Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	day_n	great_a	holy_a	12,790	5	4.8317	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01262	Certaine fruitfull instructions and necessary doctrines meete to edify in the feare of God faithfully gathered together by Iohn Frewen ... ; whereunto is added a table, wherein the reader may easily find out the principall matters conteined in this booke.	Frewen, John, 1558-1628.	1587 (1587)	STC 11379.5; ESTC S4308	159,556	432

the secrets of God And that they may serue God in truth in holines righteousnes all the dayes of their life And now to returne to your worships I most humbly beseech you to accept this my poore labour which I offer vnder your names to the whole church of God The which as I know it commeth vnlooked for not only in respect of your selues but also of diuers other that knowe me aswel in that countrey where I was born as also in other places so also it may seem very rash and needles For who am I that I should take vpon me to publish any thing The vnworthiest of many hundreds the vnablest of many thousands And yet seeing many things more simple lesse needful profitable are both permitted and suffred to come abrode I am not altogether discouraged neither hath any man iust cause to accuse me in this my simple enterprise I knowe these be the dayes of learning knowledge that there be great store of learned deuines in our land whom I beseech the Lorde to blesse Mar. 12.42.43 Luk. 21.2.3 and yet the two mites of the poore widowe cast into the treasurie amonge the great giftes of the welthy are not to be refused The causes that moued me to dedicate this first fruit of my simple trauaile vnto your worships aboue al other are these First your great goodnes from time to time shewed towards me and my friendes the which called vpon mee contitually to shewe some token of thankefulnesse for the same For I must needes confesse that it hath vttered it selfe many and sundry ways and that not without a certaine friendly or rather fatherly care of my well dooing Secondlie that it might be a meane through the assistaunce of Gods spirite to kindle and inflame your heartes with an earnest zeale to the glorious gospell of the sonne of God by dayly and continuall exercise and practise wherein you might be sufficiently furnished with spirituall armur to endure constantly vnto the ende as good souldiers of Iesus Christ against all the assaults of Sathan and his wicked instruments which doe or may come in sheepes clothing to deceaue you and to betray your soules from the way of saluation For of this am I certaine that there will not want false prophets entycing you from Christ and that many stumbling blockes wil be cast namely and especially in your way Master Mistresse I efferis as once hertofore I presumed to aduertise you priuately by letter to the ende you might be discouraged from the way of the Lorde But beware I beseech you againe of their Angelicall or Seraphicall shewe of heauenly life Haue not by and by their doctrine in admiration but carefully looke vnto the clawes of these spirituall wolues and indifferently without affection examine the grounde of their profession by the rule and touchstone of the worde of God and you shall prooue that they deale deceitefully with guile that they be false Apostles and deceitefull workers that they goe about to beguile your senses and to blinde your eyes that they call you to worship an Idoll in steed of the true and liuing God and that they would lead you out of light into darknesse from truth into error from knowledge vnto ignorance If you shall vouchsafe to reade this little booke and to examine it throughly indifferently by the word of God and then it beeing effectually confirmed by the same to make your profit accordingly and as it is committed to your protection so to maintaine and defende it I shall not onely be satisfied and thinke my payes sufficiently recompenced but also be greatly encouraged hartily to pray vnto the Lorde to encrease the giftes of his holy spirite in you that you may goe forwarde more and more to performe that dutie in obedience which he requireth at your handes that you may ouerleape all the lets that Sathan can cast in your way continue in the certainty of true faith and that you may be fully setled vppon the death and passion of our Lorde Iesus Christ being assured that the same onelie is of sufficient abilitie to drawe you out of the dungeon of death And I beseech your worshippes that as God in aboundant measure hath mercifully endued you with all thinges necessarie for this life whereof many thousandes feele the want so without ceasing you would prayse and magnifie him for the same And as you are so nearely ioyned together not onely by reason of your possessions but especially by the bonde of mariage that you are brethren sisters that so you would ioyne togeather in the sincere profession of the glorious gospel of the sonne of God and so goe forward more and more in practise therof that the gospel being rooted in your heartes it may bring foorth sanctification the true seale of your adoption that you may feele his goodnesse in the assurance of that euerlasting and heauenly truth Beware of these two cankers I beseech you that corrupt the whole world I meane pride and couetousnesse Let them not once be named among you as becommeth sainctes Eph. 5.3 Col. 3.5 A day will come when the Lorde will fill your hope with better things then al this world can giue you Stande fast in his trueth in these slippery dayes and aboue all let his glorye and the aduancement of his worde be deare and precious vnto you In Gods matters let his will bee the rule thereof and not your owne wisedome and affections Examine your selues often by it and neglect not the pure preaching of the same Delight in the lawe of the Lord and be good examples to others Care not for the contempt of the worlde but holde fast a good conscience that you may be approued of God And our Lorde Iesus Christ giue you the forgiuenesse of all your sinnes and the peace and comfort of your conscience The Lorde let all his blessinges fall vppon you that you may see the riches and treasures of his mercie that you may be filled with all fulnesse with the spirit that you may behold the glory of the kingdome of god those thinges be reuealed vnto you by his spirite which hee hath prepared for them that loue him Amen The third day of December Anno. 1586. Yours for euer to coÌ„mand in the Lorde Iohn Frewen To the Christian Reader THE matter substance of this booke as I nothing feare to offer and commende vnto thee gentle Reader for thy profitte and instruction in the wayes of the Lorde beeing fully assured that it is the sincere trueth of God and the perfect path way vnto saluation firmely grounded vppon the rocke Christ and sufficiently warranted according to the writinges of the holy Prophetes and Apostles so the Methode manner of setting some part of it downe is not I must needes confesse so exquisite and orderly as I my selfe desire and as thou being learned maiest easily perceaue and discerne One especiall cause of this want is this when I wrote

of Israel the punishment of this sinne of fornicatioÌ„ which was so fearful among the people of Israell is brought in of the Apost P. to bring all men to such fear of God as may restrain them from it Neither let vs commit fornication 1. Cor. 10. saith the Ap. as some of them coÌ„mitted fornicatioÌ„ fel in one day 23000 The life of man beeing so pretious vnto our heauenly father as it is it cannot be a smal sin that prouoketh the Lord to proceede in iudgement euen to the death of so great a number therefore is this notable punishment not without great reason ioyned to fornication which was the cause therof For commonly this sinne is little regarded hauing natural infirmitye set beside it in the vsual speech of meÌ„ to hide it withall But the holy Ghost doth not so match it in his speech hee doth not set before our eies in a cloak of natural infirmity wherby we shold the lesse feare it but putteth vpon it the garment that indeede belongeth vnto it euen a cloake bathed with the blod of 23000. There is a great difference between these two cloakes the one is far vnlike the other In the eyes of the holy Ghost this sin is fearfully stayned with much blood in the sighte of fornicators there is nothing in it with is not natural kindly so diuers are their iudgements and so great is the disagreement of their opinions The Apost P. reasoneth against fornicators by the worthinesse of our bodies 1. Cor. 6.16 which are the members of Christ Do ye not knowe saith he that he whiche couplth himself with an harlot is one bodie For two saith he shal bee one flesh Certain it is that the body of aÌ„ harlot can be no member of Iesus C. And the fornicator by the testimonye of the Apost is become one body with her Gen. 2.24 Mat. 19.5 Mar. 10.8 Eph. 5.31 hauing the same coniunctioÌ„ with her in wickednesse that the husbande hath with his lawfull wife in holines and by the appointment of the Lorde There is great cause therefore why the holy Ghost should so earnestly perswade vs to fly fornication making that sinne aboue all other to offende against his owne body whiche doeth commit it 59 Of maried folkes ADultery and fornication beeing forbidden the godly louing and chaste life of married folkes must needes be commanded Which that it may be performed almightie God requireth of his children that they do match themselues with such as feare him and serue him after his worde Such hath he promised to blesse As for those that marry for riches beauty and such outward things when there is not the feare and true worshippe of God ioined withal Ps 128. Gen. 6 2.3 they haue alwaies tasted of most greeuous plagues from the hand of the Lord. Moreouer wee knowe that if any thing must be kept holy in the whole life of man it is the faith which the husband plighteth vnto the wife and the wife promiseth vnto the husband All contractes and promises which wee make must faithfully be obserued but if we make comparison we shall finde that mariage not without great cause is named the couenant of God Solomon sheweth by this worde Pro. 2.17 that God beareth rule ouer mariage hauing it vnder his garde and protection And for this cause if the husband breake his promisse whiche hee hath made vnto his wife he is not periured onelye towards her but towards God Deut. 5.18 Ex. 20.24 Asmuch is to be said of the wife that she doth not onely wrong to her husband but to the liuing God For vnto him shee is bound inasmuch as God wil haue the care of mantayning mariage whereas it is ordeyned by him and he himselfe the author of the same Therefore when we heare this worde adultery we ought to holde it as execrable and accursed and let vs know that except we be sober contineÌ„t Heb. 13 4. chast and modest God hath vs in great hatred and our life is infected before him For if our persons are counted pretious and our liues held deare in his sight he will also that the loyalty and mutuall faith which ought to bee betweene the husband and the wife be in price and estimation Mat. 5 28. Tit. 1.15 that suche an honorable and holy thing as mariage is be not set forth vnto reproche And this ought to teach vs that God wil not haue a man to cast an vnchastey vpon the wife of his neighbor beecause God hath already coupled her vnto her husband he will him to bee her shadowe and that when we think on euil and set our mindes on anye vile lust we ought to stand in fear of that sentence which is pronounced by the holy Ghost as namely that GOD wil take vengeance on al them which violate and defile the holy coniunction which he hath set foorth in his owne name 60 Of mariage and why it was instituted Seing that in lawful mariage there is Gods blessing it is manifest that in whoredome there is nothing but cursednes Wherefore wee muste not delight in whoredome but rather abhorre it Ps 128. seeing that therein there is nothing but wickednesse and euill successe whereas in mariage there goeth a blessing They which are maried must not with all greedinesse followe the lusts of the flesh and their sensuality taking their pleasures and desirs after their inordinate concupiscences but the ioye that the faithfull maried folkes ought to haue is that they should confes that it is God that hath knit them together for to be vnited in such wise that the one should not desire to be seperated from the other but that in this vnion man should knowe that it is not good for him to liue alone and therefore should loue his wife whom God hath geuen vnto him to be with him and to helpe him the wife also to knowe that she hath bene taken out of the side of man and therof made a woman that she might bee an helper to man and therefore should geue her selfe wholly to obeye her husband That they should confesse that they are in a very honorable estate as the sonne of God hath well declared and that it commeth not from the inuention of mans braine but from the most auntient institution of God Also that God hath made them pertakers of marriage to the ende they should possesse their vessels in honor and sanctification and not in filthinesse and vncleannesse Likewise if they haue children they shoulde acknowledge that they are the instruments whereby God doth increase his Church and the greater number of children they haue let them reioice Let them reioice so much the more coÌ„fessing that the blessing of God is the more vppon them and that God doeth greatly honor them when they are made fathers and mothers of so great a flock They that want this knowledge and vnderstanding and which doe not so reioice though they be maried that they

be such After this rest ensueth the perpetuall reste of eternall felicitie whereof the Apostle maketh mention Heb. 4. and this is a spirituall and perpetuall Sabboth Secondly wee doe reste from those labors and actions which are commaunded by god and of themselues are not euill but may be done without sinne yet on the Sabboth day we absteine from them not that idlenesse is allowed of God but to the end we may the better attend vpon spirituall actions whiche God requireth This day is not holy of it selfe neither can we geue any holines to it and also all other daies are aswell as it the Lords daies But the meaning of the commaundement is that on the Saboth day these holy workes are to be done which are commaÌ„ded to vs all by God as namly that first we confesse that it is god alone that sanctifieth vs and that we suffer him to worke his workes and pleasure in vs and that we our selues do not our owne works and pleasure or will Secondly that we godly associat or ioyne our selues to holy asseÌ„blies and sermons prayer and receuing of the sacraments 45 The spirituall Sabboth BY the worde Saboth is vnderstod spiritual rest that is to say ceasing from sinne or the leauing of our owne works and the execution or doing of the works of God of such as are by him commaunded vnto vs do appertaine to his worship and glorie This spirituall Saboth is begun in this life in theÌ„ that are conuerted and is finished in the life euerlasting and is tearmed a saboth or rest both because this is indeede a true rest from labors and miseries and our hallowing and dedicating vnto the worship of God and also because that in times paste it was signified by the ceremoniall Sabboth There remaineth as the holie Ghost witnesseth a rest to the people of God Heb. 4.9.10.11.12 Exo. 20.10 Vers 15. Eze. 20.13 22.8 For hee that is entred into his rest hath also ceased from his owne workes as God did from his Let vs studie therefore to enter into that rest c. In Exodus 31. The lord commaundeth him to be put to death which shall breake the Saboth Also in the Prophet Ezechiell when he coÌ„plaineth of the corruptioÌ„ of the whole worship of God He saith that the saboth is broken of which straightnesse in requiring the keeping of the Saboth ther are euidently apparant two causes especially The one for that the neglecting of the ministery of the Church doth very easily corrupt and blot out the doctrine and worship of God the other for that by the straight requiring of the figuratiue Sabothe God would declare the greatnes and necessitie of the thing signified that is of the spirituall Sabboth 46 The Ceremonious vse of the Saboth The Saboth day had this ceremonious vse to cause at a set time the people to assemble together to heare the Law and to call on the name of the Lord to offer their sacrifices to do al that which should coÌ„cerne spirituall order and pollicie But because this cannot be well and sufficiently vnderstood without some more plainer and more distinct handling therefore let vs first of all note that the Saboth day was a shadowe vnder the Law vntill the comming of Christ to signifie that God wil haue men rest themselues from their owne workes And that this is so Heb. 10.1 S. Paule hath also declared and likewise besids him we haue sufficient testimony in other places of the Scripture In his Epistle to the Colossians Col. 2.17 he hath these words in effect that we haue the substaunce and body of those thinges which were vnder the law we haue them saith he in Christ And therefore it was expedient that the auncient fathers should be exercised in this hope aswel by the sabboth day as by other ceremonies but sith the thing is now giuen vs we ought not to stay our selues on these shadowes True it is that the Lawe is so abolished that yet we ought to keepe the substaunce and truth thereof and as for the shadowes and figures they are done away by the comming of Christ If one then demande howe the auncient fathers knew of this sence and meaning Moses hath made declaration hereof as it is sufficiently shewed in the booke of Exodus For God after he had published his lawe in the xx Chap. he reuealeth vnto Moses in the xxi Verse 13. chapter to what end it serueth and declareth that hee hath ordeined the Saboth day as a signe that the people of Israell shoulde bee sanctified by him Nowe when the scripture speaketh of our being sanctified vnto God it is to separate vs froÌ„ all that which is contrary to his worship and seruice But where shall a man finde such purity Wee knowe that we are of God saith S. Iohn the whole world lyeth in wickednesse 1. Io. 5.19 We need not go forth of our selfs to haue battel with God and his iustice because the wisedome of the flesh is enimie against him Rom. 8.7 When men loose the bridle to their thoughts and imaginations to their desires and lustes then make they open battaile with God And wee are not ignorant of the which is declared in Genes vi Verse 5. that the wickednes of man is great in the earth and all the imaginations and thoughts of his hart are only euill continually So then we may wel vnderstand that we cannot be sanctified before our God that is wee cannot serue him in holinesse and purenesse if we be not seperated from that vncleannesse and those defilements which are contrary hereunto and not hauing first abolished all that whiche is of our owne nature 47 The ende of the Saboth The saboth teaching vs our inward corruption stayeth not there neither is that the end of it but leadeth vs to vnderstand that seeing our owne waies bee all corrupted and defiled with sinne insomuch as the ceasing from sinne is no other thing then the ceasing from our owne waies and works it appeareth euidentlie that iustification and holinesse of life haue not their beginning from our selues but are the free and vndeserued graces and workes of God within vs. Which we are compelled to graunte in that we confesseour owne waies to be corrupted and that the ceasing froÌ„ sinne is as it was saide before the ceasing from our owne waies and workes For if as the truth is our owne waies be all corrupted and defiled with sinne if any good be in vs it must haue a beginning and spring otherwhere then from our selues Ex. 31.13 The saboth did signifie our newe birth in Christ to be the worke of God in vs as witnesseth the Lord himselfe Keep yee my saboth saieth hee for it is a signe betweene me and you in your generations Ez. 20.12 that you may know that I the Lord do sanctifie you For the deniall of their owne waies muste needes witnesse their worke of sanctification to proceede from the Lorde not of

