The ground of Christianitie composed in maner of a dialogue between Paule and Titus, contayning all the principall poyntes of our saluation in Christ.

VVhat it is to giue glory to God.

PAVLE.

WHat is it, I pray thee tell me, to giue glory to God?

TITVS.

No man can yeeld true glory vnto God, without the true knowledge of Christ. aVerily man was created to this ende, that he should glorifie his Creator. But through the fall of our first parentes, it came to passe that neither he knew God aright, bno•• glo••ified him aright. If thou demaunde what it is to giue glorye vnto God: to giue glory vnto any bodye, is nothing else but to attribute true vertue vnto him, as vvhen some King dealeth iustly vvis••ly, valiauntly, and mercifully, his subiectes yeeld him glory, that is to say, his subiectes like well of his doynges, and vvith singuler good vvi••l doe blaze them abroad. And in like vvise is c glory giuē vnto God, when his vertues are rightly acknowled∣ged and felt, as his wisedome, his righteousnes his puissance, his mercifulnes, his truth, and such others. The wisedome of God is seene in this, that he re∣paireth againe men vvhome he had created to his glory, so as he might be his sonne borne of a vir∣gine, recouer again the image of God, which he had lost through sinne, and so giue glory to the wisdom of God. His righteousnes is seene by this, that hee would not receiue into fauour man that had sinned vvithout amendes made for the wrong that he had done, for vvhere as it was of necessity that eyther man must haue perished euerlastingly for his sinne, or else that some one of mankinde must haue made satisfaction vnto God, abyding punishment for all

VVhat it is to giue glory to God. mankinde, God gaue his ovvne Sonne, who taking manhood vpon him, hath in the same satisfied the righteousnes of God, and therefore is the pra••se of righteousnes vvorthily attributed to God, for the birth of Christ our Lord. a His puissance is commē∣ded in that hee hath through Christe ouercome the Serpent and his seede, yea and rooted out his king∣dome, so farre foorth as petteyneth vnto all them that take holde by faith vppon this Iesus that is borne. b His mercifulnes shineth in this, that by his sonne, and for his sonnes sake, he taketh againe in∣to fauour mankinde forlorne and oppressed by the tyranny of the diu••l, and ouerwhelmed with excee∣ding great miseries, calamities, death, hel▪ and dam∣nation. This mercifulnes of God exceedeth all the workes of God, which both the good Angels and elect men shall set out euerlastinglye: yea, and the very diuels shall acknowledge, though ag••inst their willes. His truth is made manifest in this, that bea∣ring in minde his promises of olde time, he perfor∣meth that which he had promised long agoe: for at such time as our first parents fell into sin, he promi∣sed them the cseede of the woman, which shoulde tread downe the heade of the serpent, and this pro∣mise he fulfilleth now in giu••ng vs his son. For these vertues therefore glory is to be giuen to God, and that especially by those that feele his benefits. This glory is then rightly yeelded vnto him: [ 1] First assoone as we acknowledge this vvonderful benefit of God: [ 2] Secondly, vvhen vve imbrace his Sonne by fayth: [ 3] Thirdly, when vve prayse God vvith minde, vvith voyce, vvith conf••ssion, and vvith behauiour: [ 4] and fourthly, vvhen vve allure as many ••s vve can to the

A Generall Fayth. The meaning of the word Symboll. knovvledge of him.

PA.

VVhat is the meaning of the vvorde Sym∣boll?

TI.

A Symboll by interpretation is a badge, marke, vvatchvvord, atokē or ensigne of acknovv∣ledging, vvhereby the Souldiours of one side are knovvn from the enemies. It signifieth also the part that is gathered of euery man in any thing, as when euery man giueth his shotte. This conf••ssion of sayth is called by this name, for these tvvo causes. [ 1] First, because it containeth as chosen and gathered together into a summe, the chief points of the doc∣trine set forth by the Apostles, vvhome Iesus Christ hath giuen and sent as vniuersall Doctours of the vvorld. [ 2] Secondly, for that this doctrine is the true marke vvherby euery man that voucheth the same, yeeldeth a certaine testimony that he is a member of the Christian Church, as the men of vvarre de∣clare by the ensigne vvhich they beare, vvhat prince they belong vnto and serue.

PA.

VVhat difference is there betvvene general and true faith?

TI.

The generall fayth is that vvhich crediteth the vvord of God, that is, vvhich beleeueth al those thinges to be true that are contained in the Scrip∣tures concerning God his incomprehensiblenes, povver, righteousnes, vvisdome, mercy tovvards the faythfull and godly, & most earnest seuerity tovvard the vnbeleeuing and vngodly, and likevvise al other thinges taught in the Scriptures. But the true faith goeth further, as I shall shevv by & by, for thus farre not onely vngodly men, but also the very diuels do bbeleeue, and therefore neither are they in deede

Of true Fayth. faythfull, nor are so called. But the true fayth, as it nothing doubteth that al things taught in the vvord of God are most certainely true, so doth it also im∣brace the apromises made concerning the mercy of God the father, and the forgiuenesse of sinnes to the faithfull through Iesus Christ, vvhich promises are properly called the Gospell, vvhich fayth vvho∣soeuer haue, they doe not onely feare God as the most mighty Lorde of all, and the most righteous iudge, vvhich the most part of the vngodly and the diuels thēselues doe, but also they loue him as their most bountif••ll and mercifull father, vvhom as they trauell in all things to please, as becommeth obedi∣ent children, vvith godly indeuours & works which are called the fruites of faith, so haue they ba good and sure hope of obteining pardon through Christe vvhen as men they svvarue from his vvill, for they knovve that Christ vvhom they trust vppon, appea∣sing the vvrath of his father, their sinnes shall cne∣uer bee impured any more vnto them, then if the same had neuer been committed, and though them selues haue not satisfied the lavv, and their du y to∣vvardes God and men, yet beleeue they that Christ vvith his most full obseruing of the lavv, hath abun∣dauntly satisfied God for them, and are persvvaded that by this his righteousnesse and obseruing of the lavv of God, themselues are accounted in the num∣ber & state of the drighteous, and that they are be∣loued of God, euen as if thēselues had fulfilled the lavv. And this eis the iustification vvhich the holy▪ Scriptures declare that vve obtaine by faith. These thinges can not be in the diuels or in vvicked men, for though they feare, or rather vvith horror do dread

Additions. Fayth defined. Adam and Christ opposed. God as moste mightye and righteous, for that they knovv he vvill take vengeance of their vngodlines, yet can they neither haue any trust in his goodnesse and mercy tovvardes them, nor any recourse to his grace, nor enter into any endeuour to obey his will. Therefore their faith, although they doubt not of the truth of the vvorde of God, is acalled a deade fayth, for that like a drye and deade stocke it neuer bringeth foorth any fruites of Godly life, that is of loue to God and charity towardes men.

PA.

VVhat is true fayth?

TI.

There is but bone fayth or confidence in God, which fayth is the cgift of God, euen as our saluation likewise is. This faith is not the onely bare notice or acknowledge of God and the historye of the Gospel, but the assured consent and vndoubted beliefe of the heart, to and in the promises of God, in the vvhich forgiuenesse of sinnes, the fauour of God, quietnesse of conscience, the holy ghost, righ∣teousnesse, victory against sinne, death, and hel, and finally euerlasting life, are freely offered, and moste truely giuen through Christ. Man made after the i∣mage of God, did fall from that blessed estate, to the condemnation of him selfe and all his posterity, & Christ for man being thus fallen, did oppose himself to the iustice of God a mediatour, paying the ran∣some and price of redemption for Adam and his vvhole posteritie that refuse it not. Againe, like as al dthey that be borne of Adam, do taste of his ma∣lediction, though they tasted not his apple; So all that be borne of Christ, which is by faith, take part of the obedience of Christ, although they neuer did that obedience them selues vvhich vvas in him.

Christes Propheticall office expounded.

PA.

VVhat signifieth this vvord Christ?

TI.

Christ signifieth aannoynted, and because that in the ancient Church of Israel, the Prophets, Kinges, and sacrificatours were annoynted by the ordinance of God, in testimony of their vocation and office, they were called by that name, and like∣wise because they were true sigures of the verye an∣noynted of the Lord, which is the very son of God, which vvas annoynted by the holy Ghost, who was giuen to him, vvithout measure aboue all other mē: b& Iesus Christe was also named with that name, as well because of the same vnction, as because that al those offices were inioyned him by the father.

PA.

VVhat differēce puttest thou between the of∣fice of a Prophet of Iesus Christ, & other Prophets?

TI.

