. 3. 21. collos. 3 4. 1. thes. 4. 17.  I shall in like manner as a member of him, by his power be received into heaven in the same nature wherein he is ascended. Secondly, Christ's ascension. judgement. Holy Ghost. Catholic Church. Christ having ascended into heaven maketh 
a Rom. 8. 34. heb. 9 24. 1. joh. 2. 1. 2.  continual intercession for me.  PA. 
What is the meaning of this, that Christ sitteth at the right hand of the Father?  TI. 
Christ sitteth at the right hand of the Father, that is, hath 
b Mat. 28. 18. ephe. 1. 28. 21. 22.  all power given him of the father over all things.  PA. 
What fruit dost thou receive by this, that Christ shall come to judge the quick and the dead?  TI. 
To me that am a member of Christ, it is a singular comfort, 
c Math. 24. 31. & 25 34. luk. 21. 27. 28. 1. The. 1. 10.  when I know that none shall be my judge, but he that is my Saviour: but terrible it will be to those that flee from Christ, 
d Math. 25. 41. luk. 21. 25. 26. 2. Thes. 1. 8.  when they shall see him come to judge them, whom they in their life time refused to be their Physician and Saviour.  PA. 
What believest thou concerning God the holy Ghost?  TI. 
I believe that God the holy Ghost dwelleth in my heart, as the 
e Rom. 8. 9 11. 15. 16. 17. gal. 4. 6. eph. 1. 17. 18.  seal of mine election, and persuadeth me that Christ's benefits are all mine, and worketh in me that I die unto 
f Eph 4. 23 24. collos. 2. 11. 12. 13.  sin, and live unto righteousness.  PA 
Now tell me what callest thou the Catholic Church?  TI. 
The catholic Church is the 
g Rom. 8. 29. ephe 1. 10. 11. 12. math. 16. 18. ioh. 10. 16.  whole company of true faithful people, which ever were since the beginning of the world in all places, which also be now, and shall be to the end of the world: of the which number I believe that I am 
h Rom 8. 16. 2. cor●n. 13. 5.  one, I believe that God 
i 2. Tim. 2. 19  knoweth them all, and hath a most tender care over them, and that he hath and will Communion of Saints. Forgiveness of sins. Resurrection of the body. take them all unto his ●lory.  PA. 
What callest thou the Communion of Saints.  TI. 
The communion of Saints, is the society that we which believe have with God, through Christ jesus▪ and which all we have one with another, as 
a 1. Cor 12. 13 & 10. 17. eph. 4. 15. & 5. 30. col. 1. 18. rom. 12. 5.  members of our head jesus Christ, whereby we are 
b Luk. 11. 28. gal. 6. 2 ph▪ 2. 1. 2. 3. 4.  ready to communicate all God's benefits both spiritual and temporal, to the mutual help and comfort one of another, according to the mea●ure of faith which we have received of God in this life.  PA. 
What is it to believe the forgiveness of Sins?  TI. 
I believe that jesus Christ hath wholly 
c 1. joh. 2. 2. col 1. 14. 19 20. 21▪ 22. 1. Gor. 1. 30. esa. 53. 4. 5. 8. 12. rom. 3. 23. 24 25. & 5. 8. ●. Cor. 5. 19  appeased God for my sins, and paid the full punishment due to them, and therefore that they be freely forgiven me, and shall never be laid to my charge.  PA. 
What believest thou of the resurrection of the body?  TI. 
I believe that after this life ended, my soul 
d Eccles. 12. 7. Luk. 16. 22. & 23. 43.  shall go to God that gave it, and that my body shall rest i● the grave till the appointed time, and then I shall 
e job. 19 26. 27. 1. Cor. 15. 42. 43. 1. Cor. 15 53. 1. thes. ●. 13.  see God in my flesh, I myself shall see him, and mine own eyes shall look upon him, even in this body, made glorious and without all corruption like unto the body of Christ  PA. 
What is that thou sayest of life everlasting?  TI. 
I believe that when God shall 
f job. 19 25. Dan. 12. 2▪ joh 5. 28 〈◊〉 11. 24. phil 3. 11. 1. the. 4. 14.  raise again this body, and join again in one, my body and soul, that then my body shall be without all corruption, no more subject to any change, but that Life everlasting. Of ourself will. The Sacraments defined. death itself our last enemy shall be taken away, & swallowed up in victory, and I shall live, so 
a Luk. 20. 36. apo. 20. 5. 6. rom. 6. 11.  that I shall never die. God strengthen us by his spirit in the inner man▪ that we may be able to comprehend with all his Saints, what is the length, the breadth, the height, the depth, that we may know the Law of Christ, and be filled with all fullness of God  PA. 
The Lord increase this saith in us. But tell m●, have we this faith in our own power to believe of ourself will.  TI. 
No, but saith is the gift 
b ●●h. 2. ●. phil●. ●. 29. 2▪ Thes. 1. 3. & 3. 2.  of God, even as our salvation likewise is, and of ourselves there is not one of us that can so much as name the Lord jesus, but it is wrought in 〈◊〉 by the holy Ghost 
c joh. 17. 20. Rom. 14. 17. 1. tim. 3. 15. 1 Cor. 1. 21.  through the preaching of the word, confirmed, and made strong through the use of the same word and Sacraments.  PA. 
What call●st thou Sacraments?  TI. 
Sacraments be 
d Gen. 17. 11. Exod. 12. 3. 4.  outward signs ordained of God for the greater assurance and strengthening of our faith, being unto us 
e Rom 4 11.  sure pledges of those benefits of our salvation which we receive in Christ to be outs, and are represented unto us ●y the outward signs of water in Baptism, and bread and wine in the Supper. They serve also for a mark of our profession, whereby we differ from other people which be heathen.  PA. 
How many Sacraments be there?  TI. 
There be two 
f 1 Cor. 10. 1. 2 ioh. 19 34.  Sacraments, that is to say, Baptism, and the Supper of the Lord.  PA. 
What strength of faith have we through our Baptism?  The use of Baptism. Of the Lord's Supper. TI. 
Baptism is a seal and token by which God will have me assured that 
a Mark. 1. 4. act. 21. 16.  my sins are forgiven me, and that my life is acceptable in his sight▪ for as the water washeth away the filthiness of the body, even so should I through the holy Ghost be thereby fully certified that the 
b Act. 22. 16. eph 5. 26. tit. 3 5. 6. 1. Pet. 1. 2. & 3. 21. 1. job. 1 7. 8.  blood of Christ being sprinkled upon my soul by the 
c Act. 15. 9  hand of faith, hath washed away both the guiltiness of my sin, and the punishment due to the same. And as after our outward washiug the body is more comely, so after our Baptism the spirit of God worketh in us that sin 
d Rom 6. 3. 4. 5. 6. etc.  is dead in our mortal bodies, and we be risen up into 
e 2. Cor. 5. 17. gal. 5. 24. 25.  newness of life, and in whom soever baptism hath not this work, he may well have the name, but in deed he is no Christian.  PA. 
What strengthening of our saith do we find in the use of the Lords Supper?  TI. 
The Supper of the Lord doth through the holy Ghost strengthen my faith, that I should not doubt, but as surely as I receive the bread, & wine into my body to become of perfect substance with my flesh, 
f 1. Cor 1. 30. & 10. 16.  so Christ hath given himself wholly to become mine, and nourisheth my soul to everlasting life, 
g Rom. 4. 25.  his death and passion is my deliverance from sin, his 
h 2. Cor 5. 21.  righteousness is my justification: even so surely confirmed unto me, as if I myself had performed in mine own body that most holy obedience unto his father, which he alone fulfilled. Thus I receive the Sacraments as signs and seals of the righteousness that is by faith.  PA. 
Are not then the bread and wine in the Supper of the Lord, turned into the body and blood of Christ?  No transubstantiation. Preparation to the Lords Supper. TI. 
The bread and wine as touching their nature and substance, are 
a Mat. 26. 29. mat. 14. 2● 1. cor. 1● 〈◊〉 1●. & 11. 〈◊〉 2●. 28.  not turned, but as touching the use of them, they differ from common bread & wine, in that they are appointed of God to serve unto us as 
b Rom. 4. 11.  seals and pledges of those benefits which Christ to his body wrought for us.  PA. 
Now then for as much as the lords Supper in respect that it is holy, it must have the guests holy, and it refuseth them that be profane, and in respect that it is mystical, it must have such guests which are able by their well practised senses, to distinct the inward mysteries from that which appeareth to the eyes: and in that it hath a remembrance, it requireth a mindful heart of the good turn received. Tell me therefore in what manner oughtest thou to prepare thyself to the receiving of th●se mysteries?  TI. 
In preparing myself to receive the Supper of the Lord, I ought diligently to observe these three things. First, to 
c 1. Cor 11. 28  examine myself whether I 
d 2. Cor. 13. 5.  stand in saith or no, which I shall know if I feel my 
e 2. Cor. 1. 21. 22. & 5 5. eph 1. 13.  heart 
f Rom. 8. 15. eph 3. 12.  assured by the spirit of God, that the 
g 1. joh 1. 12.  punishment of my sins is fully discharged in Christ: and that whatsoever he hath done pertaineth not only to others, but even 
h isaiah. 53 6. 7. 8. 9 etc. eph 3. 17. 1. tim. 15 16.  to me. Secondly, to examine myself, whether I find myself inwardly 
i 1 Cor. 4 4. ioe. 2. 12. 13. mat 26. 15. 2. co●. 7. 10. 11.  sorry for my sins, with an inward hatred and loathing of sin, and an 
k Rom 6. 4. 5. 6. 7. 8. & 8. 11. phi. 3. 13. 14.  earnest desire and sure purpose wholly to conform myself to the will of God's word. Thirdly▪ i● any offence be betwixt others and me, that I 
l Mat 5. 23 24.  reconcile myself unto them. All these things, although they ought earnstly to be considered in the whole course of our 
m Lu. 1. 74. 75.  life, yet Our works imperfect. True causes of well doing. then especially when we come to the Supper of the Lord.  PA. 
Sith that this is then the doctrine of salvation, that when we were dead through sin, God of his great mercy sent his son to be made man, to die for our sins, and to fulfil all righteousness, 
a Math. 315.  that he might bring again life into the world, and so give that life unto every one whosoever should receive the holy Ghost to believe, that so we might be saved by faith, who before were condemned by our works. Whereto then now serveth our well-doing, or what availeth it to do good works?  TI. 
True it is, our good works deserve 
b isaiah. 64. 6. pro. 35. 7. psal. 16 2.  nothing at God's hand, for in his sight our good works are not good, and all our righteousness is like a defiled cloth, and were they never so many, yet by them God receiveth nothing at our hands, and all our well doing extendeth not unto him: and therefore if we will ask any thing by works, we must ask of them of whom we have deserved it, at the hands of God we can ask nothing, and therefore as touching merit, we will let our works alone, but we have greater causes of well doing, and which ought more to enforce us, than either life or death: we must do well, first to show our thankful 
c Rom. 6. 11. 12. & 12. ●. 1▪ pet. 2. 5.  hearts to our Saviour Christ, & to testify our love towards him, with keeping his commandements: by which works, we make our election more certain unto ourselves. Again, we ought to do well, that our example may call our brethren unto righteousness that they also may become with us of the household of faith. But the greatest cause of all other is, that in our well-doing we ●et forth the 
d Mat. 5. 16. 1. Cor. 6. 20. 1. pet. 2. 12.  glory of God, and What is required in good works. Five things to b● observed Prayer. his holy name is praised in our good works. This aught to be so precious in our eyes, that ten thousand hells and heavens should not so much move us. This is the excellency of verve, that God in it is glorified, and this is the great horror and confusion of sin, that God in it is dishonoured.  PA. 
What works, callest thou good works?  TI. 
Our good works can never be good and acceptable in the sight of God, unless in doing them, we keep these two things: first, that they be framed according to the 
a Ephes 2. 10. Colo. ●. 20 21. tit▪ 1. 14 deut. 12. 32. ●sai. 29. ●3. mat 15. 9  will of God's laws and commandments. Secondly, that they proceed from an heart 
b Rom. 24 23. heb 11. 6.  purged by faith. If either of these two points be lacking, our works are abominable in the sight of God, although they appear never so glorious in the sight of men.  PA. 
Because prayer is our especial means which God will have us use to increase in faith, tell me what belongeth to true prayer?  TI. 
It is requisite in true prayer, that we observe these five things. First, that we make our prayers 
c Psal. 56. 15. & 81. 9 rom. 10. 13. ●am. 1. 5. math. 4. 10.  only to God 
d joh 14 13. & 15. 16. & 16. 23.  through Christ, and not to Saints. Secondly that we be inwardly 
e 2. john. 5 14. joh. 4 23 24. Psal. 51. 17. & 145. 18. 2. ero. 20 12. math. 1. 7. rom 8. ●6.  touched with the need of the thing we ask, having our mind wholly bend thereupon, and not carried away with buy thoughts. Thirdly, that our prayers be grounded upon 
f ●am 1. 6. math. 11 24. 1. john. 5. 15.  God's promises, with full assurance that they shall be granted, so far as the Lord doth know them to be meet and needful for us. Fourthly, that we 
g Luke 18. 1. 2. 3 & e rom. 12. 12. 1. thes. 5. 17. Col 4. 2. eph 6. 18.  continue in prayer although we obtain not our requests as the first. Fiftly, that we ask not those things which we think 
h ●am. 4. 3. rom. 8. 26.  good in our own fantasy, but 
i 1. joh. 5. 41.  only that which God commandeth The Lord● Pr●yer. The manner and order how we ●hould ●ra●. us to ask of him, all which things be contained in the 
a Math. 6. 9 luke 11. 1. 2.  Lord's prayer▪  PA. 
Rehearse the Lords prayer.  TI. 
Our Father which art in heaven, hallowed, etc.  PA. 
What desirest thou in this prayer?  TI. 
Mark, and I will show thee in the form of a prayer.  PA. 
Say on.  TI. 
O almighty and eternal God, which vouchsafest that we as it were thy heavenly children, should every one of us call thee our heavily 
b Math. 23. 9 eph. 5. 20. & 4. 6. col. 1. 12. heb. 12. 9 1. ioh. 3. 1. esai. 63. 16. 1. Petition.  farther, grant that thy holy name may be glorified among us, 
c Psa. 145. 1. & 113. 2. 3. rom. 11. 36 & 1. 20. & 16. 27. esai. 40. 21.  ●irst in the reverent contemplation of thy excellent works in heaven, and in earth: Secondly, because most properly, lively, and comfortably t●ou h●ste made thyself known unto us by thy holy 
d Deut. 4. 32. eph. 4. 6.  word, & especially by thy promise of grace, & freely pardoning and receiving us into thy favour for Christ jesus sake. Thirdly, 
e Rom. 22. 24. rom 1. 9 & 14. 15. 16. 1. cor. 2. 6. 11. 1, ich. 4. 13. esa. 52. 5. ezech. 36. 20. ●. Petition.  in that thou by the working of thy holy spirit, dost effectually frame our hearts to love righteousness and hate iniquity. Grant that thus in all things thou only may●st be had in honour▪ & all other set aside. Grant that thy kingdom may flourish, that is, that thy holy spirit may bear rule within us to all heavenly delight, and that thy holy word may have the pre-eminence to be our only law of righteousness, which we may all obey. Grant that the kingdom of thy grace and mercy may reign continually in our hearts, so that we may be partakers of the realm of thy glory and majesty 
f Math. 32. & 5. 19  Declare thyself Lord and King over thy whole Church, in guiding it into all truth, and defending The manner and order how we should pray. it from the rage of enemies, that all may know that thou (O Lord) dost reign in all ages to the behoof of thy Church, and terror of thine enemies. Exercise (O Lord) thy kingdom severally in every one of us thy children beating down and 
a Rom▪ 6. 6. rom. ●. 10▪ 11.  killing in us our old Adam, with all sinful delights and wroldly cares, and renew in us daily our spiritual & inward man, to righteousness and innocency of life, that all our delight and joy may be in those things 
3. Petition.  which are acceptable in thy sight. Grant (most dear Father) that we may all willingly 
b Luk. 22. 4●. tit. 2. 12. 1. pet. 4. 2.  resign ourselves unto thee without all murmuring whatsoever thou shalt do, and that unto the very death we refuse not to follow thy divine will in all things Vouchsafe we beseech thee (Oh gracious God) to 
4. Petition.  give & minister to us of thy great riches, all things. 
c Psal. 145. 15. & 154. 27.  necessary for this poor and miserable life, that we may the more freely serve thee, both in that great calling of Christianity, whereunto thou hast called all of us, and also in those several and particular callings wherein thou hast placed every one of us, that we may 
d Gen. 3. 19 eph. 4. 18. 5 Petition. 1. 〈◊〉 e●. 2●. 10.  walk so (good Lord) both in the one and in the other, that thy holy name may be glorified in both. And for as much as the whole course of our life is almost nothing else but a continual breaking of thy holy laws and commandments, whereby we justly deserve thy severe judgements and dreadful punishments, we heartily pray thee, O thou king of holiness, to behold thy little one, which was borne for us, and given to us, that gave himself to death, and made his prayers for offenders. Look upon the grievous sufferings of the Redeemer, and forgive the sins of us that are redeemed. Voucesafe The manner and order how we should pray. good Father, to take and accept the painful death, bitter passion, and precious bloudss●●ing of thy well-beloved Son jesus Christ our Lord● for a just recompense, and full satisfaction of all our 〈◊〉 that our 
a 1. joh. 2. 12. & 1. ioh. 5. 19 20. eph. 2. 12. rom. 8. 15. 38. 19  consciences may be quiet, and we have hope that our sins be pardoned and clean blotted out of memory, even as we pardon all 
b Math. 5. 23. 24. rom. 12. 19  whosoever have offended us. 
c 6. Petition.  Lastly, seeing the enemies that we have to wrestle with, be many fold, & that we have not to strive with flesh and blood, but against the 
d Ephe. 6. 12.  devils themselves, and therefore considering their strength, and our weakness, their craft, and our simplicity, their warchfulnes, & our sluggisnnes, their long experience and our rawness, their preparation and our nakedness, and that we have not only nothing to help us, but also do carry about us our own concupiscence, ready to betray us into the hands of our enemies: we 
e Rom. 16. 20. 2. tim. 4. 17. 18. eph. 6. 10. 11. 1 Cor. 10. 13. 2. pet. 29.  humbly beseech thee, O holy father, to grant that we be not utterly led into temptation, thereby to be lost, but in all perils of temptation, and in the midst of the stormy tempests of tribulation, let us thy children, perceive and feel thy fatherly succour ready to help us, and speedily to furnish us from above, giving us the strength of thy holy spirit in the inner man, and reaching unto us the 
f Ephe. 6. 13.  complete harness of thy grace, where with we being armed on both sides may be prepared at all assays against all assaults of our enemies. Oh heavenly Father, bring us not further into the battle with our spiritual enemies, than we by thy aid shall be able to withstand and overcome. Strengthen us with thy holy Spirit, and increase our faith, that we may overcome The conclusion. A brief sum of all that is said. the world, and quench the fiery darts of satan, and so at the last, be partakers of thy glory, and for ever have the fruition of celestial delectations, accompanied with Angels and blessed Saints, through the help, benigmty, and grace of thy only son our saviour jesus Christ, to 
a Tim. 1. 17. apoc. . 11. & 5. 12. 13. 1. chron. 29. 10. 11.  whom, and to thee our father, and the holy ghost, one God of most glorious majesty, be all honour, praise, and glory, now and evermore. Amen.  PA. 