themselues The same is witnessed in Ezechiell And in the Acts of the Apostles the couenaunt made with Abraham for blessing al nations in his seede is said to be performed in Christ in turning euery one of his from their iniquity Act 3.26 Vnto you saieth the holy Ghost hath God raised vppe his sonne Iesus and him hath he sent to blesse you in turning euery one of you from your iniquities The Iews had this speciall ceremonie of rest to exercise them in the doctrine and practise of mortification the trueth of which ceremony is fulfilled in Christ For by the power of his death it is brought to passe Rom. 6.8 that sinne dieth in his It was necessary they should be acquainted with this doctrine for the Lord hath no seruice of vs that he wil accept of if we learne not to renounce and deny our affections Neither can we go truely to the obedience of him but in the deniall of our selues 48 How wee ought to profite by the Saboth THe Saboth day ought to serue vs as it were for a tower to make vs mouÌ„t on high to view the workes of the Lord from a farre when we are neither hindered nor occupied with any thing but that wee may applie all our senses and all our whole vnderstaÌ„ding to reknowledge the gracious giftes and benefites which he hath bestowed vpon vs. And when wee shall haue well practised this on the Saboth daye that is to say when we shall haue deepelie considered the works of God we shall verilie all the rest of our time be giuen hereunto and these meditations shall so fashion and adorne vs that the next day Ex. 20.8 Deu. 5.12 and all the rest of the weeke we shall be ledde to thanke our God when so before hande wee shall haue premeditated on his workes to make our profit therein But when the Saboth day is spent not only in vnlawful games pastimes ful of vanitie but in things with are altogether coÌ„trarie vnto God that men thinke they haue not celebrated the same except God therein be by many and sundrie waies offended when men vnhallowe in this sort this holy day which God hath instituted to leade vs vnto himselfe it is no marueile if wee become brutish and beastly in our doinges all the rest of the weeke Wherefore let vs know that it is not sufficient to come to church on the Saboth day to receaue some good doctrine and to call vpon the name of the Lord but we must digest those things which we heare and receaue apply al our senses to the better vnderstanding of those benefites which God bestoweth vpon vs Mat. 7.24 Luk. 11.28 Ia. 1.22 c. and that by this meanes we bee so formed and fashioned to the same that the Monday and all the rest of the weeke following coste vs nothing to come and aspire to our God and that wee neede but call to minde that which wee haue learned before at good leasure when our mindes be as it were vnwrapped from all those thinges which hinder vs to receiue the workes of God 49 Of the second table of the law AS the Lord in the fower commaundements of the first table doth perfectlie instruct vs in al the dueties that appertaine directly vnto his worship and seruice euen so in the second table he doth giue vs rules and precepts for the duties that we do owe vnto men The dueties vnto God do admonish vs that al our doings towardes men are nothing where Gods glorie doth not goe before As it is written by S. Iohn In this we know that we loue the children of God when we loue God and keepe his commaundements As like as our dealing with men is nothing when the true seruice of God 1. Io. 5.2 is either not knowne or not regarded so that seruice that is giuen vnto God is not accepted when our brethren are neglected of vs. And therefore our sauiour Christ chargeth vs that wheÌ„ our neighbour hath any thing against vs we should not presume to offer anie gift vnto God before we be recoÌ„ciled Mat. 5.23 24. So greatly doth the Lord esteeme of this louing conuersation with men that the holy Ghost maketh it the proofe of our blessed estate We know saith S. Iohn that we are translated from death to life 1. Io. 3.14 Ex. 20 12. Ier 19.3 Col. 3.20 because wee loue our brethren Concerning that which we do owe vnto men the honoring of father and mother hath the first place To honour our parents is to yeelde vnto them all obedience reuerence and gratefulnes Children saith S. Paule Eph. 6.1 obey your parents in all thinges for that is well pleasing vnto the Lord. And our Sauiour Christ Math. 15 so likewise Mark 7. doth declare out of this commaundement how children ought to behaue themselues towardes their parents By father and mother all those are vnderstood who are the conueiers of any speciall goodnes of God vnto vs whom because he hath vouchsafed to be his meanes in conueying of the grace that we do enioy by him he caÌ„not abide that they should be without honour at our handes 50 We must obey our Superiours GOd will proue our obedience and the loue we beare him wheÌ„ he commandeth vs to walke in all equitie and vprightnes with our neighbours and that wee liue together in such loue and vnitie that anie one be not giuen vnto himselfe but that we communicate together and that euery one according to his abilitie to do well imploy and force himselfe thereunto This way God proueth vs to know whether we worshippe him vnfainedly and from our heart And this is the cause why our Lorde Iesus Christ saieth that the weightier matters of the lawe is iudgement Mat. 23.23 mercy fidelitie Therefore when we liue with men without hipocrisiy and dissimulation when wee are not geuen to our subtill sleightes nor malicious practises when wee studie to minister and to serue euery one in his commoditie when we maintaine right and resiste wrong as much as lyeth in vs wee then shall accomplish the chiefe and principall part of the lawe Not that the seruice of God ought in the meane time to be forgotten or that it is of lesse importaunce but because it is vnpossible that men acquite themselues in their duties towardes their neighbours except they be lead therevnto by the feare of God And although mention bee here expresselye made of father and mother yet there is no doubt but God meant to deliuer a generall doctrine Rom. 13.1 of hauing al superioritie in honour For if it had not touched any thing of the duetie we owe to other superiours as Princes Magistrates and those which haue the sword of Iustice if it had deliuered nothing concerning Masters it woulde haue seemed to haue bene vnperfect Therefore we must conclude that God hath commaunded that all they which are in honour and authority be honored and obeyed Neither ought we to

of the lawe as do the hypocrites the superstitious and Idolaters but to th' end we may receaue and learne wisedome of God through his grace and goodnesse whereby we knowing him maye walke in his feare 95 The scripture must be read with reuerence THe readers of the scriptures must be searchers and not corrupters wresters dreamers or superstitious murmurers For the Scriptures do not require anye searching but that which is godlye humble and desirous to knowe and embrace one trueth onelye otherwyse a man maye fynde some whiche reade the Scriptures but not to searche out Gods trueth but rather to hinder the same Euen soe Herode inquired out the trueth out of the scriptures concerninge the place where Christ should be borne Mat. 2.4 not to the end he might worship him but rather to destroy him Also the Pharesies said not to Nicodemus beholde what is writeÌ„ in the scripture coÌ„cerning christ but they said search looke for out of Gallilye riseth no Prophet So in like manner wicked and vngodlye Io. 7.52 men do search the scriptures to corrupt the same to their owne destruction 96 Faith in Christ IT is very necessarie for christians to know first wherof faith in christ doth come what wee must beleeue concerning Christ and in what faith in Christ is to be continued and confirmed Ro. 10.17 Faith the Apostle saith commeth by hearing and hearing by the word of God Secondly if so be faith commeth by hearing of the worde of the Lord and if it be our parte to abide in the same and that wee ought not to beleeue anye other thing then the verye same which is set before vs by the worde whereby wee conceaue faith and beleeuing in the which wee abide very foolish are they which at this day say they knowe not what to beleue and what not for if so be they were abiding in the word of the Lord they shoulde knowe what to beleeue but because they haue already applyed their eares and minde to humaine doctrine it commeth to passe that they being ignorant of Gods trueth are carried about with euery winde of doctrine the which is forbidden by the holy ghost Eph. 4.14 Thirdly this also is manifest in what christian fayth ought to bee maintained and confirmed Io. 8.31 when our sauiour Christ saith that they which continue in his worde are his true disciples So that we must abide in that from which wee haue conceaued our faith We are begotten by the worde of truth thorough faith Iam. 1.18 by the same we are strengthned and confirmed 97 Christ hath freed vs from the lawe OVr Lorde Iesus Christ was sent to redeeme them that were vnder the lawe that wee might receaue the adoption of sonnes Hee was moreouer our peace when hee shedde his bloud to wype out all our sinnes Gal. 4.5 to deliuer vs from all our debtes when he became a curse for vs and was become subiect to all reproch to couer all the faultes which we had committed And whereas God was our enemie as also we on our partes were enemies to him in Christ may wee beholde our agreement Eph. 2.14.15.16 and so likewise the attonement which was made and accomplished 98 There is no chaunge in God WHereas it pleased God to hide the witnesse of his Gospel for a season from the Gentilles and afterwarde to haue it preached throughout all the worlde and chuse such a fitte time for it as hee had determined in his secrete Counâ—â—â— we must not saye that he is chaungeable therefore Iam. 1.17 but wee must learne to worshippe and reuerence him in his prouidence with all humblenesse confessing that nothing proceedeth from him but most iustly and most wisely 1. Tim. 1.17 and that whatsoeuer hee hath once determined and whatsoeuer he doth cannot be controlled 99 The will of God must be our rule WE must not giue our selues too much to our lustes as by nature we are prouoked thereunto but alwayes wayte vpon God to see what his good will and pleasure is and with patience and quietnesse wayte for the same and although manie thinges fall not out as wee would haue them but wee thinke to our foolish reason that God shoulde haue doone other wise yet must we bridle our selues and shewe that obedience vnto God that his counsell may be a sufficient rule for vs 1. Ti. 2.7 remembring also that God hath his due time and it is not for vs to appoint him a time when hee shall doe what he hath to doe this authoritie and office of commaunding is not in our handes Act. 1.7 neither is it in vs to knowe the times and seasons which the father hath put in his power 100 Howe the way is opened for vs to pray AS often as the goodnesse of God is witnessed vnto vs and be promiseth vs his grace although we be wretched sinners As oft also as wee heare that our sinnes were forgiuen vs by the death and passion of our Lorde Iesus Christ and that then payement was made for all our debtes Col. 2.14 and the obligation that was against vs dispatched and rent in peeces and God made at one with vs. We haue the way opened vnto vs to pray vnto God as also the Lorde sayeth I will saye vnto them which were not my people Hos 2.23 thou art my people and they shall say thou art my God therefore so soone as our Lorde GOD maketh vs to taste his goodnesse and promiseth vs that euen as he sent once his onely sonne vnto vs so nowe he will accept vs in his name wee neede not doubt to come vnto him for it is asmuch as if he commaunded vs to praye and the one hangeth vppon the other 101 The drift of the Scripture THe whole course of the scripture teacheth vs especially and aboue all thinges that wee shoulde not doubt but assure our selues and vndoubtedly beleeue that God is mercifull louing and patient Iam. 1.6 that he is neither dissembler nor deceauer but that he is faithfull and true and keepeth his promise yea and hath performed that he promised in deliuering his onely begotten sonne to death for our sinnes Luk. 1.69 that euerye one that beleeueth in him might not perishe but haue euerlasting life Io. 3.16 Here we cannot doubt but GOD is pleased with vs that hee loueth vs in deede that the hatred and wrath is taken away Ro. 4.25 seeing hee suffered his sonne to die for vs wretched sinners 102 We are assured of the fauour of God GReat cause haue wee to yeelde most heartye thankes vnto our good God forasmuch as it hath pleased him to deliuer vs from this monstrous doctrine of doubting wherein we were noussed in the time of ignorance so that wee can nowe assure our selues that the holy ghost cryeth bringeth foorth in our harts groninges that cannot bee expressed Ro. 8.26 We are commanded in the gospell to beholde not our owne

measure of knowledge as other haue There is difference in giftes among vs at this day as there was among the apostles yet they all sufficiently preached They which haue any measure of those giftes which the Lord requireth in his ministers 1. The. 5.19 they must not quench the spirit but vse the meanes to encrease their measure if they be painefull carefull watchfull and faithfull in their ministerie with a holye and pure affection the Lord will blesse them Mat. 25.29 To him that hath shall be giuen we cannot at the first come to perfection Apollos a learned doctor seruent in the spirit Act. 8.26 and mightie in the scriptures yet was he ignorant in some thinges and receiued instruction from Aquila and Priscilla Some haue more then others some haue ten talents some fiue and some but one yet let vs alwaies remember and let it neuer slip out of our minds that the slothful and vnprofitable seruant Mat. 25.15 30. shall be cast into vtter darknes there shall be weeping and gnashing of teeth 208 Of the Gospell and how it must be preached VNder the voyce of the Gospell is comprehended the whole historie of Iesus Christ in the flesh and also the fruit and vse of the same historie The story of Christ is briefly comprehended vnder his passion and resurrection the vse and ende wherof is that we should haue repentance and remission of sinnes in his name And this doth Christ himselfe witnes when as he said to his Apostles after his resurrection Luk. 24.46 thus it is writen and thus it behoued Christ to suffer and to rise againe the third day and that repentaunce and remission of sinnes shoulde bee preached in his name among all nations To this agreeth the Apostle Peter when as he saith with other the Apostles to the Counsell and chiefe Priestes The God of our Fathers hath raysed vp Iesus whom ye slue and hanged on a tree Act. 5.30.31 him hath GOD lifte vp with his right hande to bee a Prince and a Sauiour to giue repentaunce vnto Israell and remission of sinnes By this we may see how the Gospel must be preached the people must be taught what Christ hath done for them The whole storye of his Incarnation conception birth sufferinges resurrection and ascention must be oftentimes and effectually preached vnto them as they are set downe by the Euangelistes and Apostles but yet this is not inough to shewe what Christe hath done and to rehearse the storie of his incarnatioÌ„ but also the minister must be careful to preach the ende the vse and fruite of the same which is that the people may repent be turned vnfaynedly vnto God and so by faith made pertakers of remission of sinnes through Iesus Christ 209 What repentaunce is REpentance is a true turning vnto God a chaunging of the outward and inwarde man a dying to sinne a liuing to righteousnesse and amendment of the whole life Hee which is returned vnto God ought first necessarily to know and vnderstand how he fell from him and to know what God is how we fall from him and how we ought to turne to him againe Mat 9.12 So that he which must repent ought to know his own noughtines and wickednes and also by what meanes the same may be amended which is broken and spoyled but these thinges can in no wise be done of any wretched sinner vnlesse they be drawne hereunto and therein instructed by the spyrit and word of God Mar. 1.15 which they must also stedfastly beleue Io. 6.44 For these thinges are so necessarilye required that vnlesse God by grace through his spirit open and draw the heart of the sinner and by his worde shew vs the perfect way gouerne and keepe vs in the same giue vs true faith whereby to quicken and iustifie vs vnlesse I say he giue vs these all repentance how hard or greeuous so euer it seeme is no true repentance Example hereof maye bee taken of Iudas who repenting for his sinnes confessed the same to the Priestes in the temple saying I haue sinned in betraying the innocent bloud Mat. 27.3.5 yea and he in this prate made satisfaction in that he threw the vnrighteous price of bloud into the temple But this repentance did nothing at all profite him although he had in it contrition confession and satisfaction and because he lacked true faith he dispayred and hanged himselfe On the other side Luk. 22.61.62 the Lord looking backe vpon Peter and the Cocke crowing he remembred his wordes and beleeuing them departed from the wicked companie wept for his sinnes and amended his faultes and this his repentaunce was true and perfect The prophet Ieremy also confirmeth this doctrine ver 18.19 when he prayeth vnto the Lord in his 31. chap. whereby it is euident that true repentaunce and the sorrowing for our sinnes must proceede from God stirring vp the same in vs by faith so as it must not be a repentance or sorrowe according to the world but after the will of God 210 Repentance is necessarie to make pure the conscience and it is not a worke of man THe filth and infection which defileth and corrupteth the person is of the heart and the principal care we ought to haue of our selues is that we be pure and cleane in our heartes and consciences which thing we cannot attaine vnto but by faith and repentaunce And wee must beware that wee resemble not the Scribes and Pharesies to whom our sauiour Christ obiecteth their hypocrisie Furthermore when calling vs to repentaunce God promiseth vs his holye spirite we must vnderstand that repentaunce is not a worke of man but of God who regenerateth vs and reneweth vs by his holy spirit as appeareth by the witnes of Ezechiell Eze. 36.26 a newe hart saith the Lord I wil geue you a new spirite will I put within you c. and so consequentlye it is not of our freewill that wee repent but of the onely mercy of God which will not the death of a sinner The which also Ieremy confesseth saying Ez. 33 11. Ier. 10.23 O Lorde I knowe that the waye of man is not in himselfe and therefore he prayeth on this wise conuert thou me and I shal be conuerted We may learne also in an other place that the wordes of God are hidden from vs Pro. 1.23 if the holy Ghost be not giuen vs to instruct and sanctifie vs. Wherefore we must pray with Dauid Create in mee O Lord a cleane heart and renewe a right spirite within me Ps 51.12 Finally seeing that in bidding vs repent God promiseth vs the knowledge of his word we may perceaue whoe are the true repentantes and whoe are not and lykewyse that they which make not account to repent doe not vnderstand the worde of God although they make neuer so faire a shew to the contrarie 211 Repentance is the gifte of God MEn cannot haue repentance of their own

therefore vseth the wordes indifferently as beeing of one meaning Therefore by Christes owne wordes to beleeue in Christ is to eate Christ 230 Of the presence of Christ in the supper CHrist our Lord is indued with a true and natural humane body the truth substance wherof is not taken away by the glorificatioÌ„ thereof after the resurrection as the holy scriptures and the articles of our faith do plainly declare Ph. 2.7 Heb. 2.17 for they teach vs in expresse words that there is a diuine and humane nature of Christ to be acknowledged and confessed in one and the same person so that there bee no confusion made of the diuine humane natures of Christ neither of them taken away of vs For although Christ were then in heauen when hee liued vpon the earth and was in this life Io. 5.17 and now also when he is gone vp into heauen Ma. 28.29 Io. 14.18 is neuerthelesse present with the faithfull vntill the end of the world yet the scriptures teach vs that thereby it is not to be concluded that the humane nature was then corporally in heauen when it was fastned vpon the crosse no more then it is now present vpon the earth when it is in heauen also that the vnity of person remayned vndeuided because that the property of the natures remaining caÌ„not seuere or part the same In the meane season it is known to al the faithfull that Christ together and vnseparable true God and man suffered in that part in that which he was subiect vnto suffering that is in his flesh and bloud and that he suffered nothing in that parte in which he could not suffer as namely in spirit or deity Notwithstanding because of the abiding properties of 2. natures yet no man saith that Christ is deuided into 2. persons althought therefore Christ verye GOD and man remain in one and the same person It therefore followeth not that the body of Christ aswell as the diuinity is in this earth and in al places for the humane nature reteyneth his property in Christ therefore he is not corporally in or with the bread yet neuertheles we haue not a supper without Christ For the same Christ which is corporally at the right hand of God and according to his humane nature is not present in this earth Act. 1.11 Mat. 26.11 the very same Christ wholly as the true son of righteousnesse is present in the supper by his spirit power life working I meane in the congregation of the faithful in their harts which celebrate receaue the supper with true faith 231 Christ feedeth vs with his substance OVr Lord Iesus Christ did not onely become mortall man like vnto vs in all things sinne only except to be a brother in deed to al theÌ„ that ioyne themselues to him in faith but also he norisheth vs with his substaunce he is our head Heb. 4.15 Io 8.55 Eph. 2.22 4.15 and we must draw our life from him through the vertue of the holy ghost He hath geuen vs a witnesse heereof in his holy supper which we haue as a most certaine pledge and therefore as often as we come to this table wee ought to be confirmed in this that our lorde Iesus Christ is made one with vs and that we can neuer be separated from him That if he be rich we shal not need to feare pouerty if he be strong we shal not need to feare weakenes if he bee the righteousnes of God we shal not need to feare our sins if he be the wisdome of God 1. Cor. 1.30 24. 2.7 we may boldly come vnto him to be made new creatures Moreouer our Lord Iesus Christ doth witnesse that he receiueth vs to him and will haue vs fed with his owne substance and therefore let vs bewarre that we come not to this table vnlesse wee haue this remembraunce whereof the Apostle speaketh the second to Tim. 2. For first of al this is required that we be instructed in the worde And yet it is not enough for vs to be instructed but it must be forcible in vs and wee must consider that if we come to it daily it is a study to exercise our selus with all the daies of our life let vs take diligent heed that we present not our selus to receaue the supper of our lord Iesus Christ vnlesse we haue this before our eyes Ma. 11.19 17.30.31 c. that is vnles we behold the sonne of God which made himself vtterly of no reputation for vs suffered most shamefull reproch and that he went down euen to the lowest and bottomlesse pit of damnation and froÌ„ thence was exalted into glory that in the end we might be receaued with him 232 Against the reall presence in the Sacrament OVr Lorde Iesus Christ in his last supper gaue bread vnto his disciples and bread he himself did eate and not his owne body For the eating of Christs body hath a promise of remission of sinnes Christ eating the sacrament had no remission of sins therefore Christ did not eate his owne body Furthermore we are taught in the scripture that Christ is risen ascended into heauen Ma. 26.28 Ma. 28.6 Luk. 24.6 and sitteth on the right hand of the father all the which is spoken of his natural body therefore it is not on earth included in the sacrament I came out from the father saith Christ came into the worlde againe I leaue the world and go to the father the which comming and going he ment of his naturall body Io. 16 28 therefore it is not now in the world One selfe same nature receaueth not in it selfe any thing that is contrary to it selfe but the bodye of Christ is an humane nature distinct from the deity and is a proper nature of it selfe therefore it cannot receaue any thing that is contrary to that nature and varieth from it self But bodily to be present bodily to be abseÌ„t to be on earth and to be in heauen Act. 3.21 all at one present time be things contrary to the property of an human nature therefore it cannot be said of the humane body of Christ that the selfe same body is both in heauen and also in earth at one instant either visiblye or inuisibly 233 The wicked do not eate the body of Christ THe Doctors and teachers of the Romish church among other their blasphemous errors and peruerse doctrines do striue for and perswade men to that carnall eating in the sacrament with which as they themselues confesse damnation may be ioyned For they directly against Christs owne words do affirm that the very wicked men and horrible sinners as Iudas and such like doe eate in the sacrament the very reall and naturall body of Christ as fullye as Peter or any other sainct of God or other faithfull Christian hath done or doth The which doctrine of theirs as it is reprochful to the body bloud of