Firste it is, that God hath not spoken in his church in the person of Iesus Christe onely, cin the maner that he hath heretofore spoken by his Pro∣phets in sundry sortes more cou••••t and darke, but hath spoken by his ovvne sonne plainely and vvith an open face, and hath shewed vnto vs by him the doctrin of saluation so fully and dperfectly, that we may not attend any other perfection in this world, that none may adde any thing more vnto the doc∣trine that he hath brought, and that none oughte from that time foorth to looke for anye more am∣ple or perfecte reuelation and manifestation of the will of God. Secondly it is, that Iesus Christ is not a Prophet, hauing none other power but to shevv foorth the vvord of God by word of mouth, as the other Ministers of the same do, but beside that he hath the power to eimprint the same in their harts, by the vertue of his holy spirite, and to giue it fver∣tue

The vnion of two natures in Christ, and causes of the same. and efficacie in them. And therefore in as much as he is man, he hath planted and vvatered by his outvvard ministery, but in that that he is very God he hath also povver to giue the aincrease, & doth daily giue it by the ministery of his seruauntes, and in so doing he doth there dayly the office of a Pro∣phet.

PA.

VVhy muste Christe our mediatour bee of two natures?

TI.

It is necessarye that the same mediatour should be very God and very man together in one very person, chiefly for three causes. The first is, that if he had not been very bmā, he could not haue suf∣fered in our flesh and nature, that which he hath suf∣fered and vvas to suffer for vs, vvhere vpon this in∣conuenience vvould ensue, that he should not haue borne for vs in our nature and fleshe, the vvrath and cursse of God which we had deserued, and then hee shoulde not haue satisfied the iudgement of God through his obedience: to put avvay by the same in our flesh & nature the rebellion, by the which we haue deserued his iudgement. Secondly, if he had been but onely man, and had not been vnited vvith God, beeing very cGod and very man in one very person, he coulde not haue beene able to beare this burthen of the wrath of God, vvhich is so great and importable, but that he should haue been svvallow∣ed vp, hovv iust or innocent soeuer he should haue been. Thirdly, he shoulde not haue beene able to haue brought saluation and life to man, if hee had not had the fountaine in him selfe by meane of his diuine nature. dFinally, they be so vnited together, that they remayne alvvayes in their very nature, in

Diuers sortes of Sacrifices. one very person: and being so vnited, they 〈◊〉〈◊〉 vs not two Iesus Christs: to vvit, the one God, and the other man, but one onely, vvhich is very God and very man, togeather in one onely person, as the body and soul of man make one only man, and one only person, and not tvvaine, for there is not one Iesus Christ, vvhich being but only God, could haue saued man, but coulde not haue dyed for them, and another beeing but onely man might die for them, but coulde not haue povver to saue them, nor to beare the iudgement of God for their sinnes.

PA.

Though the Sacrifices of the old lavv be en∣ded, and though Christes Sacrifices be a full & per∣fect satisfaction for our sinnes, doth there novv re∣mayne no other Sacrifices in the time of the Gos∣pell?

TI.

Yes, the scripture calleth the children of God a holy apriesthood, to offer vp spiritual sacrifices ac∣ceptable vnto God by Iesus Christ, by vvhome vve offer the sacrifice of righteousnes, and the Sacrifice of bfaith. Moreouer, the Lord hath promised that he vvill not refuse the sacrifice of a contrite spiri••e, and of a cbroken heart. And they also do offer Sacrifice to God, that offer prayse and thankes giuing, which is the fruit of the lippes that confesse his name. And the prayer of the faithful is as incense▪ dand the lif∣ting vp of their hands, is as euening Sacrifice. The Lord refuseth the old ceremoniall Sacrifices of the law, but he requireth emercy, & knowledge of God and obedience in their stead. Also to do good & to distribute fto giue almes to the maintenāce of the Minister, & of the pore, are a sweete smelling sauor, and a sacrifice acceptable and pleasaunt to God.

VVho may sacrifice for sinne. And Saint Paul in the twelfe to the Romains saith, I besech you brethren, by the mercies of God, that you giue vp your bodies a liuing sacrifice, holye and acceptable vnto God, vvhich is your reasonable seruing of God.

PA.

VVhat Sacrificer maye offer Sacrifie for sinne?

TI.

There is none other true and perfect Sacri∣ficer, which may offer vnto God perfect sacrifice, to make an agreement betweene him and mankinde, but Iesus Christ onely, for so much as he is perfect and vvithout sinne. aBeside vvhich reason, this is also to be noted, that euen as the paine due to our sinnes is infinite, euen so the sacrifice of Iesus Christ is of merite & vertue infinite. And the reason ther∣of is. because he is not onely vvithout sinne and vvithout spot, but also because he bis the true and naturall sonne of God, and his humaine nature is ioyned to his diuine nature, vvhich is infinite, of the vvhich the humaine nature taketh his vertue, for his humaine nature coulde not giue life of it selfe, ex∣cept it tooke it of the diuine nature, vvhich is the fountayne, and therefore Iesus Christ hath sayde, cThe flesh profiteth nothing, to vvit, if it be consi∣dered as seperate from his diuine nature, and from his holy spirit: but it is the spirit vvhich giueth life, that is to s••ye, God dwelling in Iesus Christ corpo∣rally (as Saint Paul s••ith) to vvit, really, and in deede reconcileth the world to himselfe.

PA.

How can the death of Christe alone make sufficient and ful amends for the sinnes of the whole worlde?

TI.

d Behold the lamb of God (saith Iohn) which

From whence groweth the estimation of Christes workes and passion. taketh avvay the sinnes of the vvorld, for of the vn∣diuidable and vnspeakable vnion of the Godhead and manhood in one person groweth the worthi∣nesse, estimation and endles merite of al the workes and passions of Christ. Therfore when it is sayd, the sonne of man hath aredeemed vs by the desert of his passion, a worke of inestimable price & incom∣para••le value is named, because the same sonne of man that hath suffered, is also God. Also the death of the sonne of man is a satisfaction, because it is the death of such a man as is God. The obedience of the sonne of man is our righteousnes, because it is the obedience of a man that is God. So the son of man forgiueth sinnes, because he is God bThe flesh of Christ is the food of life, because it is the flesh of a man that is God. And although the Godhead in Christ suffered not, but chis manhood only, (as saith Peter) Christ suffered in the fleshe, yet his passion extendeth to his vvhole person. In so much that whatsoeuer reproch is done to Christs dmanhood, the same redoundeth to the reproche of his vvhole person according to this sentence, ethey haue cru∣cified the Lord of glory. In consideration whereof the Church confesseth the sonne of God to haue suffered, because he suffered in the manhoode which he had taken vpon him.

PA.

Hovv manifold is the meditation of Christes passion?

TI.

The healthfull meditation of Christes passion is sixfold. fThe first is that thereby wil come to our minde hovve great the vvrath of God muste needes haue beene for the sinnes of men, vvhich coulde

A healthfull meditation of Christes passion. not be appeased by the vvorke of any creature, but that of necessitie the onely begotten sonne of God muste doe, to pacifie Gods vvrath by making this rightfull satisfaction for sinne. aThe second is, that thereby vvill come to our remembrances hovv vn∣measurable and vnserchable hath beene the mercie of God the father, vvho rather vvould that his on∣ly begotten sonne should suffer most ••itter death, then that mankinde vvhom he had created, shoulde perish. Peraduenture thou maist surmize that God could haue deliuered mankind by some other mean VVhat art thou that vvill teach God what he might haue done, think thou vpon Gods iustice and mer∣cy together, for as his mercy moued him to saue, so his iustice moued him to looke for rightfull amends of the vvrong. Man sinned, and for so doing hee must eyther perish or bmake amends. Novv cman beeing no more but man, could not satisfie Gods iustice, and other then man, none ought to doe it. Gods vvisedome therefore found through mercy, a remedie in this case, vvhich vvas, that the eternall sonne of God shoulde dbecome man, by meanes vvhereof he both vvas able to satisfi•• Gods iustice, because he vvas God, & ought to doe it, because he had takē mans nature vpon him. Thus in Christes passion appeareth mercy to be myxed vvith iustice, and vvisedome hath tempered them both. The third is, that therby vvill come to minde the moste excellent and vnspeakable loue of the sonne of God tovvards mankinde, vvho vouchsafed to turne the vvrath of his father to himselfe, and to abide so slaunderous a death, and that for his enemis, Rom. 5. 10. The fourth is, that thereby vvill come to mind

A healthfu••l meditation of Christe•• passion. the true meane whereby the fruite of our Lordes passion may be applyed to thee, so as it may be for thy soule health. This applying of it is brought to passe three wayes, by the word, by faith, and by the sacraments. By the word, as it were by the hande of God, is the benefite of the Lordes passion offered vnto thee: vvhere, and as often as he Gospel of Ie∣sus Christ is preached, & the Ministers of the vvorde do in Gods stead shew the afruite of our Lords pas∣sion to all that heare the gospel. Againe when the benefite of the Lordes passion is thus offered, as it vvere by the hande of God, it must be receiued by faith, as it vver•• a certaine hand of man, the vvhich faith the bholy ghost worketh in men that heare the Gospell, and obey. cFurthermore it is sealed vp vvith eyther Sacrament of Baptisme, and of the Lordes Supper, and the strength and vse therof, is painted out as it were in tables. Therefore vvhen thou rehersest the article of thy belee••e concerning the passion of the Lord, persuade thy selfe firmely, & beleeue most assuredly, that the sonne of God suf∣fered death for thee, vvhich thing if thou doe, thou art partaker of the Lordes death, in so much that all the vvhole obedience of Christe is thy acquitall from dsinne, and rhy righteousnesse. But there is a double obedience to bee marked in Christe, his obedience of the Crosse eand his obedience of the Lavve, vvhich vvas his perfecte fulfilling of the same. Like as his obedience to the Crosse is our cleansing from sinne •• fso his obedience of the law, is imputed to vs for our righteousnes. The fifth is, that vvhen we be thus made partakers of the Lords passion through faith, it vvill come to our remem∣brance