And why is this added, for thine is the kingdom, the power, and the glory, for ever and ever. Amen.  TI. 
Not only to kindle 
b 1. Pet. 5. 11. apoc. 17. 12.  in our hearts, to desire the glory of God, but also to teach us that this prayer is grounded upon none other then God only, and that we should not think the kingdom of God to be weak and void of force and might. Also that he only is to be honoured, praised, and glorified, and that his power is infinite, perpetual, & everlasting. And in this word, 
c Deut. 27. 15. 1. chro. 16. 36. nehem. 8. 7. psal. 106. 47.  Amen, is expressed the fervent desire to obtain those things which we ask of God, and our hope is confirmed, that those things which we ask are granted unto us, by which our consciences are pacified, and so we end our prayers.  PA. 
Tell me now briefly the effect of all that thou hast confessed.  TI. 
By the ten commandments I see my sin, and how I have deserved the wrath of God and everlasting damnation, from which because I could not be delivered by mine own strength, the holy ghost by the preaching of the Gospel, hath wrought in me, faith in Christ my Redeemer, A Godly Prayer. by which I am assured that he hath borne the punishment of my sins, and made me heir with him of everlasting life. And of this that I should never doubt, he hath given me two Sacraments, as outward signs and tokens to be seen and felt of me, that as surely as I see myself made partaker of them outwardly,▪ so the holy ghost inwardly instructing me, I should not doubt but inwardly to be partaker of Christ himself, with all his benefits, that in him and through him, I shall have life everlasting. And thus being regenerate by the holy Ghost, my ways should be directed by the same spirit, to walk in righteousness and holiness all the days of my life.  
FINIS.   

A Prayer containing the effect of that which goeth before.  
ALmighty God & most merciful Father, I see in thy blessed laws and commandments, the greatness of my sin, and the dreadful punishment due for the same, yea 
a 1. King. 8. 46. 2. chron 6 36. eccle. 7. 21. 1. iohn▪ 1. 7.  I see (O Lord my God) the whole course of my life to be almost nothing else but a continual breaking of thy holy laws & commandments The thoughts of my heart either in vanity or else in open wickedness, are in number infinite, and through the abundance of them my mouth is daily provoked to speak, and my body stirred up to do & execute contrary to thy holy wil A Godly Prayer. And again (O Lord) I see thy heavy wrath, vengeance, and judgement against sin to be intolerable, so that the least wicked thought and most secret cogitation of my heart procureth thy wrath & curse, which have none end, the torments of hell, and everlasting fire, yea although in all my life I had but once in thought broken any one of thy commandments. 
a Exod 20. 5. luk. 18. 7. 8. psal. 5. 5. 2. cor. 6. 14.  And I know, O Lord God, that thou art true and just, and canst not abide sin and wickedness, but wilt justly punish every sin with the self same torments of hell which thy justice hath appointed. This O Lord my God, throweth me down and amazeth me, so that I know not what to do. I look into myself viewing mine own power, whether I am able to overcome this punishment of sin or no, and I see that the most cruel and painful punishment that I can devise to myself, as in whipping my body all the days of my life, wearing hair cloth, pining myself with fasting, or any other pain. I see, I see, (O Lord) that all this punishment is not sufficient for 
b Luke. 17. 10. collos 2. 23.  one of my least sins, because it deserveth the everlasting pains of hell, I look to heaven, I see there is no Saint nor Angel able to abide and 
c iohn. 14. 10. & 12. 31. & 16. 32. 2. cor. 5. 19  overcome this horrible punishment of sin. I look to men in this world, even to them that challenge to themselves the titles of holiness and high perfection, but alas, I see no remedy in them, I find no difference, for all are in like fault and condemnation, all have gone out of the way, all are made altogether un profitable, there is none that doth good, no not one. All by nature are the children of wrath, all are as A Godly Prayer. 
a Esa. 119. 167  sheep going astray, and therefore have need to turn unto the chief shepherd and high bishop of their souls. Thus viewing the whole race of mankind, alas! I see no hope among the children of men, for all their holiness, righteousness and perfection, is not able to satisfy for one of the least of their own wicked thoughts, much less for mine or others, seeing the punishment is by thy just decree and sentence thy everlasting curse. Wherefore I am driven from myself, and all that I can do to seek this punishment discharged otherwhere, or else to quail and perish for ever, under the heavy burden of sin, I see there is no hope for me in An gelles, Saints, and mortal men, but only in that perfect man Christ jesus thy dear son, in whom I see the full punishment of my sins fully paid, satisfied, discharged and overcome. In him I see death vanquished, the pain of hell in victory swallowed up, the curse satisfied, & the eternity of the punishment through his everlasting power overreached: This I see, O Lord, by the eyes of saith, being through thy holy spirit fully assured, that all the whole punishment of sin paid by my Saviour Christ, is not only paid for other men, but also for me and my sin. This assurance of my faith being thy only work in me, I beseech thee in mercy to strengthen and 
b Luk●▪ 17. 5.  increase, for I feel it often full of wavering and doubting. Grant that I may daily more and more in my soul and conscience feel myself knit and grafted into the body of thy son, whereby I may be assured that what soever he hath done, pertaineth to me, and is fully & wholly mine, that I may through the power of his death, feel sin A Godly Praeyer. 
a Rom. 6. 6. 7. 8 & 7. 6. & 8. 10.  daily die in me, & through the power of his resurrection feel myself risen from sin, to have my full joy & comfort in those things which be agreeable to thy holy will & commandments, utterly hating and abhorring from my heart, all things which be contrary to thy will and pleasure, that even in this life, I may still look for thy blessed hope and 
b Act 17. 31. 1. corin. 1. 7. titus. 2. 11. 13. philip. 3. 20. heb. 9 28. 1. peter. 3. 12.  appearing of the glory of the almighty God, & of our saviour jesus Christ, using the things of this world, as though I 
c Mat. 25 34.  used them not, till that good time b●e come, in which it shall please thee to call me to thy everlasting kingdom of glory, there to reign with my Lord and savionr jesus Christ, for ever and ever. Amen.   
What it is to give glory to God. PAUL. 
WHat is it, I pray thee tell me, to give glory to God?  TITUS. 
No man can yield true glory unto God, without the true knowledge of Christ. 
a 1. Cor. 20. 31 ephe. 4▪ 3. 21. judg. 15. apoc. 4. 9 & 5. 13. & 19 7.  Verily man was created to this end, that he should glorify his Creator. But through the fall of our first parents, it came to pass that neither he knew God aright, 
b Rom. 1. 20. 21  no● glorified him aright. If thou demand what it is to give glory unto God: to give glory unto any body, is nothing else but to attribute true virtue unto him, as when some King dealeth justly wis●ly, valiantly, and mercifully, his subjects yield him glory, that is to say, his subjects like well of his doings, and with singular good will do blaze them abroad. And in like wise is 
c 
josua. 7. 29. 1▪ sam. 6 5. ioh 9 24. Wisdom of God.  
job 12. 13. rom 16 27. iere 51. 15. Righteousness of God.  
1. Tim 2. 5. ioh. 1. 14. rom▪ 1 3. & 8. 2 gal. 4. 4. 1. cor. 1 30 hebr. 1. 10. 11. Math 3 15. Rom. 5. 18. 2. cor. 5. 21.   glory given unto God, when his virtues are rightly acknowledged and felt, as his wisdom, his righteousness his puissance, his mercifulness, his truth, and such others. The wisdom of God is seen in this, that he repaireth again men whom he had created to his glory, so as he might be his son borne of a virgin, recover again the image of God, which he had lost through sin, and so give glory to the wisdom of God. His righteousness is seen by this, that he would not receive into favour man that had sinned without amends made for the wrong that he had done, for where as it was of necessity that either man must have perished everlastingly for his sin, or else that some one of mankind must have made satisfaction unto God, abiding punishment for all What it is to give glory to God. mankind, God gave his own Son, who taking manhood upon him, hath in the same satisfied the righteousness of God, and therefore is the praise of righteousness worthily attributed to God, for the birth of Christ our lord 
a 
Fortitude of God.  
Gen. 3. 15. nehem. 9▪ 30. esai. 28. 2. & 49. 26. jere. 50. 34.   His puissance is commended in that he hath through Christ overcome the Serpent and his seed, yea and rooted out his kingdom, so far forth as petteyneth unto all them that take hold by faith upon this jesus that is borne. 
b 
Mercy of God.  
Psal. 145. 8. jonas. 4. 2. esai. 55. 7.   His mercifulness shineth in this, that by his son, and for his sons sake, he taketh again into favour mankind forlorn and oppressed by the tyranny of the diu●l, and overwhelmed with exceeding great miseries, calamities, death, hell▪ and damnation. This mercifulness of God exceedeth all the works of God, which both the good Angels and elect men shall set out everlastingly: yea, and the very devils shall acknowledge, though against their wills. His truth is made manifest in this, that bearing 
God's truth. Psal. 100 4. & 117. 2. & 119. ●0.  in mind his promises of old time, he performeth that which he had promised long ago: for at such time as our first parents fell into sin, he promised them the 
c Gen. 3. 15. galat. 4. 4.  seed of the woman, which should tread down the head of the serpent, and this promise he fulfilleth now in giu●ng us his son. For these virtues therefore glory is to be given to God, and 
God glorified.  that especially by those that feel his benefits. This glory is then rightly yielded unto him: First assoon as we acknowledge this wonderful benefit of God: Secondly, when we embrace his Son by faith: Thirdly, when we praise God with mind, with voice, with confession, and with behaviour: and four, when we allure as many ●s we can to the A General Faith. The meaning of the word Symbol. knowledge of him.  PA. 
What is the meaning of the word Symbol?  TI. 
A Symbol by interpretation is a badge, mark, watchword, 
a joh. 13. 35.  token or ensign of acknowledging, whereby the Soldiers of one side are known from the enemies. It signifieth also the part that is gathered of every man in any thing, as when every man giveth his shot. This confession of saith is called by this name, for these two causes. First, because it containeth as chosen and gathered together into a sum, the chief points of the doctrine set forth by the Apostles, whom jesus Christ hath given and sent as universal Doctors of the world. Secondly, for that this doctrine is the true mark whereby every man that voucheth the same, yieldeth a certain testimony that he is a member of the Christian Church, as the men of war declare by the ensign which they bear, what prince they belong unto and serve.  PA. 
What difference is there between general and true faith?  TI. 

General Faith. jam. 2. 19  The general faith is that which crediteth the word of God, that is, which believeth all those things to be true that are contained in the Scriptures concerning God his incomprehensibleness, power, righteousness, wisdom, mercy towards the faithful and godly, & most earnest severity toward the unbelieving and ungodly, and likewise all other 
True Faith. 1. Tim. 5.  things taught in the Scriptures. But the true faith goeth further, as I shall show by & by, for thus far not only ungodly men, but also the very devils do 
b jam. 2. 19  believe, and therefore neither are they in deed Of true Faith. faithful, nor are so called. But the true faith, as it nothing doubteth that all things taught in the word of God are most certainly true, so doth it also embrace the 
a Gen. 15. 6. rom 4. 3. 23. heb 11. 11.  promises made concerning the mercy of God the father, and the forgiveness of sins to the faithful through jesus Christ, which promises are properly called the Gospel, which faith whosoever have, they do not only fear God as the most mighty Lord of all, and the most righteous judge, which the most part of the ungodly and the devils themselves do, but also they love him as their most bountiful and merciful father, whom as they travel in all things to please, as becometh obedient children, with godly endeavours & works which are called the fruits of faith, so have they 
b Eph. 3. 12.  a good and sure hope of obtaining pardon through Christ when as men they serve from his will, for they know that Christ whom they trust upon, appeasing the wrath of his father, their sins shall 
c Rom 4 8. psalm. 32 1.  never be impured any more unto them, then if the same had never been committed, and though themselves have not satisfied the la, and their du y towards God and men, yet believe they that Christ with his most full observing of the la, hath abundantly satisfied God for them, and are persuaded that by this his righteousness and observing of the la of God, themselves are accounted in the number & state of the 
d Rom 8 16. heb. 10. 22. 23. 1 joh 4. 13. 19  righteous, and that they are beloved of God, even as if themselves had fulfilled the la. And this 
e Rom. 3 22 & 4. 9 gal. 2. 16. eph. 2. 8.  is the justification which the holy▪ Scriptures declare that we obtain by faith. These things can not be in the devils or in wicked men, for though they fear, or rather with horror do dread Additions. Faith defined. Adam and Christ opposed. God as most mighty and righteous, for that they know he will take vengeance of their ungodliness, yet can they neither have any trust in his goodness and mercy towards them, nor any recourse to his grace, nor enter into any endeavour to obey his will. Therefore their faith, although they doubt not of the truth of the word of God, is 
a jam. 2. 26.  called a dead faith, for that like a dry and dead stock it never bringeth forth any fruits of Godly life, that is of love to God and charity towards men.  PA. 
What is true faith?  TI. 
There is but 
b Ephe. 4. 5.  one faith or confidence in God, which faith is the 
c Math. 13 11. & 16 17. mark. 9 23. 24. luke. 17. 5. iohn 1. 13. & 6. 44. 65. acts. 16. 14. & 22. 14. rom. 12. 3. 1 cor 2. 5. eph. 2. 8. & 6. 23. philip ● 29. colloss. 2. 12. 2. thes. 1 3. & 3. 2. hebr. 12 2. 2. pet. 1. 3. 1. iohn. 5. 20.  gift of God, even as our salvation likewise is. This faith is not the only bare notice or acknowledge of God and the history of the Gospel, but the assured consent and undoubted belief of the heart, to and in the promises of God, in the which forgiveness of sins, the favour of God, quietness of conscience, the holy ghost, righteousness, victory against sin, death, and hell, and finally everlasting life, are freely offered, and most truly given through Christ. Man made after the image of God, did fall from that blessed estate, to the condemnation of himself and all his posterity, & Christ for man being thus fallen, did oppose himself to the justice of God a mediator, paying the ransom and price of redemption for Adam and his whole posterity that refuse it not. Again, like as all 
d Rom. 3. 10. psal. 14. 1. 3. & 13. 53.  they that be borne of Adam, do taste of his malediction, though they tasted not his apple; So all that be borne of Christ, which is by faith, take part of the obedience of Christ, although they never did that obedience themselves which was in him.  Christ's Prophetical office expounded. PA. 
What signifieth this word Christ?  TI. 
Christ signifieth 
a john .. 3. 34. ephes. 4. 7.  anointed, and because that in the ancient Church of Israel, the Prophets, Kings, and sacrificatours were anointed by the ordinance of God, in testimony of their vocation and office, they were called by that name, and likewise because they were true sigures of the very anointed of the Lord, which is the very son of God, which was anointed by the holy Ghost, who was given to him, without measure above all other men: 
b joh 3. 34. ephes. 4. 7.  & jesus Christ was also named with that name, as well because of the same unction, as because that all those offices were enjoined him by the father.  PA. 
What difference puttest thou between the office of a Prophet of jesus Christ, & other Prophets?  TI. 
first it is, that God hath not spoken in his church in the person of jesus Christ only, 
c Heb. 1. 1. 2. deut. 18. 15. math. 21. 11. luke. 3. 16. ioh 6. 14. & 7. 40 & 9 17. acts 3 22. & 7. 37.  in the manner that he hath heretofore spoken by his Prophets in sundry sorts more cou●●t and dark, but hath spoken by his own son plainly and with an open face, and hath showed unto us by him the doctrine of salvation so fully and 
d Psal. 22 23. math. 22. 16. & 23. 23. 8. 10. ioh 1. 18. & 3. 2. & 13. 13. & 17. 6.  perfectly, that we may not attend any other perfection in this world, that none may add any thing more unto the doctrine that he hath brought, and that none ought from that time forth to look for any more ample or perfect revelation and manifestation of the will of God. Secondly it is, that jesus Christ is not a Prophet, having none other power but to show forth the word of God by word of mouth, as the other Ministers of the same do, but beside that he hath the power to 
e Luke. 24. 32. ioh. 17. 6. rom. 15. 18. 19 2. cor. 12. 9 heb. 1 3.  imprint the same in their hearts, by the virtue of his holy spirit, and to give it 
f Math. 7. 28. mark. 1. 22.  virtue The union of two natures in Christ, and causes of the same. and efficacy in them. And therefore in as much as he is man, he hath planted and watered by his outward ministry, but in that that he is very God he hath also power to give the 
a 1. Cor. 3. 6.  increase, & doth daily give it by the ministry of his servants, and in so doing he doth there daily the office of a Prophet.  PA. 
Why must Christ our mediator be of two natures?  TI. 
It is necessary that the same mediator should be very God and very man together in one very person, chief for three causes. The first is, that if he had not been very 
b Gen. 3. 15. esay. 11. 10. rom. 15. 10. galat. 4. 4. iohn. 1. 14. rom. 1. 3. rom. 8. 2. rom. 9 5. 1. corin. 1. 30. heb. 1. 10. 11. math. 3. 15. rom. 5. 18. 2. corin. 5. 21. coll●ss. 1. 22. tim 2. 1. 5. 1. iohn. 4. 2.  man, he could not have suffered in our flesh and nature, that which he hath suffered and was to suffer for us, where upon this inconvenience would ensue, that he should not have borne for us in our nature and flesh, the wrath and curse of God which we had deserved, and then he should not have satisfied the judgement of God through his obedience: to put away by the same in our flesh & nature the rebellion, by the which we have deserved his judgement. Secondly, if he had been but only man, and had not been united with God, being very 
c john 1. 14. esay. 9 6. jere. 33. 16. acts. 20. 28. rom. 9 5. galat. 1. 12. philip. 2. 6. titus. 2. 13. 1. iohn. 5. 20.  God and very man in one very person, he could not have been able to bear this burden of the wrath of God, which is so great and importable, but that he should have been swallowed up, how just or innocent soever he should have been. Thirdly, he should not have been able to have brought salvation and life to man, if he had not had the fountain in himself by mean of his divine nature. 
d Mat. 18. 28. luke. 1. 21. 32. 55. 42. 43.  Finally, they be so united together, that they remain always in their very nature, in divers sorts of Sacrifices. one very person: and being so united, they 〈◊〉 us not two jesus Christ's: to wit, the one God, and the other man, but one only, which is very God and very man, together in one only person, as the body and soul of man make one only man, and one only person, and not twain, for there is not one jesus Christ, which being but only God, could have saved man, but could not have died for them, and another being but only man might die for them, but could not have power to save them, nor to bear the judgement of God for their sins.  PA. 
Though the Sacrifices of the old la be ended, and though Christ's Sacrifices be a full & perfect satisfaction for our sins, doth there now remain no other Sacrifices in the time of the Gospel?  TI. 