CERTAINE FRVITFVLL INstructions and necessary doctrines meete to edify in the feare of God Faithfully gathered together by Iohn Frewen Minister of the word of God Whereunto is added a Table wherein the reader may easily find out the principall matters conteined in this booke 1. Pet. 4.10 Let euery man as he hath receaued the gift minister the same one to an other as good disposers of the manifold grace of God 1. Io. 4.1 c. Dearelie beloued beleeue not euery spirit but trye the spirits whether they are of God for many false Prophets are gone into the world AT LONDON Printed by Iohn Winder for Thomas Chard 1587. To the right worshipfull and his approued good freindes M. Tho. Couentry and M. Leonard Iefferis of Hill and Earles Crome within the county of Worcester and to the vertuous Gentlewomen their wiues I.F. wisheth earnest zeale to the glorious Gospel of Iesus Christ perseuerance and practise thereof vnto the end and in the end health in this life and in the life to come euerlasting ioy felicity through the same our only sauiour the sonne of God OVR Lord Iesus Christ right worshipfull and right deare in the Lord hauing no small experience of the malice and subtle practises of the enemy of our saluation I meane the diuell and knowing that he would leaue nothing vnattempted whereby his disciples might be seduced from the truth of his doctrine he carefully in his gospell geueth them this forwarning Mat. 7 1â— that they should take heed and bewarre of false Prophets which shoulde come to deceaue them and as rauening wolues to deuoure their soules The which warning was neuer more necessary then in these our daies For as there is nothing more pretious in this world then the blessed and heauenly doctrine of the word of GOD and as there are no persons more worthy to be accompâ—ed of then such to whom the Lorde doth geue the spirite of wisdome to open and impart this treasure vnto vs So on the other side there is nothing more daungerous and infectious to the children of God then corrupt false doctrine and no persons more to be hated and speedily auoyded then wicked and lying teachers whom Sathan thrusteth into the Church to blemishe that pretious pearle and means of our saluation Heare not saith God by Ieremy the woordes of the Prophets Ier. 23.16 that prophecy vnto you teach you vanity They speake the vision of their owne heart and not out of the mouth of the Lorde Verse 26. And againe howe long doe the Prophets delight to prophecy lyes euen prophecying the deceit of their owne heart Sathan himselfe the father and founder of al lying and false teaching vsed the same course in Paradice For when God had said vnto Adam Gen. 2.17 3.4 In what hower soeuer thou shalt eate of the fruite of this tree thou shalt dy the death the olde crafty serpent seeking to seduce man from God said nay you shall not die the death but you shal be like vnto God By which glose false interpretation of gods word he pulled them cleane from the obedience of Gods holy will and commaundement to their own vtter ouerthrow heauy iudgement By such like falsehood hee tempted Christ himselfe to make him conceaue ouer great confidence of the prouidence of God towardes him Mat. 4.6 Ps 91.11.12 It is written saith he that he will giue his Aungelles charge ouer thee and with their handes they shall lift thee vp least at any tyme thou shouldst dash thy foot against a stone By like craft of lying and by false sence peruerting the word of God he from time to time instructeth his Messengers and false Proph. to abuse deceaue the simple people of god that be not wel taught by his holy spirit how to withstand them The which false proph to the end they may be discouered and taken heed of it greatly behoueth all Christians that looke to be saued by the death of Christ to bewar whoÌ„ they beleue to haue recours to the rule touchstone of the holy scriptures which is the perfect directory wherby all truth of doctrin is examined wherby we may try and proue the spirits whether they bee of 1. Io. 4.1 2. Pe. 1.20 god For why the whole scripture as saint Paule saith is giuen by inspiration of God is profitable to teach to coÌ„uince to correct and to instruct in righteousnes that the man of God may be absolute being made perfect to al good works Search the scriptures saith our sauiour Christ for in them ye thinke to haue eternal life and they are these that testify of me Io. 5.39 Thy worde is a lantern vnto my feete sayeth the Prophet Ps 119 i05 Pro. 30.5 and a light vnto my paths Euery word of God is pure saith SalomoÌ„ he is a sheeld to those that trust in him We find not any thing in this world how pretious soeuer it bee that is worthy to haue the word of God compared vnto it for it surmounteth infinitely and beyond reason all things which are and may bee imagined to be excellent and pretious also there is nothing in this world how pretious soeuer it be but doth participat with earth and needeth to be purged cleÌ„sed froÌ„ his drosse superfluities before it caÌ„ be pure but the word of God is clean of it selfe neither hath nor caÌ„ haue any dros for it procedeth not froÌ„ a furnace but froÌ„ the mouth of God which neither caÌ„nor will bring forth any woorke but it shal be so perfect as it ought to bee and wherein nothing may bee amended Hee that is of God saith our sauiour heareth Gods word And again Io. 8.47 Io. 10.27 My sheepe heare my voice I know them they will follow me a stranger they will not follow Now if the aduersaries of the gospel I meane the Papistes would willingly as becommeth Christians submit themselues to this tryer of all truth of faith holinesse which is the worde of God If they would as Christes sheepe heare the voyce of their shephearde Then should they know that nothing is to be added or taken away from the word of God Deu. 4.2 31 Io. 20.51 Then would they say with S. Iohn so much is written that if we beleue we haue saluation by the name of Christ Then woulde they say with S. Paule that the scriptures can make vs wise to saluation 2. Tim. 3. Ambrose And then would they with Ambrose condeÌ„ne all newe doctrine which Christ hath not taught because Christ is life to all beleeuers But because they haue eares hear not eyes see not hearts and yet cannot vnderstand the truth nor find the way of saluation therefore they keepe the scripture in an vnknowen tongue from the coÌ„mon people make it little lesse theÌ„ heresy to haue it in their tongue therefore they so greatly disgrace discredite the Scriptures as vnsufficient

eyes to the ende we presume not to mingle any thing with his worde or to deuise any kind of idolatry but that we serue him purely according to his nature and not according to our fantasie Secondly we muste not pretend our good meanings to iustifie that we shal haue inuented and deuised but contrariwise let vs remember that the principall seruice whiche God requireth is obedience 1 Sa. 15.22 Hosea 6.6 Mat. 9.13 12.7 When we knowe not which is the true religion neither can discerne who is the true God it is no maruell if all our senses wander and wee runne hither and thither without any right directing of our wayes But when GOD hath once declared himselfe vnto vs and we know his truth then is there great reason that all our dreames fal to the grounde and that wee abide stedfast in that wherof we haue knowledge Ex. 20.5 When God nameth himselfe to be ielouse he meaneth thereby wtout doubt to signifie that he wil not suffer his honor to be violated or hee himselfe to bee robbed of that which properlie belongeth vnto him to haue it giuen to creatures for hee cannot patiently endure any such treacherye 39 Howe God doth visit the iniquitie of the fathers vpon the children THe Lord our God doth not onely threaten them which by idolatry are turned away from his Lawe in saying onely that he wil punish them in their owne persons but he extendeth his vengeaunce to their whole posteritie I am saith hee a ielouse God which punisheth the iniquity of the fathers vppon the children The which sentence at the firste sighte seemeth to be not well agreing to the iustice of God and also contrary to naturall reason For God saith by his Prop. Ezechiel that the sonne shall not beare the iniquitie of the father Deu. 5.9 Eze. 18.20 neither shal the father beare the iniquity of the sonne but the righteousnesse of the righteous shal be vpon him Deut. 24.16 and the wickednesse of the wicked shal be vpon himselfe The Lorde moreouer reproueth the Iewes for this blasphemie which ranne muche in their mouthe and wherof they had made a coÌ„mon prouerb Our fathers haue eaten soure grapes Eze. 18.2 and the childrens teeth are set on edge But yet for all this when the matter shall bee well considered there will no contrarietie be founde in these two places For as concerning the place of Ezechiell God vnderstandeth no other thing but that those which are punished of him cannot alledge their innocency that they cannot say that god doth them any wrong or iniurie if he vse them sharplie For they shall finde themselues guiltie euery one in hys owne person and that he shal be declared iust wheÌ„ euery one shal se that he exceedeth neither measure nor reason Nowe this also is certaine that wheÌ„ God punisheth the childreÌ„ because of the fathers Px. 20.5 yet ceaseth hee not to bee iust in his chastisements for the children on their parte being wel examined shal be found faultie Psa 61.5 They can â—â— sooner come foorthe of their mothers wombe but they commit many notable and manifest sinnes and such as might be knowne to the worlde We are euery one of vs by nature vnder the curse of God so that wee haue no occasion to find fault with God when he leaueth vs in this estate And as he sheweth his fauour toward his seruaunts Eph. 2.3 when he doth blesse their posteritie so doth he shew his vengeauÌ„ce towardes the wicked when hee suffereth their childreÌ„ to continue in their cursed state 40 We muste not take the name of GOD in vaine IN the third commandement of the first table the Lorde doth not onlie forbid vs to abuse and blaspheme his blessed name by periurie Ex. 20.7 Deu. 28.58 Ier. 10.6 Psal 8.1 1. Chr. 29.13 Deu. 18.10 11.12 Esay 8.19 Mal. 3.15 Gal. 5.20 Mat. 5.34.35.36.37 but forbiddeth aswell all vaine and superfluous othes he chargeth vs to vse his name with a moste high reuerence whensoeuer we either speake or think vppon him that wee blaspheme not his name by coniuring witchcrafte sorcerie neither by cursing nor anye such like that we neuer sweare by the name of God in our common talk although the matter be neuer so true For as the name of God is holie so it behoueth vs to take diligent heede that we doe not in such sorte name it that either we may seme to passe lightly of it our selues or geue to other occasion to haue it in small reuerence The name of God is vnhallowed first when we thinke not honorablye and worthelie of him when we murmure against his iudgements worde and doings and boldly set our selues against them and as often as wee doe not call vppon and praise the name of God when we are vnthankful towards him when we denie his name when we sweare not only by his name but forsweare our selues and vngodly vse the power and maiesty of God his passion and woundes in horrible cursings The name of God is also prophaned when as it is rashlye and often vsed without any profitte or necessitie as when we vse the name of God in all our saings and speaking God requireth the sanctifiing of his name whereby wee iudge well and thinke honorablye of him and of his workes and count nothing more excellent better or more precious then the name of our God and that we imagine and speake nothing of the iudgementes workes and deedes of the Lord but that which is holy because that we doe not acknowledge him onely to bee God but also oâ—â— Lord and God 41 The name of God muste be vsed with reuerence THe Lord hath lent vs the vse of his name to determine our doubtes and decide our controuersies that be of great importance and cannot otherwise come to lighte and that with such reuerence as vnto his honor appertaineth Hee hath not left it to wait vpon our vaine words and talke of no importance to serue where our humour will place it So that men are alwayes guilty of highe treason against his glory in the vse of his name vnlesse both the waightines of the matter they haue in haÌ„d their reuerence in the manner of dealing therein shall excuse them A man can no waye bee vnreuerent towarde his name but he shall in so doing bee gilty of his dishonor For those things wherein he hath left the marks of his glory as his name his worde and his sacraments by the vse or abuse of them doe truely witnesse of the harte how it standeth affected towards the honoring of him There was neuer man founde truelye honoring God in his hearte whose toung was defiled with vsuall swearing and often vnreuerent vsing of his name The excuse therefore is vaine and vtterly vntrue that swearing is but a customâ— of the tongue and that their hart staÌ„deth reuerently affected towards his name and glorie For it is the wants of reuerence in the hart to God that

fometh out such filthines at the mouth And the long continuance of that impudency in the hart hath brought the fruite thereof into the mouth whiche witnesseth sufficiently the corruption that is setled inwardly in the heartâ— Our communicatioÌ„ must be yea yea nay nay that which is more commeth of euill It is vnlawful to sweare by any creature because an oth hath in it an acknowledgement of superioritie and of iudgement vnto that wherby we do sweare euen to iustifie truth and to reuenge falshood and wickednesse but much more vnlawfull it is to sweare by Masse Mattens roode or any such names and significations of idolatrie 42 We muste not sweare at all WE ought to beare such a reuerence to the name of God that al othes be laid aside and banished from among vs but as necessity requireth when God suffereth vs to borrowe his name Otherwise we ought to follow that forme of speeche which our Lorde Iesus Christe hath prescribed as handling our matters in all simplicitie for all which is besides this is euil and condemned by the Lawe as namely if we take the name of God in vaine And withall let vs note that all superfluous othes and those in which the name of God is not honored as it deserueth haue in them a double euill For first wheÌ„ men let them flie so at al aduentures it is a signe that they scarce make any accompt what they say Secondly if we consider from whence this common swearing proceedeth wee shall finde that from no other thing but that men be such liars so full of falshood and deceit that when they speak the one to the other none can beleeue that it is true which is saide So then it must needes be that there is in vs great wickednesse considering that when God hath giuen vs a tongue it is in parte to communicate one with another For our tongue is the messenger of the harte whereby wee expresse vnto others what we haue conceiued in our minds Wherefore let vs learne to vse in this thing such sobriety as God commaundeth and let vs not sweare without great necessity and being thereunto required and although there are some so vtterlye voide of conscience and religion that they make no accompt of swearing by their Faith yet let vs know that this name of Faithe ceaseth not therefore to be in price before God for he holdeth it deare and it is an hallowed thing vnto him which neither can neither ought to be vnhallowed except we wil be in great fault and incurre the daunger of the threat pronounced in this third commandemeÌ„t So it is not sufficient not to haue pronounced expresly by God but wheÌ„ one sweareth by his faithe or taketh any confirmation from that which hath any signe of the Maiesty of God his name is vnhallowed in this thing If this nowe be true as indeede it is most true what then shal be said of those which vse false othes to disguise their purposes which sweare rashlye euen to sporte themselues with othes yea to despite God by their execrable blasphemies insomuch that hee hath neither flesh nor bloud nor any thing else which they spare These are not onely holden faulty for abusing the name of God but because they vse him to the greatest and moste execrable reproch they may doe 43 Men ought to deale together in sincerity that swearing may be vtterly excluded ALL kinde of othes are vnlawfull which by any abuse do prophane the name of God to the reuerence wherof they ought to serue Men therefore ought sincerely and in good faith commonly to bargain one with an other because that the simplicitie and true meaning of their talke shal be no lesse then an othe among theÌ„ which regard not sincerity And certainly it is an excellent order in correcting faultes to note and mark the springs out of which they flowe For whereof commeth such promptnes in swearing but because in so great vanity in so manie deceits in such inconstancie and wauering nothing is credited Mat. 5.34 Our Sauiour Christ therfore requireth vs to be circumspect in our talke and constant in our words that we neede not sweare at al. Hee teacheth vs howe we should bargaine as namely that we be simple and constant in that thing which once we affirme or deny if we affirme any thing to do it truely and if wee denye anye thing to deny the same also truelye The like manner of speech also the Apostle Paule vsed to the Corinthians saying 1. Cor. 1.17.18 When I was thus minded did I vse lightnes or minde I those things which I minde according to the flesh that with me should be yea yea and nay nay God is faithfull that our worke towards you was not yea and nay Esay 9.17 Rom. 3 4 Men very seeldome doe vse to affirme or deny truelye that which they think but are delighted with lies and that is the cause that wee haue such indenting such folding and binding in obligations as though there were no credit in men at all whiche vndoubtedly is very small Now because this is the true kinde of barganing when men speake no more with their tongues then they think in their hartes our Sauiour Christ pronounceth that whatsoeuer exceedeth is sin Neither is their iudgement to be allowed which think him to be in fault of the oth Mat. 5.37 Ia. 5.12 that wil not beleeue him that speaketh for Christ teacheth that meÌ„ are in fault that wil be constrained to sweare for if there were any faithfulnesse among them if they were not wauering and double tongued they would haue simplicity true dealing 44 Of the Sabboth day The Lord ordeyned the Sabboth day first that it might bee a figure to represent our spirituall rest that we ceasing to doe our owne workes the Lord might bring forthe his works in vs that is by mortifiing our flesh and subduing the inordinat affections of our nature to the end that Gods spiryt may beare rule in vs. Secondly that in one place we should assemble our selues togeather with feare and reuerence to heare Mat. 13.23 Act. 20.7 15.21 marke and lay vp in our hearts the worde of God preached vnto vs to pray altogether with one consent that we vnderstand and at conuenient times to vse the sacraments in faith repentaunce Luk 4.16 Mat. 18.19 1. Cor. 14 15. 1. Cor. 11 33. And thirdly to make the estate of seruaunts which are vnder bodily maisters more tollerable As touching the seuere and straight commaunding of bodilye reste it belongeth to the ceremoniall lawe which was abolished at the comming of Christ The spirituall rest is of two sorts For first our powers and actions cease rest so that in the works of olde Adam we must not onelie not followe our will but that moreouer all that which is good in vs we must geue vnto God because he only is holie Ex. 31 14.15 Ezech. 20.12 and maketh al them that are holy to