Additions. Christes passion and resurrection. what is the lot of the Godly in this life, for like as Christ hath suffered, so will hee haue the rest of the godly to asuffer, that they may be conforma¦ble to the image of the sonne of God. For therfore do we suffer with him, that we may be glorified to∣gether with him, Rom. 8. The sixt is, that wee shall call to minde what thing Christ is, who hath redee∣med vs with his own bloud, require th at our hands; for now sith wee are redeemed by him vve must o∣bey him. VVhat willeth he? First that we should re∣nounce his enemy the diuel. bSecondly, that vve shoulde fly sinne, that we offende not God againe wittinglye and willingly with our sinnes. Third∣ly, that wee giue our selues to holinesse and God∣lynesse, and that vvee serue him in true feare call the dayes of our life: vvhich thing if wee doe, wee shall obtaine the end of our faith; that is; the euer∣lasting saluation of our soules, which God the father grant vnto vs through Iesus Christ our Lord. Amen.

PA.

Shevve me thy iudgement of the resurrection of Christ.

TI.

VVhiles that wee are yet in this mortall life, wee must to the vttermost of oure povver expresse this ••ayth and beleefe, that we haue in the dresurre∣ction of Christ, and of our rising again through him in our conuersation and liuing, walking still a newe life, which in this world is to rise againe with Christ as S. Paule testifieth, saying, VVe eare ••uried with him by baptism for to dye, that likewise as Christe was raised from death by the glory of his father, euē so wee shoulde also walke in a new life. For if wee be gra••t in death like vnto him, euen so must we be in the resurrection. These words shall the e••sio•• bee vnderstanded, if we•• will consider and marke that

Additions. Of Christ es resurrection▪ the vvhole life of our Sauiour Christ ought to serue vs in steede of an example or paterne, vvhereby vve should make our selues conformable vnto him spi∣ritually, in those things that haue been truly and re∣ally, or in very deede fulfilled in his body, and can in no vvise be fulfilled in ours; as for an exāple, our sa∣uiour Christ hath ben conceiued by the holy ghost, born of the virgin Mary, he hath been crucified and put to death, he did rise againe the third day, & ascē∣ded into heauen. Al those things can not be perfor∣med not fulfilled in our bodyes as they vvere in his. But let vs endeuour our selues that our spirit or in∣vvard man may be fashioned & made conformable vnto him in these things. aOur bodies are concei∣ued and borne in sinne, not by the holy Ghost, nor in the vvomb of a virgin, as our sauiour Christ was: but they are conceiued by the carnal copulation of man and vvoman, and of corruptible seede. That vve may therfore be conformable vnto him in this point, let vs come vnto his true Church and be∣leeue his gospell, & vvhen vve be in the true church of Christ, vvhich is both our mother & a chast vir∣gin, vve shall be bconceiued & begotten in it by the incorruptible seede of the vvorde of God our hea∣uenly father, and by the vertue of his holy spirite, & shal be borne againe the children of God, & made nevv creatures, vve shal put off the olde man, & put on the nevv, bearing the image of the nevv Adam, vvhich is Iesus christ, as we haue cborn the image of the old Adam▪ and of the man of sin. After that we be thus conceiued by the holy ghoste, & borne of a virgin, which is the true church & spouse of our sa∣uiour Christ, the residue of our life must also be con∣formable

Additions. A mortifiyng of the flesh. vnto the life of our Sauiour Christ, as o•••• spiritual conception & birth is. VVe be not crucifi∣ed and put to death as he was, but we doe learne of him to beare the acrosse with him, and to be cruci∣fied vnto the vvorld, that the vvorld may be cruci∣fied vnto vs, as S. Paule vvryteth of him selfe. But to be bcrucified and dead vnto the vvorld, is to be cru∣cified and deade vnto sinne, and to bee crucified and dead vnto sinne, is to forsake sinne, and to be no more a seruaunt vnto it, then the dead be wont to serue the liuing: For as the deade hath no more to doe vvith the liuing, but are seperated from them, so they be dead vnto the world, that hath for∣saken it to serue the liuing God, cand that vvill not fashion them selnes after it, nor walke after the flesh and the concopilcence of it. Novv it is impossible that they that be thus dead vnto the vvorld, should not liue vnto God, and that the vvorld shoulde not be ddead vnto them; as contrarywise, they that liue vnto the vvorld, and the vvorld vnto them, they are dead vnto God, as S. Paul hath vvritten of the VVi∣dovv that liueth in pleasure, saying: eThat vvidovv that liueth in pleasure, is dead euē yet aliue, because she liueth vnto the vvorlde, and is deade vnto God, that vvas the meaning of our sauiour Christ, vvhen he sayd vnto the yong man that vvould go and bu∣rie his father, let the deade burie the deade, follovve thou me. VVhen we dye then vnto the world, we rise againe vnto God, Againe we practise spiritually in vs the example of the death of Christ, vvhen vve doe fmortifie out earthly members, vvhen vve of∣fer ou•• bodies a liuely sacrifice to God, when we do slay vvith the sword of Gods vvorde, and also burne

Th•• fruites of Christes resurrection. vvith the fire of his spirite, our concupiscences and carnall affections, vvhich are the bruite beastes that vve sacrifice vnto God, that the offering and sacri∣fice o•• our bodies may be reasonable. aThen vve dye vvith our sauiour Christ, vvhen vve doe kill and mortifie our old Adam, vve do also rise againe vvith him, vvhen bvve do put on Iesus Christ, & be appa∣relled vvith him, vvhen vve serue to righteousnesse, and despise this vvorlde vvith all the pompe and pride thereof, hauing our minds and cconuersation in heauen, vvhere vve do seeke for our Sauiour Iesus Christ, sitting on the right hande of God the father.

PA.

Shevv me the fruites of our Lordes resurrec∣tion.

TI.

One fruite of our Lordes resurrection is, that it is the povver vvhich is shedde into the beleeuers, vvhich maketh them able to rise from vices vnto dvertue. I his povver is bestowed on vs in baptism, and confirmed in the Lordes supper, so that vve bee not behind hand with our parts, and yet this povver is felt in those onely that are borne agayne of im∣mortall seede. Another fruite is the example▪ for Paule saith, Christe rose againe to the intent vve might walke in newnes of life. Those therfore that folovv their ovvn vices, liuing vvickedly & vnclen∣ly, do testifie by their ovvne doing that they despise Christ, vvhose resurrection is set before vs as a glasse to see hovve vve ought to leade our life: for they thinke that Christe vvas scourged, crovvned vvith thornes, and shed his bloud vpon the Altar of the crosse, to the intent that they may giue ouer them∣selues to all outragiousnes, tyranny, pride, & lustes, and after this maner as much as in them ly••th, they

How Christes body is present to our fayth crucifie the sonne of God anevv, vve therefore who coue•• not only to be called, but also to be the sam•• that vve are called, that is, Christians, muste thinke vpon the matter as it is in deed, namely that Christ died for the acleansing of suche mens sinnes as re∣ceiue faith in him, and liue in true repentaunce, by mortifiyng the olde man, and quickening the nevv man.

PA.

Doest thou thinke that Christ is present with vs in body?

TI.

If vve may liken great things to smal, Christs body is so present to our fayth, as the Sonne vvhen we see it is present to our eye, for no one thing sub∣iect to our sences, cōmeth more neare to the likenes of Christ, then the Sun, vvhich though it still abide in the heauen, and therefore in very deed toucheth not the eye, yet the body of the sunne is present to the ••ight, notvvithstanding so great a distaunce of place betvveene: So bthe body of Christ, vvhich by his ascending is taken vp from vs, and hath left the vvorlde, and is gone to his father, is in dee de absent from our sences: yet onr faith is conuersant in hea∣uen, and beholdeth that sonne of righteousnes, and is verily in presence with it there present like as ou•• sight is present vvith the body of the sunne in the heauen, or as the sunne is vvith our sight in earth. Moreouer as the sunne is vvith his light present to all things, so is also Christ vvith his godhead, spirite, and povver, present to all▪ and filleth all.

PA.

VVhat thinkest thou of the death of the Godly?

TI.