Yes, the scripture calleth the children of God a holy 
a 1. Pet. 2. 5. Genes. 5. 10. & 1. 6.  priesthood, to offer up spiritual sacrifices acceptable unto God by jesus Christ, by whom we offer the sacrifice of righteousness, and the Sacrifice of 
b Psal. 4. 5.  faith. Moreover, the Lord hath promised that he will not refuse the sacrifice of a contrite spirit, and of a 
c Psal. 50. 22. & 51. 17.  broken heart. And they also do offer Sacrifice to God, that offer praise and thanks giving, which is the fruit of the lips that confess his name. And the prayer of the faithful is as incense▪ 
d Heb. 13. 15. psal. 41. 12.  and the lifting up of their hands, is as evening Sacrifice. The Lord refuseth the old ceremonial Sacrifices of the law, but he requireth 
e Mat. 1●. 17. Ose. 6. 6. 1. Sam. 15. 2●.  mercy, & knowledge of God and obedience in their stead. Also to do good & to distribute 
f Heb. 13. 16. phil. 4. 18.  to give alms to the maintenance of the Minister, & of the poor, are a sweet smelling savour, and a sacrifice acceptable and pleasant to God. Who may sacrifice for sin. And Saint Paul in the twelve to the Romans saith, I beseech you brethren, by the mercies of God, that you give up your bodies a living sacrifice, holy and acceptable unto God, which is your reasonable serving of God.  PA. 
What Sacrificer may offer sacrify for sin?  TI. 
There is none other true and perfect Sacrificer, which may offer unto God perfect sacrifice, to make an agreement between him and mankind, but jesus Christ only, for so much as he is perfect and without sin. 
a Esa. 43. 11. ose. 13. 4. jere. 17. 5.  Beside which reason, this is also to be noted, that even as the pain due to our sins is infinite, even so the sacrifice of jesus Christ is of merit & virtue infinite. And the reason thereof is. because he is not only without sin and without spot, but also because he 
b Heb. 1. 1. 2.  is the true and natural son of God, and his humane nature is joined to his divine nature, which is infinite, of the which the humane nature taketh his virtue, for his humane nature could not give life of itself, except it took it of the divine nature, which is the fountain, and therefore jesus Christ hath said, 
c joh. 6. 63.  The flesh profiteth nothing, to wit, if it be considered as separate from his divine nature, and from his holy spirit: but it is the spirit which giveth life, that is to s●ye, God dwelling in jesus Christ corporally (as Saint Paul s●ith) to wit, really, and in deed reconcileth the world to himself.  PA. 
How can the death of Christ alone make sufficient and full amends for the sins of the whole world?  TI. 

d john. 1. 29.  Behold the lamb of God (saith john) which From whence groweth the estimation of Christ's works and passion. taketh away the sins of the world, for of the undividable and unspeakable union of the Godhead and manhood in one person groweth the worthiness, estimation and endless merit of all the works and passions of Christ. Therefore when it is said, the son of man hath 
a 1. Cori 6 20. 1 pet. 1 18. 19 acts. 20. 18. apoc. 5. 9  redeemed us by the desert of his passion, a work of inestimable price & incomparable value is named, because the same son of man that hath suffered, is also God. Also the death of the son of man is a satisfaction, because it is the death of such a man as is God. The obedience of the son of man is our righteousness, because it is the obedience of a man that is God. So the son of man forgiveth sins, because he is God 
b Math. 9 6. mar. 2. 5. 7. 9 luk. 5 20. & 7. 48.  The flesh of Christ is the food of life, because it is the flesh of a man that is God. And although the Godhead in Christ suffered not, but 
c 2. Cor. 13. 4. 1. pet 4. 1.  his manhood only, (as saith Peter) Christ suffered in the flesh, yet his passion extendeth to his whole person. In so much that whatsoever reproach is done to Christ's 
d Mat. 1. 18. 28 luk. 1. 38. 42. 43.  manhood, the same redoundeth to the reproach of his whole person according to this sentence, 
e 1 Cor. 2. 8. iohn. 3. 13. acts. 20. 28. 1. iohn. 1. 1. & 3. 16.  they have crucified the Lord of glory. In consideration whereof the Church confesseth the son of God to have suffered, because he suffered in the manhood which he had taken upon him.  PA. 
How manifold is the meditation of Christ's passion?  TI. 
The healthful meditation of Christ's passion is sixfold. 
f Gal 7. 9 8● 11. 7 8. iohn. 3. 33. rom. 3. 4 2. chro. 12. 6. job. ●. 19 esai. 45. 27. apoc. 16. 5.  The first is that thereby will come to our mind how great the wrath of God must needs have been for the sins of men, which could A healthful meditation of Christ's passion. not be appeased by the work of any creature, but that of necessity the only begotten son of God must do, to pacify God's wrath by making this rightful satisfaction for sin. 
a 2. Chr. 30. 9 nehem. 9 31. psalm. 7. 12. esai. 30. 18. ier. 31. 20. joel. 2. 13. jonas. 4. 2. luk. 6. 36. rom. 2. 4. iac. 5. 11. 2. pet. 3. 9  The second is, that thereby will come to our remembrances how unmeasurable and unsearchable hath been the mercy of God the father, who rather would that his only begotten son should suffer most ●itter death, than that mankind whom he had created, should perish. Peradventure thou mayst surmise that God could have delivered mankind by some other mean What art thou that will teach God what he might have done, think thou upon God's justice and mercy together, for as his mercy moved him to save, so his justice moved him to look for rightful amends of the wrong. Man sinned, and for so doing he must either perish or 
b Math. 3. 15. rom. 5. 18. 2. cor. 5. 21.  make amends. Now 
c Ro. 3. 23. 25. acts. 20. 28. esai. 6. 3. 11. rom. 14. 23. heb. 11. 6.  man being no more but man, could not satisfy God's justice, and other than man, none ought to do it. God's wisdom therefore found through mercy, a remedy in this case, which was, that the eternal son of God should 
d Rom. 8. 2. 2. corin. 5. 21. heb. 4. 15. 1. pet. 2 22. & 3. 18. & 1. ioh. 2. 1.  become man, by means whereof he both was able to satisfy God's justice, because he was God, & aught to do it, because he had taken man's nature upon him. Thus in Christ's passion appeareth mercy to be mixed with justice, and wisdom hath tempered them both. The third is, that thereby will come to mind the most excellent and unspeakable love of the son of God towards mankind, who vouchsafed to turn the wrath of his father to himself, and to abide so slanderous a death, and that for his enemis, Rom. 5. 10. The fourth is, that thereby will come to mind A healthful meditation of Christe● passion. the true mean whereby the fruit of our lords passion may be applied to thee, so as it may be for 
Application of Christ's death.  thy soul health. This applying of it is brought to pass three ways, by the word, by faith, and by the sacraments. By the word, as it were by the hand of God, is the benefit of the lords passion offered unto thee: where, and as often as he Gospel of jesus Christ is preached, & the Ministers of the word do in God's stead show the 
a 1. Cor. 11. 26  fruit of our Lord's passion to all that hear the gospel. Again when the benefit of the lords passion is thus offered, as it were by the hand of God, it must be received by faith, as it wer● a certain hand of man, the which faith the 
b Rom. 10. 17. ep●e▪ 1. 18. 19 1. cor 12. 5. 9 11. ioh 17. 20. rom. 14 17. 1. t●m 3▪ 15. 1 cor. 1. 21.  holy ghost worketh in men that hear the Gospel, and obey. 
c Gen. 17. 11. exod. 12. 3. 4. rom. 4 11.  Furthermore it is sealed up with either Sacrament of Baptism, and of the lords Supper, and the strength and use thereof, is painted out as it were in tables. Therefore when thou rehearsest the article of thy believe concerning the passion of the Lord, persuade thyself firmly, & believe most assuredly, that the son of God suffered death for thee, which thing if thou do, thou art partaker of the lords death, in so much that all the whole obedience of Christ is thy acquittal from 
d 1. Cor▪ 1. 30.  sin, and rhy righteousness. But there is a double obedience to be marked in Christ, his obedience of the Cross 
e Gala. 3. 13.  and his obedience of the Law, which was his perfect fulfilling of the same. Like as his obedience to the Cross is our cleansing from sin ● 
f Eph. 2. 15. colos. 2. 14.  so his obedience of the law, is imputed to us for our righteousness. The fifth is, that when we be thus made partakers of the Lords passion through faith, it will come to our remembrance Additions. Christ's passion and resurrection. what is the lot of the Godly in this life, for like as Christ hath suffered, so will he have the rest of the godly to 
a Rom. 8. 28. 1. thes. 1, 6, 1, pet. 4, 13, phil. 1 29. 1 pet. 1, 11. & 2. 21. 2, tim. 2, 11. hebru. 6, 8.  suffer, that they may be conformable to the image of the son of God. For therefore do we suffer with him, that we may be glorified together with him, Rom. 8. The sixth is, that we shall call to mind what thing Christ is, who hath redeemed us with his own blood, require th' at our hands; for now sith we are redeemed by him we must obey him. What willeth he? First that we should renounce his enemy the devil. 
b john 8, 11. rom. 6, 4, 12. heb. 12, 1. 1. pe. 4, 2. 1. ioh 1, 6.  Secondly, that we should fly sin, that we offend not God again wittingly and willingly with our sins. Thirdly, that we give ourselves to holiness and Godliness, and that we serve him in true fear 
c Luk. 1, 75 jevit. 11, 44 esa. 52, 11 rom 6. 4. ephes. 1. 4 phil. 1, 10 & 2. 15. col. 1, 22 1. thes. 4, 3 1. pet. 1. 15. 1. ●ohn. 3. 3.  all the days of our life: which thing if we do, we shall obtain the end of our faith; that is; the everlasting salvation of our souls, which God the father grant unto us through jesus Christ our Lord. Amen.  PA. 
Show me thy judgement of the resurrection of Christ.  TI. 
Whiles that we are yet in this mortal life, we must to the uttermost of our power express this ●ayth and belief, that we have in the 
d Act. 1. 2. & 10▪ 40. 1. cor. 15, 5, 6  resurrection of Christ, and of our rising again through him in our conversation and living, walking still a new life, which in this world is to rise again with Christ as S. Paul testifieth, saying, We 
e Act. 2, 38 col. 2. 12. rom. 6. 3. gall 3. 27  are ●uried with him by baptism for to die, that likewise as Christ was raised from death by the glory of his father, even so we should also walk in a new life. For if we be gra●t in death like unto him, even so must we be in the resurrection. These words shall the e●sio● be understanded, if we● will consider and mark that Additions. Of Christ es resurrection▪ the whole life of our Saviour Christ ought to serve us in steed of an example or pattern, whereby we should make ourselves conformable unto him spiritually, in those things that have been truly and really, or in very deed fulfilled in his body, and can in no wise be fulfilled in ours; as for an example, our saviour Christ hath been conceived by the holy ghost, born of the virgin Mary, he hath been crucified and put to death, he did rise again the third day, & ascended into heaven. All those things can not be performed not fulfilled in our bodies as they were in his. But let us endeavour ourselves that our spirit or inward man may be fashioned & made conformable unto him in these things. 
a Psal 51. 6 gen. 6, 5, & 8. 11. heb. 15. 16 roman. 3. 4.  Our bodies are conceived and borne in sin, not by the holy Ghost, nor in the womb of a virgin, as our saviour Christ was: but they are conceived by the carnal copulation of man and woman, and of corruptible seed. That we may therefore be conformable unto him in this point, let us come unto his true Church and believe his gospel, & when we be in the true church of Christ, which is both our mother & a chaste virgin, we shall be 
b 1. Pet. 1 23  conceived & begotten in it by the incorruptible seed of the word of God our heavenly father, and by the virtue of his holy spirit, & shall be borne again the children of God, & made new creatures, we shall put off the old man, & put on the new, bearing the image of the new Adam, which is jesus christ, as we have 
c 1. Cor. 1. 5  born the image of the old Adam▪ and of the man of sin. After that we be thus conceived by the holy ghost, & borne of a virgin, which is the true church & spouse of our saviour Christ, the residue of our life must also be conformable Additions. A mortifying of the flesh. unto the life of our Saviour Christ, as o●● spiritual conception & birth is. We be not crucified and put to death as he was, but we do learn of him to bear the 
a Math. 11 29  cross with him, and to be crucified unto the world, that the world may be crucified unto us, as S. Paul writeth of himself. But to be 
b Galat. ●. & 5. 24. & 6. 14.  crucified and dead unto the world, is to be crucified and dead unto sin, and to be crucified and dead unto sin, is to forsake sin, and to be no more a servant unto it, than the dead be wont to serve the living: For as the dead hath no more to do with the living, but are separated from them, so they be dead unto the world, that hath forsaken it to serve the living God, 
c Rom. 6. 6. 13. 14. ●2.  and that will not fashion themselves after it, nor walk after the flesh and the concopilcence of it. Now it is impossible that they that be thus dead unto the world, should not live unto God, and that the world should not be 
d Rom. 6. 2. colos. 3. 3▪ 4.  dead unto them; as contrariwise, they that live unto the world, and the world unto them, they are dead unto God, as S. Paul hath written of the Widow that liveth in pleasure, saying: 
e 1. Tim. 5. 6. math. 8. 22. ihon. 8 2●. ●phe. ● 1. ●poc. 2. 11. & 3. 1.  That widow that liveth in pleasure, is dead even yet alive, because she liveth unto the world, and is dead unto God, that was the meaning of our saviour Christ, when he said unto the young man that would go and bury his father, let the dead bury the dead, follow thou me. When we die then unto the world, we rise again unto God, Again we practise spiritually in us the example of the death of Christ, when we do 
f Rom 8. 13. ● cor. 4. 10. 11. 12. colos. 3. 5.  mortify out earthly members, when we offer ou● bodies a lively sacrifice to God, when we do slay with the sword of God's word, and also burn Th● fruits of Christ's resurrection. with the fire of his spirit, our concupiscences and carnal affections, which are the bruit beasts that we sacrifice unto God, that the offering and sacrifice o● our bodies may be reasonable. 
a Rom. 1●. 1.  Then we die with our saviour Christ, when we do kill and mortify our old Adam, we do also rise again with him, when 
b 1. Cor. 15.  we do put on jesus Christ, & be appareled with him, when we serve to righteousness, and despise this world with all the pomp and pride thereof, having our minds and 
c Luke. 1. 75.  conversation in heaven, where we do seek for our Saviour jesus Christ, sitting on the right hand of God the father.  PA. 
Show me the fruits of our lords resurrection.  TI. 
One fruit of our lords resurrection is, that it is the power which is shed into the believers, which maketh them able to rise from vices unto 
d Rom. 6. 4. & 9 11. ephe 3. 23. coloss▪ 3. 1. 2.  virtue. I his power is bestowed on us in baptism, and confirmed in the lords supper, so that we be not behind hand with our parts, and yet this power is felt in those only that are borne again of immortal seed. Another fruit is the example▪ for Paul saith, Christ rose again to the intent we 
d Rom. 4. 25. & 5. 15. & 6. 4. 5. 11. 12. 1. cor. 15. 20. 1. the. 4. 14 etc.  might walk in newness of life. Those therefore that follow their own vices, living wickedly & uncleanly, do testify by their own doing that they despise Christ, whose resurrection is set before us as a glass to see how we ought to lead our life: for they think that Christ was scourged, crowned with thorns, and shed his blood upon the Altar of the cross, to the intent that they may give over themselves to all outrageousness, tyranny, pride, & lusts, and after this manner as much as in them ly●th, they How Christ's body is present to our faith crucify the son of God anew, we therefore who covet not only to be called, but also to be the sam● that we are called, that is, Christians, must think upon the matter as it is in deed, namely that Christ died for the 
a Rom▪ 4. 25 & 5. 8. 1. cor. 15. 3. gal. 1 4. ephes. 2. 16 1. tim. 2, 6, tit. 2, 14. 1 pet. 2 24. 1. iohn. ●, 2 & 3, 16.  cleansing of such men's sins as receive faith in him, and live in true repentance, by mortifying the old man, and quickening the new man.  PA. 
Dost thou think that Christ is present with us in body?  TI. 
If we may liken great things to small, Christ's body is so present to our faith, as the Son when we see it is present to our eye, for no one thing subject to our senses, cometh more near to the likeness of Christ, than the Sun, which though it still abide in the heaven, and therefore in very deed toucheth not the eye, yet the body of the sun is present to the ●ight, notwithstanding so great a distance of place between: So 
b Math. 26, 11 ioh. 12, 8 & 14 2. 2, cor. 5, 8 phil 1, 23. 1 p●●, 8. Act. 3. 21  the body of Christ, which by his ascending is taken up from us, and hath left the world, and is gone to his father, is in deed absent from our senses: yet our faith is conversant in heaven, and beholdeth that son of righteousness, and is verily in presence with it there present like as ou● sight is present with the body of the sun in the heaven, or as the sun is with our sight in earth. Moreover as the sun is with his light present to all things, so is also Christ with his godhead, spirit, and power, present to all▪ and filleth all.  PA. 
What thinkest thou of the death of the Godly?  TI. 
The judgement of the world is not to be approved, for it ●arethlesse for spiritual death, then for Death not dreadful to the Godly. natural death, it esteemeth less eternal death then temporal death, or else would men leave sin, which procureth both the one & the other, I mean 
a Apoc 2, 11 & 21, 8. 1. tim 5, 6.  spiritual and eternal death: and they 
b 2. Cor 5, 1, 2 phil 1, 23 heb 2. 15. 2. pe ● 14  temporally do die, that by natural death they might enter into the full fruition of eternal life, which none can enjoy nor enter into, that here will not temporally die: that is, that will not labour to mortify their affections, and crucify their lusts and concupiscences, for by obeying them at the first came death, as we may read Gen. 3. If Eve had not obeyed her desire in eating▪ the forbidden fruit whereby she died spiritually, 
c Gen 2, 17 ephes 2, 1 ●am 2, 15  none of these kinds of death had ever comm●n unto man, nor been known of us. Therefore as I say we must 
d Rom 5, 12 heb 6, 27 deut 31, 14 iosua 23 14. 1. same 26 10 job 14, 5 psal 89, 48 ioh 7, 30 ●om. 5, 1●  needs here temporally die, that is mortify our affections, to escape the spiritual death▪ & by natural death not only escape eternal death of soul and body, but also by it as by a door enter into eternal life, which Christ jesus our Saviour ●ath procured & purchased to and for all that be in him, translating eternal death into a 
e Act 7, 60. deut 31, 16 math 9, 24 ioh 11. 11. 12. 13 1. cor 7, 39 & 11, 30. 1 thes 4, 13.  sleep, or rather into a deliverance of soul and body from all kind of dangers, miseries, and sins, by reason where of we may see that to those that be in Christ, that is, to such as do believe, which believers are discerned from others by not walking after the flesh, but after the spirit, to those (I say) death is no damage, but advantage, no dreadful thing, but rather 
f job 6, 8, 9  desirable, and of all messengers most merry, whilst he is looked upon with the eyes of saith in the Gospel.  PA. 
What believest thou of God the holy Ghost?  Of the holy Ghost. TI. 
