Actes and monuments of matters most speciall and memorable, happenyng in the Church. [vol. 2, part 1] with an vniuersall history of the same, wherein is set forth at large the whole race and course of the Church, from the primitiue age to these latter tymes of ours, with the bloudy times, horrible troubles, and great persecutions agaynst the true martyrs of Christ, sought and wrought as well by heathen emperours, as nowe lately practised by Romish prelates, especially in this realme of England and Scotland. Newly reuised and recognised, partly also augmented, and now the fourth time agayne published and recommended to the studious reader, by the author (through the helpe of Christ our Lord) Iohn Foxe, which desireth thee good reader to helpe him with thy prayer.

A letter of M. Bradford, describing a compa∣rison betweene the olde man and the newe. &c.

A Man that is regenerate and borne of God (the whiche thing that euery one of vs be, our baptisme the Sacra∣ment of regeneration doth require vnder paine of damna∣tion, and therefore lette euery one of vs wyth the virgine Mary say: be it vnto me O Lord, according to thy word, accor∣ding

to thy Sacrament of baptisme, wherein thou hast de∣clared our adoption: and let vs lament the doubting here∣of in vs, striuing againste it, as we shalbe made able of the Lorde): a man, I say, that is regenerate, consisteth of two men (as a man may say) namely of the olde man, and o•• the newe man. The olde man is like to a mighty Giant, suche a one as was Goliath, ••or his birth is now perfecte. But the newe man is like vnto a little childe, such a one as was Dauid, for his birth is not perfect vntill the day of hys ge∣nerall resurrection.

The old man therfore is more stronger, lusty, and stir∣ring then is the newe man, because the birth of the newe man is but begun now, and the old man is perfectly born. And as the olde man is more stirring, lustye and stronger then the newe man: so is the nature of him cleane contra∣ry to the nature of the newe man, as being earthly and cor∣rupt with Sathans seede, the nature of the newe man be∣ing heauenly and blessed with the celestiall seede of God. So that one man, in as muche as he is corrupte wyth the seede of the Serpent, is an olde man: and in as muche as he is blessed with the seede of God from aboue, he is a new man. And as, in as much as he is an old mā, he is a sinner and an enemy to God: so in as much as he is regenerat, he is righteous & holy, and a frend to God, the seede of God preseruing him from sinne, so that hee cannot sinne, as the seede of the Serpent, wherewith hee is corrupt euen from his conception, inclineth hym, yea enforceth him to sinne, and nothing els but to sinne: So that the best part in man before regeneration in Gods sight, is not onely an enemy but enmitie it selfe.

One man therefore, which is regenerate, well may be called alwayes iust, and alwaies sinneful: iust in respect of Gods seede, and hys regeneration: sinnefull in respecte of Sathans seede and his first birth. Betwixt these two men therfore, there is cōtinual conflict, and warre most deadly. The flesh and olde man by reason of his birth that is per∣fect, doth often for a time, preuaile againste the newe man (being but a child in comparison) and that in such sorte, as not onely other, but euen the children of God them selues thinke that they be nothing els but old, and that the spirite & seede of God is lost and gone away, where yet notwith∣standing, the truth is otherwise, the spirite and the seede of God at the length appearing againe, and dispelling away the clouds which couer the sonne of Gods seede from shy∣ning as the cloudes in the aire do the corporall Sunne: so that sometimes a man cannot tel by any sense, that ther is any Sunne, the cloudes and windes so hiding it from our sight: Euen so our cecitie or blindnes, and corrupte affecti∣ons do often shadow the sight of Gods sede in Gods chil∣dren, as though they were plaine reprobates. Whereof it cōmeth, that they praying according to their sense, but not according to the truthe, desire of God to giue them agayne his spirite, as thoughe they had lost it, and he had taken it away. Which thing God nor dothe in deede, although hee make vs to thinke so for a time: for alwayes hee holdeth hys hand vnder his children in their falles, that they lye not still as other doe whych are not regenerate. And thys is the differēce betwixte Gods children which are generate and elect before all times in Christe, and the wicked cast a∣wayes, that the elect lie not stil continually in theyr sinne, as doe the wicked, but at the length doe returne agayne by reason of Gods seede, which is in them hid as a sparkle of fire in the ashes: as we maye see in Peter, Dauid, Paule, Mary Magdalene, and others. For these (I meane Gods children) God hathe made all thinges in Christe Iesu, to whom he hath geuen this dignitie, that they should be hys inheritaunce and spouses.