vnfaithfull vnto GOD and to his Church we shoulde be like them which suffer the sheepe to be deuoured in sparing the Wolues 73 Of true and false witnesses VVHEN we witnesse or speake truth against the wicked for to send him to death though we saue not his life Yet do we not cease to be true witnesses and to saue liues For in purchasing the punishment of the wicked wee are cause that diuers doe liue in peace and reste and thus doe wee preserue and saue liues the which is a very acceptable thing before GOD who will haue the Magistrates to punish the malefactor Deu. 17.9 Ro. 13.3 i. Tim. 2.2 vppon the othe of two or three witnesses that the euill being purged we might lyue in peace Nowe if the Lorde be carefull of such temporall and corporall sauing and preseruing Let vs vnderstande that by a farre stronger reason he taketh care for the spirituall and eternall sauing of liues as he hath alwayes shewed when he raysed vp true men which haue geuen themselues to shew the way of trueth vnto his people as were Noah Abraham Lot Moyses Iosua the iudges the holy kings and Prophets And not content heerewith Hee hath sent his owne sonne who not onely was a true and faithful witnes for to preache deliuerance as a minister and seruaunt but by himselfe hath made the purgation of our sins sheading his moste precious bloode for the eternall redemption of our soules And if the deliueraunce of our soules be so pretious before God Heb. 1.3 9.12 Ro. 8.32 that he hath not spared his owne sonne It folloeth therefore that we must be careful thereof before all other thinges Otherwise we are great contemners of God and renounce to be saued and redeemed by Iesus Christ the which is to do him great iniury and consequently to put our soules in bondage with the Deuill Nowe for to be carefull of our deliueraunce we must as Iesus Christ hath sent vs his Apostles and disciples for to be true witnesses vnto vs and asmuth as lay in their ministerye haue deliuered vs from death and daÌ„nation euen so still now we shoulde demaunde of him such Pastors and Ministers which wil be true witnesses and declare nothing vnto vs but the pure word of God to the which if we cleaue by faith repentance 2. Tim. 4.3 Io. 8.44 they shall deliuer our soules But as they are the most profitable witnesse which preach vnto vs Iesus C. euen so the most exquisit deceiuers ar they which vnder the shadow of religioÌ„ do set forth mens traditioÌ„s doctrines of diuels vaine speculatioÌ„s and subtil questioÌ„s For such so much as they can do shut vp the kingdome of heauen from men and doe deliuer them vnto the Deuill 74 Wee muste not vpholde the slaunderer but beare with our brethrens infirmitie IN the worde of God not only those are charged with this sinne of false witnesse that first set on foote and erect a false tale to the discredite of their neighbour but those also that by their approuing of it and eares willingly opened vnto it doe vphold the same For notwithstanding it were set vp yet must it of necessity fal down againe if it shoulde finde none that would by the receiuing and approuing thereof vnderpropp it and as it wer lende their shoulders vnto it Therfore it is said by the holy Ghoste in Exodus Thou shalt not receaue a false tale Ex. 23.1 neither shalt thou put thy hande with the wicked to be a false witnesse It shall not excuse vs that we were not the first authors of it neither yet that many aswell as we did beleeue it but we are taught to take heede how we giue credite to report euen strengthened with the approbation of many whereof notwithstanding wee our selues haue no certayne knowledge that we be not so hasty to giue sentence in our hart and much lesse in place of iustice vse our testimonye against any vpon no sufficient ground moued onely by the speech reportes that runne abroad We are taught neither to goe nor ioyne with the mightie to witnesse a false matter for fauour or feare neither yet vpon a kinde of foolish pittie to honor the poore and to ioyne with them in their vniust cause so pretious woulde the Lorde that the regarde of his trueth should be It is not lawfull for vs to agree with any against God And as for the easie eare that so soone receiueth the slaunderers report the holye Ghost geueth the medicine for it in the prouerbes Pro. 25.23 As the North winde saith he driueth awaye the rayne so doth an angry countenance the slaundering tongue It is the ouer good entertainement that the slaunderous tongue findeth that cherisheth it for the heauie countenance driueth such guestes cleane away It is forbidden as a sinne against this ix commaundement to blaze abroad the infirmities of our brethren and therefore wee must admonish one another and so to hide sinne and iniquitie we desire you brethren saith S. Paule admonish them that are vnruly 1 The. 5.14 comfort the feeble minded beare with the weake be patient towardes all men It is forbidden to expounde thinges that might bee well taken into the worse parte and for some litle blemish to deface the whole It is commaunded vs to shew foorth our zeale against sinnes that be alreadye rype in our selues Mat. 7.3.4 and to turne it that way to be reuenged vpon them when it woulde be so gladly occupyed in suspecting and surmising euil in others which either is not so at all or at the least not so cleare as in our selues So that alwaies this bee our rule from the sight of our owne sinnes to proceede to the reprouing of others 75 The exposition of the last commandement IN the former commaundementes Ro. 7.7 Ge. 6.5 8.12 God would suppresse our will and affections but in this tenth commandement in playne wordes hee forbiddeth all inwarde desire whatsoeuer is vnlawfull to be done as the rebellion of the flesh all corruption of the olde man all blot of originall sinne he vtterly inhibiteth al euil thoughts light motions sodaine affections yea though we neuer fully purpose them neither consent willingly to do them Pro. 20.9 Ro. 7.23 Ep. 4.22 Col. 3.9 Ro. 6.6 Concupiscence wherewith wee loue our selues and seeke our owne coÌ„modity only not caring for others and are wholy in our nature corrupted is the very selfe same vice or originall sinne wherunto we are borne or subiect God requireth of vs holines and cleannes and not onelye outwarde righteousnes of works but the mind spirite and the powers of the mind perfection and holines such as he him selfe is indued withal And because that al meÌ„ are corrupted therfore vnperfect by nature in mind thought also in it selfe by this commaundement we are all conuicted and found guiltie of sinne before God as is more at large taught in the seauenth and eight chapters of S.

Paules Epistles vnto the Romaines 76 What is ment by the word couet TO couet sometimes importeth the will which is in a maÌ„ as wheÌ„ one shall cast his eye vpon the goodes of his neighbour if he shall be tempted to couetousnes and that he norish such a temptation in him and geue himselfe the bridle sinne then hath wonne so much Ex. 20.17 Deu. 5.21 that he hath a resolute will in him that he coulde wish well that the same were his This is one kind of desire which importeth withall a will when a man shall consent vnto sinne and if he had the meane he would put in practise his wicked will and purpose which he hath conceiued Now such wicked desires haue bene already forbidden Deu. 5.18 19. Ex. 20.14 15. when it hath bene said Thou shalt not steale thou shalt not commit adultery For God hath not onely forbidden the acte of fornication and stealing but to desire and lust after either the wife of another or his goodes and substaunce But there are other desires and lusts to the which we cleaue not at all to consent vnto them which oftentimes tickle and stirre vs vp and wee perceiue some motion in vs which is against God and is rebellious to the integrytye and vprightnes which is conteined in the law and such desires are forbidden in this place For God not without cause hauing condemned all euil desires and affections annexeth that this is not yet such a perfection as hee requireth but wee must know that euery affection which stirreth vs vp vnto euill although wee conclude not anye thing within our selues neither rest our selues vpon it that if onely a concupiscence forceably breake forth in vs and wee striue therewith that this is a sinne committed and wee are culpable before God And thus we see what integrytye the Lorde requireth of vs in this commandement Deu. 6.5 Mat. 22 37. Mat. 12.29.30 wheÌ„ hauing forbidden wicked desires he adioyneth that both our sences and mindes must bee locked vp in such sort vnder his feare and inflamed with such a loue and desire to walke in all holines that we be not moued or driuen either on one side or other by any wicked passion to desire either the goodes or the wife of another 77 What is ment by the word neighbour BY the word neighbour God meaneth not onely our kinred and frends at whose hands we hope for some profit and aduauntage or which haue deserued some recompeÌ„ce at our hands but hee wil haue vs to haue an eie to the coÌ„moÌ„ aliaÌ„ce which he hath set among vs for therfore are we all formed after his Image and beare his marke Deu. 5.21 Ex. 20.17 Luk. 10.29.37 Pro. 27.10 Besides this we bee al of one nature the which ought to hold vs in true vnity and brotherlye loue but many make themselues vnworthy of it for some be ful of wilines and malice some are full of pride othersome are ful of harmefulnes so that asmuch as lyeth in theÌ„ they do cut off themselues from the araye and coÌ„pany of neighbours yet notwithstanding although men deserue not â—o be counted and taken for neighbours yet in bearing them loue wee shewe it is good reason that God should ouerweigh our owne naughtines Such as are our enimies labor to deuour vs do notwithstaÌ„ding not cease to be our neighbours in respect of the order that God hath set And for the same cause also our Lorde Iesus Christ telleth vs that it is no charity to recompence him that hath done vs a good turne or seruice nor to loue those whoÌ„ we like of Mat. 5.46 Luk. 6.27 Act. 7.60 1. Cor. 4.13 or at whose haÌ„ds we looke for some profit For the heathen do asmuch as that commeth too but they do it not to obey god and his law and when we haue regard of our owne profit it is rather a louing of our selues then any point of charitye For the markes that charity shooteth at are god and the communion or felowship that ought to be among vs then it is a true proofe that we are desirous to loue God when we endeuour to do good euen to them that are vnworthy of it But because we are very far from the perfection of the law it behooueth vs to fight against our owne nature that we may obey God For the true exercise of christianity is to acknowledge and bewaile our own sinfulnes and infirmitie in discharging our duety towards God and therupon to labour and endeuour to winne of our selues from day to daye so as our lustes maye not ouermaister vs but rather that God may haue such superioritye that in stead of louinge our selues we may labour to imploy our selues in doing good wheresoeuer he calleth vs. 78 We must applye our thoughtes delight and desires to profit our neighbour THe lord our god commandeth vs to bring our desires thoughtes and delightes vnto the good and benefit of our brethren and that wee bring not onely handes to do well to our neighbours but also heartes thoughtes desires lusting longing and delighting therein according as the Apostle testifieth of himselfe that hee was delighted with the lawe of God according to the inner man whereunto accordeth the holye Ghost by the mouth of Salomon saying Pro. 21.15 It is ioye to the iust to doe iudgement Manie haue beene brought to doe outward things in themselues good which neuer had any ioyefull desire in them to glorifie God with them but the holy ghost worketh in his not only a change of workes Ps 51.10 but also an alteration of thoughts desires delights that their desires may be holden within that which is good wherin it behoueth a Christian to be carefull Deu. 29.4 eueÌ„ thus to transforme his delights not taking it sufficient if hee shall haue brought theÌ„ at any time froÌ„ that which was euill vntill he haue ioyned them to that which is good Wherfore let our care be encreased this way let vs be far froÌ„ thinking that the grace of god only reacheth vnto the deede and full consent letting desires and thoughts take their libertie in their corruption but we must confesse as the truth is that his grace not onely brideleth thoughtes from rushinge into that which is euell but also giueth them a sweete taste in that which is good and holdeth them greatly thereunto Wherfore let vs seeke after the grace of God not only to season our deeds but also our thoughtes and delights therewith that our studie thoughts may be occupied in that which is acceptable vnto him 79 Concupiscence restrayned by the Papistes THe Papistes doe restrayne this worde of concupiscence to those euill affections desires which import a resolute will and full consent the which is against the natural sence of Moyses and yet is it a doctrine fully concluded among them And although they cannot deny that to be pricked and prouoked with an euell and wicked desire is a damnable

him Iob. 1.12 therfore he graunted his demaund yea euen to spite Sathan and to haue the greater triumph againste him in putting him to confusion because hee made full reckoning that Iob should haue cursed God to his face that is that he should haue blasphemed him with open mouth when he felt afflictions to come vpon him If Sathan had neuer vttered anye word nor made any such petition yet God was minded to punish his seruant and he minded it for iust cause the which he hath disclosed vnto vs and if the same were to vs vnknowne yet ought we to reuerence the iustice and counsell of God confessing that he is most righteous and vnpartiall in all his doings Ps 119.137 128 Afflictions be the rods of God vnto the iust ALthough in the outward apparance of the world and sence of the flesh the iust and perfect do suffer in this world the like and more greeuous afflictions then do the wicked yet is their estate nothing so miserable For they knowing that afflictions be the roddes of God their Father do aske deliuerance and are assured to obtaine the same And thus on what side soeuer afflictions do coâ—â— vnto the iust and perfect because they know that God is their defender and keeper they are not afrayde as discouraged and desperate but in all assurance they say with the prophet The Lorde is my light and my saluation whom then shall I feare Ps 27.1 The Lord is the strength of my life of whom then shall I be afraid They knowe this same because of the infallible promise Ps 50.15 145.18 call vpon me in the day of trouble and I will deliuer thee and thou shalt glorifye mee The Lord is neere to all that call vppon him Mat. 11.28 Luk. 12.32 yea to all that call vpon him in truth Come vnto me sayth our Sauiour all yee that are wearie and heauie laden and I will refresh you Feare not little flocke for it is your fathers pleasure to giue you the kingdome And God is faithfull as the Apostle witnesseth which will not suffer his to be tempted aboue their power 1. Cor. 10 13. but will euen giue the issue with the temptation that they maye be able to beare it The wicked nowe cannot thus speake in deede for although they thinke themselues most safe and sure and make great account of their owne strength yet because they are hated of God he can well finde them out Ps 7.15 Ps 9.15 and bring their enterprises and counsels to nothing 129 Afflictions come for diuers causes IT is most certaine that al miseries take their originall and beginning at sinne but yet God afflicteth his seruants for diuers causes For as he doeth not take vengeance on some mens sinnes in this worlde but deferreth the punishmentes vntill an other lyfe that hee maye then vse them with more seuerity euen so ofteÌ„times he dealeth more hardly with his faithfull seruantes not because they haue committed greater sinnes then other men but to mortifye in them the concupiscence of the flesh Yea sometyme not respecting their sinnes hee onelye tryeth their obedience Pro. 17.3 or els exerciseth their patience Euen as wee see that the holye man Iob was afflicted that by his aduersitie his godlinesse might be the better knowne Wherefore there are two thinges to bee noted the firste is that iudgement doth oftentimes begin at the house of God 1. Pet. 4.17 and that hee ouer passing the wicked doth seuerely punishe his seruantes and doth more sharpely scourge in correcting the vices of his church The second is that there are diuers endes why he afflicteth men for he suffered Stephen and other of his apostles to be cruelly tormented as if they had beene wicked persons Act. 7.58 whereby we may gather that in the punishments of men the causes of the same cannot bee well discerned 130. Patience ouercommeth affliction WHatsoeuer he be that suffereth the trouble that is layd vpon him for Christes sake maye continue without yrkesomenes euen to the last ende We must not therefore call to minde how long we are afflicted 1. Cor. 9. He. 12.12 but we must haue respect vnto the ende So runne saith the Apostle that yee may obtaine Lift vp your handes saith the authour to the Hebrues that hange downe Heb. 12.1 2. and your weake knees Againe let vs runne with patience the race that is set before vs looking vnto Iesus Christ the authour and finisher of our faith What doth it profit a man to be painefull in any busines for a time and then to fainte and giue ouer before hee hath brought it vnto good effect doth hee not loose all his labour and trauaile What doth it profite the runner to runne if he faint in the middest of his race shal he haue the game or reward Not without cause therefore doth the scripture in so many places exhort vs to patience and perseuerance Let vs not therefore be weake or feeble 1. Thes 5.54 Heb. 6.12 but followers of them which through faith and patience inherite the promises which is euerlasting life after the trauaile and paine of this life 131. The patience of the faithfull is tride by afflictions BEsides the iust punishment of the open and notorious sinner there is also another cause wherwith God is moued to sende among men miserie affliction and griefes of this world as namelye to trye and proue such as be good and godly that their vertues may more shine among men to the honour and glory of God As siluer and golde saith Salomon is tride by fire Iam. 1.12 Pro. 17.3 so doth God proue and trye the heartes of men In this manner God proued his faithfull seruants Abraham Ioseph and Iob that by the tryall of their constancie their faith might be the more notable and famous and both themselues more in faith confirmed and God by them more glorified When God cast vpon Iob all these miseries which the scriptures mention his vnnaturall wife vnkind frendes with rash and vncharitable iudgement woulde needes perswade him that it was the anger of God and the iust punishment of his sinnes that brought all these thinges vpon him But hee staying himselfe vpon the testimony of a good conscience and the constancie of his faith assured himselfe of the good wil of God and therefore he tooke all patiently saying Iob. 1.21 The Lord hath geuen and the Lord hath taken away euen as it pleaseth the Lord so be it In which wordes we haue to learne the exâ—eeding comfort which the children of God take in the middest of troubles by the prouidence of God which extendeth it selfe to all thinges so that there is nothing so base or simple either without man or within man Mat. 10.29 which he neglecteth or is ignorant of 132 To be partakers of the life of Iesus Christ we must before die with him IF we iudge according to our owne fantasy we shal thinke it

beare If a poore silly sparrow as Christ assureth theÌ„ falleth not to the grounde without their father that is in heauen 1. Cor. 10.13 Mat. 10.29 they are perswaded that they are far more pretious in the sight of god theÌ„ all the sparrowes in the worlde and therefore that an haire shall not fall from their head without his wil and pleasure The example hereof euidently appeareth in Iob and in the Apostles of Christ The deuel couldâ— not vexe Iob vntil it was graunted him by God Sathan desired to sifte the Apostles as men vse to sifte corne but Christ prayde for them that their faith might not fayle Yea a legion of deuils were not able to hurte a heard of hogges Luk. 12.32 but by the permission of Christ This comfort neuer faileth and when the faithfull betake themselues to this defence they maye be truely sayd to rest vnder the shadowe of the most highest Mat. 19.29 They which refuse persecution offered for Christ his sake cannot be his true disciples but shewe them selues to haue been hypocrites and dissemblers 147 The fauour of God the onelye foundation of consolation EXcept God be gratious vnto vs although all thinges looke pleasantly vpon vs yet no certaine trust can be conceaued And on the contrarie part his onely fauour is a sufficient solace in all sorrowe and a strong defence against all tempestes of aduersities And hereunto appertaine many testimonies of the scriptures where the Sainctes trusting to the only power of God dare despise what soeuer thing commeth againste them in this world Though I should walke through the valley of the shadowe of death I will feare no euill saith the prophet for thou art with me In the Lorde put I my trust Ps 11.1 how say yee then to my soule flye to your mountaine as a byrde I will not saith hee be afrayde of ten thousand of people that shoulde beset mee rounde about Ps 3.6 For there is no power vnder heauen or aboue heauen that can resiste the arme of the Lord therefore he being our defender noe harme at all is to be feared 148 The will of God is alwaye iuste although we see not the reason thereof THe wil of God although the reason therof be vnknowne vnto vs is to be counted iust For the Lord hath his right takeÌ„ from him if he be not at liberty to doe with his creatures as he seemeth best This seemeth hard to the eares of many And there are also some who alleadge that God is put to great reproch if such libertie be geuen vnto him as though they with their disdainefulnes were better diuines then the holy Ghost who hath appointed this rule of humility to the faithfull that they shoulde wonder at the power of God and not esteme it after their own iudgement The Apostle Paule represseth this arrogancie of striuing with God in his Epistle to the Ro. by a most fiue similitude wherein he seemeth rather to haue alluded vnto Esay then Ieremie Ro. 9.20 Esay 5.9 Ier. 18.9 6. For nothing else is taught in Ieremie then that Israel is in the hand of the lord so that for his sinnes he may breake him in peeces as a potter may his earthen vessell But Esay goeth higher saying wo bee to him the gainesayeth his maker namely to the pot that striueth with the potter shall the clay say to the potter what makest thou c. And surely there is no cause why a mortall man shoulde preferre himselfe before an earthen vessel wheÌ„ he compareth himselfe with God 149 Through faith our sinnes are forgiuen WHo soeuer beleeueth in Christ is not iudged that is to saye by the grace and mercy of God he is saued the sentence of deserued condemnation also being taken awaye So the Apostle sayth there is noe condemnation to those that are in Christe Iesus Ro. 8.1 Mar. 16.16 And whereas our sauiour Christe affirmeth that al the faithfull are out of perill of death we may therby gather howe necessarie the certainety and stability of faith is to take away the trembling and oppressing feare of conscience Hee pronounceth that there is no condemnation Io. 3.18 so soone as we beleeue and therfore if for faithes sake a man is not iudged as the truth it selfe plainely affirmeth where is then indulgences and pardons Where are the Romish satisfactions And where is the fayned fyre of purgatorie and such like humaine imaginations and deuises Surely they are vanished away and perished for euer For the truth hath said which ought neuer to be forgotten that who soeuer beleeueth in him hath euerlasting life Io. 6.47 150 Of the true knowledge of God THere is but one God in essence or nature which is the father of whom are all thinges and we in him Ier. 23.33 The same God is inuisible and immartall 1. Tim. 17. He is in al places seeth all thinges and filleth the heauen and the earth He is almightie infinite and eternall he is the maker and preseruer of all thinges He is onely wise gentle iust true merciful The Lorde Exo. 34.6 the Lorde sayeth Moses is stronge mercifull and gracious flowe to anger and aboundaunt in goodnesse and trueth In this deuine essence three persons doe subsist Mat. 3.16 28.9 being truely distinguished from euerlasting in their seuerall properties the Father the Sonne and the holye Ghost But the comforter which is the holy Ghost whome the Father will sende in my name hee shall teach you all thinges and bring all thinges to your remembraunce which I haue tolde you Io. 14.26 These three persons are not three Gods but they are coeternall and coequall 1. Io. 5.7 Act. 17.23 distinct concerning their properties and yet without any manner of inequalitie being by nature so vnited togeather that they be but one God eternall infinite and most perfect in it selfe 151 The power and godhead of God are seene and howe AMongest the properties and persons which are in God which is one there is such distinction that to the Father we must attribute the beginning of working and creating we must holde him for the fountaine and spring of all things To the son we must attribute wisedome couÌ„sell Ps 33.6 the gouernment of things that are made To the holy Ghost we must attribute the power and efficacie of working executing And although that the eternitie of the Father is also the eternity of the sonne and of the holy Ghost for God could neuer be without his wisedome power and in the eternitye there ought neither first nor last to be sought yet is it not a vaine thing nor superfluous to obserue this order in the eternitie â—â— namely that we set the Father first in order and in the second place the sonne which commeth of him in the third place the holy ghost which proceedeth from them both For also the mind of euery one inclineth to consider first God afterwards his wisdome which springeth