I do believe him to be the Lord and giver of life, 
a joh 14 16 & 26. 16. & 7. 15. rom. 8. 9 11. acts. 5. 3. 4. 1. cor. 12 5. 6. & 3. 16.  to proceed from the father and the son, and to be of one substance with them, being true 
b isaiah. 6. 7. 9 math 28. 18. acts 18. 25. 1 corin 3. 16. & 6. 19 2. cor 6. 16. 1. iohn. 5. 7.  God, without beginning and without ending, by whom the father worketh all things in the son, by whom he doth create, move, maintain, vivify, and quicken all creatures, by whom he doth call and draw unto him his elect and chosen, reneweth them into a new life, justifieth & 
c Rom▪ 1. 4 & 15. 16. 2. thes. 2. 13. tit. 3▪ 5. ●. pet 1. 2.  sanctifieth them, enricheth them with many and sundry 
d ●. Cori. 12. 7. 8. 9▪ 10. 11. & 2▪ 10.  gifts, and also strengtheneth them till they come to their perfect salvation, who dwelling in us, doth with his light illuminate our minds, that we may learn & know perfectly what treasure of God's bounteous mercifulness we do possess and enjoy in Christ, so that we may by good right call him the 
e joh. 14. 17. 26. & 16. 13 & 20. 22. 23▪ 1. cor. 2. 10. 11 13. 15. ephe ●. 17. rom. 8. 5. 9  key wherewith all the riches of the heavenly kingdom is opened unto us, & the eye wherewith we see and behold them. And for this cause he is called sometimes the 
f 1. Cor. 1. 21. & 5. 5. Galat. 4. 6. ●p●. 1. 13 14. & 4. 30.  earnest pony and seal, because he doth seal up in our minds and consciences the certitude or certainty of God's promises, sometimes the 
g Math. 10. 20. mark. 13. 11. luk. 12 12. i●h●. ●4. 26. acts 24▪ 17. acts. 6. 10. 1. corin. 2. 12. & 12. 47. 1▪ iohn▪ 2. 27.  master and teacher of truth, the author of light, the Well and Fountain of wisdom, knowledge and understanding. This is he that doth purge and cleanse us from all filthiness, and over sprinkleth us with his sanctitude and holiness, that we may be made the worthy Temples of almighty God. This is he, that with his effectual 
h isaiah. 44. 3. john. 3. 5. Heb 10. 22.  watering doth make us fruitful unto righteousness for to bring forth abundantly the fruits of our faith, that our heavenly Father Of the holy Ghost. may be glorified through our good works, conversation, and outward living, for the which cause he is many times called 
a Math. 3. 1●. iohn. 4 10. & 7. 38. titus 3. 5. 1 iohn 5. 8.  water. The same is he that consumeth and burneth away the inordinate lusts and concupiscences of our flesh, kindling our hearts with the divine love of God & of heavenly things: wherefore he is called by good right fire. The same spirit also is called, 
b 1. john. ●. 27. 2 cor. 1. 21.  oil or unction, by reason that his working moll●fieth the hardness of our hearts, & maketh us receive the print of that image jesus Christ, by whom only we are sanctified. Finally, this is he that by his inspiration doth make us wholly to live 
c john. 6 6●. galat. 5. 16. rom. 8 9  unto God, so that we be no more led by our own ●enlualitie, but follow only his motion and guiding. Therefore is it said of Bernard very well, what good doth the spirit or holy Ghost in vs●●e doth warn move, and teach: he doth warn our remembrance, he doth move our wills, and 
d john. 14. 26. 1. john. 2. 27.  teach our reason. Therefore if there be any goodness in us, it is the fruit of his grace and virtue, but all our gifts without him are mere darkness of the mind, and wicked perverseness of the heart.  PA. 
How understandest thou the eight of the Romans and 15. verse, where he speaketh of the spirit of bondage, and spirit of fear?  TI. 
One and the self same spirit of God bringeth forth two effects, the first is called the spirit of bondage or fear, which engendereth in us fear & sorrow. Heb. 12. 18. for first by the law and threatenings, it maketh afraid those men that are to be justified, and breaketh and vexeth them with scourges and stripes of the conscience, that utterly despairing Satisfaction made by Christ. Christ beareth our sins of themselves, they may fly unto Christ, unto whom when they are come, and that they embrace him by faith, they are not only justified, but also are freely and of their own accord stirred up to just, upright, and holy works: The other is the spirit of grace and adoption, which is given us by the preaching of the Gospel, the first belongeth unto 
a Rom. 8, 15  servants, the second unto sons. Gal. 4. Rom. 8. 18. 2. Tim. ●. 7. Heb. 10. 29. Yet doth it not hereof follow that all Prophets and patriarchs were servants: or there were no Sons before the revealing of the gospel, but it compareth the gifts of the one with the other, abasing the gifts of the Law in respect of the gifts given under the Gospel.  PA. 
Is it then sufficient that Christ is dead & that he hath yielded to God his father on such an obedience, yea, (I say) is it sufficient for the salvation of man, that the son of God was made man to bear the judgement, the wrath and curse of God in their own nature and their own flesh?  TI. 
If that were enough all should be saved indifferently, as well the Reprobates as the elect, and the vnbele●uers as the faithful.  PA. 
What is more required then?  TI. 
That the same satisfaction which jesus Christ hath made to God his father may be communicated & applied to us that believe, for the unbelievers have nothing common with jesus Christ, but that they are men of the same humane nature, but the 
b joh 3, 16 & 15, 19 & 13, 1 1. ioh 2, 2 & 4 14  faithful have this more, which is the principal, that all that they have is common to Christ with them, Participation between good and 〈◊〉 and that which jesus Christ hath is common to them also.  PA. 
What is it that jesus Christ may take of them, for as much as they be all none other then poor and sinful men?  TI. 
He taketh upon him their 
a joh 2, 2 & 3 5 rom 4, 25. 1 pet 2. 24 gal. 1, ●. 1 tim 1, 15 heb 9, 26, 28 & 10. 12. 14 18 luke 24, 47.  sins, and the pain which is due to them, as though he himself had committed them, and that he were guilty to discharge and deliver them.  PA. 
He taketh then nothing of us but only the evil which is in us.  TI. 
What other thing may he take, seeing there is no other thing in us, but the nature of the alliance and Communion that jesus Christ hath with the faithful, and that the faithful have with him by the 
b isaiah 48, 16 act 13, 2 act 20 28. 1. cor 12, 6  power of the holy ghost, which joineth them with him by true and living faith, for otherwise there should be no perfect communion, and so the alliance should not be full, if there were no participation of good and evil, such as it should and ought to be among those which be allied.  PA. 
Then on the contrary, it must be, following the nature of this communion and alliance that we receive of jesus Christ, the good things that are in him, as he doth the evil that is in us.  TI. 
It is so to be understood.  PA. 
According to that which thou haste said, the Church doth not only obtain remission of sins but also the victory against sin, death, hell, and the devil, and likewise eternal life, the which 
c Math 2●, 39 ioh 13, 34, 35 rom 14, 5. 1. cor. 10▪ 24 & 13, 4, 5, etc. 2 cor 11, 2● 2● gal. 6, 2. phil 2. 1, 2, etc.  jesus Christ hath won for it, because she is the spouse of him, and that she entereth into communion of all his goods with him by mean of this spiritual marriage, 〈◊〉 between good and 〈◊〉 The signification of the word justificare. by the which she is conjoined to him, as a chaste Virgin by the virtue of faith in him. Now then, I would have thee tell me the mean that the Lord useth in this spiritual marriage.  TI. 
No marriage can be made except the husband and the wife do give the faith of marriage the one to the other, the which importeth all that which belongeth to true marriage. For the true foundation of marriage, lieth in that Faith which the husband and the wife do give the one to the other, and therefore men say, that they which have so given their faith, are assured by promise that is made on both parts, which can not be done but by words, whereby the husband and the wife declare their will and consent. Even the like is done by the ministry of the 
a Mark. 16. 15. rom. 1. 16. 1. corin. 1. 9 tit. 2. 11. 2. pet. 1. 4.  Gospel, between jesus Christ and his Church: for the●e is the promise which jesus Christ made unto her, and then that is there also, whereby the Church accepteth that promise of her husband, and by the which she giveth her 
b Ose. 2. 19 2. cor. 11. 2. ephe. 5. 31. apoc. 19 7. & 21. 2 9  self to him, even as he hath given himself to her.  PA. 
Whence hath this word (justificare) been borrowed, and what signifieth it?  TI. 
This word (justificare) to justify, hath been of S Paul borrowed of the common use of the la, 
c Deut. 25. 1. pro. 17. 15. esay 5 23. rom. 8. 33. psalm. 51 4.  for in judgement to justify a man, it is to asloyle or quit him of the crime that is laid to his charge, or that he is accused of, and to pronounce him righteous, just, innocent, and guyltles. After the same manner, when we say that God doth justify us, our meaning is, that God doth 
d isaiah. 53. 11. rom. 3. 20. & ●. 18. & 8. 30. 33. acts▪ 13 39 ●uke. 7. 29. & 17. 15. psalm. ●1.  assoil & quit us of all crimes, offences, and trespasses that can be laid to our charge, or that we can be accused of, & Signification of the word justificare. Differences of righteousness. that he doth pronounce us just & righteous in his sight, that is to say, that first he doth pardon & forgive us our sins, he covereth them, and doth in no wise impute them unto us, but 
a Act. 13. 24. psal. 32. 1. rom. 4. 8. 24. rom. 3. 26. gala. 3. 8. ephe. 1. 5. 2. cor. 5. ●8.  imputeth unto us righteousness, not our own which is none at all, but the righteousness of his son our saviour, and so through his righteousness doth both save and make us blessed.  TI. 
Saint Paul did dispute and reason against them which did attribute justification to works. 
Difference and reconciliation of S Paul and S. ●ames.  But S. james did write against them which did utterly contemn & despise good works. 2. And therefore Paul showeth the causes of our justification, james showeth the effects and fruits of the same. 3. Paul declareth how we are justified. james declareth how we are known to be justified. Paul excludeth works as not the cause of our justification, james approveth works as effects proceeding of the same. 4. Paul denieth that any good works can be in them that be not justified, james affirmeth that they which be justified can in no wise be without good works.  PA. 
What difference is there between the righteousness of the law and the Christian, the Pharisaical righteousness, and the righteousness of the Gospel?  TI. 
The first difference between the righteousness of the law & the Christian righteousness is, that the righteousness of the law, is of the 
b Math. 3. 15. & 5. 20. act. 13. 10. rom 2. 13. & 10. 3. 4. etc. tit. 3. 5. heb. 9 8. r●ue. 3. 15. 1●  works of the law, but the righteousness of the Gospel is without the works of the law. The second is, that the righteousness of the law is the righteousness of the worker, but the righteousness of the gospel is the Righteousness of the law. Of the Gospel. righteousness of the believer. The third is, that the righteousness of the la is not▪ imputed freely, but cometh to pass of the desert of a man's own obedience, but 
a Hab 2, 4 rom 1, 17 rom 3, 11 gall 3, 11 heb 10, 38 gen 15, 6 act 10, 43 rom 3, 24 rom 4, 5, 8, 24 ●phe 1, ● & 2, 8 psal 32, 1 gal. 3, 8 2 corin. 5, 18  the righteousness of the gospel is imputed without desert of a man's own obedience. The fourth is, that the righteousness of the la is a formal righteousness, as which is framed to a man by his just dealings, but the righteousness of the gospel is an imputed righteousness, when the just dealings of Christ are imputed to him, that believeth. Therefore that man is said to be justified according to the form of the la, which of an 
b levit. 18, 5 ezek. 20, 11 rom. 10, 5. gal. 3, 12.  unrighteous person becometh righteous, through his own just dealing & fulfilling of the law, according to this saying. The man that doth these things shallive in them: but he is said to be justified after the manner of the Gospel, who of a guilty person is made not guilty, by reason of Christ's 
c isaiah 53 11. rom 3. 20 & 5. 18.  righteousness, which is taken hold on by faith. The righteousness of the la is a perfect obedience of a man to the law of God, but the Christian or gospel righteousness is Christ's obedience imputed to him that believeth. A 
d Gen. 15, 27 & 17, 1 job. 1, 8 luke 2. 25 psal 10, 1, 6.  righteous man after the la, is he that dealeth justly & uprightly, according to the meaning of the law: but he is righteous after the gospel, to whom God forgiveth his sin, & 
e Psal 32, 1. rom 4, 8, 24  imputeth Christ's righteousness, & whom he accepteth to eternal life freely for Christ's sake. justification 
f Rom. 10, 5 jevit. 18, 5.  after the la is an abling os a man before god, for the soundness & perfection of his obedience to gods la▪ but christian or gospel righteousness is an abling of man be●ore God, is an embracing by ●aith of the soundness & perfection of Christ's obedience to God the father. Thus have we difference between the christian righteousness, & the righteousness of the Righteousness o● the law. Of the Gospel. la. Now let v● see how the Christian righteousness exceedeth the righteousness of the pharisees. The christian righteousness exceedeth the Pharisaical in these four things. In cause, quality, effect, and end The cause of christian righteousness is God, Christ's desert and faith taking hold of the benefit offered: but the cause of Pharisaical righteousness, is man's hypocrisy, ignorance of God's righteousness and an outward 
a isaiah 29. 13 mat. 15, 3, 6, 9 mark 7, 7. collos. 2, 8, 22  observance of men's traditions. The quality of Christian righteousness, is the obedience and fulfilling of the law in Christ: but the quality of Pharisaicll righteousness, is but only an outward visor of feigned & 
b Mat. 6. 2. 16. & 15, 7, & 23 5, 27. mark 7. 6 luke 11. 39 & 20, 47.  counterfeit holiness. The effect of Christian righteousness, is newness of spirit, the fear of God, true godliness, invocation, true humility, patience, and a beginning of obedience towards God's law, in so much that a man being justified by faith, desireth nothing so much as to obtain God. To be brief, his chief pleasure is in the law of the Lord, after he knoweth that damnation is taken away by Christ● merit: but the effect of Pharisaical righteousness is, pride, glorying before God, superstition, disdain of ou● neighbours, and to be short, such as 
e Mat 7, 17 1● 19 & 12. 33 luke 6. 44  the▪ tree is, such is the fruit, for an evil tree can not bring forth good fruit The end of Christian righteousness is, to have 
d Rom. 5. 1.  peace with God, to have access unto God, to give glory unto God, & finally to obtain everlasting life freely for Christ's sake: but the end of Pharisaical righteousness is, to give 
e Math. 5. 20 luke 11. 39  praise to a man's own self, & to take it from god, and to vaunt among men, upon which at length shall ensue horrible punishment, unless there be a The honour of justification is attributed to faith. turning unto the Lord.  PA. 
Show me now what is the cause why justification is ascribed to faith?  TI. 
The honour of justification is attributed to 
a Gen. 15. 6. heb▪ 2. 4. act. 13. 39 rom. 1. 17 & 3. 12. & 4 5. & 5. 1. & 10. 4. 6 gala▪ 2. 16. ephe. 2. 8.  faith chief, because man doth acknowledge himself by the same, such as he is of his own nature, to wit, a poor & miserable sinner, the child of wrath, subject to death and eternal damnation, therefore spoiling, empting, and making himself all naked and void of of all his own justice, and of all his trust in his own works and merits, he doth embrace jesus Christ to be clad 
b 2. cor. 5. 21. rom. 6. 19 gala. 2. 16. 21. & 3. 9 10. phil. 3. 9 tim. 1. 9 tit. 3. 5. heb. 11. 7.  with his justice, to the end that by it his sins may be covered, in such sort that they come not in account at the judgement of God. And to speak yet more fully, I say that faith instead of bringing to God any thing that is of man, bringeth him to jesus Christ, to receive of him thereby that which he can not find in himself, to wit, the 
e Luk. 7. 50. & 8. 12. ephe. 2. 8. 1. pe●. 1. 9  righteousness of jefus Christ, which maketh a man righteous before God, even as though he were wholly innocent, for as much as God esteemeth him for ●uch a one, accepting the justice of his Son jesus Christ for full satisfaction, and allowing the same to him, as though it were proper to the man to whom it is allowed.  PA. 
What commodity bringeth it?  TI. 
It bringeth also this commodity, that whereas before he could do nothing but evil, this faith doth 
d 1. Cor. 30. 32 1. thes, 4. 3.  sanctify him, disposing him to the obedience of the will of God, and to all good works, to the end that he may serve to justice and to holiness, 
Luke 17. 5.  whereas before he served to in justice and to sin.  PA. 
How doth faith sanctify man?  F●●th sanctifieth man. Kinds of Sanctification. TI. 
In this sanctification of man by faith, two things are to be considered First, because that jesus Christ having taken our own flesh in the Womb of the 
a Math. 1. 16 23, 25. luke 1. 30. 31. & 2, 7.  virgin, hath sanctified him in his, which thing the holy ghost hath testified, when in form of a Dove he descended upon jesus Christ which is our head, in whom all his members are forth with Sanctified. Secondly, 
b Rom. 5, 1. rom 8, 16. heb 10▪ 22, 2●. 1. iohn 4. 13.  because that faith which embraceth and receiveth wholly jesus Christ with all his gifts and graces, is never in man without the spirit of him, nor the Spirit of him, without his fruits, which are altogether contrary to the works of the flesh; to wit, of the corrupted man that is not regenerate by the spirit of God.  PA. 
Expound now to me the kinds of sanctification, and the difference of them.  TI. 
I will say unto thee for the first, that we must put difference in this matter, between the cause of our salvation, and the testimony of the same, and then afterward between the sanctification by jesus Christ which is imputed to us, and that which is joined to our person.  PA. 
What thinkest thou to be the cause of our salvation?  TI. 

c Math. 20, 2● mark 10. 45. iohn 11, 5●. act. 20. 28. rom 4. 15. & 14. 9 1. cor. 5, & 7● 15. 3.  jesus Christ dwelling in us by faith.  PA. 
What meanest thou by the testimony that we have of the same?  TI. 
The Sanctification whereof we now speak.  PA. 
How dost thou understand that it is the testimony of our salvation, and of the cause of the same and not the cause itself?  TI. 
For because it testifieth that jesus Christ dwelleth Kinds of Sanctification and the difference of them. in us, as the effect testifieth of his cause.  PA. 
What followeth thereof?  TI. 
That the cause is there, seeing we see the effects, to wit, 
a john 17. 10. 11. & 20. 21. 22. 23. 25. 26.  jesus Christ with all his gifts and graces  PA. 
And what inconvenience were it to hold our Sanctification for the cause of our Salvation?  TI. 
For the better understanding of all this matter, it is meet that I expound it to thee  PA. 
What difference dost thou put between the sanctification of jesus Christ which is allowed us, and that which is joined to our proper person, and then the fruits of the same?  TI. 
I do call Sanctification properly that which we consider in the very person 
b 1. Cor. 1. 30. 31.  jesus Christ, the which sanctification is not properly ours, as a quality conjunct to our person, but only by imputation.  PA. 
What meanest thou by that imputation?  TI. 
That it is allowed unto us, as his 
c psal. 32. 1. Rom. 4. 8. 24. Gal. 3. 8. Ephe. 1. 5. 2. cor. 5. 18.  justice is attributed and allowed unto us by the justification which we obtain in him by faith.  PA. 