The iudgement of the vvorld is not to be ap∣proued, for it ••arethlesse for spiritual death, then for

Death not dreadfull to the Godly. ••atural death, it esteemeth lesse eternall death then temporall death, or else would men leaue sin, which procureth both the one & the other, I meane aspi∣rituall and eternall death: and they btemporally doe die, that by natural death they might enter into the full fruition of eternall life, vvhich none can inioye nor enter into, that here vvill not temporally dye: that is, that will not labour to mortifie their affecti∣ons, and crucifie their lustes and concupiscences, for by obeying them at the first came death, as we may read Gen. 3. If Eue had not obeyed her desire in ea∣ting▪ the forbidden fruite whereby she dyed spiritu∣ally, cnone of these kinds of death had euer cōm••n vnto man, nor been known of vs. Therfore as I say vve must dneedes here temporally dye, that is mor∣tifie our affections, to escape the spirituall death▪ & by natural death not onely escape eternal death of soule and body, but also by it as by a dore enter in∣to eternall life, vvhich Christ Iesus our Sauiour ••ath procured & purchased to and for all that be in him, translating eternal death into a esleep, or rather in∣to a deliueraunce of soule and body from all kinde of dangers, miseries, and sinnes, by reason vvhere of vve may see that to those that be in Christ, that is, to such as doe beleeue, vvhich beleeuers are discer∣ned from others by not walking after the fleshe, but after the spirite, to those (I saye) death is no dam∣mage, but aduauntage, no dreadful thing, but rather fdesirable, and of all messengers most mery, whilest hee is looked vppon vvith the eyes of sayth in the Gospell.

PA.

VVhat beleeuest thou of God the holye Ghost?

Of the holy Ghost.

TI.

I do beleeue him to be the Lorde and giue•• of life, ato proceede from the father and the sonne, and to be of one substance vvith them, beeing true bGod, vvithout beginning and vvithout ending, by vvhom the father vvorketh all things in the sonne, by vvhom he doth create, moue, maintaine, viu••fie, and quicken all creatures, by vvhome he doth call and dravv vnto him his elect and chosen, renueth them into a new life, iustifieth & csanctifieth them, enricheth them vvith many and sundry dgiftes, and also strengthneth them till they come to their per∣fect saluation, vvho dwelling in vs, doth vvith his light illuminate our mindes, that vve may learne & knovv perfectly vvhat treasure of Gods bounteous mercifulnesse vve doe possesse and enioy in Christe, so that vvee maye by good right call him the ekeye vvherwith all the ritches of the heauenly kingdome is opened vnto vs, & the eye vvherwith vve see and beholde them. And for this cause he is called some∣times the fearnest pony and seale, because he doth seale vp in our mindes and consciences the certi∣tude or certainetie of Gods promises, sometimes the gmaster and teacher of trueth, the authour of lighte, the VVell and Fountayne of vvisedome, knovvledge and vnderstanding. This is he that doth purge and cleanse vs from all filthinesse, and ouer sprinkleth vs vvith his sanctitude and holi∣nesse, that vve may bee made the vvorthye Tem∣ples of almightye God. This is he, that vvith his effectuall hvvatering doth make vs fruitefull vnto rightcousnesse for to bring foorth aboundauntlye the fruites of our fayth, that our heauenly Father

Of the holy Ghost. may be glorified through our good works, conuer∣sation, and outvvard liuing, for the which cause he is many times called awater. The same is hee that consumeth and burneth avvay the inordinate lustes and concupiscences of our flesh, kindling our hearts with the diuine loue of God & of heauenly things: vvherefore he is called by good right fire. The same spirite also is called, boyle or vnction, by reason that his working moll••fieth the hardnes of our hearts, & maketh vs receiue the print of that image Iesus Christ, by vvhom onely vve are sanctified. Finally, this is he that by his inspiration doth make vs who∣ly to liue cvnto God, so that we be no more led by our ovvne ••enlualitie, but follow onely his motion and guiding. Therefore is it sayde of Bernard very vvell, vvhat good doth the spirite or holye Ghost in vs••••e doth warne moue, and teach: he doth warne our remembraunce, he doth moue our vvilles, and dteach our reason. Therefore if there be any good∣nes in vs, it is the fruite of his grace and vertue, but all our giftes vvithout him are meere darknes of the mind, and vvicked peruersnes of the heart.

PA.

Hovve vnderstandest thou the eyght of the Romaines and 15. verse, vvhere he speaketh of the spirite of bondage, and spirit of feare?

TI.

One and the selfe same spirite of God brin∣geth foorth tvvo effectes, the first is called the spirite of bondage or feare, which engendreth in vs feare & sorrow. Heb. 12. 18. for first by the law and threat∣nings, it maketh afrayd those men that are to be iu∣stified, and breaketh and vexeth them with scourges and stripes of the conscience, that vtterly dispairing

Satisfaction made by Christ. Christ beareth our sinnes of them selues, they maye flye vnto Christe, vnto vvhome vvhen they are come, and that they em∣brace him by fayth, they are not onely iustified, but also are freely and of their own accord stirred vp to iust, vpright, and holy workes: The other is the spi∣rite of grace and adoption, which is giuen vs by the preaching of the Gospell, the first belongeth vnto aseruauntes, the seconde vnto sonnes. Gal. 4. Rom. 8. 18. 2. Tim. ••. 7. Heb. 10. 29. Yet doth it not here∣of follow that all Prophetes and Patriarkes vvere seruauntes: or there vvere no Sonnes before the reuealing of the gospell, but it compareth the giftes of the one vvith the other, abasing the giftes of the Lavve in respect of the giftes giuen vnder the Gospell.

PA.

Is it then sufficient that Christ is dead & that he hath yeelded to God his father on such an obe∣dience, yea, (I say) is it sufficient for the sualuatiō of man, that the sonne of God vvas made man to bear the iudgement, the wrath and cursse of God in their ovvne nature and their ovvne flesh?

TI.

If that vvere ynough all should be saued in∣differently, as well the Reprobates as the elect, and the vnbele••uers as the faythfull.

PA.

VVhat is more requyred then?

TI.

That the same satisfaction which Iesus Christ hath made to God his father may be cōmunicated & aplied to vs that beleeue, for the vnbeleuers haue nothing common vvith Iesus Christe, but that they are men of the same humaine nature, but the bfaith∣full haue this more, vvhich is the principall, that all that they haue is common to Christe vvith them,

Participation betweene good and 〈◊〉〈◊〉 and that vvhich Iesus Christe hath is common to them also.

PA.

VVhat is it that Iesus Christ may take of thē, for asmuch as they be all none other then pore and sinfull men?

TI.

He taketh vppon him their asinnes, and the paine vvhich is due to them, as though he him selfe had committed them, and that he vvere guyltie to discharge and deliuer them.

PA.

He taketh then nothing of vs but onely the euill vvhich is in vs.

TI.

VVhat other thing may he take, seeing there is no other thing in vs, but the nature of the aliance and Communion that Iesus Christ hath vvith the faithfull, and that the faythfull haue vvith him by the bpovver of the holy ghost, which ioyneth them vvith him by true and liuing fayth, for othervvyse there should be no perfect communion, and so the aliaunce shoulde not be full, if there vvere no parti∣cipation of good and euill, suche as it shoulde and ought to be among those vvhich be allied.

PA.

Then on the contrary, it must be, follovving the nature of this communion and aliaunce that vve receiue of Iesus Christ, the good things that are in him, as he doth the euill that is in vs.

TI.

It is so to be vnderstood.

PA.

According to that vvhich thou haste sayde, the Church doth not only obtaine remission of sins but also the victory against sinne, death, hell, and the diuell, and likevvise eternall life, the vvhich cIesus Christ hath wone for it, because she is the spouse of him, and that shee entreth into communion of all his goods vvith him by meane of this spirituall ma∣riage,

〈◊〉〈◊〉 between good and 〈◊〉〈◊〉 The signification of the word Iustificare. by the vvhich shee is conioyned to him, as a chaste Virgin by the vertue of faith in him. Novv then, I would haue thee tell me the meane that the Lord vseth in this spirituall mariage.

TI.

No mariage can be made except the husband and the vvyfe do giue the fayth of mariage the one to the other, the vvhich importeth all that vvhich belongeth to true mariage. For the true founda∣tion of mariage, lyeth in that Fayth vvhich the hus∣bande and the vvyfe doe giue the one to the other, and therefore men say, that they vvhich haue so gi∣uen their faith, are assured by promise that is made on both parts, vvhich can not be don but by words, vvhereby the husbande and the vvyfe declare their vvill and consent. Euen the like is done by the mi∣nistery of the aGospel, betvveene Iesus Christ and his Church: for the••e is the promise vvhich Iesus Christ made vnto her, and then that is there also, vvherby the Church accepteth that promise of her husbande, and by the vvhich she giueth her bselfe to him, euen as he hath giuen him selfe to her.

PA.

VVhence hath this vvoorde (Iustificare) beene borrowed, and vvhat signifieth it?

TI.