from him finally his power wherby he executeth the decrees and ordinances of his counsell By this reason wee say that the sonne coÌ„meth onely of the Father but that the holy ghost is of the Father of the sonne together Although theÌ„ that we can not consider the wisedome of God but as it proceedeth froÌ„ the father as it is engendred of him yet we must take heede that in this generatioÌ„ we inuent nothing temporall carnall or humaine but rather lette vs worship the same beholding it by faith let vs take heede froÌ„ searching further theÌ„ scriptures do teach vs thereof otherwise we should deserue to be blinded and punished for our ouer great curiositie 152 The vnitie of essence is not taken away by the distinction of persons AS the Sunne that shineth hath three distinct thinges of which euerie one differeth from another the globe the light and heate and although euerie one of these keepe seueraly their properties yet is it but one sun is not deuided into 3. suns So in the Deity the vnitie of essence is not takeÌ„ away by the distinction of persons yet for all that is there no confounding of persons nor chaunginge of one into another The doctrine of the Trinitie is euerie where certainly taught in the Prophetes but more plainely in the writinges of the Euangelistes and Apostles For the Angell Gabryell speaketh vnto Marie the mother of the Lorde in these wordes Luk. 1.35 The holy Ghost shall come vpon thee and the power of the most highest shall ouershadowe thee wherfore the holy thing also which shal be borne shal be called the sonne of god We haue here truly the Father which is the highest the sonne of God which is borne of the Virgin and the holy Ghost which ouershadoweth the virgin Mat. 3.16 At what time also Christ our Lord was baptized in the riuer Iordan of Iohn the Baptist Iohn sawe the holy Ghost comming downe like a Doue and lighting vppon him and there was also a voyce hearde from heauen 2. Pet. 1.17 saying This is my dearely beloued sonne in whome I am well pleased Io. 5. 14. Furthermore Christe our Lorde hath often and sundrie wayes taught that there is a holy Trinitie and lastly he commaundeth all thâ—se that trust in him to be baptized in the name of the Father and of the sonne and of the holy Ghost Wherefore seeing that in the holy scriptures Mat. 28.18 Mar. 16.16 in the Trinitie the vnitie of the Deitie is plainely clearely taught it is mete that we doe simply rest therein not curiously search nor lust after anye further knowledge in this life then which God hath reuealed 153 Gods grace is the only staye and repayrer of all thinges WHen we haue well considered howe brittle our life is wee must also marke howe wee be repayred againe by the grace of god and specially howe we be susteyned vpheld by the same according also as these two pointes are matched togeather in the 104. Psalme Ps 104.29.30 For it is sayd there that assoone as God withdraweth his spirite working al goeth to decay but the Prophet addeth also that if God spread forth his power all is renewed in this worlde and al thinges take their liuelinesse of him And thus wee see what wee haue to marke as namely that when we knowe our selues to be weake and so subiect vnto death as that we must run thither whether we will or no we must also vnderstaÌ„d that in this so great frailtie God holdeth vs by the hand so as we be maintayned by his power and strengthened by his grace But the chief point is that we should haue an eye to the benefite and good grace which God hath giuen vs aboue the order of nature in restoring vs by his worde as sayeth the Prophet Esaye Esay 40.6.7.8 All flesh is as grasse and all the glorie of man is as the flower of grasse the grasse withereth and the flower falleth away whereas the worde of the Lorde endureth for euer 1. Pet. 1.24.25 yea not onely to continue in heauen but also to the ende that by it we may haue euerlasting life and be redeemed out of the vniuersall corruption of this earthly life that God may dwel in vs and make vs pertakers of his euerlastingnesse 154 God is the creator of all things THe Lorde by his eternall woorde hath made and created al things conteyned within the compasse of heauen earth as Moses at larg describeth Ge. 1. By the word of the Lord saith the Prophet were the heauens made Ps 33.6 al the hoste of theÌ„ by the breath of his mouth The Lord herein hath shewed his wisedome power goodnes for by his infinite most excelleÌ„t works which make al men to wonder at them we may in a manner iudge how wonderful the wisedome power goodnes of this workemaster is The Lord hath not only created al things but by his euerlasting spirite preserueth gouerneth theÌ„ Who is like vnto the Lorde our God Ps 113.5.6 that hath his dwelling on high who abaseth himselfe to behold things in heaueÌ„ in earth He hath established theÌ„ for euer hee hath made an ordinance which shall not passe Ps 148.6 All thinges that the circuit of this world conteineth whether they be visible or inuisible all thinges I say were created of God for the vse of man as the Prophet Dauid likewise witnesseth Ps 8. and 23. Ps 8. 23 and also the Apostle Paule It is therefore meete that men be thankeful vnto God and keepe in perfect memory the creation neuer call it into doubt forasmuch as the Sabboth was therefore ordeined of God that the memorie of this benefite might be kept Ex. 20.11 against al aduersaries that denie and despise the creation 155 Of the fall of man GOd at the first created man after his owne similitude likenesse that is to saye righteous vertuous holy iust and good but by his owne fault he fell from the grace which hee receaued and so separated himself from God Eccl. 7.31 Gen. 1.26 insomuch that his nature became full of corruption being blinde in spirite and depriued of all perfectnesse As by one man sinne entred into the worlde death by sin Ro. 5.12 and so death went ouer all forasmuch as all meÌ„ haue sinned Man was created of God and made of two partes the soule and the bodie of which the body was made of the earth but the soule which is spirit and life was inspired by God Gen. 2.7 and thus was man made a liuing creature who afterward although hauing receiued a iust lawe from God and enioying innumerable benefites at his hande yet notwithstanding he was vnthankfull and disobedient vnto his creator beecause that hearing the woordes of the wicked spirit he gaue more credit vnto them then vnto the words of God and was brought vnto this poynt that

sinne is the seruaunt of sinne But if the sonne shall make you free you shall bee free in deede That is you are made free from sinne the Deuil death and damnation that freely with good will by the operation of the holy Ghoste and not by compulsion you might do that good thing which you doe And they which are so redemed and indued with Christian liberty they attribute not the good which they doe vnto their owne power and freewill but to the grace of Christ and to the holy Ghoste whiche worketh the same in them For our Sauiour Christ saith He that abideth in mee Io. 15 5 and I in him the same bringeth foorth much fruite for without me ye can do nothing Saint Paule also sayeth wee are not sufficient of our selues to thinke any thing as of our selues 2. Cor. 3.5 but our sufficiency is of God And in an another place he saith 1. Cor 47 what hast thou that thou hast not receaued If thou hast receaued it why reioycest thou as though thou hadst not receaued it And againe he saith Phi. i. 29 2.13 Vnto you it is geuen for Christ that not only ye should beleeue in him but also suffer for his sake and furthermore it is God saith he which worketh in you both the will and the deede euen of his good pleasure 173 The doctrine of Freewill is blasphemous THey doe greatly erre which doe attribute vnto men freewil and the power to guide and gouern themselues they are also vnthankfull or at leastwise endeuor to bring al the world to vnthankfulnesse and are arrogant when so much as in them lyeth they dispossesse the holy Ghoste of his benefits giftes and attribute them vnto men Wherefore eschuing such doctrine as a deadly pestilence Ro. 12 13 Io. 15.5 Let vs harken vnto sobrietye The which we shal doe if with humblenes we acknowledge our selues to bee the braunches and that we truly confesse with Saint Paule that we are not able of our selues 2. Cor. 3.5 Phil. 2.12 but our strengthe commeth of God Let vs not be proud and arrogant but by humility of mind let vs occupy our selues about our saluation c. 174 We can neither attaine vertue not eschue vice by our Freewill WE cannot attain vnto any vertue nor yet tame and abolishe such faults and vices as are condemned by our freewill nor by any ablenesse that is in vs Phil. 2.13 Tit. 2.11 12 Gal 5.20 21 but God must worke in vs and we muste bee members of our Lord Iesus Christe It is said that wee must liue soberly righteously and godly And how shall we do so when the holy ghost shal rule in vs then shal we haue these vertues It is said that we must fly druÌ„keÌ„nesse intemperancy strife debate pride and such like And how hauing the spirit of meekenesse of the feare of God the spirit of wisedome and discretion and all this was geuen to our Lord Iesus Christ to th' end he should make them that beleeue in him pertakers of it Therefore seeing we are of nature intemperate full of vanity ful of ambition and pride geuen to vnrighteousnesse deceit and wrong let vs come submitt our selues vnto him that was appointed our head know that ther is no other meanes for vs to bee kept in obedience to God and to liue according to his wil vnlesse we bee vnited to the body of our Lord Iesus Christ for then is the holy ghost powred vpoÌ„ vs to strengthen vs the better for he is the fountaine of all holinesse of all righteousnes and to be short of all perfection 175 Opinion of freewil is vnthankfulnes SEing our nature is so corrupted the as God himselfe saith Ge. 6 5 our heart is bent only to euil euen from our youth how can any goodnesse proceede from vs as of our selues how can we chalenge power to fulfill Gods law by our good doings to be reconciled vnto him Io. 15.13 Without me saith Christ you caÌ„ do nothing And S Paule acknowledgeth that he is not able to thinke a good thought as of himselfe 2. Cor. 3.5 but all his sufficiency is of God If Saint Paule doth so humbly acknowledge his weaknesse why should we stand so proudly in our owne conceits Wee loste free will to loue and embrace the commaundements of god through the greatnesse of the sinne of our first Father Adam Wherefore men are vnthankfull and vnkinde vnto the grace of God in attributing much vnto needy and wounded nature Aug. ep 107. The first man Adam was so made that nothing resisted his will but after through freewill he sinned Wee as many as descend from his stocke are caste downe headlong into a necessity of sinning If in the fall of Adam wee loste freewill to loue and embrace the commaundement of God if we shew our selues vnthanful to gods grace by attributing so muche to our maimed and corrupt nature if by Adams offence we be cast into a necessity of sinning Let vs as the Gospell teacheth vs cast away this confidence of our owne power Let vs shake off this self liking hipocrisie let vs submit our selues vnder the mighty hand of God and acknowledge our own infirmity not kick at that doctrine of the gospel that layeth before vs our own weakenes and teacheth vs what need we haue of the grace of God in Christ Iesu 176. Our wil is vtterly blinde till God hath chaunged vs. IT is the power of the holye Ghost through which wee are drawne to the obedience of God according as he hath chosen and adopted vs for his children before the foundation of the world Moreouer the holye scripture sheweth vs Eph. 1.3.4 that we shall alwaies be enemies vnto God vntill hee haue chaunged and renewed vs. And this is the cause why Moses said vnto the people Deu. 29.4 that God had not yet geuen them an vnderstanding heart and seing eyes And therefore to th' end hee might bee obeyed hee saith that hee would giue them a new heart taking away the stony heart Ier. 3 1.33 The prophet Ieremie in the 31. chap. and so likewise Ezechiel and the apostle Paule doe agree in this that God giueth both to will and to performe Eze. 11.19 36.27 And in the firste of Iohn it is said that they which beleeue are not of the will of flesh nor bloud Phil. 2.13 Io. 1.13 Pâ—o. 3.10 But renewed of God Furthermore when the Apostle spâ—â—keth Ro. 3. of the will of man such â—â— it is by nature he decyfereth plainly inough that there is nothing but peruersitie and malice as also in the 8. chap. he saith Ro. 8.7 that all our thoughtes are enmities vnto God Also in his first chap. to the Eph. he sheweth well that faith and regeneration proceeded from no other thing then free electioÌ„ And indeede it must needes be that God accomplish in vs that which ã€ˆâ—Šã€‰ hath spoken by his prophet

Esay Esay 66.19 I appeared saith he vnto them which sought me not And this likewise ã€ˆâ—Šã€‰ the cause why Iohn the Baptist reprouing the rudenes and hardnesse of his disciples Io. 3.27 no man saith hee ã€ˆâ—Šã€‰ receiue any thing vnlesse it be giuen him from aboue 177 Man hath no free wil to do good FOr asmuch as we are borne of the flesh there is nothing in vs but vâ—ter corruption and we tende alwaiâ—â— towarde the earth Men maye ã€ˆâ—Šã€‰ deed glorie in their owne wisedome and moreouer thinke that they haue a free choyse and will of their owne to take the good and leaue the euill but those are but dreames For it is certaine that so long as we be let alone in our own nature Io 3.6 Ge. 6.5 we tend euermore vnto euill and the Scripture also condemneth vs of it saying that there is not anye thought conceaued in mans minde but the same is lewd and all our affections are enemies and rebellions against God Wherefore let vs not beguyle our selues anye more with vaine flatteries Ro. 8.7 but acknowledge our selues to be vtterly marred in Adam so as there is nothing but sinnefulnesse in vs. Notwithstanding God prouydeth for that mischiefe when hee toucheth vs to the quicke by his holye Spirite and so purgeth our heartes as wee desire to obey him and although we be not so perfect as were requisite yet wee fight against our selues and go forward stil to goodnes And surely when Gods spirite is as a bridle to vs to hold vs backe in his obedience it is a sure token that God dwelleth in vs Eph. 1.14 and gouerneth vs ã€ˆâ—Šã€‰ his flocke and holdeth vs for his children For we cannot be counted christians without this record that God warranteth himselfe to be our father and that his holy spirite is as a ã€ˆâ—Šã€‰ thereof 178 We haue no freewil to doe good IF we haue free will to guide our selues to Godward and to attayne euerlasting life it would followe of necessitie that first of all wee should haue faith righteousnes and holines But the scripture condemneth vs as blynde wretches and telleth vs that we must not aduaunce our selues so high as to thinke to attaine to Gods secrets but that we must confesse our selues to be destitute of wit and reason And thus it appeareth that the first lesson which we must learne wheÌ„ we come to gods schoole is to become fooles as S. Paule saith 1. Cor. 3.18 And although the same seeme straunge vnto vs yet must we passe that way So that if wee attende to bee taught at Gods hand we must become fooles that is to say we must acknowledge that there is not so much as one drop of reason or vnderstanding in vs but that we be more destitute of it then the bruit beastes And therefore let vs learne to humble our selues that God may reach vs his hand And let vs vnderstand that to comprehend gods secrets he must be fayne to giue vs his holy spirit and to inlighten our darkenes and for asmuch as we be too farre to seeke he must shewe vs what is for vs to knowe and we must not presume to haue any knowledge other then he giueth vs. 179. Free will ouerthrowne AS Christ our sauiour denyeth men to be fit to beleeue except they be drawne of God the father so likewise he pronounceth that the grace of the spirite is effectual by which men are drawne to beleeue of necessity By these two members Io. 6.44 45. the whole power of feewill is quite ouerthrowne of the which the papistes so greatly dreame For if we come ã€ˆâ—Šã€‰ to Christ before the father drawe vs as the truth it selfe doth truely affirme we haue not so much in vs ã€ˆâ—Šã€‰ the beginning of faith nor readinâ—â— at al to obey Moreouer if al do come whom the father teacheth he doth not onely giue a desire to beleeue but also faith it selfe Therfore in that we willingly obey by the direction of Gods holy spirite it is a token of grace and of our sealing because God shoulde not draw vs if so be he stretching ã€ˆâ—Šã€‰ his hand as it were should leaue oâ—â— will in the middest in suspence For he is properly said to draw vs when he extendeth the power of his spirit to the full effect of faith 180 Freewill and the law without grace can do nothing AS the matter the instrument without the forme can do nothingâ— euen so freewill the commandement wtout grace haue no power to worke For what can either freewill the coÌ„mandement do except they be holpen with grace both going before following For grace sendeth the commandement as a messenger minister to freewill the commandement prouoketh freewil and stirreth it vp as out of a sleepe to do good workes leadeth it as a blinde man by the hande teaching him the way wherein to go Which both if they bee destitute of grace can do nothing of themselues And if they begin yet they proceede not neither do they performe or accoÌ„plish any thing and if they presume it prospereth not and is but labour lost For where the coÌ„mandement coÌ„meth either by maÌ„ or angel and also where freewill is moued prouoked enformed either by the motion of man or of angell yet vnlesse Gods grace goe withall preuenting and following the same what is it able to do For when man was put in paradise what auailed him the commandement which he heard Ge. 2.17 thou shalt eate of euery tree in the garden but only of the tree of knowledge of good euill thou shalt not eate which coÌ„mandement wrought not to his saluation but to his condemnation because grace the saueth helpeth was waÌ„ting which he presuming vniustly vpoÌ„ his streÌ„gth despised Or what did the commaundement ã€ˆâ—Šã€‰ the law giuen by Moises profite ã€ˆâ—Šã€‰ people of Israell in the wilderâ—â—â—â— which law they refused to obey ã€ˆâ—Šã€‰ what profite wrought it to him whiâ—â— presumed to followe the Lord of his owne free will and not of the Lords calling Mat. 8.19 saying vnto him Lord I will follow thee whither soeuer thou gâ—est By these and such like places of the holy scripture it is easilye to bee proued that neither the law nor free-will haue power to worke of themselues vnlesse they be holpen by Gods grace preuenting and following theÌ„ 181. Free will is highly extolled of the papists IF there be any droppe of good and right vnderstanding in vs it is the speciall gifte of the holy Ghost and we cannot challenge the prayse of it to our selues except we will be traytors to God in robbing him of that which belongeth vnto him Seeing it is so what is further to bee said of the freewill which is so highly magnified amongest the Papistes For when they speake of freewill they meane the reason that men haue to be so wise Gen. 6.5 as to chuse the good and to eschuse the euill But on the contrarie part God telleth that