Is that the cause why S. Paul saith, that 
d 1. Cor. 1. 30 3 2.  God hath made jesus Christ unto us wisdom, justice, sanctification, and redemption?  TI. 
There is no doubt of it, but it must be considered, that beside this kind of sanctification that is so imputed and allowed unto us, there is yet another that is joined to our very person, not only by imputation, but as a quality sticking in us, which proceedeth from that first kind of sanctification whereof Kinds of sanctification and difference of them. we have even now spoken.  PA. 
What virtue hath every of them in us?  TI. 
The first doth fully sanctify us before God, because it is full and perfect.  PA. 
The other, is it not of the same nature and force?  TI. 
No, for it sanctifieth us but in 
a john 1. 16. ●ol. 1. 10. & 2. 9  part.  PA. 
For what cause?  TI. 
For because it is but begun in us, and not perfect, wherefore it cannot fully sanctify us, except it be full and perfect.  PA. 
And when shall it be so?  TI. 
When our regeneration and reformation to the image of God shall be.  PA. 
It shall not then be in this mortal life?  TI. 
It is true: but it shall be in the life to come, in the which our life which is now hidden in jesus Christ shall be showed, and what we be shall appear, when we shall be made like unto the glorious body of jesus Christ.  PA. 
What difference puttest thou between these two kinds of Sanctification?  TI. 
I call the first perfect: for that is is the very sanctification, not only of that which jesus Christ is sanctified in his flesh and humane nature, but also by reason whereof he is called the holy one of holy ones, for so much as by the communication of the same 
b 1. Pet. 1. 15. 16. 2. pet. 3. 10 11.  he doth sanctify all his elected, to make them holy without blame before God, who hath chosen them thereunto.  PA. 
If it be the same sanctification wherewith jesus Christ is 
c Rom. 8. 30.  sanctified, and doth sanctify others, it is very certain that it can not be but perfect.  Testimonies of our salvation. TI. 
If it be perfect in him, it is also perfect in us, in so much as dwelling in us by faith, we have him with all the holiness that he bringeth with him, the which we ever draw out of him, as of his true fountain, the which we have in ourselves when we have jesus Christ.  PA. 
If we have in jesus Christ the fountain of all holiness, whereby we are continually and perpetually sanctified, what other imperfect sanctification may then be in us?  TI. 
That which we consider in our own proper flesh and nature, regenerate and renewed by the spirit of God, which is as it were watered with the streams of that fountain of all sanctification, to make us bring forth the 
a Heb▪ 6. 11, 12 2. pet. 1. 10. luk. 19 8, 9 act. 2. 44.  fruits of true sanctification and holmesse, in the stead of the fruits of sin which it brought forth in time before, as the earth, which being cursed & barren, is afterward made far tile, & beareth better fruits by the blessing of God.  PA. 
Thou wilt then say, that this second kind of sanctification is not only adherent to the person of jesus Christ, and that it is not only ours by imputation, as is the first, but that it is also adherent to our flesh & nature, as a new quality which jesus christ hath put into us by his holy spirit, which maketh our flesh holy in itself, to do afterwards holy works.  TI. 
It is even so.  PA. 
Thou wilt then say also, that 
b Philip. 1, 9 1. pet 2. 12. 3. corin. 15. 58. luke 19, 8. 9  the holy works which men do being so sanctified, be the fruits of the same sanctification?  TI, 
It is even so. But because there remaineth continually much of our natural corruption in our Holy works testimonies of our salvation. flesh, whilst we are in this world, there can proceed from us no work so holy, but that it is found very 
a Gen. 8. 2●. & 1. 18. 27. esai. 6. 5. ezek. 16, 15. exo. 30 20. act. 21. 24 psal. 51. 5. iohn 3. 5. heb. 9 14.  foul and far of from the perfect holiness which God requireth of us in all our works.  PA. 
What wilt thou then conclude by that?  TI. 
That our works be so far off from worthiness to be presented for satisfaction and to obtain salvation by them be they never so holy, that if he should judge of them according to the rigour of his judgement, he should find nothing therein but matter of 
b 1▪ Cor. 4. 7▪ rom. 4. 4. 5. & 6. 23.  condemnation.  PA. 
Thou mayest not deny for all that, but the good and holy works are very agreeable to him.  TI. 
If it were otherwise, they ought not to be done, but thou must note therein that they be not acceptable unto him as cause of our salvation, but as 
c Math. 5. 16. 1. pet 2. 12.  testimony of the same.  PA. 
How understandest thou that they be testimonies of our salvation?  TI. 
In that they testify that jesus Christ is in us, and that he there worketh by his holy spirit: wherefore it followeth that we be justified and sanctified by the 
d Rom. 5. 1. & 8. 7.  justice and sanctification of jesus Christ, the which God beholdeth, and for the regard thereof he doth bear with the imperfection that yet remaineth in us, and doth pardon us that wherein we do yet daily offend him.  PA. 
It seemeth to me that thou wilt say in effect, by all this discourse which thou hast made, that what regeneration and sanctification so ever there be in our flesh and nature, we are not yet for all that so pure and so perfect, but that we must have continual Gods wo●de the foundation of true Faith. recourse to the justice and 
a 1. Cor. 1. ●0.  sanctification of jesus Christ, which is ours, not as a quality of justice ●nd sanctity, sticking and joined to our person, but only for that it is allowed and attributed unto us, as though it were our own proper.  TI. 
So it is, and therefore jesus Christ hath said to the same effect, that he 
b john 13, 10.  that was already washed had not need to wash his fe●te.  PA. 
What meaneth he by this manner of speech?  TI. 
That albeit we be justified already, sanctified and purified of our sins by the saith that we have in him through his word, yet for all that, forasmuch as there resteth in us always certain filthiness and corruption, which proceedeth of our corrupted nature, which is not yet thoroughly well renewed and reform to the 
c Gen. 1. 27. Wil 2. 23. 1. Cor. 15. 49. Ephe 1. 23. 24. Colos. 31. 10  image of God, we have always need to go to 
d 1. Cor. 6. 11 Act▪ 22. 16.  wash and cleanse us of our filthiness in the true fountain of all purity, justice, and sanctification which is opened to us in jesus Christ, for we have no remission of any one sin of ours, but only in 
e 1. joh. 2. 2. & 3. 5. 1. Pet. 2. 24. Gol▪ 1. 4. Act. 10. 34. joh. 1. 29. Heb. 9 26. 28. Rom. 5 8. 1. Tim. 1. 15. 2. Pet. 1. 9  him, by the means of ●ustification that we have by faith in him.  PA. 
Can our works in no wise please God?  TI. 
There is no man that may do any work which may be acceptable to God, if first the person which doth it, ●ee not acceptable to him. Now sin of his nature deserveth the wrath of God, & not his love and favour. Therefore because all men are sinners there are none which are agreeable to him, and if their persons be not agreeable to him, no more can their works please him so long as he doth consider them in their own nature without God's word the foundation of true faith. his grace in jesus Christ, by whom only man is made agreeable to him.  PA. 
Can any thing done with a good intent be to God's honour?  TI. 
Nothing can be done to the honour of God, not with a good 
a 1. Sam. 13. 11 & 15. 11. 13 2. Sam. 6. 6. 7.  intent but that which is come according to his word, for the word of God is the very true and only rule of all good intents, and of the honour wherewith he ought to be honoured.  PA. 
But if a man think to do well, and doth that which he doth to none other end but to honour God, is not that enough?  TI. 
No, for than it had not been needful that God should ever have given a law to man to teach him but that he had only commanded that every man should do that which liked him, where he hath done clean contrary, saying, 
b Deut. 12. 8. Pro. 14. 12. isaiah. 3. 7. & 66. 3. 4. john. 16. 2. Gen. 48. 18. Num▪ 11. 28 iud. 17. 3. Math. 16. 22. Mark. 9 38. Luk. 9 54. iohn 13 8.  Do not every one of you that which shall please you, but that only which I command you.  PA. 
But if they which served God according as t●ey have been taught of men, do the same faithfully, may they then do it without faith?  TI. 
Yea truly, for as there be no good intentes, but those which are governed by the only rule and 
c joh▪ 4. 23. 24. isaiah▪ 29. 13. Math. 15. 9 Deut. 12. 32. & 5. 32. Prou. 30. 6. io●h. 1. 7. Apo. 22. 18. 19  will of the word of God, even so is there no true Faith but that which hath certain and sure foundation in the same word and will, which only is just and reasonable, and aught to be a rule to all reason and justice unto men.  PA. 
When thou dost any thing at adventure, canst thou do it with certain assurance?  TI, 
No, because Faith and doubt are as contrary Gods words the foundation of true Faith. Two sorts of vocation. as is to be certain and uncertain, will say this never without true 
a Rom. 8. 16. heb. 10. 12 23. 1 ioh 4. 13. 19 rom. 3. 27. & 4 19 & 8. 16. ephe. 3. 12. heb 10. 22. 1. iohn 4. 13▪ & 5. 19 1. cor. 4. 4. & 9 26. tit. 3. 6.  assurance of that which he believeth and followeth, because she is buildcd upon the sure word of God, by the which she is assured of his good will, and she doth nothing at adventure, but is ever certain that that which she believeth, and that which she doth, is pleasant unto God.  PA. 
What commodities doth this assurance bring to men?  TI. 
Two, whereof the first is, that man have the Majesty of God in such high estimation, and beareth him so great reverence, that not only he will not willingly 
b Rom. 6. 1. 1. cor. 6. 11. 1. pet. 4. 1.  offend him, but also he will not put himself in any hazard, and do any thing at adventure, when there is question of the service and honour of God, and therefore he will ever be assured of his will, for in whom a man hath his chief trust, to him doth that man reverence, and service, such as he knoweth shall please most. The second is 
c Act. 23. 1. & 22. 16. 1. cor. 4. 4. 2. cor. 1. 11 17 & 4. 2. heb. 13. 18.  the quietness of a good conscience that man hath by that mean, when he is assured that he pleaseth God by an assurance so certainly founded upon the witness of God himself?  PA. 
Show me the sorts of vocation, and the difference of them.  TI. 
Ther● are two sorts of vocation, the one 
Vocation outwards.  outward, and the other inward. By outward vocation I mean a common & general vocation, by the which God doth call by the outward preaching all those to whom the gospel is preached, be they chosen or reprobates▪ and by inward vocation, I understand 
Vocation inward.  that, whereby God doth not only call man by the outward preaching of his word, but maketh Two sorts of vocation. The will of God towards 〈◊〉. them to fear the power and 
a Rom. 8. 3●. 1. cor. 1. 9 2. pet. 1. 10. jude. 1.  efficacy of the same by his holy spirit, in such sort that they do not only hear it with their outward ears, but do also receive it into their hearts by faith, whereby they are justified. The very 
b Mat. 20. 16. & 22. 14. luke 14. 24.  reprobates may be called by outward vocation, but it profiteth them nothing, except the inward be there joined with it, and as concerning them, it serveth them but to their greater condemnation, forasmuch as the grace of God was offered unto them, and they have rejected it through their ingratitude and unbelief, as though it had never been offered unto them, yet in the mean time it is not altogether in vain, for it serveth to declare better the perversity of men, and to make them more inexcusable at the judgement of God, and to set forth the better his great justice in their just condemnation. It than followeth by that which hath been said, that those which are not called but only by this outward calling, are not also justified, nor consequently glorified.  PA. 
How hath God always accustomed to utter his will to men?  TI. 
By his 
c Psal. 119. 10● deut. 4. 2. & 5. 32 & 18. 5. & 28. 14. & 30. 12. 13. 14, 15. 19 math. 7. 2● & 12. 50. & 25 3. 2. cor. 3. 6. 14 gall 3. 15. 17.  word, and by some outward signe● for look what the word putteth into men's ears to be conveyed unto the mind, the same thing doth the sign set before the eyes to be seen, to the intent that by them as it were with windows, a certain light might be conveyned in unto the soul, so as the word and the sign might be a double warrant audible & visible, the end & drift of which is all one. Howbeit so as the interpretation of the sign is to be fetched always out of the wor●● alone.  How the sacrament is to be understanded. PA. 
What meanest thou by this word Sacrament?  TI. 
They be sacraments so called, 
a Math. 3. 11 & 20. 26. 27 28. Mar. 16. 16 ioh. 3. 5 Act. 2. 38. & 8. 36. 37. 38. 1. Cor. 10. 16 & 11. 24 Gal. 3 26. 27  because there is in them seen one thing, and understanded another thing, that which is seen hath a bodily kind and shape, that which is understanded hath a spiritual fruit. And Christ is the 
b 1. Cor. 10. 2 3. 4. Rom. 4. 11  matter, or if thou wilt the substance of all Sacraments, forasmuch as in him they have all their perfectness, and do promise nothing without him, yet in treating of sacraments you must observe a distinction, for a sacrament, not only signifieth that the figure and truth are there contained, but that they do not so hang together, but that they may be served, and that in the very conjoining the thing mus●e alway be discerned from the sign, that we give not to the one that which belongeth to the other. The Sacraments are common to all, but the 
c Gen. 17. 23. Heb. 12. 16 Math. 26. 25 Act▪ 8. 13  grace is not common, which is the power of the sacraments, as in Baptism the washing of regeneration is common to all, but the grace itself whereby the members of Christ are regenerate, is not common to all. Let this remain certain, that there is no other 
d Rom 4. 12. 1. Co, 10, 2, 3, 4 Rom, 2, 19 1. Cor, 2, 11, & 10, 5. & 11, 27 29. 1. Pet, 3▪ 21. Act. 15, 89  office of the sacraments then of the word of God, which is to offer & ●et forth Christ unto us, and in him the treasures of the heavenly grace, but they avail or profit nothing, but being received by 
e joh 11. 26 & 15. 5. 1. Cor. 10. 1 Ephe, 3, 17.  faith, even as wine or oil, or any other liquor, though you power it on largely, yet it will run beside and perish, unless the Vessels mouth be open to receive it, and the vessel, though it be wet round about on the out side, shall nevertheless remain empty and void within. Beside this we must beware least we should How the sacrament is to be understanded. think that there is some secret power knit and fastened to the 
a Hag, 2, 13, 13 Math, 3, 11. 1. Cor, 10, 1 Ephe. 5 26 1. pet. 3. 21.  sacraments, that they may of themselves give us the graces of the holy ghost, like as wine is given in a cup, whereas only this office is appointed to them by God to testify and 'stablish to us the good will of God towards us, and do profit no further unless the holy Ghost join himself to them, which may open to our minds & hearts, & make us partakers of this testimony, wherein also do clearly appear divers and several graces, for the Sacraments are that thing to us of God, which to man are messengers of joyful things or earnests in stablishing of bargins, which do not of themselves give any 
b In the former places quoted.  grace, but do tell and show us, and as they be earnests and tokens, do ratify unto us those things that are given us by the liberality of God 
c Muse. common places in the tit. of Sacraments Attic▪ 6, 8, 9  To this effect speaketh Musculus, As the sacraments be signs of grace, so do they signify grace: as they be the seals of the justice of Faith, so they do seal and confirm it: and they do confirm us, not as the very ensealing spirit himself doth, but as ensealing signs. As they be figures and forms, so in the outward similitude they do figure and represent the things signified: as they be the first principles, so do they first instruct in the principles, & as they be remembrances, so do they renew the benefits of the heavenly grace in the minds of the faithful, for 
d Beza. Confe▪ cap. 4. Artic. 44, 46.  God himself with the most present power of his Spirit, is present with his own institution, lest the ministration which he hath ordained of the sacraments, should be fruitless and vain. And therefore he truly performeth in deed whatsoever he promiseth & figureth in signs, neither do the sign● Of the nature of Baptisms. want their effect, that the author of them may be proved true & faithful. Here also it is to be noted, that God inwardly worketh that which the minister figureth and testifieth by outward doing, least that be drawn to a mortal man, which God claimeth to himself alone. The same thing doth Augustine wisely touch. How (saith he) doth both Moses sanctify, and God, not Moses for God, but Moses with visible sacraments by his ministry, but God with invisible grace by his holy spirit, where also is the whole fruit of visible sacraments, for without this sanctification of invisible grace, what do those visible sacraments profit?  PA. 
What meaneth Christ when he saith, Baptizing them into the name, or in the name of the Father, and of the Son, and of the Holy Ghost?  TI. 
He doth not simply command them to baptise such as do believe, but to consign them in 
a Math. 28. 19 mark. 16. 15.  baptism into the name, that is to say, into the possession, right, religion, and grace of the father, and of the son, and of the holy spirit, to be the people of God, the partakers of his covenant and grace. 
b Exod. 3. 14. psal. 22. 22. john 17. 6. math. 7. 22 & 28. 19 iohn 1. 12. act 3▪ 6. phil. 2. 9  And if we do expound into the name, that is to say, into the Faith and confession of his name, or into his possession, power, & jurisdiction, or into the strength and power, or into the covenant & grace, of the father, and the son, and the holy spirit, it is no matter, for all this is true and agreeth with the nature of baptism.  PA. 
Tell me, must we be nourished with spiritual meat and nouriture into eternal life, and that by a spiritual manner agreeable to the spiritual birth & Of regeneration. life, into the which we are regenerate by Baptism?  TI. 
We are not regenerate in baptism by any corporal or material seed of the body and of the blood of jesus Christ, nor by any natural manner, as we are naturally begotten by our fathers and mothers: 
a Rom. 6. 3. 1. pet 1. 18. 19  but that regeneration and new birth is wrought by a seed incorruptible, spiritual, and divine, by the which we are begotten into the church, by the virtue of the holy 
b Luk. 12. 12. iohn 3. 9 8. & 1. 33. & 6. 63. & 14. 17. 26. 1 cor. 1●. 4. 6.  ghost, by whom we are regenerate into a new life.  PA. 
It is not also said, that jesus Christ doth give his body & his blood in 
c Rom. 9 3. 1. cor. 12. 1●. 13. ephes. 4. 15. 16. & 5. 30. gal. 3. 27.  baptism, as he doth in the supper. Likewise the water is not called therein the body and the blood of jesus Christ, as jesus Christ doth in the Supper call the bread and wine, by the name of them.  TI. 
Albeit that the water be not there called in baptism by that name, dost thou not think for all that, that the body and blood of jesus Christ be there distributed and 
d Mark. 1. 4. iohn 3. 5. act. ● 38. tit. 3. 5.  communicated unto thee in the same as well as the Supper.  PA. 
I do so understand it.  TI. 
Thou wilt then ordain a baptism without jesus Christ.  PA. 
Wherefore?  TI. 
Because thou canst not have jesus Christ, except thou have him wholly, and very God, and very man, and that thou have true communion with his body and with his blood, not only in the Supper, but also in baptism.  PA. 
Show me the cause thereof?  TI. 
It is because that the baptism doth no Of Regeneration. less send us to the death and passion, and to the body and blood of jesus Christ, then doth the supper, forasmuch as that is proper to all 
a Act, 2, 38 Rom. 6, 34 1, Cor, 10. 16 & 11, 24 Gal, 3. 27 1, pet, 2, 2●  sacraments▪  PA. 