This vvoorde (Iustificare) to Iustifie, hath beene of S Paule borrovved of the common vse of the lavv, cfor in iudgement to iustifie a man, it is to asloyle or quit him of the crime that is layde to his charge, or that he is accused of, and to pronounce him righteous, iust, innocent, and guyltles. After the same manner, vvhen vve say that God doth iustifie vs, our meaning is, that God doth dassoyle & quit vs of all crimes, offences, and trespasses that can be layd to our charge, or that vve can be accused of, &

Signification of the word Iustificare. Differences of righteousnes. that he doth pronounce vs iuste & righteous in his sight, that is to saye, that first he doth pardon & for∣giue vs our sinnes, he couereth them, and doth in no wyse impute them vnto vs, but aimputeth vnto vs righteousnesse, not our owne which is none at all, but the righteousnesse of his sonne our sauiour, and so through his righteousnesse doth both saue and make vs blessed.

TI.

Saint Paule did dispute and reason againste them which did attribute iustification to workes. But S. Iames did write againste them which did vt∣terly contemne & dispise good workes. 2. And ther∣fore Paule sheweth the causes of our iustification, Iames sheweth the effectes and fruites of the same. 3. Paul declareth how we are iustified. Iames decla∣reth how we are knowne to be iustified. Paule ex∣cludeth workes as not the cause of our iustification, Iames approueth workes as effectes proceeding of the same. 4. Paule denieth that any good workes can be in them that be not iustified, Iames affirmeth that they vvhich be iustified can in no vvise bee without good vvorkes.

PA.

VVhat difference is there betvveene the righteousnes of the law and the Christian, the Pha∣risaicall righteousnes, and the righteousnesse of the Gospell?

TI.

The first difference betweene the righteous∣nes of the law & the Christian righteousnes is, that the righteousnes of the law, is of the bworkes of the law, but the righteousnes of the Gospell is without the workes of the law. The second is, that the righ∣teousnesse of the lavve is the righteousnesse of the worker, but the righteousnesse of the gospell is the

Righteousnes of the lawe. Of the Gospell. righteousnes of the beleeuer. The third is, that the righteousnes of the lavv is not▪ imputed freely, but commeth to passe of the desert of a mans ovvne obedience, but athe righteousnesse of the gospell is imputed without desert of a mans ovvn obedience. The fourth is, that the righteonsnes of the lavv is a formal righteousnes, as vvhich is framed to a mā by his iust dealings, but the righteousnes of the gospell is an imputed righteousnes, vvhen the iust deal••ngs of Christ are imputed to him, that beleeueth. Ther∣fore that man is said to be iustified according to the form of the lavv, vvhich of an bvnrighteous person becōmeth righteous, through his ovvn iust dealing & fulfilling of the law, according to this saying. The mā that doth these things shalliue in them: but he is sayde to be iustified after the maner of the Gospell, vvho of a guilty person is made not gilty, by reason of Christs crighteousnes, vvhich is taken holde on by faith. The righteousnes of the lavv is a perfect obedience of a man to the lavve of God, but the Christian or gospell righteousnesse is Christes obe∣dience imputed to him that beleueth. A drighteous mā after the lavv, is he that dealeth iustly & vpright¦ly, according to the meaning of the lavve: but he is righteous after the gospel, to vvhom God ••orgiueth his sin, & eimputeth Christs righteou••nes, & vvhom he accepteth to eternall life freely for Christes sake. Iustificatiō fafter the lavv is an abling os a mā before god, for the soundnes & perfectiō of his obediēce to gods lavv▪ but christian or gospel righteousnes is an abling of man be••ore God, is an imbracing by ••aith of the soundnes & perfectiō of Christs obediēce to God the father. Thus haue vve difference betvv••en the christiā righteousnes, & the righteousnes of the

Righteousnes o•• the lawe. Of the Gospell. lavv. Novv let v•• see hovv the Christian righteous∣nes exceedeth the righteousnesse of the Pharisies. The christian righteousnes exceedeth the Pharisai∣call in theese foure thinges. In cause, qualitie, effect, and end The cause of christiā righteousnes is God, Christes desert and faith taking hold of the benefite offered: but the cause of Pharisaicall righteousnesse, is mans hipocrisie, ignorance of Gods righteousnes and an outvvarde aobseruance of mens traditions. The qualitie of Christian righteousnes, is the obe∣dience and fulfilling of the lavve in Christe: but the qualitie of Pharisaicll righteousnes, is but only an outward visure of feined & bcounterfait holinesse. The effect of Christian righteousnes, is newnesse of spirit, the feare of God, true godlinesse, inuocation, true humilitie, patience, and a beginning of obe∣dience tovvardes Gods lavve, in so much that a man beeing iustified by fayth, desireth nothing so muche as to obtayne God. To bee briefe, his chiefe pleasure is in the lavve of the Lorde, after he knovveth that damnation is taken away by Christ•• merite: but the effect of Pharisaicall righteousnesse is, pride, glorying before God, superstition, dis∣daine of ou•• neighbours, and to be short, such as the▪ tree is, such is the fruite, for an euill tree can not bring forth good fruite The ende of Christian righteousnes is, to haue dpeace with God, to haue accesse vnto God, to giue glory vnto God, & final∣ly to obtaine euerlasting life freely for Christs sake: but the end of Pharisaicall righteousnes is, to giue eprayse to a mans own selfe, & to take it from god, and to vaunt among men, vppon vvhich at length shall ensue horrible punishment, vnlesse there be a

The honour of iustification is attributed to fayth. turning vnto the Lord.

PA.

Shew me novv what is the cause why Iustifi∣cation is ascribed to faith?

TI.

The honour of iustification is attributed to afaith chiefly, because man doth acknowledge him∣selfe by the same, such as he is of his own nature, to wit, a poore & miserable sinner, the childe of wrath, subiect to death and eternall damnation, therefore spoyling, empting, and making him selfe all naked and voyd of of all his owne iustice, and of al his trust in his owne vvorkes and merites, hee doth embrace Iesus Christ to be clad bvvith his iustice, to the end that by it his sins may be couered, in such sort that they come not in account at the iudgemēt of God. And to speake yet more fully, I say that faith instead of bringing to God any thing that is of man, brin∣geth him to Iesus Christ, to receiue of him thereby that vvhich he can not finde in him selfe, to wit, the righteousnes of Iefus Christ, vvhich maketh a man righteous before God, euen as though hee vvere vvholly innocent, for as much as God esteemeth him for ••uch a one, accepting the iustice of his Son Iesus Christ for full satisfaction, and allowing the same to him, as though it were proper to the man to vvhom it is allovved.

PA.

VVhat commoditie bringeth it?

TI.

It bringeth also this commoditie, that wher∣as before he coulde doe nothing but euill, this faith doth dsanctifie him, disposing him to the obedience of the vvill of God, and to all good vvorkes, to the ende that he may serue to iustice and to holynesse, vvheras before he serued to in iustice and to sinne.

PA.

How doth faith sanctifie man?

F••••th sanctifieth man. Kindes of Sanctification.

TI.

In this sanctification of man by fayth, tvvo things are to be considered First, because that Iesus Christ hauing taken our owne flesh in the VVombe of the avirgin, hath sanctified him in his, which thing the holy ghoste hath testified, vvhen in forme of a Doue he descended vpon Iesus Christ which is our heade, in vvhome all his members are foorth vvith Sanctified. Secondly, bbecause that fayth vvhich embraceth and receiueth wholy Iesus Christe vvith all his gifts and graces, is neuer in man vvithout the spirite of him, nor the Spirite of him, vvithout his fruites, which are altogether contrary to the workes of the flesh; to vvit, of the corrupted man that is not regenerate by the spirite of God.

PA.

Expound novv to me the kinds of sanctifica∣tion, and the difference of them.

TI.

I vvill say vnto thee for the first, that we must put difference in this matter, betweene the cause of our saluation, and the testimony of the same, and then afterward between the sanctification by Iesus Christe vvhich is imputed to vs, and that which is ioyned to our person.

PA.

VVhat thinkest thou to be the cause of our saluation?

TI.

c Iesus Christ dvvelling in vs by fayth.

PA.

VVhat meanest thou by the ••estimony that we haue of the same?

TI.

The Sanctification vvhereof vve novve speake.

PA.

How doest thou vnderstande that it is the te∣stimonye of our saluation, and of the cause of the same and not the cause it selfe?

TI.

For because it testifieth that Iesus Christ dwel∣leth

Kindes of Sanctification and the difference of them. in vs, as the effect testifieth of his cause.

PA.

VVhat followeth thereof?

TI.

That the cause is there, seeing vve see the ef∣fectes, to vvit, aIesus Christ vvith all his gyftes and graces

PA.

And vvhat inconuenience vvere it to holde our Sanctification for the cause of our Salua∣tion?

TI.

For the better vnderstanding of all this mat∣ter, it is meete that I expound it to thee

PA▪

VVhat difference doest thou put betvveene the sanctification of Iesus Christe vvhich is allowed vs, and that vvhich is ioyned to our proper person, and then the fruites of the same?

TI.

I doe call Sanctification properly that vvhich we consider in the very person bIesus Christe, the vvhich sanctification is not properly ours, as a qua∣litye coniunct to our person, but onely by impu∣tation.

PA.

VVhat meanest thou by that imputati∣on?

TI.

That it is allowed vnto vs, as his ciustice is attributed and allowed vnto vs by the iustification which vve obtaine in him by faith.

PA.