beleeue euerie thing that is true yet not euerie trueth doeth saue neyther doeth the beleeuing of euerie trueth iustifie a man He that beleeueth that God created all things of nought beleeueth truly he which beleeueth that God is a iust god 1. Tim. 1.17 that he is omnipotent that he is mercifull that he is true of promise beleeueth well and holdeth the truth 1. Cor. 1.9 Eph. 1.4 So he that beleeueth the God hath his election froÌ„ the beginning that he also is one of the same elect predestinate hath a good beleefe and thinketh wel but yet this beleefe alone except it be seasoned with an other thing wil not serue to saluation as it auayled not the Iewes which so sought of themselues and yet think to this day to be only Gods elect people Only the faith which auayleth to saluation is that whose obiect is the bodie and passion of Iesus Christ crucified So that in the act of iustifying these two faith Christ haue a mutuall relation must alwayes concur together faith as the action which apprehendeth and Christ as the obiect which is apprehended For neither doth the passion of Christ saue without faith neither doth faith help except it be in Christ 187 No remission but in Christ WHosoeuer beleeueth to get the inheritaunce of heauen or remission of sinne through workes hee beleueth not to get the same for Christs sake And they that beleeue not that their sinnes are forgiuen them and that they shall be saued for Christs sake they beleeue not the gospel Ma. 1.21 Luk. 1.31 For the Gospel saith that we shal be saued for Christs sake and that our sinnes are forgeuen vs through him He that beeleeueth not the Gospell beeleeueth not GOD whereby it followeth that they which beleeue to be saued by their works or to get remission of their sins by their owne deedes beleeue not God but recount him as a lyar and so vtterly deny him to bee God If we beleeue to get the inheritance of heaueÌ„ through good works then we beleeue not to get it through the promisse of God Io. 3.16 Act. 4.12 For GOD hath said that we shall haue the inheritaÌ„ce of heauen and that our sinns are forgeuen vs for his sonnes sake He condemneth not good workes but hee condemneth the false truste in any workes so all the workes wherein a man putteth confidence are therwith poysoned and become euill 188 Of praier to Saincts how it is repugnant to the Mediatorship and Aduocateship of Christ CHrist is the only reconciler mediator and attonement maker betweene God and vs and for that cause sitteth at the right hand of God perpetually to appeare before his face for vs Against the which article of Christs incarnation the teachers among the Papistes doe teache blasphemous doctrine of inuocation of saints that they are our mediators and reconcilers that by their merits and prayers we haue accesse vnto god and are for their sakes heard receaued and accepted into the fauour of God againe euidently displacing the sonne of God from the chiefe office of his eternal preisthood and setting his creatures in his place and dygnitye and that without anye warrant of scripture either by word or example This doctrine is ioyned with two other detestable errors first that they conceaue of Christ as of a dreadfull GOD and terrible iudge and not as of a mercifull Mediatour and therefore that we haue neede of other spokesmen to make the way to him for vs though hee himselfe moste gratiously and mercifully cryeth vnto vs Ma. 11.28 Io. 16.13 Come vnto me all ye that trauail and be heauy loden and I wil refresh you And in sundry places commaundeth vs to pray vnto God the Father in his name assuring vs that whatsoeuer we desire it shal be graunted vs. And therefore do they shewe themselues to mistrust the credit of Christ Secondly in this praying to Saincts not without great daunger of Idolatry they attribute vnto them diuine power For in their praying to them they imagine of them that they be of vniuersal knowledge and vnderstanding not onely what men speake but also what they think in their heartes Again they attribut vnto them almighty power as being able to worke and bring to passe whatsoeuer is desired of them And lastly they shewe themselues to beleeue that they are more mercifull and ready to heare sinners then Christ himselfe which is flatte blasphemy 189 False doctrine concerning inuocation THe manner of the Papisticall inuocation is not to God alone as they should doe but to dead men saying that saincts are to be called vpon as Mediators of intercession Christ as the mediator of saluation And affirme moreouer that Christ was a Mediatour onely in time of his passion which is manifestly repugnant to the wordes of Saint Paule Romaines 8. Ro. 8.34 Where he speaking of the intercession of Christ Who is saith he on the right hand of God maketh request also for vs c. And if Christ bee a Mediator of saluation what needeth then any other intercession of the sainctes for other sutes For saluation beeing once had what can we require more Or what lacketh he more to be obteyned of the saints which is sure to bee saued onelye by Christ And yet in their catholicke deuotioÌ„s why do they teach vs to pray to the blessed Virgine to saue al them that glorifie her c. If saluation only belong vnto Christ Vnlesse they study of purpose to seeme contrary to theÌ„ selues Hitherto also pertaineth the worshipping of reliques Deu. 6.13 Luk. 4.8 and the Idolatrous adoration of sacramentes as the outward signe for the thing signified contrary to the sense of the holy ghost The prophanation also of the Lords supper and false meriting by Masses 190 Christ is the onely intercessor with the Father THe faithfull children of God are assured and doe receaue this comforte that our Lorde Iesus Christ beeing now at the right hande of God in heauen is gentle willing ready and able to help all those which put their trust in him And therefore in all their necessities they content themselues with the intercession of Christ and with his mediation And that chiefly seeing S. Paule sayeth Tim. 2.5 that there is one God and one Mediatour betweene God and man euen the man Christ Iesus which gaue himselfe for the redemption of all men And Saint Iohn saith If any man sinne we haue an aduocate with the Father Iesus Christ the righteous 1. Io. 2.12 and hee is the reconciliation for our sinnes and not for our only but also for the sinnes of the whole world touâ—hing the intercession of our Lord Iesus Christ in heauen we haue the manifest and inuincible testimonies of the holy scriptures but as touching the intercession of Angels and of sanctes which are in heauen we haue no testimony thereof and therefore the godly regard it not They which beeleeue the word of God in whiche wee haue taught

Cor. 4.1 Nowe if the minister be a light to the people he must of necessitie go and shine before them in knowledge and doctrine If hee be the salte hee must needes season If he be a Pastor or Shephearde he must needes feede If he be an husbandman hee must needes haue a care of the Lordes husbandrie If he be a Guide he must needes knowe the way himselfe and open and declare it to other If hee be a Stewarde he must prouide for the housholde If he be a messenger he must be able and willing to doe his message for it standes for the Lordes glorie and credite to haue such Pastors and such husbandmen such stewardes and messengers as haue wisdome and knowledge They that be wise sayeth Daniell shall shyne as the brightnesse of the firmament Dan. 12.3 and they that turne many vnto righteousnesse shall shine as the stars for euer and euer Mat 24.25 The wise and faithfull steward that giueth meate to the houshold in due season when his maister commeth he shal be blessed and made partaker of exceeding ioye and glorie Take heede sayeth the Apostle to thy selfe and to learning continue therein 1. Tim. 4.16 for in so doing thou shalt both saue thy selfe and those that heare thee God so blessed the preaching of his seruant Ionas that thorough it Ionas 3 4 the Niniuites beleeued god humbled themselues and forsooke their former wicked wayes At one preaching of Peter there were wonn to the Lorde about three thousande soules Act. 2.41 Thus doth the Lord blesse his owne meanes and order the minister by pure and faithfull preaching dischargeth his owne soule obteyneth peace in conscience and so is blessed in this life but shall bee farre more blessed in the life to come when hee hath finished his race hee shal receaue an incorruptible crowne of glorie Act. 26.18 The people also by this meanes are many wayes blessed they receaued knowledge faith Ro. 10.17 and saluation their eyes are opened they are turned froÌ„ darknesse to light and from the power of Satan vnto God All these great and notable blessings doe ensue the preaching of the word and therefore required most necessarily in euerie minister 200 A right image of a godly Pastor IT is the dutie of all Pastors and ministers to beare a Fatherly and motherly affection not towardes rauening wolues but towardes the poore sheepe miserably seduced and going astray patiently bearing their faultes and infirmities instructing and restoring them with the spirite of meekenesse Gal. 6.1 2 Tim. 2.25 For they can not bee brought into the right way againe by any other meanes and by ouer-sharpe reproouing and rebuking they are prouoked to anger or else to desperation but not to repentaunce Such is the nature and fruite of true and sounde doctrine that when it is well taught and well vnderstoode it ioyneth mens hearts together with a singular concorde but when men reiect godly and sincere doctrine and embrace errors this vnitie and concorde is soone broken 201 The dutie of the ministers THe Pastors and ministers of the Churche must learne that they ought not to exempt themselues from charge and care nor flye labour and trauayle but they ought as pillers to susteyne and beare the Church of God as vppon their shoulders and not bee like vnto the Pope which doeth oppresse it and doth deuoure the same as a rauening wolfe with his like as it is written Matthew 23. vers 4. Heb. 5.4 Secondly that they ought not to thrust in themselues Thirdely that they cannot by their industrie and labour attayne vnto this honour but GOD must make them apt and fitte for the same the which hee doeth when hee openeth himselfe vnto them by his woorde and calleth them to this office endueth them with the wisedome of his spirit A man can receiue nothing Io. 3.27 2. Co. 3.7 except it be giuen him from aboue And we are not sufficient of our selues to thinke anye thing as of our selues Our Lord also doth well shew it wheÌ„ he sayth vnto his Desciples Mat. 9.37 that the haruest is great but the labourers are fewe He declareth the same also when hee opened the vnderstanding of his Desciples for to vnderstande the Scriptures Lu. 24.25 And although the ministers of the word be as it were pillers of the Church yet haue they nothing whereupon to glorie For what hast thou that thou hast not receaued 1. Co. 4.7 And what is Paule and Apollo but seruantes by whom ye have beleeued But they haue cause to huÌ„ble themselues seeing they could not prepare nor place themselues where they are should be voide of power and might without vpholding anye thing except the foundation did beare and vpholde them and that they did not beare and holde vppe the whole building and house 202 What euerie minister ought to preach THe ministers are not bounde to deliuer the counsels of men the traditions of the Fathers the statutes of earthly princes or the authoritie of mortall men but as they are the seruauntes of Iesus Christ Prince of all Princes so are they bounde onely to preach his Gospell The true Prophets neuer spake of themselues vnto the people Ier. 1 Eze. 3. but as they receaued warning from the Lord They had no authority to speake their owne wordes nor the words of anye mortall man Ma. 28. i0 The Apostles might not teach their owne doctrine but onelie that which they had receaued froÌ„ their Maister who enioyneth them to teach all things whatsoeuer he had commaÌ„ded them Mar. 16 i5 1. Cor. 11.23 1. Cor. 15 3. Go saith he and preach the gospell The Apostle writing vnto the Corinth affirmeth that he receiued of the Lord that which he deliuered vnto them Whereby we may see al these teachers confuted which stand vppon the authority of men which ad or diminish any thing from the scriptures which ioyne their owne fantasies and the traditions of men with the holy pure and perfect word of God The Lawe of God saith the Prophet is a perfect law conuerting soules Ps 197 2. Tim. 3.17 The Scripture saith Saint Paule is able to make the man of GOD absolute and perfect to all good workes He that hath a dreame saith GOD by Ieremy let him tell a dreame Ier. 23.28 but he that hath my worde let him speake my worde faithfully And what is the chaffe to the wheate saith the Lord Is not my worde lyke a fier and like an hammer that breaketh the stone Our Sauiour in the Gospell speaketh against such teachers Ma. 12 3 saying In vaine they worship me teaching the doctrine and precepts of men Woe therefore wil bee to such sonnes of vanity which preach not Christe but themselues and which doe deface and weaken the authority of the holy scriptures 203 The office of Ministers and howe men ought to behaue themselues towards them THE Office of Ministers is to watch ouer

the flocke of the lord to feed it to preserue it in health and to keepe it from diseases and hurt the which is done by doctrine exhortations reprehension rebuking comfort prayers administration of the sacraments and by the example of a godly and vncorrupt life as may bee proued and knowne many waies by the writings and examples of the Apostles Furthermore it is necessarye of all Christians to be knowne howe they ought to behaue themselus towardes the ministers Io 21.15.16.17 2. Tim. 4 2. Tit. 2.7 and what they ought to thinke of them Chieflye therefore in their function or calling not their persons but Christ that worketh by them is to bee considered Wherefore we must receaue their doctrine when they preach the word of God purely euen as the doctrine of Christ For Christ saith in expresse words in the Gospell he that heareth you heareth me and he that despiseth you despiseth mee Lu. 10.16 Wee muste not looke that Christ should come downe from heauen againe and speake vnto vs seeing he dayly speaketh in his church by his ministers which preach the word of Christ Also the ministers for their parts must behaue themselus honestly well and Christianlike in doctrine life and conuersation They must not seeke their owne honor or gaine but the honor of Christe and profit of his Church They must not thinke that they cannot erre but must suffer themselues to be admonished 1. Pet 5.2 being neither stuborn rash nor proud They must not attribute or geue too muche vnto themselues 2. Tim 2.24 but muste bee lowlye gentle sage paineful and faithfull 204 The true duty of the ministers of the gospell THe true ministers of the gospel must not only haue a sweet and amiable voyce to drawe those to the flocke which yealde themselues teachable and suffer themselues to be taught but they must also disclose and driue away the Wolues and the theues they must haue a loude voyce to cry out against all them that scatter the flocke This is the thing whereunto Gods seruaunts muste imploye themselues if they purpose to execute their dutie Tit. 1.9 They must not onely bee instructed to teache other but bee strong and constant to make it good and to fight when question shal bee to maintaine the doctrine of truth that it may remaine safe and sounde Eze. 3.17 The Prophet Ezechiell compareth them to such as kepe watch in a watch tower and surely it is a charge yea and that a verye mightye and heauye charge while other men sleepe to watch and haue a care of al the flock The name and title also which the holy Ghost attributeth vnto the ministers sheweth plainelye what it is Ma. 5.13 Ez. 34.2 1 Co. 4.1 that GOD calleth them vnto and what they ow to his Church that meÌ„ may not think they shal be accounted faithful in the meane while geue themselus to rest and sleepe and to follow the pleasures and lusts of the flesh For God doeth not choose them whom he placeth Shepheards in his Church for any outward shew but he bindeth them to his people for otherwise we cannot serue God but by imploying our selues to serue his whole flock and the greatest honor that the ministers of his worde can haue is to be diligent in seruing all the faithfull 205 The calling of the Ministery THe calling of the ministery and preaching of the gospell is no deuise of any mortall man but the ordinaunce of the liuing God It was hee that ordeyned Moyses and the Prophets 2. Pet. 1 21. The prophecy saith Peter came not in the olde time by the will of man but holy men of God spake as they were moued by the holy Ghost Mar. 3.13 The Lorde Iesus himselfe called appointed and sent forth into the world his apostles to preache the gospell It is the holye Ghoste which ordeyneth faithfull ouerseers to feede the Church of God Act. 20 28. It is Christ also at this day which appointeth Pastors and teachers for the gathering together of his sainctes The firste preacher that euer was vppon the earth was GOD himselfe Eph. 4.11 he preached to Adam in Paradise that comfortable Gospell Gen. 3.16 the seede of the woman shall breake the serpents heade After that hee stirred vp Noah and Lot Moses and the Prophets what shal be said of Dauid and Solomon of the which the one was a moste victorious prince 1. Kin 3. and the other moste welthye and yet haue they gotten more glory and credite by their doctrines and instructions then by all their riches and triumphes The first minister and preacher of the newe testament was Iohn the Baptist Of whom Christ our Sauiour sayeth There was not a greater Prophete Ma. 11.11 Mar. 2.2 among womens children Christe himselfe also was a preacher of the Gospell and witnesseth that he came into the worlde to that purpose Mar. i6 i6 After him the Apostles also were sent into the worlde to the same end Seing then that God himself and his sonne Iesus Christ haue vouchsafed to preach the worde seeing so famous men as the Prophets and Apostles were ordeyned to this purpose it must needes followe that the office of preaching is most famous worthye and excellent 206 With what doctrine ministers muste be furnished IF So bee that the Ministers of Christs Gospel wil do their duties as they ought to doe in the erecting and in the enlarging of Christs kingdome by pure preaching of the worde they must not then stande vppon trifles 1. Tim. 1.4 2. Tim. 2.23 vpon curious and vnprofitable questions but they must labour to edifie in all godlinesse This grace of GOD which was shewed at the comming of our Lorde Iesus Christ is dayly to be published and preached of them Tit. 2.11 For surely it is a wonderfull secreat that GOD shoulde bee manifested in the fleshe and that therewithall hee should shew vs his heauenly glory to the end that wee might bee vnited thereunto and therfore if all the Ministers and Preachers of Gods worde 1. Tim. 3.16 shoulde neuer cease from shewing foorthe the wisedome which GOD hath vttered in the person of his onely sonne the tyme assuredly shoulde not bee spent in vaine Furthermore whosoeuer will preach the gospell faithfully and profitablye hee muste firste of all and chieflye vrge the doctrine of repentaunce To repentance must be ioyned the doctrine of remission of sinnes Ma. 11.28 which belongeth only to them that repent that are humbled and cast downe that feele in their conscience the torment of sinne and condemnation it doth not appertaine to ignorant and senselesse men to hypocrites infidels athistes iusticiaries prophane and carnall men Mat. 9.13 for these haue nothing to do with the doctrine of remission of sinnes 207 Diuersitie in giftes among the ministers NEcessarie it is that euerie minister preach but yet all such shall not be condemned which haue not such like and so full