Thou speakest as though baptism and the supper were one very sacrament, and that there were no difference between them.  TI. 
Not so, for albeit we do as well participate of the blood of jesus Christ in baptism as in the supper, yet notwithstanding there is difference in the participating, and in the manner thereof, in respect of the benefits of jesus Christ, which are signified and communicated unto us as well in the one of the sacraments as in the other.  PA. 
Declare unto me more easily that which thou now speakest of.  TI. 
Although the body of jesus Christ be not given unto us in baptism as for spiritual food, as it is in the supper, that notwithstanding, it is there given unto us in very deed, as 
b 1. Cor, 6, 15 & 12, 27 Ephe, 4, ●5 & 5, 30.  a garment of innocency, justice, and holiness, to cover all our sins before God. And therefore S. Paul say th', that all those which are 
c Gal, 3, 27. Rom, 6, 3, 4. 1. Pet, 3, 21.  baptised, have put on them jesus Christ.  PA. 
And of the blood what sayest thou?  TI. 
Albeit that it be not given to us in baptism as for drink, as it is in the supper, yet notwithstanding, it is there given unto us for a spiritual washing of our souls and consciences, whereby jesus Christ doth 
d Act ●22, 16 Ephe, 5, 26 Tit. 3, 5, 6. 1, Pet. 3, 21  purify & cleanse his Church in this laver of regeneration, to the end he may make it pure and clean without spot or wrinkle, and a holy & glorious church.  PA. 
I did never yet so well understand these Of the Lord's Supper. points.  TI. 
How dost thou then now understand them?  PA. 
That even as a garment or a cloak do serve to cover the body, even so do the innocency, justice, and holiness of jesus Christ, serve us to cover our sins at the judgement of God, to the end that there appear no one spot of them in his sight.  PA. 
And touching the blood of jesus Christ, what thinkest thou?  TI. 
I think that the 
a Math, 26▪ 28. Ephe, r, 7, & 5, 25, Gol 1, 14, 20 Tit, 3, 5, 6 Apoc, 1, 5.  blood of jesus Christ is called the washing of souls & of consciences, not as though they must be washed and dipped in the blood of jesus Christ, as one would wash and dip a body that he would wash and make clean, or some other such like thing, but that the holy 
b joh. 3, 5. Rom, 8, 15, 16. Heb, 9, 14 & 10, 22  ghost speaketh so to give us to understand that which thou hast said, to wit, what the water of baptism signifieth, concerning the washing and purification of our souls and consciences in the blood of jesus Christ.  PA. 
What is the Lords supper?  TI. 
The lords supper is the gathering together of the faithful of Christ, and the public ministry of the new Testament, in which the Sacrament of the lords body and blood is given and received, according unto the institution 
c Math, 16, 26 Luke, 22, 19 1, Cor. 11, 24 26.  of our Saviour Christ, by the mystical breaking of bread, and the blessing of the Cup in the Communion of the church from his table, and therewith the memory of the only Sacrifice which was 
d Heb, 5. 6, & 7, 26, & 9, 11. 12, & 10, 9, 10. Rom 5, 8. & 6, 10. 1. Cor, 15, 3 2, Cor, 5, 14. 1. Pet. 9 18. ●  once performed for our salvation upon the Altar of the Cross, The meaning of these words Hoc est corpus meum. is celebrated with thanks giving, and the exercise 
a Math. 22. 39 rom. 1. 3.  of Christian love.  PA. 
How expoundest thou these words, Hoc est corpus meum.  TI. 
There can not be a more convenient exposition, then when the Sacramental words be Sacramentally expounded, the proper properly, the spiritual spiritually, and the 
b 2. Corin. 2. 6. ioh. 6. 56. 57 & 7. 4. 56. rom. 8. 11. 12. & 12. 1.  mystical mystically. For the Sacramental words require none other meaning or interpretation then even as they be spoken, but the manner of the thing which is declared & uttered in them, is not proper, but Sacramen tall: for the which I do say, that 
c 1. joh. 2. 29. & 3. 10  Sacraments are Sacramentally to be expounded, as for example, 
d Gen. 17. 10 11. & 33. 20. exod. 12. 11. deut. 31, 11. ioh. 14, 6. & 15 1. act. ●. 24. rom. 4. 11, 17. 1. cor. 10. 4. 16. tit. 3. 5.  Circumcision is the covenant, and the Lamb is the passover, I take no word here otherwise then in the proper sense. Circumcision as it soundeth, is the very carnal cutting of the foreskin, and the covenant is nothing else but the same which God made with that people. And the Lamb was but a natural Lamb which they killed at the lords commandment, and the passover was spoken of none other, but of the Angel which struck the Egyptians, & yet for all that, the manner of the speech whereby Circumcision is called the Lords covenant and the Lamb the passover, is not proper and natural, but Sacramental, nor it can not be said, that Circumcision properly and naturally is the Covenant, & the Lamb the passover, but as that was the sign Sacramental of the covenant, so was this also of the passage of delivery. In like manner in this present case, whereas the Lord saith. This is my body, it is 
e Tertul. against Mar●i● lib. 4. Orig. in Leuit. Hom. 7. & upon the Rom 4. book 4. chap. Cip. 2. book. 3. chap. Hierom. upon 26. of Math. Ambrose of Sac. 4. book 4. chap. & 5. & 1. 1. Cor. cap. 11. August. de Catechis. cap. 26. Contra Adimat. cap. 12.  a Sacramental speech, because of the Of the lords Supper. Sacramental manner of the Predicate, or of that which is reported, for that it is reported of bread, not properly but sacramentally, that it is the lords body given for us. I do leave to each word his proper signification▪ that the bread be very bread, the body the very body of the Lord, and that is be is, but I can not make the manner of the predicate, or report to be proper, unless I should make an intolerable confusion & unreasonable in this matter, but Sacramental, and convenient to a Sacrament. Therefore let us agree in judgement, that the bread of the supper is the very body of Christ crucified, and dead for us, as he said; Take▪ eat, this is my body which is delivered for you, and so let us keep these words every one in their proper signification, & when the manner is asked how bread is the lords body, let us say that it is a report or speech not natural, but sacramental, so that the bread is the lords body, neither naturally, nor corporally nor personally▪ no● really, but sacramentally. 
a Iren. lib. 4. cap. 34. Tertul. against Marcio lib. 40. and against the jews.  To be sacramentally, is to be according to the nature and mean of a sacrament, as the bread in as much as it is a sacrament of the Lords body, in that respect it is the Lords body given for us, in such order & way as is convenient to sacraments, like as by the order and way of his own nature it is bread. And it is therefore called the Sacrament of the lords body, because that by his ordinance it is the holy sign and remembrance of his body given for us, by breaking and distribution of which, he doth recommend the communion of his body, and remembrance of his death unto his Church. It is one matter to say of any thing what it is in deed of itself, Of the Lord's supper. and another matter to say what it is in this place at this present in some special deed and purpose, according to the will and meaning of him that appointed and gave it. If a man take this saying, Hoc est corpus meum, in a natural sense, it is made impossible and unreasonable. But if a man take it in the sacramental sense▪ shall be said of bread, not what it is naturally and substantially, but what the Lord would have it to be sacramentally, and for what he would have it taken, & to what use he appointed them the breaking, distribution, and communion of it.  PA. 
How is Christ's body present to the receivers?  TI. 
Christ's true body is truly present to them that truly receive him, but 
a john 6. 50 1. cor. 10. 14. ephe. 3. 17.  spiritually And so is it taken after a spiritual sort, for when he said, This is my body, it is all one as if he had said, This is the breaking of my body, This is the shedding of my blood, as oft as you shall do this, it shall put you in remembrance of the breaking of my body. And the shedding of my blood: that as surely as you receive this sacrament, so truly shall you receive the benefit promised by receiving the same worthily This I say that Christ entereth into us, both by our ears, and by our eyes, with our mouth we receive the body of Christ, and tear it with our teeth, that is to say, the sacrament of the body of Christ. Wherefore I say and affirm, that the virtue of the sacrament is much, and therefore Chysostom many times speaketh of sacraments no otherwise then of Christ himself. No man seethe Christ upon the earth, he is seen with the eyes of our mind, with faith & spirit.  Of the Lord's Supper. PA. 
How do our bodies receive Christ's natural body?  TI. 
As Christ, not after his manhood, but after his divine nature, liveth naturally by his Father, which divine nature of his, worketh also in his manhood an immortality: so our spirit and soul receiving the natural body of Christ in the mysteries by 
a john. 6, 35 acts. 4, 10, 12 rom 4, 24, 2● & 5, 8 & 14. 9  faith, do receive also then nature of his body, that is, his pureness, justification, innocency, power, glorification, life, eternity, and beatitude, the operation whereof redounding likewise unto our bodies, do make the same also capable of the same glory and immortality. And thus it is true, that as Christ liveth naturally by his father, so we live naturally by the body of Christ, eaten in the mysteries, having respect both to the manhood of him & of us, for as the flesh of Christ, in respect of bare flesh, liveth not naturally by the father, but for that it is joined to his divinity, so our flesh liveth not naturally by Christ's body eaten in the Sacrament▪ for then every wicked man eating the sacrament should live naturally by him, but for that our flesh 
b Rom 9 3 1 cor. 12, 12 13. eph. 4. 15, 16 & 5. 30 gall 3. 27.  is joined to the spirit and soul which truly eateth the body of Christ by faith, and so only the bodies of the faithful do live by eating the body of Christ naturally, in participating the natural properties of the body of Christ.  PA. 
After what ●ort is Christ present in the supper?  TI. 
Christ that sitteth in heaven, is present in the supper in mystery and by grace, and is ●olden of the godly, such as communicate him, not only sacramentally with the hand of the body, but much Of the Lord's Supper. more wholesomely with the hand of the 
a Cyp. of the lords supper Agust. upon john, treatise 25 Origen in Math cap. 15.  heart, & by inward drinking, he is received: but by the Sacramental signification he is holden of all men. The Sactamentall sort of eating Christ's body, is iterated as often as the Lords supper is celebrated, which is not iterated often times to this end, that we should iterate the eating and receiving of the Lords body in very deed, like as we do with corporal meat, which doth perish after it is eaten, but to th'intent that in celebrating the remembrance of the Lords death, according unto his institution, we may feed our faith in him, and offer a sacrifice of praise unto our Redeemer. For as the bread of life once truly eaten & received, wasteth not after it is eaten and received, so it doth not require to have the iteration of eating and receiving, for it sticketh by them, feeding them into everlasting life which are once made partakers thereof. Hereof I do admonish men, because of the ignorant, that they do not refer the iterating of this eating & receiving to the very heavenly meat itself, but unto the sacrament thereof. The 
b joh 6, 35. 51 54. 55. 1, corin. 11, 28, 29. 1, cor. 6. 15. & 12. 27. ephes 4 15. 16. & 5. 30.  continual and uncessing sort of eating Christ's body is not sacramental, but spiritual, and that only have power and efficacy to feed unto everlasting life, whereunto we must apply those things that be written in the sixth Chapter of john. This is obtained by faith only, by which we incorporate into Christ, and being once incorporate, do live in a continual fruition thereof, by the grace of the redemption purchased by his flesh and blood. 
c 1. Cor. 1. 30. ephe. 1. 7. mat 2. 28. 1. tim. 2. 6 luk. 10. 45 heb 9 12. 15. 1. pet. 1. 18. 19 20.  To eat and drink the flesh and blood of Christ in this sort, is to be continually refreshed, & continually to enjoy this Heavenly food, for as Of the Lord's Supper. Augustine saith, This grace is not consumed with bitings, This manner of 
a john 6. 40. 41. 47. 48. 51. 53. 54. 58.  eating is to enjoy the everlasting life purchased by Christ's death, not only in faith, but in very deed. The spiritual eating which I do acknowledge to be in the Lord's supper, doth derogate nothing of that which I have said of the continual and unceassing fruition of the body and blood of Christ, for that spiritual eating is nothing else if it be well considered, but a certain putting in 
b ●uk. ●2. 19 1. cor. 11. 24. 26  remembrance of this, whereby, and by the efficacy of calling to remembrance, the grace of Christ once received is revived again in the hearts of the faithful communicantes, by the faith in Christ's word, which is set fotth in the supper▪ And this kind of chewing the cudd which is used in the Sacrament of the Lords body and blood by faith, is not unfitly called the spiritual eating, forasmuch as by it the heavenly meat is called up again into the mouth of the heart to be ruminated, and doth so by the sweetness thereof most pleasantly refresh our spirit▪ and the meat is also by this order made more savoury and effectual.  PA. 
Tell me what it is to be spiritually present?  TI. 
To be 
c joh. 6. 40. 6●.  spiritually present, is to be in a spiritual sort, that is, in such sort as appertaineth to spirits. Wherefore when we say that Christ is spiritually present in the supper, we do not mean of the invisible presence of his body, which the papists do appoint under the forms of bread, but of that way that he is present by the working of his spirit fe●ding and refreshing their minds which do receive with sincere and true faith that which he gave at his last supper. The truth of the sacrament delivered Of the Lord's Supper. by Christ, is not in the 
a joh 6. 54. 55▪ 56. 63.  corporal presence of his body in the bread, but in the truth of the word and the efficacy of his invisible grace Our whole salvation doth stand in this point, that the 
b Math 20. 24. rom▪ 4. 25. gall. ● 20. eph. 5. 2. 1 tim. 2. 6. tit 2, 14 heb. 1. 3. & ●, 27 & 9, 14 26, 28 & 10, 3 5, ●, 7, 10▪ 12. 14.  body of the only begotten son▪ is given for us to God the father unto death, to be 
c Math. 20, 28. gal. 3, 13 & 4, 5. 1 tim 2, 6. tit 2, 14. 1 pet. 〈◊〉 19 apoc. 5. 9  an offering of propitiation or mercy, and the ransom of our redemption. And therefore we believe that Ch●istes death is available to the redemption of the world, to the forgiveness of our sins, and for our reconcilement with God the father. Moreover we believe that our only succour and refuge is to fly to the mercy of our father by jesus Christ, and assuredly to persuade our minds that he is the obteiner of forgiveness for our sins, and that by 
d Math. 20, 28 titus 2. 14. 1 peter 1. 19 ●poc. ●. 9  his blood all our spots of sin be washed clean, that he hath pacified and set at one all things by the blood of his cross, that he by the same one only sacrifice which he once offered upon the cross, hath brought to effect and fulfilled all things, and that ●or that cause he said when he gave up the ghost, 
e john 19, 30.  It is finished, as though he would signify that the price and ransom was now full paid for the sin of all mankind. Lastly, we agree in this unity in the Lord, that that redemption once made in verity for the salvation of man, continueth in full effect for ever, and worketh without ceasing unto the end of the world, that the sacrifice 
f Heb. 5, 6 & 7 26 & 9 11. 12. ●4 & 10 9 10.  once offered, cannot be consumed, that the lords death and passion is as effectual, the virtue of that blood once shed, as fresh at this day for the washing away of our sins, as it was even the same day that it flowed out of the blessed side of our saviour.  Of the lords Supper. PA. 
What covenances or similitudes be there in the lords supper?  TI. 
There must be three similitudes in this sacrament, a similitude of nourishing of unity, and of conversion. The similitude of 
a joh. 6. 35. 53 54, 55.  nourishing is this, that as the bread and wine do nourish our bodies, and comfort our outward man, so the body and blood of Christ be the meat and food of our souls, and do comfort the inward man. Secondly, the similitude of unity is this, that as this loaf of which we eat, was made of many corns of wheat by the liquor of water knoden into dough, and yet is but one loaf, and as the wine was made of the juice of divers grapes & yet is but one cup of wine, so all they that eat Christ's body and drink his blood, being many, 
b Rom. 9 3. 1. co. 12. 12. 13 eph. 4, 15, 10 & 5. 30. gal. 3, 27.  are made one body & flesh, by the liquor of charity and love, are made (I say) the mystical body of our saviour Christ, which is his church, not his natural body, for the bread is a Sacrament not only of his natural body, but also of the congregation and mystical body, and therefore S. Paul saith that albeit we be many, yet notwithstanding we are one loaf and one body. Thirdly, the similitude of conversion is this, that as the bread and wine is turned into the substance of our bodies, so by the receiving of Christ's body and blood we are turned 
c joh. 15, ●, 6 7 1 cor. 6. 17. 2 peter 1. 4  into the nature of them, we are changed and made 
d Ephe. 5, 30 1 cor. 10. 16.  bones of his bones & flesh of his flesh. 
e joh. 6. 56.  He that eateth my flesh (saith Christ) and drinketh my blood, he abideth in me, and I in him, that is, we be made one flesh & one blood, and the same nature that my flesh and blood have, the same getteth he that eateth me.   
Three manner of Sacraments. 
A Table declaring three manner of presence, eating, and union, with divers and sundry respects, how the holy real body of Christ our saviour, both in the Sacrament and besides the Sacrament, i● present, eaten, and united to us.  

Really Christ not present  THe body 
a Math. 26. 11 mark. 14. 7. ioh 12. 8. & 14. 2. 3. 28. & 16. 5. 7. 16. & 17. 11. 12. 2. cor. 5. 8. 9 phil, 1. 23. 1. pe. 1. 8.  of Christ was really present once here on earth with us, and shall be again at the day of his coming Otherwise it is not here really present, but only to our faith really apprehending his body in heaven, and here feeding upon the same in earth. And thus is he present only to good men, whether with the Symbols or without the Symbols.  
The body of Christ is spiritually present, when either the body of Christ is present to our 
b joh. 6. 40. 63  spirit & faith, or when the virtue of his body is present, & redoundeth to our bodies and spirits by grace, & this differeth from the other real presence above in this, that the one hath respect to the body apprehended, the other to the thing that doth apprehend.  
The body of Christ is sacramentally present by 
c Gen. 17. 10. 11. & 41. 26. exod. 12. 11. 1. Sam. 28. 15. math. 3. 16. luk 22▪ 20. iohn 1. 23. 1. cor. 10. 4  representation of another thing, which beareth a similitude, or a memorial of his body: and this sacramental presence pertaining to the outward mouth of the receiver, is common as well to the good as to the evil, and this sacramental presence ought not to be alone, but to be joined with the spiritual presence, etc.  
The body of Christ is really eaten not with our Of three manner of presents. bodily mouth, but with the mouth of 
a joh. 6. 67. 56 & 11. 26. 1 cor 10. 1. 3. ephes. 3. 14.  faith apprehending the real body of Christ, which suffered for us, and worketh to us nourishment of life and grace, etc.  
Spiritually 
b Catechi●is Mysl●go. 4.  we eat the body and blood of Christ, not with mouth and teeth, but with faith only, whensoever we believe on the passion of Christ, being the true bread of life and the only food of man's soul: and thus is he eaten but only 
c Rom. 8. 9 1. cor. 11. 27. 29. 2. cor. 6. 14. 15. 16. tit. 1. 15 Hierom upon jeremy & upon O●e 8. prosper. levit. 339  of good men, aswell beside the Sacrament as with the Sacrament, and of this eating speaketh the sixth of john, and so was he eaten in the time also of the old law.  