Thys our inheritour Christe Iesus, God wyth God, light of lyght, coeternall and consubstantiall wyth the Fa∣ther and wyth the holy Ghoste, to the ende that he myghte become our husbande (because the husbande and the wyfe must be one body and flesh) hath taken our nature vppon him, communicating with it and by it in his owne person, to vs all his children, his diuine maiestie (as Peter sayth) and so is become flesh of our flesh, and bone of oure bones substantially: as we are become flesh of his flesh, and bone of his bones spiritually, al that euer we haue perteining to him, yea euē our sinnes: as al that euer he hath, pertaineth vnto vs, euen his whole glory. So that if Sathan should sommon vs to aunswere for oure dettes or sinnes, in that the wife is no sutable person but the husbād, we may well bid him enter his action against our husband Christe, and he will make him a sufficient aunswere.

For this ende (I meane that we might be coupled and maried thus to Christe, and so be certaine of saluation, and at godly peace with God in our cōsciences) God hath ge∣uen his holy worde, which hath two partes (as nowe the children of God do consist of two men): one part of Gods word being proper to the old man, & the other part of gods word being proper to y^e new man. The part p••operly per∣taining to the old man, is the lawe: the part properly per∣taining to the new man, is the Gospell.

The lawe is a doctrine whych commaundeth and for∣biddeth, requiring doing and auoiding. Under it therefore are contained all preceptes, threatnings, promises vppon conditions of our doing and auoiding. &c. The Gospell is a doctrine which alwayes offere••h and geueth, requiryng on our behalfe, not as of worthinesse or as a cause, but as a certificate vnto vs, and therefore vnder it are contained al the free and sweete promises of God: as, I am the Lorde thy God. &c.

In those that bee of yeares of discretion, it requyreth faith, not as a cause, but as an instrument wherby we our selues may be certaine of our good husbande Christ and of hys glory: and therefore when the conscience feeleth it sel••e disquieted for feare of Gods iudgement against sinne, she may in no wise looke vpon the doctrine pertaining to the olde man, but on the doctrine onely that pertaineth to the new man, in it not looking for that which it requireth, that is faith, because we neuer beleeue as we shoulde: but one∣ly on it which it offereth, and whych it geueth, that is, on Gods grace and eternall mercye and peace in Christe. So shall she be in quiet, when she looketh for it altogether oute of her selfe, in Gods mercy in Christ Iesu: in whose lappe if shee lay her head wyth S. Iohn, then is she happy, and shall finde quietnesse in deede. When shee feeleth her selfe quiet, then (in Gods name) let her looke on the lawe, and vppon suche things as it requireth, thereby to bridle and keepe downe the olde Adam, to slaye that Goliath: from whom she must needes keepe the sweete promises, beyng the bed wherein her spouse and she meete and lie together. For as the wife will keepe her bed onely for her husbande, although in other things she is contented to haue fellow∣shippe wyth others, as to speake, sitte, eate, drinke, goe. &c. so our consciences, which are Christes wiues, must needes keepe the bed, that is, Gods sweete promises, alonely for our selues and oure husbande, there to meete together, to embrace and laugh together, and to be ioyfull together. If sinne, the lawe, the Deuill, or any thing would creepe into the bedde and lye there, then complaine to thy husbande Christe, and foorthwyth thou shalt see him play Phinees part. Thus my dearely beloued, I haue geuen you in few woordes, a summe of all the Diuinitie whyche a Christian conscience can not want.

Notes

• A compa••ison betweene the olde man, and the new, by M. Bradford.
• The old man. The new man.
• Why the olde man is stronger then the new.
• In what respect one man is both an old man and also a n••w man.
• How one man may be called alwayes sinfull, and alwayes iust.
• Why the olde man oftentymes preuayleth a∣gaynst the new man.
• The old man so mightely pre∣uayleth some∣tymes agaynst the new in the children of God that the spirite & seede of God seemeth to be vtterly taken from them: whereas in deede, it is not so, as afterwards to their great comfort, they finde and feele.
• 1. Peter. 1.
• As the wyfe is no sutable per∣son, but the hus∣band: so Christe being our hus∣band, let him enter the Action for our sinnes.
• 〈1 paragraph〉〈1 paragraph〉
• What 〈◊〉〈◊〉 law 〈◊〉〈◊〉.
• What 〈◊〉〈◊〉 Gospel•• The 〈…〉〈…〉 and 〈◊〉〈◊〉 down 〈◊〉〈◊〉 the 〈◊〉〈◊〉 of God•• iudgeme•••• agaynst sinne 〈◊〉〈◊〉 not 〈◊〉〈◊〉 vpon the law, 〈◊〉〈◊〉 to the 〈◊〉〈◊〉 for 〈…〉〈…〉 comfo•••• Iohn ••. To the 〈…〉〈…〉 and peace 〈◊〉〈◊〉 God, the law 〈◊〉〈◊〉 onely to keepe 〈◊〉〈◊〉 the olde man. Num. 25.