motion and as they are selfe taught but it is God that giueth it and that of an especiall goodnes I will not the death of a sinner saith the Lord but that hee conuerte and liue Eze. 18.23 33 And how is that possible If we were able to turne our selues vnto the Lord it were a more excellent worke then to create vs and experience it selfe doth sufficientlye condemne vs. It is moreouer an vndoubted doctrine throughout the whole scripture For in euery place our Lord Iesus Christ giueth himselfe the prayse of turning vs shewing that he will soften our stonie hearts Eze. 11.19 20. Phil. 2.3 and make them bowe to obey him and it is his worke not onely to giue vs that we may but that we will and desire to obey his commandementes and to bee shorte there is nothing that the faithfull ought to doe so much as in this behalfe to giue God the glorie confessing that it is in him onely to turne vs that it is he onely that hath adopted vs in such sort that he must needes draw vs by the grace of his holy spirite The Lorde must open our eyes and eares also before we can attayne to this woonderfull wisedome which is conteyned in the gospell Deu. 29.4 Ro. 8.7 because the natural man vnderstandeth not any part of the secrets of God therefore it followeth that it is an especial gift of the holy ghost when he lighteneth our hearts in the faith of his truth 212 Howe we ought to repent THe true preparatiue to repentaÌ„ce is to be pricked so nearely as we may feele the euill that is in vs condemne our selues for it we must learne to streine our selues to hold our selues as prisoners although the same fall out contrarie to our desire yet neuerthelesse wee must goe on still further that God may winne the vpper hand of vs. We must learn to hate our selues to take displeasure against ourselues and to be reuenged of our owne naughtinesse 2 Co. 7.11 according as the Apostle sayeth 2. Cor. 7. For repentance importeth that men should condemne theÌ„selues and take vengeance on themselues when they see their whole life corrupted and that they should vse an holy anger against it In steede of desiring to bee reuenged of our enemies when they haue doone vs any harme wee should be chafed and angry with our selues yea and punish our selues for faultes when wee cannot frame our selues vnto the will of God Wee should euery man enter into his owne conscience acknowledge howe corrupt and damnable sinners wee are of our selues Mar. 1.15 confesse our sinnes and when we haue doone so let vs enter from them and behold the great mercie of God 213 The qualities of repentance ONe speciall qualitie of repentance is alwayes to bring with it remission of sinnes for where true repentance goeth before there remission of sinnes must necessarily followe after not that repentance deserueth remission of sinnes but because where God worketh repentance there he pardoneth sinne because of his promise Eze. 18.27 When the wicked sayth the Lorde turneth away from his wickednesse that he hath committed and doth that which is lawful and right Esay 55.7 he shall saue his soule a liue And againe let the wicked forsake his wayes and the vnrighteous his own imaginations and returne vnto the Lorde and he will haue mercy vpon him Here we see to whom forgiuenes of sinnes the mercie of God belongeth as namely to the penitent sinners to those that leaue sinne imbrace godlinesse to those that forsake their owne waies and imaginations and turne vnto the Lorde And as for such as walke on in their own waies and folowe the delightes of sin without any sorrowe or purpose to leaue them they haue nothing to doe with the mercie of God and though Iesus Christ had suffered an hundred deathes which could not be yet shall no vnpenitent sinner haue remission of sinnes by his death nor any other benefites of his passion for they belong onely to his Church and chosen people here vpon the earth He therefore that is not of the church he that is not grafted into Christ by faith he that is not a member of his misticall bodie can enioy nothing by Christs death If a maÌ„ abide not in me saith our Sauiour Christ he is cast foorth as a branch and withereth Io. 15.6 and men gather them and cast them into the fire and they burne We may reade also in an other place howe God barreth all stubborne sinners from his mercie Deu. 29.18.19 and doth most terriblie shoot out against them He that heareth the words of this curse and blesseth himselfe in his heart saying I shal haue peace although I walke according to the stubbornenesse of my owne heart thus adding drunkennesse to thirst the Lorde will not be mercifull vnto him but then the wrath of the Lord and his iealousie shall smoke against that man euery curse that is written in this booke shal light vpoÌ„ him 214 Of Sacraments and what a Sacrament is THE Lorde hath added vnto the preaching of the Gospell most holy Sacramentes as namely Baptisme and the supper of the Lorde The Sacramentes are holy actions of the faithfull in the church of Christ ordeyned by the Lorde himselfe to be signes and seales of true doctrine first doubtlesse bearing witnesse that we are receaued of God into grace and into the couenaunte and that he is our God that he clenseth vs from our sinnes regenerateth and reneweth vs and adopteth or chuseth vs as sonnes and receaueth vs vnto the partaking and fellowship of all good thinges which of vs must bee kept holy and we must liue godly and innocently before him They are also testimonies that the true Messias in times past promised vnto the old Fathers from the beginning of the worlde is nowe exhibited or giuen of God vnto the Church of Christ I meane Christ our Lorde who truely gaue his flesh and bloud vnto death to redeeme vs with his flesh bloud to nourish vs vnto eternall life that we againe as the Church by him redeemed Lu. 22.19 should keepe in continuall memory the death of our Lord 1. Cor. 11.26 praise him extoll him and giue thankes vnto him The Sacraments are also to admonish vs of our duties that wee should lead our liues in true godlines brotherly loue hold that one religion with whose sacramentes we are separated also froÌ„ al other religions 215 A Sacrament consisteth of three partes SAcramentes doe consist of three partes the first is the outwarde signe the seconde is the spirituall or inwarde grace and the thirde part is the worde of Christes institutioÌ„ or promise which is as it were the life and soule of the Sacrament Water in Baptisme signifieth that as water naturally hath a propertie to wash and clense the filth from the bodie Io. 1.7 so doth the grace of God through Christes bloude wash away

the gilt and filthinesse from our soules As bread and wine by naturall effecte nourisheth our bodies and strengthneth and comforteth our spirites so doth the heauenly foode of Chriestes bodie and bloud Io 6.48 c. broken and shed for vs vpon the crosse nourish our soules and quicken our spirites to eternall life with GOD. In the olde time the Sacramentes and Ceremonies were profitable for the bodily nourishment as the water gushing out of the rocke Manna and the Pascall lambe but in our Sacramentes Exo. 17.6 God smally or nothinge considereth our bodies but most principally and wholly the releefe Ex. 16.15 c. 12.14 ease and comfort of our soules Therefore as in the olde Testament so nowe much more in the Sacramentes is to bee considered some spirituall and internall thing to the vnderstanding whereof the likenesse of the outwarde signes doe leade vs as in Baptisme our regeneration and new birth and the washing away of our sinnes by the death and passion of Christ In the Lordes supper the heauenly foode of our soules with the bodie that was broken his bloud that was shed vpon the crosse Wherefore good christians in receuing the sacrameÌ„t must not haue so much regard to the signe as to the spiritual thing it self for which the outwarde token was ordeined For the efficacie of the Sacraments doth not consist in the visible signe but wholy in the working of the spirite of God Io. 6.63 according as it is Gods pleasure to woorke by meanes by him ordeyned without any derogation thereby to his glorious power 216 The beginning of Sacramentes is from God THE Author and ordeyner of Sacramentes is none other but God himselfe neither Patriarch nor Prophete nor Father nor the whole Church hath autoritie to ordeine any Sacrament The Sacramentes are belonging to the worshippe of God they are signes tokens and witnesses of Gods will And who can make vs certaine of Gods will but God himselfe As also the Apostle teacheth in the first to the Corinth 1. Cor. 2.11 And who can appoint gods worship but God himself According as he saith by his Prophet In vaine they worship mee teaching the traditions of men Esay 29.13 The sacraments were not so ordeyned by God that afterwarde he would haue no more care or regard of them but he alwaies worketh and bringeth to passe al things in the faithfull which keepe his ordinaunce the which he hath promised in his worde Wherefore as the faithfull heare the word of God 1. Tim. 2.4 not as the word of anye mortall man but as proceeding from the mouth of the most highest so also when they receaue the sacraments at the handes of the Ministers they acknowledge that this is the ordinance of GOD 1. Th. 2. i3 Esa 1.20 and that he worketh in the beleeuers and therefore they receaue and vse the sacraments as at the verie hand of God vnto whom they directe the eies of their faith 217. Why Sacramentes were ordeined THe first cause why it was christs pleasure to ordeine sacraments in his Churche is partlye our owne infirmity and weakenesse 1. Cor. 2.14 being dull and slowe in the vnderstanding of heauenly thinges partly the great goodnesse and loue of God that would vouchsafe to attemper himselfe to our simple capacity and to seeke meanes by outward things to ease and helpe the same Secondly that the sacrament might be to vs a blessed exercise whereby we call to our remembrance the benefite of our redemption in Christ and yeelde vnto him moste harty praise and thanks for the same Luk. 22.19 1. Cor. 11.26 according as Christ teacheth vs in the institution of his last supper And as Saint Paule also sayeth in the first to the Corinthians Thirdly that we by the vse and practise thereof might bee traded to the obedience of Gods holy will and commaundements though the things seeme to our selues neuer so simple and meane also that thereby we might openly before God and the world protest and acknowledge that we are his people and of the number of them that looke to be saued preserued and defended by the benefit of Christ only So that the open vse of the sacrament is a parte of that confession wherunto the Apostle Paule Ro. 10.9 Romanes 10. attributeth saluation An other cause end of the Sacramentes is Io. 13.35 that they might be as handes and links of loue vnity and concorde among our selues For the which cause Saint Paule when he exhorted the Ephes to vnitye and loue Eph. 4.5 among other things hee addeth we haue one faith one baptisme And again in an other place wee are one body saith he as many as be pertakers of one life 1. Cor. 10.17 Finally that by the sacraments as by blessed meanes the holy Ghoste working with them hee might impart vnto vs and bestow vpoÌ„ vs his vnestimable graces and benefits together with al the fruits of our redeÌ„ption in Christ For as his word is so are his sacraments instruments and means by the working of his holy spirite to bring vnto vs the whole benefit of our saluation 218 The right applying of Christs sufferings and sacraments to our benefit WHeras it is said that the sonne of God was crucified we must not only think that the same was done for the redemption of the worlde but also euery one must on his own behalf ioyne himselfe to Christ and conclude it is for him that he hath suffred So wheÌ„ we be baptised as it is not for any one man alone so is not the water sprincled vppon al men in common but euery man is baptised seuerally in his owne behalf to the end that euery one of vs may apply it particulerly vnto himself 1. Cor. 6 15. Ep. 5.30 to say that we be al members of our Lord Iesus Christ Also when we receaue the holy supper euery man taketh his owne portion to shewe vs that our Lord Iesus Christ is communicated vnto vs yea euen to euery one of vs. For when we once know the the thing which was done for the redemption of the whole worlde pertaineth to euery one of vs seuerallye it behoueth euery one of vs to say also on his behalfe that the sonne of God hath loued him so dearlie that hee hath geuen himselfe to death for him And that therefore we be of all creatures the most miserable if we accept not such a benefite when it is offered vnto vs. For it is a common doctrine in the holy scriptures that GOD so loued the world that he spared not his onely sonne but gaue him to death for vs Io. 3.16 and also that our Lorde Iesus Christ at such time as we wer his deadly enemies did confirme a maruelous loue towards vs in that he offered himself in sacrifice to make attonement betwen God and vs and to do away al our sins as they might no more come to accompt This is the warrant of our saluation

219 How many Sacraments there bee and firste of Baptisme THere be but two sacraments in the Church of Christ which be common to al men and which Christ him selfe ordayned for the faithfull Baptisme and the supper of the Lord. Baptisme is vnto vs an entrye into the church for it witnesseth vnto vs that whereas we were before straungers from God Ro 6.4 Eph. 3. he doth now receaue vs in to his family Baptisme standeth in two pointes first our Lord representeth vnto vs therein the remission of our sinnes secondly our regeneration The remission of sinnes is a manner of washing whereby our soules are clensed from their filthines euen as the filth of our bodie is washed away with water And because the beginning of our regeneration standeth in the mortification of our nature Ro. 6.3 the end that we become new creatures through the spirit of God therefore the water is powred vppon vs to signifie that we are deade and buried and that in such sorte that our rising againe into a newe life is therewithall figured in that that the powring of water is but a thing of a very short continuance and not ordeined to drown vs withal The water doth not clense our soules 1. Io. 1.7 1. Pet. 1.19 Heb. 9.28 for that belongeth to the blood of Christ onely which was shedde that all our filthe might be wiped away and that wee might be counted pure and without spotte euen before God that which thing then taketh effect in vs when our coÌ„scieÌ„ces be sprincled therwith by gods holy spirit but the sacrament doth testify and declare it vnto vs. 220 Fruitful doctrin coÌ„cerning baptisme BAptisme is not onelye a signâ— whereby we be consecrated christians but by faith and the operation of the holy Ghoste wee do put on Christ as a garment that is that we haue him so fastned and appropriated to vs that he is ours Gal. 3.27 and we his and that he hideth and couereth our nakednesse according as Saint Paul saith As many as are baptised haue put on Christ Baptisme is to Christians the fountaine of life whereby our sinnes are washed away So saith Peter Let euery one of you bee baptised in the name of Iesus for the remission of sinnes And Ananias vnto S. Paule Act 2.38 Arise and be baptised and wash away thy sinnes Yet doe we not attribute the operation heereof to the water or outward element Act. 22. i6 but to the might of Gods worde and the power of the holye Ghoste working in vs by Faith The Sacrament of Baptisme is moreouer Eph 2.3 as it were the wombe of the church of Christ where we are new borne and become of the children of wrath the children of God and prepared by this our second birthe to enter into the kingdome of God Vnlesse you be borne againe sayth Christ by water and the holy Ghoste Io. 3.5 you cannot enter into the kingdom of heauen And Saint Paule saith Not by the workes of righteousnesse which wee had done Tit. 3.5 but according to his mercy he saued vs by the washing of the new birth and the renuing of the holye Ghost Furthermore not onely wee but our seed also hath by Baptisme the benefit of saluation and therefore do we defend the baptising of infants against the wicked heresye of the Anabaptistes 221 The grace of regeneration figured in Baptisme FOrasmuch as we be rude GOD is not contented onely to witnesse to vs by his gospel that we be washed and made cleane in the bloud of our Lord Iesus Christ but also hee hath geuen vs a figure thereof so that wheÌ„ wee bee baptised it is asmuch as if God had shewed before our eyes that we of our selues bring nothing to him but vtter filthinesse and that it is his office to wash vs and make vs cleane 1. Io. 1.7 Howbeit the saide washing consisteth not in the visible water For it were vnpossible that our soules should be clensed by an earthlye and corruptible element Yet notwithstanding because of our infirmity it is requisite for vs to beginne at the water that we may be lifted vp higher For the signe that is offered to our eyes serueth to leade vs to the holye Ghost to the ende we may know how it is from him that the power of baptisme doth proceede The manner of grace of the holy Ghost which is obtained for vs in being baptised is the grace of regeneration and renewment Regeneration or newe birth importeth that we be borne againe Io. 3.5 not that we come new againe out of our mothers wombes but that God maketh vs new creatures by vouchsafing to print his Image in vs. For what bring we with vs in that we be the children of Adam but all cursednes Eph. 2.3 Ps 51.5 and therefore God must be faine to change vs. And to the end we may know that there is nothing in vs but naughtines that we bee vtterly vntoward that the thing which we call reason is but starke folly and that thing which is termed freewill is but a cursed slauerie vnto sinne to the intent we may know all this to condemne it it is said that we must bee as it were newe againe quite and cleane chaunged 222 When baptisme was ordained BAptisme was ordained of Christ before the time of his resurrection then when he sent his disciples into the whole world to preach the Gospell For Iohn together with the preaching of the Gospell Mar. 1.4.1 Mat. 3.11 Act. 2.38 19.4 Eph. 4.5 began to baptise and he baptised with water vnto repentance and forgiuenes of sinnes and the Apostles afterwarde did baptise no otherwise Wherefore there is but one baptisme as the holy scriptures do beare witnes neither was Christ baptised with any other baptisme then ours and wee also are baptised with Christ with no other baptisme then the baptisme of Christ Wherefore Christ after his resurrection did not so much ordaine as repaire baptisme and shewed the manner of it vnto his disciples as namely that they must baptise and howe they must baptise Go ye into all the world saith he vnto his disciples and preach the Gospell to euerie creature Mar. 16.15.16 he that shall beleeue and be baptised shall be saued and he that wil not beleeue shall be damned And againe Mat. 28. all power saith the Lord is geuen vnto me in heauen and earth 18.19.20 Goe therefore and teach all nations baptizing them in the name of the father the sonne and the holy ghost teaching them to obserue all thinges whatsoeuer I haue commanded you 223 Papisticall vntruthes concerning baptisme THe doctrine of the Church of Rome is that baptisme doth confer grace and wash away our sinnes euen by the very washing onely of the water though there be no good motion of faith or beliefe in the harte of him that is baptised For thus they saye that besides the giuing of the outward signe there is no good motion

inwardlye required of him which receaueth it What shall bee further sayd of the prophane wicked abusing of Christes sacrament to the baptizing of belles the curing of sicknesses and the driuing awaye of spirites and deuils by the water therof This is most certaine that in vsing this one outward sacrameÌ„t of Christ by water they practised fiue or sixe of their owne ordinaunce without anye warrant of Gods word at all as their salte spittle breathing annoynting of the breast annoynting of the shoulders and crowne of the head blasphemously attributing vnto euery of them the like effectes that in truth do belong to the mightie and most gratious working of the holye Ghost through the merites of Christ our sauiour and not to the deuises and fantasies of man 224 Why we are baptised and eate the supper WHen the scripture speaketh vnto vs of Baptisme and of the supper of our Lord Iesus Christ it sheweth vs that it is not in vayne that we are baptised with water For because God hath appointed that signe and will haue vs to vse it hee will surely make it auayleable it shal be a good witnes to vs that we shall bee washed and clensed from our spottes and filthines by the bloud of his sonne and shall be renewed by the vertue of his holy spirite and that by that meanes also the naughtines of our flesh and nature shall be killed in vs. For he is the author of it his promise is ioyned thereunto Mar. 16.16 and it is he onely that can binde himselfe vnto vs And so standeth the case also in the Lordes supper For seeing that the minde of our Lord Iesus Christ is Luk. 22.19 that we should keepe it in remeÌ„brance of him and to be certified and assured that he is our meat and drinke wee must not come to the table barely to eate bread and drinke wine but to shew forth the death 1. Cor. 11.26 and to be pertakers of the life of our Lorde Iesus Christ to be fostered and fed with his very substaunce and to feele that wee are made pertakers of his life Thus doth the Lord worke by the vertue of his holy spirite in these signes which hee hath appointed to th' end they should be effectuall and pithy instrumentes 225 Of the Lordes supper THe supper of the Lord is a testimonie vnto vs that god wil nourish and refresh vs with foode euen as a good maister of an house studieth to sustaine and feede such as be of his housholde It is a reuerend and blessed memoriall of the death of Christ in celebrating whereof wee shew our selues thankefull for his great vnestimable benefites towards vs according to these wordes do this in remembrance of me It is also as it were a cognizance or badge of our religion Luk. 22.19 1. Cor. 11.25 whereby we bee seperated and distinct from Turkes Iewes and al other infidels and by the vse thereof confesse before God and the world that we are of the number of them that looke to be saued by the death of Christ And therefore saith S. Paule Ye cannot drinke of the cup of the Lord of the cup of deuils Our Lord ordeined his Sacrament to put vs in assurance that by the disstribution of his body and bloud our soules are nourished in the hope of life euerlasting His body is represeÌ„ted vnto vs by the bread his bloud by the wine to signifie that what property the bread hath towards our bodies that is to feede and sustaine theÌ„ in this transitorie life the selfe same propertie also his body hath touching our soules that is to nourish them spiritually And in like manner as the wine doth strengthen comfort and reioyce the hart of man euen so his bloud is our full ioy comfort and spirituall strength 226 How the true body of Christ must be receiued OVr Lord Iesus Christ wheÌ„ he gaue in his supper the bread the cup vnto his disciples coÌ„manding them to eate and to drinke he said This is my body this is my bloud c. For it is an vsuall thing to giue vnto the sacramentall signes the names of those thinges which they do signify As in this sacrament the bread and wine are the signes of the body bloud of Christ and therefore Christ nameth them his body bloud Matth. 26.26.27.28 The like also is to be said of baptisme circuÌ„cisioÌ„ the passeouer other sacrifices And they are thus called to the ende we should not depend vpon the signes that is on the bread or on the wine but being by these visible signes put in minde of thinges inuisible wee might lifte vp our minde vnto heauen to the thinges signified that is to the body of Christ which was geuen for vs and to his bloud which was shed for vs. Now the bodye and bloud of Christ wee receaue spirituallye by faith so as outwardly with our bodily mouth we eate and drink the bread and the wine and inwardly with the mouth of our soule that is to say by faith we receaue the body and bloud of Christ For like as with our mouth we receaue meates to sustaine our body soe likewise by faith in Christ is his body and bloud which he offered vpon the crosse made meat vnto vs to eternall life For the body of Christ which was geuen for vs and his bloud that was shed for our sinnes is our life or life is thereby purchased to vs and these do wee receaue by faith so as thereby Christ doth liue in vs and we in him In the supper of our Lord Iesus Christ therefore wee do not eate bread and drinke wine onely but his bodie and bloud also but yet as it was sayde before spiritually by faith so as the presence of Christ in this supper is spirituall as the eating thereof is also spirituall 227 Howe the body and bloud of Christ is truely receaued THe body and bloud of Christe is not carnall meate and drinke for our bodies but spirituall meate and drinke for our soules and for that cause the Apostle sayeth that the olde Fathers did eate of the same spirituall meate 1. Cor. 10.3.4 drinke of the same spirituall drinke And yet it must needes be confessed that this spirituall meate is profitable not to the soule only but to the body also For Christ dyed for preseruation both of soule and bodie But this benefite of nourishment is not first receaued of the body and through it passeth into the soule for that were monstrous but beeing first receaued of the soule it profiteth the body Mat. 15.11 For as Christ sayth That which entereth into the bodily mouth defileth not the man but that which commeth out of the mouth from the corrupt heart and minde So contrariwise not that good thing that entereth by the body doth profit the soule but that which entereth first by the soule and is receaued by it profiteth also the bodie For the body and bloud of Christe being indeede