Sacramentally we eat with our bodily mouth the mysteries of bread and wine, not being the Real body in deed, but representing the Real body in deed, that is, 
d Aug. de civi▪ that lib. 21▪ cap. ●5 Aug. Treat. upon john. ●6  Non panem Dominum, sed panem Domini. And this eating, if it be not iouned with the other two above, it profiteth nothing, & so is eaten only of the evil, if it be adjoined, then is it eaten of the good, and them it profiteth.  
Really and corporally the body of Christ is united to us by his incarnation, and the partaking of our flesh▪ spiritually he is united unto us when the properties of his holy body, as his innocency, power, glorification, life, eternity, and beatitude, are united to our bodies and spirits, which cometh by our faith in him, according to his words 
e john 17. 21.  john. 17. Ego in ●is & tu in m●. And this uniting standing by grace, cometh as well beside the Sacrament as with the Sacrament, only to the Godly.  
The body of Christ sacramentally united: The Sacrament, as it is not the 
f Math 28. 6. luk. 24. 6. iohn 6. 52. 60▪ 61. & 12. 18. & 16. 28.  Real body itself of Of three manner of presents. the Lord, so it causeth n●t any Real conjunction between Christ's real body and ours, but representeth the same, declaring that as the material bread digested in our body is united to the same, so the body of Christ being received 
a john 6, 35 acts 4, 10, 12 rom 4, 24 & 5, 8 & 14, 9 1 cor. 10, 5, 6 ephe. 3, 17.  by ●aith, changeth our spirits and bodies to the nature of him. To the sacramental presence and eating of Christ pertaineth two things chief to be considered, that is, Mutation, Operation. Mutation is substantial, or accidental. Mutation substantial is, whereby one substance is changed into another, as 
b john 2. 9  water into wine, the rod of 
c 
Exo. 4, 2, 3, 4 & 7. 11. 12.  
No mutation of substances in the sacrament.  ▪ Aaron into a Serpent, etc.  
And this mutation, which they call transubstantiation, 
d Math. 26. 26 27, 28. 1 cor. 10, 16, 17 & 11, 24, 25.  belongeth nothing to this sacrament, for then accidents of bread should also be changed as the accidents of Aaron's rod were changed with the substance into a Serpent.  
Mutation accidental. And of this mutation speak the 
e Theodoret. 1 dial imutabilis & dialogue ●. in confusus.  doctors, meaning not of the change of substance, but of accidents, which standeth in three 

f Hierom. upon the preacher.  
Barnard. serm. 3. in psal. qui habitat.  

1. Use.  
2. Name.  
3. Honour.    things, first in the use, second in name, and third in honour. In the use, as when the use of common bread is changed into a mystical and heavenly use, In name, as when the name of bread & wine pass away, and are changed into the name of the body and blood of the Lord, and so is the name changed. In honour, as when the bread and wine, which before were received not with honour, are now received with honour and reverence, not that we honourthe bread and wine, but the things represented by them, as in a kings Letters and seal we honour the king and not the seal.  
Operation in the sacraments & of the sacraments Of three manner of presence. is to be considered. The operation of the word in the sacrament is this, to change not the ● substance 
b 1 Cor, 10. 16 17. 1 cor. 11. 24 26 27. 28.  of the sacrament, but that the substance thereof remaining, may be made the body of Christ, that is sacrament of the body of Christ. And this Operation can not come but by the holy Ghost, whereof Augustine lib. 3 cap. 4. de Trinitate saith, Pa●●non sanctificatur in Sacramentum tam mag●um, ●si operant inui●●●●liter spiritu Dei: The operation of the 
b Math 3. 11. ioh. 3, 5 & 15, 3. rom. ●, 9, 10 1 cor. 10, 1, 2, 5 ephe. 5, 25, 26. 2 pet. 3. 21.  sacraments is thought of the Papists to give grace, which in very deed give not grace of their own work, but only serve as instruments and means of that grace and life which cometh from God. So Peter calleth it, Verb●● vit●, The word of life. And S Paul calleth the gospel of Christ, the power of God to salvation, not that they of themselves give life and salvation, but that they are certain means and instruments of that life and salvation which cometh to us from God.  
To the spiritual presence and manducation of Christ principally belongeth the sixth Chapter of john, albeit two sorts of bread are there specified bodily or sacramental bread, and spiritual bread. bodily or sacramental bread of the old Testament, signifieth Christ to come, 
c Num. 11, 6 & ●6. 24. psalm. 106▪ 14. exod. 17. 6. ● cor. 10, 3, 4.  as Manna, the Rock▪ Bodily or Sacramental bread of the new Testament signifieth Christ being already come, as the holy eucharist. Augustine in the Psalm 77. Idem in m●ster●● c●bu●●llo●u● & noster, significatione idem, sed ●on spe●●e Spiritual which is Christ himself, borne for us, and given for the life of the world. john 6. My flesh is meat in deed etc.  How we should prepare ourselves to the Lords supper. 

How a man ought to prepare himself t●re ceiue these mysteries.  
They which either come not to the Lords table 
1 Contempt.  upon 
a Math. 7. 6. h●b. 6. 6. 2 Without faith.  contempt thereof, either although that they do come to it, yet they be not of the body of Christ either come not worthily to it as they ought to come to the communion of the heavenly meat with their heart, and that a faithful and hungry heart, 
b joh. 6. 35. act 4. 10 12. rom. 4. 24. 2●. & 5. 8. & 14. 9 ephe 1. 13. 2. cor. 1. 22 3 Without knowledge & examination.  greedily desiring the grace of redemption & heavenly food, purchased by Christ's death & blood shedding, albeit they do eat and drink it sacramentally, yet for all that they neither eat nor drink the body and blood of Christ in deed, yea and to be yet more plain, whosoever doth receive these external sacramental signs, the bread and cup of the Lord without the true 
c 1. Cor. 11. 28 2. cor. 13. 5.  meaning and understanding of them, as the Corinthians did, & so turn the mystical supper of the Lord unto a profane supper, not making a difference of the lords body, they do not truly eat and drink it, yea and though a man do understand all the points there of exactly, as they be taught by the words of Christ, & yet believeth them not to be true for lack of the historical 
d Mat▪ 7. 23. prou. 10. 24. math. 27, 4. 5. iam. 2. 1●. 1. iohn 4. 18.  ●aith, he understandeth what Christ himself reporteth of his body and blood, and in what sense he gave the bread and wine to his disciples, & how he did institute this outward action unto the remembrance of him; thus far forth his understanding is good, but for lack of faith he doth not believe that these things be true which are appointed unto us to be kept in solemn memory, that is, he doth not believe that Christ's death is available to the redemption How we should prepare ourselves to the Lords supper. of the world, to the forgiveness of our sins, and for our reconcilement with God the father. Item, though a man hath this historial faith, 
4 Application.  & yet for all that doth not 
a Eph. 3 17. 18 19 math. 26.  appropriate unto himself for the grace of this redemption, but only unto some certain saints & just persons, and therefore can not say with the Apostle, which loved me, and gave himself for me. Item, though a man do believe that Christ died for him, and yet doth not much regard 
5 Thanksgiving.  the benefit thereof, nor is not moved by the remembrance thereof unto 
b Math. 26. 26 30. mark. 14. 22. 26. luk. ●2. 19 1. cor. 11. 24  thanksgiving: neither is it to be wondered at how that should come to pass, seeing we find by daily experience, that it is no strange matter in the nature of man to make light of good turns, and to give small thanks to the giver of them, though we know that the benefits be never so great, and proceeding from never so kind an heart, whosoever is of this disposition doth not taste of the meat of everlasting life, the Lords body and blood, although that he amongst the rest do participate of the bread and cup of the Lord. And 
● Without charity.  we have the like judgement of them also which are not endued with the spirit of 
c Math. 5. 23. 2●. & 22 39 luke 10. 27. iohn 13. 33. 34. 35. rom. 13 ●nto the end 2. cor. 2. 6. 1.  brotherly love, & which by their mischievous life to declare themselves to be none of the members of Christ's body.  PA. 
May we call upon Angels or saints?  TI. 
We may not call upon Angels or holy men departed out of this life. 1 For that were to give to them an infiniteness to be present every where, or to give them being absent an understanding of our secret meanings▪ that is as much as a certain godhead, and therewith all partly to convey to them 2. confidence & trust that ought to be set wholly in Access for men to God by Christ. 
● psal. 1. 18 & ●5, 4, 2 & 118. ●, 9  God alone, and so to slide wholly into idolatry, But forasmuch as God calleth us to himself alone, and doth also with adding an oath promise that he will both hear and help us, to fly to the help of others were an evident token of distrust and infidelity. And as touching the holy men that are departed out or this life, what manner of thing I pray you were this, forsaking the 
b psal. 102. 21. 23.  living God that 
c psal. 50, 15 ephe. 3. 20  heareth our prayers, that is most mighty, most 
d Psal. 50, 15 & 89, 26, 27.  ready to help us, that calleth us unto him, that in the word of truth 
e joh. 16. 23. 24  promiseth and sweareth that with his divine power and secure he will defend us, forsaking him (I say) to flee to men dead, deaf & weak, which neither have promised help, nor are able to relieve us to whom God never gave the office to help us, to whom we are by no scriptures directed, whereupon our ●aith may surely 
f ●o. 10, 8, 14 17 & 14, 23 heb. 11, 6.  ●est, but are unadvisedly carried away, trusting only upon dreams, or rather dotages of our head.  PA. 
What way or access have we to God the Father▪  TI. 
God the father is to be called upon in the name and upon trust of 
g psal. 79, 8, ● dan. 9, 18. iohn 14, 2, 3, 13▪ & 16. 23 eph. 2, 18. 1 tim 2, 5 heb▪ 4, 16 & ●5, 19, 20, 22.  Christ alone, for he alone above all other most singularly loveth us, so far that he will do all things for our sakes, he alone is with God his father, at whose right hand he sitteth in most high favour, that he may obtain what he will of him, he therefore alone is the 
h Math. 3, 17 & 12, 18.  mediator of God and men, the men jesus Christ: he alone (I say) is the 
i 1 joh. 2, 1. 2, 5 heb. 8. 15.  mediator of redemption, and also of invocation, in whose 
k john. 14, 13 & 16, 23, 26.  name alone the holy scriptures do expressly bid us go unto God the father, adding also promises that he by his intercession will bring to pass Perseverance in prayer. A comparison between the old man and the n●●. that we shall obtain all that we pray for, otherwise without 
a john 15. 5. ephe. 2. 12. 1●.  Christ the care and heart of God abhorreth man.  PA 
Let me hear what thou thinkest concerning perseverance in prayer?  TI. 
Concerning perseverance in prayer, Christ himself reacheth us by the parable of the 
b Luke 11. 8 & 18. 1 & 21, ●6. rom. 12. 12 ephe. 6, 18 collos. 4, ● thes. 5 17 1 tim. 2, 1 1 peter 4, 7.  three loaves, and of the widow, and of the wicked judge, whereby we are taught to continue in prayer▪ with all earnestness and fervent supplication, and never to faint or give over until we be assured in our spirit that our prayer is heard. The prayer of the humble (saith the son of sirach) goeth through the clouds, it ceaseth not until it come near, and it will not depart until the most high God have respect thereunto Behold (saith David) 
c Psal. 12●. 2.  as the eyes of servants look unto the hands of their masters, and as the eyes of a maiden unto the hand of her mistress, so our eyes wait upon the Lord our God, until he have mercy upon us. And thus must we not cease to do, until we may boldly say also with David. 
d Psal. 66. 19 20.  The lord hath heard the voice of my weeping, the Lord hath received my prayer.  PA. 
What comparison is there between the old man and the new?  TI. 
A man that is regenerate, consisteth of two men, as a man may say, namely of the old 
e Rom. 7, 6 ephe. 4 22. ● pet. 1. 23 collos. 3. 10.  m●n, & of the new man. The old man is ●ike to a mighty Grant, whose birth is now perfect: but the new man is like unto a little child, whose birth is not perfect until the day of his general resurrection. The old man therefore is more strong, lusty, and stirring, them is the new man, because the birth of the new man A comparison betwe●ne the old man and the new. is but begun now, and the old man is perfectly borne. And as the old man is more stirring, lusty, & stronger than the new man, so is the nature of him clean 
a Rom. 7. 15. ●6. 22. 23.  contrary to the nature of the new man, as being earthly & corrupt with satins seed, the nature of the new man being heavenly, and blessed with the celestial seed of God. So that one man, in as much as he is corrupt with the seed of the Serpent, is an old man, and in as much as he is blessed with the seed of God from above, he is ● new man And as in as much as he is an old man, he is a sinner, and an enemy to God, so in as much as he is regenerate, he 
b Rom. 6. 5, 6. 7 gal. 5. 19 16. 1. pet. 2. 24. 1. ●ohn 3. 9  is righteous and holy, and a friend ●o God, the seed of God preserving him from sin, so that he cannot sin as the seed of the serpent, wherewith he is corrupt even from his conception, inclineth him, yea enforceth him to sin, and nothing else but to sin, so that the best part in man before regeneration, in God's sight is not only an enemy, but enmity itself. One man therefore which is regenerate, well may be called always just, and always sinful: 
c Col 3. 10. 1. iohn. 3. 9  just in respect of God's seed and his regeneration, sinful in respect of Satan's seed & his first birth. Betwixt these two men therefore there is continual conflict and war most deadly. The flesh and old m●n by reason of his birth that is perfect, doth ofter for a time 
d Rom. 7. 15.  prevail against the new man, being but a child in comparison, and that in such sort as not only other, but even the children of God themselves think that they be nothing else but old, and that the spirit and 
e Psal. 51. 12.  seed of God is lost and gone away, where yet notwithstanding the truth is otherwise, the spirit and seed of A comparison between the old man and the new. God at length appearing again, and dispelling away the clouds which cover the sun of God's ●eede from shining, as the clouds in the air do the corporal ●un: so that oftentimes a man cannot tell by any sense that there is any sun, the clouds and winds so hiding it from our sight: even so our cecytie or blindness and corrupt affections, do often shadow the sight of God's seed from shining in God's children, as though they were plain reprobates, whereof it cometh that they 
a Psal. 12. 1.  praying according to their ●ence, but not 
b Psal. 51, 10 11, 12.  according to the truth, desire of God to give them again his spirit, as though they had lost it, and he had taken it away, which thing God never 
c Rom. 11, 29. numb▪ 23, 19  doth in deed, although he make us to think so for a time, for always he holdeth his hand under his children in their falls, that they lie not still as others do which are not regenerate. And this is the difference between God's children which are regenerate and elect before all times in Christ, & the wicked castaways, that the electly not still 
d 1. joh. 3. 8, 9  continually in their sin, as do the wicked, but at the length do return again by reason of God's seed which in them lieth hid as a sparkle of fire in the ashes, as we may see in Peter, David, Paul, Mary Magdalene, and other, for these (I mean) Gods children, God hath made all things in Christ jesus, to whom he hath given this dignity, that they should be his inheritance & spouses. This our inheritor Christ jesus, 
e isaiah. 7, 14. mal. 3 1. math. 1, 23. luke 1, 16. acts 20, 28. rom. 9, 5. phi. 2. 6. collos. 1. 15. 19 & 2, 9 titus 2. 13. 1 iohn. 5. 20. apo●. 21. 7.  God with God, light of light, coeternal and consubstantial with the father and with the holy Ghost, to the end that he might become our husband, because the husband and the wy●e must be one body & flesh, hath taken A comparison between the old man and the new. our nature upon him, communicating with it and by it in his own person, to us all his children his divine majesty 
a 1 Cor. 6, 17 2 Peter 1. 4. ephe. 5, 30.  (as Peter saith) and so is become flesh of our flesh, and bone of our bones substantially, as we are become flesh of his flesh, and bone of his bones spiritually, all that we have pertaining to him, yea even our sins, as all that ever he hath pertaineth to us, even his whole glory, so that if Satan should summon us to answer for our debts or sins. In that the wife is no suitable person but the husband, we may well bid him enter his action against our husband Christ, and he will make him a sufficient answer. For this end (I mean that we might be coupled and married thus to Christ, 
b Psal. 45. 11 ●e●●. 2, 19 a cor. 11, 2 ●ph●s. 5, 32 apoc 19, 7 & 21. 2. 9  and so be certain of salvation, and at godly peace with God in our consciences) God hath given us his holy word which hath two parts, a● now the children of God do consist of two men, one part of God's word being proper to the old man, and the other part of God's word being proper to the new man. The part properly pertaining to the old man, is the law. The part properly pertaining to the new man, is the gospel. The 
c Rom. 3▪ 20 & 5▪ ●0 & 7. 7 gal. 3. 19 1 tim. 1, 9  law is a doctrine which commandeth and forbiddeth, requiring, doing and avoiding, under it, therefore are contained all precepts, threatenings, promises upon condition of our doing and avoiding. 
d 2 Cor. 4, 6 ● tim. 1. 10 ephes. 6, 15 acts 13, 26 & 28. 28 rom. 1, 16.  The gospel is a doctrine which always offereth and giveth, requiring on our behalf not as of worthiness, or as a cause, but as a certificate unto us, and therefore under it are contained all the free sweet promises of God, as I am the Lord thy God. In those that be of years of 
e Acts 5. 20 phil. 2, 15 math. 25, 19 mar. 16, 15, 16  discretion it requireth faith, not as a cause, but a● a certificate or instrument A comparison between the old man and the new. whereby we ourselves may be certain of our good husband Christ and of his glory: and therefore when the conscience feeleth itself disquieted for fear of God's judgement against sin▪ she may in no wise look upon the doctrine pertaining to the old man, but upon the doctrine only that pertaineth to the new man in it, not looking for that which it requireth; that is faith, because we never believe as we should but only on it which it offereth and giveth, that is on God's grace & eternal mercy & peace in Christ. So shall she be in quiet when she looketh for it altogether out of herself in God's mercy in Christ jesus, 
a john 13, 23  in whose lap if she lay her head with Saint john, then is she happy and shall find quietness in deed, when she feeleth herself quiet, then in God's name let her look on the law, and upon such things as it requireth, thereby to bridle and keep down the old Adam, and by little and little to mortify the lust of sin, until in the end she be holy like as her Husband is: for as the Wife will keep her bed only for her husband, although in other things she is contented to have fellowship with others, as to speak, sit, eat, drink, go: So our Consciences which are Christ's wives, must needs keep the 
b Cantic 1, 15 & 3. 7.  bed, that is, God's sweet promises, alonely for ourselves and our husband, there to meet together, to embrace and laugh together, and to be joyful together, if sin, the ●awe, the dinell, or any other thing would creep into the bed, and lie there, then complain to thy Husband Christ, and forthwith thou shalt see him play 
c Numb. 25, 8 psal. 106. 30.  Phinees part. Thus my dearly beloved I have ginen you in few words a 〈◊〉 of all the divinity which a Christian Notes upon God's election. conscience cannot want.  PA. 
Because God's election and predestination are the greatest mysteries of our salvation, and although joyful to the godly, yet fearful to the wicked, ● would at the last have thee show me thy knowledge in them.  TI. 