Is that the cause vvhy S. Paule sayth, that dGod hath made Iesus Christ vnto vs vvisedome, iustice, sanctification, and redemption?

TI.

There is no doubt of it, but it must be consi∣dered, that beside this kind of sanctification that is so imputed and allowed vnto vs, ther is yet another that is ioyned to our very person, not onely by im∣putation, but as a qualitie sticking in vs, which pro∣ceedeth from that first kind of sanctification wher∣of

Kindes of sanctification and difference of them. we haue euen now spoken.

PA.

VVhat vertue hath euery of them in vs?

TI.

The first doth fully sanctifie vs before God, because it is full and perfect.

PA.

The other, is it not of the same nature and force?

TI.

No, for it sanctifieth vs but in apart.

PA.

For what cause?

TI.

For because it is but begun in vs, and not per∣fect, wherefore it cannot fully sanctifie vs, except it be full and perfect.

PA.

And when shall it be so?

TI.

VVhen our regeneration and reformation to the image of God shall be.

PA.

It shall not then be in this mortall life?

TI.

It is true: but it shall bee in the life to come, in the which our life which is now hidden in Iesus Christ shall be shewed, and what we be shal appear, when we shall be made like vnto the glorious body of Iesus Christ.

PA.

VVhat difference puttest thou betvveen these two kinds of Sanctification?

TI.

I call the first perfect: for that is is the verye sanctification, not onely of that which Iesus Christ is sanctified in his flesh and humaine nature, but al∣so by reason whereof he is called the holye one of holy ones, for so much as by the communication of the same bhe doth sanctifie all his elected, to make them holy without blame before God, who hath chosen them therevnto.

PA.

If it be the same sanctification wherewith Iesus Christ is csanctified, and doth sanctifie others, it is very certaine that it can not be but perfect.

Testimonies of our saluation.

TI.

If it be perfect in him, it is also perfect in vs, in so much as dvvelling in vs by faith, vve haue him vvith all the holines that he bringeth with him, the which we cuer dravv out of him, as of his true foun∣taine, the vvhich vve haue in our selues vvhen vvee haue Iesus Christ.

PA.

If vve haue in Iesus Christ the fountaine of all holines, vvhereby vve are continually and perpetu∣ally sanctified, vvhat other imperfect sanctification may then be in vs?

TI.

That vvhich vve consider in our own proper flesh and nature, regenerate and renued by the spirit of God, vvhiche is as it vvere vvatred vvith the streames of that fountaine of all sanctification, to make vs bring forth the afruits of true sanctificati∣on and holmesse, in the stead of the fruites of sinne which it brought forth in time before, as the earth, which being cursed & barren, is afterward made fer tile, & beareth better fruites by the blessing of God.

PA.

Thou vvilt then saye, that this seconde kinde of sanctification is not onely adherent to the per∣son of Iesus Christe, and that it is not onely ours by imputation, as is the first, but that it is also adhe∣rent to our flesh & nature, as a nevv qualitie which Iesus christ hath put into vs by his holy spirit, which maketh our flesh holy in it selfe, to doe aftervvardes holy vvorkes.

TI.

It is euen so.

PA.

Thou wilt then say also, that bthe holy works vvhich men do beeing so sanctified, be the fruites of the same sanctification?

TI,

It is euen so. But because there remayneth continually much of our natural corruption in our

Holy workes testimonies of our saluation. flesh, whilste we are in this world, there can proceed from vs no worke so holy, but that it is found verye afoul and farre of from the perfect holinesse which God requireth of vs in all our works.

PA.

VVhat wilt thou then conclude by that?

TI.

That our workes be so farre off from worthi∣nesse to be presented for satisfaction and to obtain saluation by them be they neuer so holy, that if he should iudge of them according to the rigor of his iudgement, he should finde nothing therin but mat∣ter of bcondemnation.

PA.

Thou mayest not denye for all that, but the good and holye workes are very agreeable to him.

TI.

If it were otherwise, they ought not to bee done, but thou must note therein that they bee not acceptable vnto him as cause of our saluation, but as ctestimony of the same.

PA.

Howe vnderstandest thou that they be testi∣monies of our saluation?

TI.

In that they testify that Iesus Christe is in vs, and that he there worketh by his holy spirite: wher∣fore it followeth that we bee iustified and sanctified by the diustice and sanctification of Iesus Christ, the which God beholdeth, and for the regarde thereof he doth beare with the imperfection that yet re∣mayneth in vs, and doth pardon vs that wherein we do yet daily offend him.

PA.

It seemeth to mee that thou wilt say in ef∣fect, by all this discourse which thou hast made, that what regeneration and sanctification so euer there be in our flesh and nature, we are not yet for al that so pure and so perfect, but that wee must haue con∣tinuall

Gods wo••de the foundation of true Fayth. recourse to the iustice and asanctification of Iesus Christ, which is ours, not as a quality of iustice ••nd sanctiti••, sticking and ioyned to our person, but onely for that it is allowed and attributed vnto vs, as though it were our own proper.

TI.

So it is, and therefore Iesus Christ hath sayde to the same effect, that he bthat was already washed had not neede to wash his fe••te.

PA.

VVhat meaneth hee by this manner of speech?

TI.

That albeit we be iustified already, sanctified and purified of our sinnes by the sayth that we haue in him through his word, yet for all that, forasmuch as there resteth in vs alwayes certaine filthinesse and corruption, which proceedeth of our corrup∣ted nature, which is not yet throughly well renued and reformed to the cimage of God, we haue al∣vvaies neede to goe to dwash and clense vs of oure filthinesse in the true fountaine of all purity, iustice, and sanctification which is opened to vs in Iesus Christ, for we haue no remission of any one sinne of ours, but onely in ehim, by the meanes of ••ustifica∣tion that we haue by fayth in him.

PA.

Can our works in no wise please God?

TI.

There is no man that maye doe anye worke vvhich may be acceptable to God, if first the person vvhich doth it, ••ee not acceptable to him. Novve sinne of his nature deserueth the vvrath of God, & not his loue and fauour. Therefore because al men are sinners there are none vvhich are agreeable to him, and if their persons bee not agreeable to him, no more can their vvorkes please him so long as he doth consider them in their owne nature vvithout

Gods word the foundation of true fayth. his grace in Iesus Christe, by whome onely man is made agreeable to him.

PA.

Can any thing done with a good intent bee to Gods honour?

TI.

Nothing can be done to the honour of God, not with a good aintent but that which is come ac∣cording to his worde, for the worde of God is the very true and onely rule of all good intents, and of the honor wherewith he ought to be honoured.

PA.

But if a man thinke to do well, and doth that which he doth to none other ende but to honoure God, is not that inough?

TI.

No, for then it had not beene needefull that God should euer haue giuen a law to man to teach him but that he had onely commaunded that euery man shoulde doe that which liked him, where hee hath done clean contrary, saying, bDoe not euery one of you that vvhich shall please you, but that onely which I commaund you.

PA.

But if they vvhich serued God according as t••ey haue bene taughte of men, doe the same faithfully, may they then doe it without fayth?

TI.

Yea truely, for as there be no good intentes, but those which are gouerned by the onely rule and cwill of the worde of God, euen so is there no t••ue Fayth but that which hath certaine and sure foun∣dation in the same worde and will, which onelye is iust and reasonable, and ought to bee a rule to all reason and iustice vnto men.

PA.

VVhen thou doest any thing at auenture, canst thou doe it with certaine assurance?

TI,

No, because Fayth and doubt are as contrary

Gods words the foundation of true Fayth. Two sorts of vocation. as is to be certaine and vncertain, will say this neuer without true aassurāce of that which he beleeueth and followeth, because she is buildcd vpon the sure word of God, by the which shee is assured of his good will, and she doth nothing at auenture, but is euer certaine that that which shee beleeueth, and that which she doth, is pleasant vnto God.

PA.

VVhat commodities doth this assurance bring to men?

TI.

Two, whereof the first is, that man haue the Maiesty of God in such high estimation, and bea∣reth him so great reuerence, that not onely hee will not vvillingly boffende him, but also hee vvill not put himselfe in any hazarde, and doe any thing at auenture, vvhen there is question of the seruice and honour of God, and therefore he will euer bee assured of his will, for in whome a man hath his cheefe trust, to him doth that man reuerence, and seruice, such as he knoweth shal please moste. The second is cthe quietnesse of a good conscience that man hath by that meane, when he is assured that he pleaseth God by an assurance so certainly founded vpon the witnesse of God himselfe?

PA.

Shew me the sortes of vocation, and the diffe∣rence of them.

TI.