the true foode of life when it is spiritually eaten by the soule thorough the operation of the holy Ghost maketh vs apt to resurrection and in due time transformeth our mortall bodies to the likenesse of his glorious bodie Ro. 8.11 If the spirite of him that raysed Christ from the dead dwell in vs hee that raysed Christ from the dead shall also quicken our mortall bodies because that his spirite through Christ dwelleth in vs. Furthermore as the bodie is sayde to eate when it receaueth that sustenance wherewith the hunger therof is stayde and satisfied and as it is sayde to drinke when it receaueth that liquor wherewith the thirst is quenched euen so our soule is said to eate and to drinke when it receaueth that heaueÌ„ly blessed foode of Christ Iesus crucified wherewith the hungry and thirstie appetite thereof that is the vehement desire of the fauour of God and saluation is fully satisfied and appeased 228 The right vse and meaning of the Lordes supper WHen we see the bread and the wine in the Lords supper we knowe that they be creatures whereof wee haue beene wont to take nourishment and sustenaunce for our bodies but the same doe leade vs to the life of our soules and giue vs to vnderstande that we haue no life but in our Lord Iesus Christ The cause why the wine is added is to shewe that hee hath such vertue in him as wee need not to seeke any part of the things that we want any otherwhere but that he serueth vs for meate and drinke all Furthermore in comming to the Lordes supper we must not thinke to get any thing of god by our owne deserts but to coÌ„fesse that we be like wretched dead meÌ„ which come to seke our life out of our selues therfore must be fayne to haue the flesh of our Lord Iesus Christ for our meate Io. 6.55 and his bloud for our drinke and all thinges in him which we want in our selues And the Sacramentes serue not to puffe vp with any presumption but to make vs walke in humblenesse our coÌ„ming to them is that God should warne vs of our sinnes to be touched with them in good earnest And wee must not acknowledge our selues sinners with the mouth onely or slightly and by way of ceremonies but we must haue our heartes wounded inwardly with greife that we haue offended and feele how dreadfull gods wrath is to the end we may be sorry in our selues and not haue any rest til he haue shewed vs where we shal find it that is to say in our Lorde Iesus Christ And when we come to the table of our Lorde we must take heede that we be so grounded in our Sauiour Iesus Christ 1. Cor. 11.27.28 as that forsaking all the fonde illusions of Sathan and all the deceites that he setteth before vs to turne vs away from the grace of god we may embrace our Lord Iesus Christ with the merits of his death and passion assuring our selues that it is he in whom wee haue the full performance of righteousnes and saluation 229 How we ought to be prepared to the table of the Lorde WE must not come vnreuerently to the table of the Lord nor thrust in our selues for such sacriledge shal not escape free But so oft as the holy supper is prepared for vs we must know that we are put in minde of our weaknesse and that God will helpe our infirmities And although this is done when the Gospel is preached vnto vs when we pray make supplications when we reade at home in our houses or heare anie matter for our saluation yet the supper is a speciall witnesse to vs that our God helpeth vs and when wee are as it were in the midd waye it serueth to make vs goe on forwarde to driue vs still to our God The Supper of the Lorde is also to correct and make an ende of such thinges as are yet out of frame For it were nothing to beginne in vs 2. Cor 3.5 vnlesse God continued to make vs feele his grace of the which wee haue a good certaintie in the supper and therefore woe will be vnto vs if wee come and pollute this holy Supper which is giuen for vs for an ayde of our saluation For the which cause we haue neede to bee well grounded in faith 1. Cor. 11.28 repentaunce and loue that we may be partakers thereof And because we cannot chuse but knowe well ynough what weakenesse and feeblenesse there is in vs and that wee haue not all that were requisite for vs Io. 15.5 let vs pray to God to strengthen vs and to aduance vs and increase our faith and hope which we haue to euerlasting life let vs go thitherwarde as fast as may be and although we are not able to do it of our selues Io. 16.23 yet if we pray vnto God in the name of his sonne hee will not fayle to helpe vs. 230 Faith is the mouth of the soule whereby Christ is eaten THat faith is the mouth means whereby onely wee receaue and eate Christ to saluation it may easily bee prooued by Christes owne wordes in the holy Scripture For our Sauiour Christe vseth these wordes indifferently and as of one force and signification To beleeue in him to eate him to drinke him to come vnto him and doth attribute to euerie of these Io. 6.29.33.35 one and the same effect To beleeue in Christ is the proper worde to eate Christ or to come vnto him are Metaphores and figuratiue speeches but all of one force I am the bread of life sayeth Christ he that commeth to me shall not hunger vers 33. and he that beleeueth in mee shall neuer thirst He saith hee that commeth to mee shall not hunger therefore to come vnto Christ is to eat Christ Againe he saith he that beleeueth in mee shall neuer thirst therefore to beleeue in Christe is to drinke Christ To eate and to drink are meanes to take away hunger and thirst but to come vnto Christ and to beleeue in Christ as Christ himselfe saith doth take away hunger thirst therfore to come vnto him to beleeue in him is to eate him drink him Christ attributeth the same effects fruits to theÌ„ which beleeue in him that he doth to them that eate his bodie and drinke his bloud therefore by eating and drinking he meaneth nothing but beleeuing His wordes be these vers 54. Io 6. He that eateth my flesh and drinketh my bloud hath eternall life and I will rayse him vp at the last day Againe he saieth in the same chapter This is the will of my Father that sent me vers 40. that euery one that seeth the Sonne and beleeueth on him should haue eternall life and I will raise him vppe at the last daye Who seeth not heere that Christ attributeth the same force to beleeuing that in the other verse hee did to eating and drinking and

hardened against the grace of God yet let him heare this worde of God and let it often fall into his eares Ier. 3.29 for it is as the Prophet saith a hammer which breaketh the stone in peeces and is able in the power of God to mollifie his heart or if the sinner be suncken downe so deepe that he will not rise it will crush him downe deeper that he may perish in sinne and so God saith to his Prophet Ieremie I will put my words into thy mouth and it shall be as fire Ier. 5.14 and this people shall be as wood and it shall deuour them And this is it S. Paule expresly witnesseth to be the onely meanes to glorifie God to preach the truth of his word vnto all for so saith hee we are alwaies a sweet smelling sauour of Christ vnto God as well in those that perishe as in those that be saued 2. Cor. 2.16 to the one a sauour of life vnto life to the other of death vnto death 237 The cause why the worde of God is despised BEcause the word of God is simple and teacheth vs not high and excellent thinges in the opinion of the world for this cause it is despised and men make no accompt to follow the way which it teacheth thinking it a great dishonour to be conformable to the same and that they should be scarce woorthy to liue Likewise men persecute at all times those that followe it as wicked and esteeme them vnworthy of life But those which despising the worde seeke out thinges which are in price with the worlde and follow them are reputed honest men and are placed alwayes in the most honorable place amonge worldlinges Which is the cause that they thinke themselues to be in good estate and of such force as they shall neuer perish Wherein they deceaue themselues Deu. 4.6 Leu. 18.5 Mat. 22.32 Mar. 12.27 for seeing the worde of God is our wisedome and vnderstanding and that he which doeth the thinges appointed by the same shal liue it foloweth that without this wisedome there is nothing but death 238 It is not for vs to knowe the times and seasons which the father hath put in his owne power BY the woorde of God wee are taught and instructed that the day of the Lorde shall come vpon vs as a theefe in the night When the light of the trueth is taken away when the heart of the good man of the house is at rest and his eyes are darkened that they cannot see and all his sences drowned in worldlye pleasures When wee care for nothing that is godly when we saye peace and rest then will the sonne of man come to iudgement then shall destruction sodainely fall vppon vs. Act. 1.7 1. Thes 5.2 Therefore let vs be readie for in the houre that wee thinke not will the Sonne of man come Of that daye and houre knoweth no man sayeth our Sauiour Christ no not the Angelles which are in heauen Mar. 13.32 neither the sonne himselfe but the Father What may wee thinke then of them that write Bookes and Almanackes and say and teach expresly that such a yeare and at such a time Christe shall come and with these speeches fraye and mocke the worlde Let men know that they are but mortall and that by nature they are vtterly blinde God hath giuen vs knowledge in measure we can not know asmuch as we would Let vs know that which is fitte for vs and speake that that is lawfull to be spoken Let vs thinke vpon the commandements of God to followe them and not search into his workes Luke 21.25 Esa 13.10 Eze. 32.7 Ioel. 2.31 3.15 to be curious in them for he that is curious in searching the maiestie of God otherwise then he hath reuealed in his word shall be oppressed and confounded by his glory Thus much we may well know that the Lorde will come that all fleshe shall appeare before him that the worlde the heauen and the earth the Sunne and the Moone shall haue an end Math. 24.29 42. that the day of the Lord shall come sodenly as a theife in the night This warning God hath giuen vs that we should not be taken vnawares but that we repent and stand in readinesse continually watching and praying euery minute of an houre that we may be caught vp into the cloudes to meete our Redeemer 239 Of the second comming of Christ THe Sonne of God shall come downe with maiesty from heauen the Trumpet of God shal sonnde and be hearde from the one end of the heauen to the other Then shall he be the iudge ouer al flesh Then shall hee shewe himselfe to be king of kinges Lord of Lordes Then shall he not come in humilitie meekenesse and mercye but with dread terror of iudgement and iustice Not with 12. poore Apostles but with so many thousande Angelles to attende vpon him Not in the preaching of the gospel and calling sinners to repentance but in the sound of a trumpet wherwith all the corners of the earth shall be amazed Then shall hee not saye Come vnto me all ye that labour and are heauie loaden Mat. 11.28 Mat. 15.24 and I will refresh you I am sent to the lost sheepe of the house of Israell He shall not say Father forgiue them for they know not what they doe but he will saye you haue beene ashamed of mee and my worde before men therefore now wil I be ashamed of you before my heauenly Father Then shall they that despised the woorde of God knowe what they despised and the blasphemers shall reape the fruite of their blasphemy Then the carelesse Shepheard and idle Minister which hath not to his power fedde the Lordes sheepe but neglected them and left them at al aduentures which folowing the lustes of his owne heart hath betrayed his flocke and giuen them to be a pray vnto the wolfe shall receaue a iust recompence for his treason Then the aduterer oppressour and vsurer shall haue their life layde open before them They shall see him whome they pearced thorough Reu. 1.7 They shall see his sworde readie drawne to slaye all his enemyes and shall fall downe for feare of him that sitteth vpon the throne But the hearts of the righteous shall reioyce They shall lift vp their heades see him in whom they haue trusted Then shall they say This is the day which the Lorde hath made Ps 118.24 let vs reioyce be glad in it Let vs reioyce vnto the Lorde let vs come before his face with praise let vs sing loud vnto him with Psalmes Such shal be the state and countenance honor maiestie of our God when he shal come down from heauen for our deliuerance 240 Christ is the Apostle and high Priest of our profession IF we be Christians we must learn to professe no other teacher nor no other Sauiour but Iesus Christ onely 1. Cor. 1.30 We must beleeue and

christian souldier to reioice in the mercy of God to be feruent in prayer to geue thanks to God in all things the heathens which haue no part in the kingdome of Christ are thankful for their life and liberty wealth glorye and worldly prosperity But Christians ought to be thankfull in persecution in thraldome in aduersity in shame in misery and death it selfe Who would think that a Lyon which by nature is fierce and cruell shoulde yeeld forth hony Iud. 14.8 yet Sampson found honye in the bodye of a Lyon Ionas was swallowed vp of a whale yet not hurt Ro. 8.28 We knowe saith the Apostle that al things worke together for the best vnto them that loue God The Apost reioiced in their persecution that they were counted worthy to suffer rebuke for Christs sake And P speaking of this perfection in the godly saith we reioice vnder the hope of the glory of God Ro. 5.2.3 Neither that onely but also we reioyce in tribulation c who hath not heard of the pacience of Iob his cattel were driuen away his houses consumed with fire Iob. 1.21 his children slaine his body striken with a scurffe his wife loathed him and his freinds forsooke him And yet in all these miseries he fretted not but pacientlye susteining his aduersity The Lorde said he hath geuen the Lord hath taken it blessed be the name of the lord And again Iob. 13. i5 though he slay me yet wil I trust in him What are wee then that are neither thankfull for riches nor for health nor for our pleasures nor in the aboundance of all thinges which abuse the good giftes of God to dishonor him who hath geuen them vnto vs. The earth is the Lords and all that therein is the worlde and they that dwell therein He openeth his hande and filleth all thinges liuing with his blessing Psa 89.11 Ps 145.16 Ia. 1.17 Col. 2.3 Let vs looke vp into the heauens There is GOD the Father of lights from whom euery good and perfect gift commeth There is our redeemer Iesus Christ in whome are hid all the treasures of wisedome and knowledge When we see how mercifully and aboundantlye the Lorde hath dealt with vs in thinges concerning this life Let vs consider with our selues howe many good men and faithfull seruaunts of GOD lacke the same and haue not receaued these blessings in such measure as wee In all these thinges GOD speaketh vnto vs and sheweth that hee is the giuer and that we haue them at his handes and therefore that we vse them well and not be vnthankfull 244 We must not hide our talent in the grounde WHen we shall attaine vnto the light of the trueth through the might of Gods spirit in any acceptable measure we must not holde fast this treasure as it were lockt vp in a chest But we must communicat the graces of God vnto others doe the best we can to draw on the miserable ignorant people to the seruice of god and to cary about with vs the doctrin to publish it to all men when as it is coÌ„mitted vnto vs as a treasure to bestow the gift which we haue receaued vpon our neighbours according to that measure of faith which GOD hath geuen vs. 1. Pe. 4. i0 Psal 119.171.172 Wee must not neglect those whom we might winne but we must gather as much company to the Lord as we can For we shal not need to feare that our blessing shal be diminished as the case staÌ„deth in an earthly inheritaunce Ro. 14.29 the which when it is deuided into many partes euery one hath but a little For as for the heauenly inheritaunce we are very well assured that we lose nothing neither diminish any part of our right when we draw many of our neighbors yea an infinite multitude they al do encrease our glory and ioy When God calleth vs vnto him he goeth not to worke by portions as things either encrease or decrease in this worlde but we shall haue so much that as I said before our saluation shall bee so much the more encreased and our glory augmented when we haue gathered a multitude to our God 245 How Sathan hath bewitched the Papists THe Diuell hath bene no lesse enuious and hath no lesse preuailed in these latter daies then hee hath done in times past For now also hath he made many men to set forth the imaginations of their owne heartes and hath bewitched many to followe their damnable waies whereby the way of truth is blasphemed and for their owne traditions he hath made the word of the Lorde Iesus to be of none effect this work hath he wroght as we may see among the Papistes For whereas Christ hath taught vs to worshippe in spirit and trueth to drinke the wine in the sacrament of his body and bloude Io. 4.23 Ma. 26.27 1. Cor. 14.19 1. Cor. 10 27. Heb. 13.3 to praye in a knowne tongue to eate of any meats without scruple of conscience to vse holy matrimony in all estates as a remedy against sinne yet as though Christ were no prophet vnto vs they haue abrogated these his lawes and made other contrary of their owne This our eies haue seene and our eares haue heard and whether they wil or no they must needes confesse it Yet notwithstanding they flatter themselues in a maruelous madnesse and doing all thing contrary to the Lord Iesu they say still they cannot erre but they shall one day see and know that Christ is the onely Prophet of the newe testament and blessed be the Lorde who hath made vs this day to beleeue it and while yet the day of health and acceptable time is to hearken onelye vnto him and refuse all the vaine inuentions of men 246 The doctrine of the Papistes repugnant to the scriptures WE are taught by the Scriptures that Christ is ascended into heauen and sitteth on the right hand of GOD the father and from thence and no place els Col 3.1 he shall come to iudge the quick and the dead yet contrary to this article of our faith and contrary to the nature of Christs humanity if we beeleeue not that Christ euen in his fleshe is still in earth with vs yea and that in a thousand places at once the church of Rome wil pronounce vs detestable heretickes The scripture teacheth that we haue redemptioÌ„ and iustification by faith in Christs bloud onely without the helpe of our owne vertues and good workes For S. Paule saith Ro. 3.18 Therefore wee gather that a man is iustified by faithe without the deeds of the Law And to the Ep. Ye are iustified by grace Eph 2.8.9 and that not of your selues it is the gifte of God not of woorkes leaste any man should bost And yet if we beleue not that our workes do help vs to our iustification and remission of sins the papists wil condemne vs as heretiks The Scriptures sayth Thou shalt make thee no

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