Predestination is as well to the reprobate as to the elect. Election only pertaineth to them that be saved: predestination in that it respecteth the reprobate, is called Reprobation, in that it respecteth the saved, is called election, and is thus defined. Predestination is the eternal 
a Gen. 27. 20. ephe. 1. 11. prouer. 20. 24. jere. 10, 23. math. 10. 29. gen. 45. 8.  decreement of God, purposed before in himself what shall befall of all men, 
b Ephe. 1. 5. 6. rom. 9 23. 2 thes. 2, 13. 1. pet. 1. 2.  either to salvation, 
c Exod. 9 16. prou. 16, 4. rom, 9, 22.  or damnation. Election is the 
d Deut. 4▪ 37. & 7, 78. psalm. 44, 3. iohn 15, 16. acts, 13, 48 rom 5, 6 & 9 11, 12, 13, 14, 15, 16. etc.  free mercy and grace of God in his own will through faith in Christ his son, choosing and preferring to life such as pleaseth him. In this definition of election, first goeth before the mercy and grace of God, as the causes thereof, whereby are excluded all works of the law and merits of deserving; whether they go before faith or come after. So was 
e Gen. 25. 21. mal. 4, 2 rom 11.  jacob chosen and Esau refused, before either of them began to work. secondly, in that this mercy and grace of God in this definition, is said to be free, whereby is to be noted the proceeding and working of God not to be bound to any 
f john 3, 8 math. 3, 9 iohn 8, 39  ordinary place, or to any succession of chair, nor to state or dignity of person, nor to worthiness of blood, but all goeth by the mere will of his own purpose, as it is written, Spiritus ubi v●lt spirat etc. And thus was the outward race and stock of Abraham after the flesh refused, which seemed to have the pre-eminence. And another seed after the spirit Notes upon God's election. raised up to Abraham of the stones, that is, of the Gentiles. So was the outward Temple of jerusalem and chair of Moses, which seemed to be of price, forsaken, and God's chair to be advanced in other nations. 
a 1 Sam. 15, 23 28. luke 1, 52.  So was tall Saul refused, and little David accepted: 
b isaiah 61, 1. math▪ 11, 5 & lu. 4, 18 & 3. 5. 1 cor. 1, 20 16. 27.  the rich, the proud, the wise of this world rejected, and the word of salvation daily opened to the poor and miserable abjects, the high mountains cast under, and the low valleys exalted  
Thirdly, where it is added in his own will, by this falleth dowue the 
c Gen. 6, 5 & 8, 21 & 20. 6. exo, 29, 2, 3, 4. psal. 14. 3. ●ere. 10. 23 & 31. 10. ezech 36, 26. iohn 9 44. rom. 9, 16, 1 cor 15. 10. 2 cor 3, 4 philip 2. 13 math, 20, 12 luke 18. 14. & 15. 33.  free-will and purpose of man, with all his actions, counsels, and strength of nature, according as it is written. It is not in him that willeth, nor in him that runneth, but in God that showeth mercy. So we see how Israel ran long and got nothing, The Gentiles uneath began to set out, and yet got the game: So they which came at the first hour did labour's more, and yet they which came last were rewarded with the first. The working will of the Pharisee seemed better, but yet the Lords will was rather to justify the Publican. The elder son had a better will ●o tarry by his father, and so did indeed, and yet the fat Calf was given to the younger son that ran away. 
d Deut. 10. 17. 1 chron. 19 7 job. 34, 19 acts 10, 34 rom. 1, 11 gal. 1. 6. eph. 6, 9 col 3. 25. 1. peter. 1, 17.  Whereby we have to understand: how the matter goeth not by the will of man, but by the will of God, as it pleaseth him to accept, according as it is written, 
e john. 1. 3.  which are born not of the will of the flesh, nor yet of the will of man, but of God. Furthermore, as all than goeth by the will of God only, and not by the will of man, so again here is to be noted, that this will of God never goeth without faith in Christ jesus his son. And therefore four is this clause Notes upon God's election. added in the definition through 
a john 8, 24 & 15, 14, 4 acts 8. 37 & 20, 21.  faith in Christ his son, which Faith in Christ to usward maketh altogether, for first it certifieth us of God's election, for whosoever will be certain of his election in God, let him first begin with his faith in Christ, which if we find in him to stand firm, he may be sure & nothing doubt, but that he is one of the number of Gods elect. Secondly, the said faith & nothing else, is the only condition and means, whereupon God's mercy, grace, election, vocation, and all other God's promises to salvation do stay, according to the words of saint Paul, If ye abide in the faith. Col. 1. Thirdly, this faith also is the immediate and next cause of our 
b joh. 3, 16 & 5, 24 & 7, 38 & 23, 31 acts 10, 43 rom. 6. 22 ephes. ●. 12.  justification, spmply without any condition annexed. For as the mercy of God, his grace, election, vocation, and other precedent causes, do save and justify us, upon condition if we believe in Christ. So this faith only in Christ without 
c Gen▪ 15, 6 habac. 2, 4 acts 13, 39 rom 1, 17 & 4, 9 & 10, 4. gall 2, 16 ephes. 16. 18 rom. 9 33. & 10 11. 1. pet 2 6 luke 7. 50 & 8. 12 ephes. 2. 8 1 pet. 1 9  condition is the next & immediate cause which by God's promise worketh our justification, according as it is written. Believe in the Lord jesus, and thou shalt be saved, thou and thy whole house. Act 6. And thus much touching the definition of election with the causes thereof declared, which you see now to be no merits nor works of man, whether they go before, or come after faith, but only the mercy of God through faith. For like as all they that be born of Adam do taste of his 
d Rom. 5. 12 1. cor. 15. 22 45 47. eccle 40. 1 & 14.  malediction, though they tasted not his apple, so all they that be borne of Christ, which is by faith, take part of the obedience of Christ, although they never did that obedience themselves which was in him. Rom. 5  
Now to the second consideration. Let us see Notes upon God's election. Order of ca●s●●▪ likewise how & in what order this election of God proceedeth in choosing and electing them which he ordaineth to salvation, which order is this. In them that be chosen to life, first God's mercy and 
a Deut. 4. 37. & 7. 7. 8 ios. 24. 2 psal. 44. 2. ioh 15▪ 16 acts 13. 4● & 22. 14. rom. 5. 6. & 9 11. 12. 14. 15. 16. 25 & 11. 7. 35▪ 1. cor. 4. 7▪ eph. 1. 45 11. & 2. 10. col. 1. 12 2. tim. 1. 9 rum 8. 29. 30.  free grace bringeth forth election, Election worketh vocation or Gods holy calling, which vocation through hearing bringeth knowledge & faith of Christ, faith through promise obtaineth justification, justification through hope waiteth for glorification. Election is before time, vocation & faith cometh in time, justification and glorification is without end. Election depending upon God's free grace and 
b john 9 44 rom. 9 16▪ 1 cor. 15. 10. phillip. 2. 13. luke 18. 14 & 15. 23.  will, excludeth all man's will, 
c Exod. 21. 13 1 sam. 6. 9 12. prou 16. 33. math. 10. 20. ephes. 1. 11.  blind fortune, chance, and all peradventure: vocation standing upon God's election excludeth all man's wisdom, cunning, learning, intention, power, & presumption. Faith in Christ proceeding by the 
d john. 6. 29. & 10. 26. & 11. 39 phil 1. 29. 2. thes. 3 2.  gift of the holy ghost, & freely justifying man by God's promise, excludeth all other merits of men all condition of deserving, and all works of the la both Gods la and man's la, with all outward means whatsoever▪ justification cometh freely by faith, standeth sure by promise, without doubt, fear or wavering in this life. Glorification pertaineth only to the life to come, by hope is looked for, grace and 
e psalm 44. 3.  mercy preventeth, 
f Ephes. 1. 4.  election ordaineth, 
g 1. Cor. 1 2.  vocation, prepareth and receiveth the word, whereby cometh faith, Faith justifieth, justification bringeth glory, Election is the immediate and next cause of vocation, vocation (which is the working of God's spirit by the word) is the immediate and next cause of faith, 
h Rom. 10. 17.  faith is the immediate and next cause of 
i Rom. 4. 9 gal. 2. 16.  justification. Notes upon God's election. God's will the first cause. And this order and connexion of causes is diligently to be observed, because of the Papists which have miserably confounded and inverted this doctrine, thus teaching, that almighty God, so fa● forth as he forseeth man's merits before to come, so doth he dispense his election. And again, the Lord recompenseth the grace of the election, not to any merits preceding, but yet granteth the same to me ●its which follow after, as though we had our election by our holiness that followeth after, & not rather have our holiness by Gods elect on going before. But we following the scripture say otherwise, that the cause only of God's election is his own 
a Ephe 1. 4. 5. 11 & 2, 10. collos. 1. 12. ● tim. 1, 9  free mercy, & the cause only of our justification is the faith in 
b Gen. 3, 15. & 22. 18. rom. 3. 25. & 16. 25. 26. 1 corin. 2. 7. gallat. 4. 4. eph 1. 9 10. collos▪ 1. 26. titus. 1, 2, 3. 1 pet. 1. 18. 20.  Christ, and nothing else. As for example, first concerning election, if the question be asked, why was Abraham chosen, and not Nachor? why was 
c Mal. 1, 4. exod. 4, 12. & 7 3. 1. Sam. 15 17. 28. luke 13. 30. math 19 30. mark▪ 10. 31.  jacob chosen and not Esau? why was Moses elected and Pharaoh hardened? why David accepted and Saul refused? why few be chosen and the most forsaken? It can not be answered otherwise then thus, because it was 
d Math. 11. 26 luke 10. 21.  so the good will of God. In like manner touching vocation and also faith, if the question be asked why this vocation & gift of faith was given to 
e Acts 10. 4 & 24. 2.  Cornelius the Gentile, and not to I er●ullus the jew, why to the poor, why to the babes and little ones of this world, of whom christ speaketh, I thank thee father which haste hide this from the wise, etc. 
f isaiah 61. 1. math. 11. 5. luke 4. 18. 1. co●. 1. 20. 26. 27.  why to the unwise? the simple abjects and outcasts in this world, of whom speaketh S. Paul. ●. Cor. 1. You see your calling my brethren, how not many of you, etc. why to the sinners and not to the just? why the beggars by the Faith God's free gift. Notes upon God's election. high ways were called, and the bidden guests excluded? We can go to none other cause but to God's purpose and election, and 
a Luke. 10. 21.  say with Christ our saviour. Yea father, for so it seemed good in thy sight. And for justification likewise, if the question be asked why the 
b Luke 18. 14.  Publican was justified and not the Pharisie? 
c Luke. 11. 37.  why Marry the sinner and not Simon the invitor, why 
d Math. 21. 31.  harlots and Publicans go before the Scribes and pharisees in the kingdom, 
e Gen. 21. 10. galat. 4. 30.  why the son of the free woman was received, and the bondwomans' son being his elder rejected, why Israel which so long sought for righteousness, found it not, and the 
f Rom. 9 50.  Gentiles which sought no● for it, found it, we have no other cause hereof to render, but to say with S. Paul, because they sought for it by works of the la, and not by faith, which faith as it cometh not by man's will, as the Papists falsely pretendeth, but only by election, and 
g Ephe. 2. 8. philip. 1. 29▪ 2. thes. 2. 13. & 3. 2. act. 13. 48. 2 pet. 1. 1.  free gift of God, so it is only the immediate cause whereunto the promise of our salvation is annexed, according as we read. And therefore of faith is the inheritance given as after grace, that the promise might stand sure to every seed. 
h Ro. 4. 12. 13.  Item in the same chapter. Faith believing in him which justifieth the wicked, is imputed to righteousness, and thus concerning the cause of our salvation, you see how 
i Rom 3▪ 21. & 4. 2 & 5. 1.  faith, in Christ only & immediately without any condition, doth justify us, being so linked with God's mercy & election, that wheresoever election goeth before, there faith in Christ must needs follow after. And again, whosoever believeth in Christ jesus, through the vocation of God, he must needs be partaker of God's election, whereupon resulteth now the Faith 〈◊〉 us we are chosen. Notes upon God's election. third note or consideration, which is, to consider whether a man in this life may be certain of his 
a 1 Cor. 2. 10. 11. 12. col. 1. 26. 27. eph. 1. 16. 17. 18. 1 ioh. 3. 24 & 5 20. rom. 8. 15. 16. & 11. 2. 3. gal. 4. 6. job. 13. 15. & 19 25. 26. 27. ioh. 10. 8. 29. rom. 8. 1. gal. 4. 5. heh 10. 22. 23. & 11. 1. iam. 1. 6.  election. To answer to which question, this first is to be understanded, that although our election & vocation simply in deed be known to God only in himself from the beginning, yet notwithstanding it may be known to every particular faithful man, a poster●●re, that is, by means, which means is faith in Christ jesus crucified, forsomuch as by his faith in Christ a man is justified, & there by made the child of salvation. Reason must needs lead the same to be then the child of election, chosen of God unto eternal life: for how can a man be justified but he must be saved, & how can a man be saved but by consequence it followeth that he must also be elected? and therefore of election it is truly said, we must judge of election by that which cometh after, thatis, by our faith & 
b Esa. 53. 1. & 54. 13. ioh. 12. 39 & 6. 45. & 10 25. acts 13. 48. rom. 10. 10. 2. tim. 3. 16. 17 tit. 1. 1. & 3. 6. heb. 8. 11. 1. pet 1. 3.  belief in Christ, which faith although in time it followeth after election, yet it is the proper and immediate cause assigned by the scripture, which not only justifieth us, but also certifieth us of this election of God. For election albeit in God it be the first, yet to us it is the last opened, and therefore beginning first with creation, I come from thence to redemption and justification by faith, and so to election, not that faith is the cause efficient of election, being rather the effect thereof, but is to us the cause certificatorye, or the cause of our certification, whereby we are brought to the feeling and knowledge of our election in Christ. For albeit that election first is certain in the 
c 2 Reg. 1●. 18. rom. 11. 3. 2. tim. 2. 19  knowledge of God, yet in our knowledge Faith only that we have in Christ, is the The elect cannot perish. Notes upon God's election. 
a Math. 13. 22▪ & 24. 24. luke 19 9 iohn. 6. 37. 32. & 10. 28. & 17 12. & 18. 9 2. thes. 2. 13. 1. iohn. 2. 19 apoc. 13. 8.  thing that giveth to us our certificate & comfort of this election, wherefore whosoever desireth to be assured that he is one of the elect members of God, let him not climb up into heaven to know, but let him descend to himself, and the●e search h●● saith in Christ the son of God, which if he find in him not feigned by the working of God's holy spirit accordingly, thereupon let him stay, and so wrap himself wholly both body and soul under God's general promise, & cumber his head with no further speculations, knowing this, that whosoever believeth in him shall not perish. joh. 3. shall not be confounded. Rom. ●. shall not see death. joh. 8. shall not enter into judgement▪ joh. 5. shall have ever lasting life. joh. 3. 7. shall be saved, shall have remission of all his sins, shall be justified. Rom. 3. Gal. 2. shall have floods flowing out of him of water of life. joh. 7. shall never die. joh. 1●. shall be raised in the last day joh. 6. shall find rest in his soul, and shall be refreshed. Math. 11. Now then forasmuch as we see faith to be the ground whereupon dependeth the whole condition of our justifying, let us discuss in like manner, what is this faith whereof the scripture so much speaketh, for the more plain understanding of the simple, for many kinds there be of faith, as a man may believe every thing that is true, yet not every truth doth save, neither doth the 
b Math. 7. 22. luke 12. 47. rom. 1. 32. 1. cor. 13. 2. iam 2. 26. titus 1. 16.  believing of every truth justify a man. He that believeth that God created all things of nought, believeth truly. He that believeth that God is a just God, that he is omnipotent, that he is merciful, that he is true of promise, believeth well, and holdeth the truth.  
Christ ●y ●●yth received. Notes upon God's election. So he that believeth that God hath his election from the beginning, and that he also is one of the same elect and predestinate, hath a good belief, & thinketh well, but yet this belief alone, except it be seasoned with another thing, will not serve to salvation, as it availed not the old Jews, which so thought of themselves, and yet think to this day to be God's elect people; Only the faith which availeth to salvation, is that whose object is the body & passion of jesus Christ crucified, so that in the Act of justifying, these two, faith and Christ, have a mutual relation, and must always concur together, faith as the Action which apprehendeth, Christ as the object which is apprehended: for neither 
a john 17, 21 rom. 9, 5● col. 2, 7. 1 cor. 10 16. rom. 8, 50. 1 corin. 1, 30.  doth the passion of Christ save without faith, neither doth faith help, except it be in Christ. As we see the body of man sustained by bread and drink, not except the same be received▪ and conveyed into the stomach, & yet neither doth the receiving of every thing sustain man's body, except it be meat and drink which have power to give nourishment. In like fort it is with faith, for neither doth the believing of every thing save, but only faith in the blood of Christ; neither again doth the same blood of Christ profit us, except by faith it be received. And as the sun being the cause of all light, shineth not but to them only which have eyes to see, nor yet to them neither unless they will open their eyes to receive the light, so the passion of Christ is the efficient cause of salvation, but faith is the condition whereby the said passion is to us effectual. And that is the cause why we say with the scripture, that faith 
b Genes. 15, 6 hahak. 2, 4 math. 9, 22 mark 5, 36 ●uke 7, 50 acts 10, 43 & 15, 9 rom. 3, 23, 24 28 & 4. 5 & 5. 1. galat▪ 2, 16 & 3, 11. 22 & 5. 6. ephe. 2, 8.  only justifieth us, not excluding thereby all other extern Christ and faith must not be separated. Notes upon God's election. causes that go before, as grace, mercy election, vocation, the death of Christ, etc. all which be extern causes working our salvation through faith. But when we say, that faith only justifieth us, the meaning thereof is this, that of all internal actions, motions or operations in man given to him of God, there is no other that contenteth & pleaseth God, or standeth before his judgement, or can help any thing to the justifying of man before him, but only this one action of faith in jesus Christ the son of God, for although the action of praying, fasting, alms, patience, charity, repentance, the fear and love of God be high gifts in man, & not of man, given of God to man: yet be none of all these actions in man imputed of God to salvation, but only this one action of faith in man, upon Christ jesus the son of God, not that the action itself of believing, as it is a quality in man, doth so deserve, but because it taketh that dignity of the object, for faith, as it is an action in man, is not to be considered alone, but must ever go with his object, and taketh his virtue thereof. Like as the looking up of the old Israelites, did not of itself procure any health unto them, but the promise made in the object, which was the brazen 
a Numb. 21, 9 iohn 3, 14.  Serpent whereupon they looked, gave them health by their looking up; Even so, after like sort are we saved by our faith & spiritual looking up to the body of Christ crucified, which faith to define is this. 
b john 3, 15, 16, 18. ioh. 8, 24 & 14, 1 act 8, 37 & 16 31 & 20, 21 1 iohn 3, 23.  To believe jesus Christ to be the son of the living God, sent into this world, by his death to satisfy for our sins, and so to receive the same.  
FINIS.    

AT LONDON Printed by Robert Waldegrave, dwelling without Temple-bar, near unto Sommerset-house. 1584.