Ther•• are two sortes of vocation, the one outward, and the other invvard. By outward voca∣tion I mean a common & generall vocation, by the vvhich God doth call by the outvvard preaching all those to whom the gospel is preached, be they cho∣sen or reprobates▪ and by inwarde vocation, I vn∣derstand that, wherby God doth not onely cal man by the outward preaching of his word, but maketh

Two sorts of vocation. The will of God towards 〈◊〉〈◊〉. them to feare the power and aefficacie of the same by his holy spirit, in such sort that they do not only hear it with their outward eares, but do also receiue it into their hearts by faith, whereby they are iustifi∣ed. The very breprobates may be called by outward vocation, but it profiteth them nothing, except the inward be there ioyned with it, and as concer∣ning them, it serueth them but to their greater con∣demnation, forasmuch as the grace of God was of∣fered vnto them, and they haue reiected it through their ingratitude and vnbeleefe, as though it had neuer beene offered vnto them, yet in the meane time it is not altogether in vayne, for it serueth to declare better the peruersity of men, and to make them more inexcusable at the Iudgemente of God, and to set forth the better his great iustice in their iust condemnation. It then foloweth by that which hath beene sayd, that those which are not cal¦led but onely by this outwarde calling, are not also iustified, nor consequently glorified.

PA.

How hath God alwaies accustomed to vtter his will to men?

TI.

By his cvvorde, and by some outvvard signe•• for looke what the vvord putteth into mens ears to be conueied vnto the minde, the same thing doth the signe set before the eyes to be seene, to the in∣tent that by them as it vvere with vvindovves, a certein light might be conueyned in vnto the soul, so as the vvorde and the signe might bee a double warrant audible & visible, the end & drift of vvhich is all one. Hovvbeit so as the interpretation of the signe is to bee fetched alvvaies out of the vvor•••• alone.

How the sacrament is to be vnderstanded.

PA.

VVhat meanest thou by this vvorde Sacra∣ment?

TI.

They be sacraments so called, abecause there is in them seene one thing, and vnderstanded ano∣ther thing, that vvhich is seene hath a bodilye kinde and shape, that vvhich is vnderstanded hath a spiri∣tuall fruite. And Christ is the bmatter, or if thou wilt the substance of all Sacraments, forasmuch as in him they haue all their perfectnesse, and do promise no∣thing without him, yet in treating of sacramēts you must obserue a distinction, for a sacrament, not on∣ly signifieth that the figure and truth are there con∣teined, but that they do not so hang togeather, but that they may be serued, and that in the very con∣ioyning the thing mus••e alvvaye be discerned from the signe, that vve giue not to the one that vvhich belongeth to the other. The Sacramentes are com∣mon to al, but the cgrace is not common, vvhich is the povver of the sacramentes, as in Baptisme the vvashing of regeneration is common to all, but the grace it selfe vvhereby the members of Christe are regenerate, is not common to all. Let this remaine certaine, that there is no other doffice of the sacra∣ments then of the vvord of God, vvhich is to offer & ••et forth Christ vnto vs, and in him the treasures of the heauenly grace, but they auayle or profite no∣thing, but being receiued by efaith, euen as vvine or oyle, or any other liquor, though you povvre it on largely, yet it vvill runne beside and perishe, vn∣lesse the Vesselles mouth be open to receiue it, and the vessell, though it be vvet round about on the out side, shall neuerthelesse remaine emptie and voyde vvithin. Beside this vve must bevvare least vve shuld

How the sacrament is to be vnderstanded. thinke that there is some secrete povver knit and fa∣stened to the asacraments, that they may of them selues giue vs the graces of the holy ghoste, like as vvine is giuen in a cup, vvhereas onely this office is appointed to them by God to testifie and stablish to vs the good vvil of God tovvards vs, and do pro∣fite no further vnlesse the holy Ghost ioyn him selfe to them, vvhich may open to our minds & hearts, & make vs partakers of this testimony, vvherin also do clearely appeare diuers and seuerall graces, for the Sacraments are that thing to vs of God, vvhich to man are messengers of ioyfull things or earnests in stablishing of bargins, vvhich do not of themselues giue any bgrace, but do tel and shew vs, and as they be earnests and tokens, doe ratifie vnto vs those thinges that are giuen vs by the liberality of God cTo this effect speketh Musculus, As the sacramēts be signes of grace, so do they signify grace: as they be the seales of the iustice of Fayth, so they do seal and confirme it: and they do confirm vs, not as the very ensealing spirite him selfe doth, but as ensea∣ling signes. As they be figures and formes, so in the outvvarde similitude they doe figure and represent the things signified: as they be the first principles, so do they first instruct in the principles, & as they bee remembrances, so do they renue the benefits of the heauenly grace in the mindes of the faythfull, for dGod him self vvith the most present povver of his Spirit, is present vvith his owne institution, least the ministration vvhich he hath ordeined of the sacra∣ments, shoulde be fruitlesse and vayne. And there∣fore he truely perfourmeth in deed vvhatsoeuer he promiseth & figureth in signes, neyther do the sign••

Of the nature of Baptism••. want their effect, that the authour of them may bee proued true & faithful. Here also it is to be noted, that God inwardly vvorketh that which the mini∣ster figureth and testifieth by outvvard doing, least that bee drawn to a mortall man, which God clay∣meth to him selfe alone. The same thing doth Au∣gustine wisely touch. How (saith he) doth both Mo∣ses sanctify, and God, not Moses for God, but Moses vvith visible sacramentes by his ministery, but God vvith inuisible grace by his holy spirite, where also is the vvhole fruite of visible sacraments, for vvith∣out this sanctification of inuisible grace, vvhat doe those visible sacraments profite?

PA.

VVhat meaneth Christe vvhen hee sayth, Baptizing them into the name, or in the name of the Father, and of the Sonne, and of the Holye Ghost?

TI.

He doth not simply commaunde them to baptize such as do beleeue, but to consigne them in abaptism into the name, that is to say, into the pos∣session, right, religion, and grace of the father, and of the sonne, and of the holy spirit, to be the people of God, the partakers of his couenaunt and grace. bAnd if vve doe expounde into the name, that is to say, into the Faith and confession of his name, or in∣to his possession, povver, & iurisdiction, or into the strength and povver, or into the couenant & grace, of the father, and the sonne, and the holye spirite, it is no matter, for al this is true and agreeth vvith the nature of baptisme.

PA.

Tell me, must vve be nourished vvith spiritual meate and nouriture into eternal life, and that by a spirituall manner agreeable to the spiritual birth &

Of regeneration. life, into the vvhich wee are regenerate by Bap∣tisme?

TI.

VVe are not regenerate in baptisme by anye corporall or materiall seede of the body and of the bloud of Iesus Christ, nor by any naturall maner, as vve are naturally begotten by our fathers and mo∣thers: abut that regeneration and newe byrth is vvrought by a seed incorruptible, spirituall, and di∣uine, by the which we are begottē into the church, by the vertue of the holy bghost, by vvhom vve are regenerate into a nevv life.

PA.

It is not also sayde, that Iesus Christe doth giue his body & his bloud in cbaptisme, as he doth in the supper. Likevvise the vvater is not called therein the body and the bloud of Iesus Christe, as Iesus Christ doth in the Supper call the breade and vvine, by the name of them.

TI.

Albeit that the vvater be not there called in baptisme by that name, doest thou not thinke for all that, that the body and bloud of Iesus Christ bee there distributed and dcommunicated vnto thee in the same as vvell as the Supper.

PA.

I doe so vnderstand it.

TI.

Thou vvilt then ordayne a baptisme vvith∣out Iesus Christ.

PA.

VVherefore?

TI.

Because thou canst not haue Iesus Christ, ex∣cept thou haue him vvholly, and very God, and ve∣ry man, and that thou haue true communion vvith his body and with his bloud, not onely in the Sup∣per, but also in baptisme.

PA.

Shew me the cause thereof?

TI.

It is because that the baptisme doeth no

Of Regeneration. lesse send vs to the death and passion, and to the bo¦dy and bloud of Iesus Christ, then doth the supper, forasmuch as that is proper to all asacraments▪

PA.

Thou speakest as though baptisme and the supper were one very sacramente, and that there were no difference betweene them.

TI.

Not so, for albeit we do as well participate of the bloud of Iesus Christ in baptisme as in the sup∣per, yet notwithstanding there is difference in the participating, and in the manner ther••of, in respect of the benefites of Iesus Christe, which are signified and communicated vnto vs as wel in the one of the sacraments as in the other.

PA.

Declare vnto me more easily that which thou now speakest of.

TI.

Although the body of Iesus Christe bee not giuen vnto vs in baptisme as for spiritual foode, as it is in the supper, that notwithstanding, it is there giuen vnto vs in very deede, as ba garment of inno∣cency, iustice, and holinesse, to couer all our sinnes before God. And therefore S. Paule say th, that all those which are cbaptized, haue put on them Iesus Christ.

PA.

And of the bloud what sayest thou?

TI.

Albeit that it be not giuen to vs in baptism as for drink, as it is in the supper, yet notwithstan∣ding, it is there giuen vnto vs for a spirituall wash∣ing of our soules and consciences, whereby Iesus Christ doth dpurify & clense his Church in this la∣uer of regeneration, to the end he may make it pure and cleane without spot or wrinckle, and a holy & glorious church.

PA.

I did neuer yet so well vnderstande these

Of the Lords Supper. pointes.

TI.

Hovve doest thou then novve vnderstande them?

PA.

That euen as a garment or a cloake do serue to couer the body, euen so doe the innocencie, iu∣stice, and holinesse of Iesus Christ, serue vs to couer our sinnes at the iudgement of God, to the end that there appeare no one spot of them in his sight.

PA.

And touching the bloud of Iesus Christ, what thinkest thou?

TI.

I thinke that the abloud of Iesus Christe is called the washing of soules & of consciences, not as though they must be washed and dipped in the bloud of Iesus Christ, as one would vvash and dip a body that he would wash and make cleane, or some other such like thing, but that the holy bgoost spea∣keth so to giue vs to vnderstande that vvhich thou hast sayde, to vvit, vvhat the vvater of baptisme sig∣nifieth, concerning the vvashing and purification of our soules and consciences in the bloud of Iesus Christ.

PA.

VVhat is the Lords supper?

TI.

The Lordes supper is the gathering together of the faithfull of Christ, and the publike ministery of the new Testament, in vvhich the Sacrament of the Lordes bodye and bloud is giuen and receiued, according vnto the institution cof our Sauiour Christe, by the misticall breaking of breade, and the blessing of the Cuppe in the Communion of the church from his table, and therewith the memory of the onely Sacrifice vvhich vvas donce perfour∣med for our saluation vpon the Altar of the Crosse,

The meaning of these wordes Hoc est corpus meum. is celebrated vvith thankes giuing, and the exercise aof Christian loue.

PA.

Hovv expoundest thou these vvordes, Hoc est corpus meum.

TI.

There can not be a more conuenient expo∣sition, then vvhen the Sacramentall vvordes bee Sacramentally expounded, the proper properly, the spirituall spiritually, and the bmisticall mistically. For the Sacramentall vvordes require none other meaning or interpretation then euen as they bee spoken, but the maner of the thing vvhich is decla∣red & vttered in them, is not propet, but Sacramen tall: for the which I doe say, that cSacramentes are Sacramentally to bee expounded, as for example, dCircumcision is the couenaunt, and the Lambe is the passeouer, I take no vvord here otherwise then in the proper sence. Circumcision as it soundeth, is the very carnall cutting of the foreskinne, and the couenaunt is nothing els but the same vvhich God made vvith that people. And the Lambe vvas but a naturall Lambe vvhich they killed at the Lordes commaundement, and the Passeouer was spoken of none other, but of the Angell vvhich stroke the E∣gyptians, & yet for all that, the maner of the speach wherby Circumcision is called the Lords couenant and the Lambe the Passeouer, is not proper and na∣turall, but Sacramentall, nor it can not be sayd, that Circumcision properly and naturally is the Coue∣nant, & the Lambe the Passeouer, but as that vvas the signe Sacramentall of the couenant, so vvas this also of the passage of deliuery. In like maner in this present case, vvhereas the Lorde sayth. This is my body, it is ea Sacramentall speache, because of the

Of the Lordes Supper. Sacramentall manner of the Predicate, or of that vvhich is reported, for that it is reported of breade, not properlye but Sacramentallye, that it is the Lordes body giuen for vs. I do leaue to each word his proper significatiō▪ that the bread be very bread, the body the very body of the Lorde, and that is be is, but I can not make the manner of the predicate, or report to bee proper, vnlesse I shoulde make an intollerable confusion & vnreasonable in this mat∣ter, but Sacramentall, and conuenient to a Sacra∣ment. Therefore let vs agree in iudgement, that the bread of the supper is the very body of Christ cru∣cified, and dead for vs, as he sayde; Take▪ eate, this is my body vvhich is deliuered for you, and so let vs keepe these vvords euery one in their proper signi∣fication, & when the manner is asked hovv bread is the lords body, let vs say that it is a report or speech not natural, but sacramental, so that the bread is the Lordes body, neither naturally, nor corporally nor personally▪ no•• really, but sacramentally. aTo be sa∣cramentally, is to be according to the nature and meane of a sacrament, as the breade in as much as it is a sacrament of the Lords body, in that respect it is the Lords body giuen for vs, in such order & vvay as is conuenient to sacraments, like as by the order and vvay of his ovvne nature it is breade. And it is therefore called the Sacrament of the Lordes body, because that by his ordinaunce it is the holy signe and remembrance of his body giuen for vs, by breaking and distribution of which, he doth recom∣mend the communion of his bodye, and remem∣brance of his death vnto his Church. It is one mat∣ter to say of any thing vvhat it is in deed of it selfe,

Of the Lords supper. and another matter to say vvhat it is in this place at this present in some speciall deed and purpose, ac∣cording to the vvill and meaning of him that ap∣pointed and gaue it. If a man take this saying, Hoc est corpus meum, in a naturall sence, it is made im∣possible and vnreasonable. But if a man take it in the sacramentall sence▪ shall be sayde of breade, not vvhat it is naturally and substantially, but vvhat the Lord vvoulde haue it to be sacramentally, and for what he vvould haue it taken, & to what vse he ap∣pointed them the breaking, distribution, and com∣munion of it.

PA.

How is Christes body present to the recey∣uers?

TI.

Christes true body is truely present to them that truely receiue him, but aspiritually And so is it taken after a spiritual sort, for vvhen he sayd, This is my body, it is all one as if he had sayde, This is the breaking of my body, This is the shedding of my bloud, as oft as you shall doe this, it shall put you in remembrance of the breaking of my body. And the shedding of my bloud: that as surely as you receiue this sacrament, so truely shall you receiue the bene∣fite promised by receiuing the same worthily This I say that Christ entereth into vs, both by our eares, and by our eyes, vvith our mouth vve receiue the body of Christ, and teare it vvith our teeth, that is to say, the sacrament of the body of Christ. VVher∣fore I say and affirme, that the vertue of the sacra∣ment is much, and therfore Chysostom many times speaketh of sacramēts no otherwise then of Christ himselfe. No man seeth Christ vpon the earth, he is seen with the eyes of our mind, with faith & spirite.

Of the Lords Supper.

PA.

Howe doe our bodies receiue Christes natu∣rall body?

TI.

As Christe, not after his manhood, but after his diuine nature, liueth naturallye by his Father, which diuine nature of his, worketh also in his man∣hood an immortalitye: so our spirite and soule re∣ceiuing the naturall body of Christe in the myste∣ries by afaith, do receiue also then nature of his body, that is, his purenesse, iustification, innocency, power, glorification, life, eternitie, and beatitude, the opera∣tion whereof redounding likewise vnto our bodies, doe make the same also capable of the same glorye and immortality. And thus it is true, that as Christe liueth naturallye by his father, so vvee liue naturally by the body of Christe, eaten in the mysteries, ha∣uing respect both to the manhoode of him & of vs, for as the flesh of Christe, in respect of bare flesh, li∣ueth not naturally by the father, but for that it is ioi¦ned to his diuinity, so our flesh liueth not naturally by Christes bodye eaten in the Sacrament▪ for then euerye vvicked man eating the sacrament shoulde liue naturally by him, but for that our flesh bis ioy∣ned to the spirite and soule vvhich truely ••ateth the body of Christ by fayth, and so onely the bodies of the faythfull doe liue by eating the body of Christe naturally, in participating the naturall properties of the body of Christe.

PA.

After what ••ort is Christe present in the sup∣per?

TI.

Christ that sitteth in heauen, is present in the supper in mystery and by grace, and is ••olden of the godly, such as communicate him, not only sacra∣mentallye with the hande of the bodye, but mu••he

Of the Lords Supper. more holesomly vvith the hand of the ahart, & by invvard drinking, hee is receiued: but by the Sacra∣mentall signification he is holden of all men. The Sactamentall sort of eating Christes body, is itera∣ted as often as the Lords supper is celebrated, which is not iterated often times to this end, that we shold iterate the eating and receiuing of the Lords body in very deede, like as we doe with corporall meate, vvhich doth perish after it is eaten, but to thintent that in celebrating the remembrance of the Lords death, according vnto his institution, we may feede our fayth in him, and offer a sacrafice of praise vnto our Redeemer. For as the breade of life once truely eaten & receiued, vvasteth not after it is eaten and receiued, so it doth not require to haue the iteration of eating and receiuing, for it sticketh by them, fee∣ding them into euerlasting life vvhiche are once made partakers thereof. Hereof I doe admonish men, because of the ignorant, that they doe not re∣ferre the iterating of this eating & receiuing to the very heauenly meat it selfe, but vnto the sacrament thereof. The bcontinual and vncessing sort of ea∣ting Christs body is not sacramentall, but spiritual, and that onelye haue povver and efficacy to feede vnto euerlasting life, vvhereunto vvee must apply those thinges that be vvritten in the sixt Chapter of Iohn. This is obtained by fayth onely, by which we incorporate into Christe, and being once incorpo∣rate, doe liue in a continuall fruition thereof, by the grace of the redemption purchased by his flesh and bloud. cTo eate and drinke the flesh and bloude of Christe in this sort, is to be continually refreshed, & continuallye to enioye this Heauenly foode, for as

Of the Lords Supper. Augustine sayth, This grace is not consumed with bitings, This manner of aeating is to inioy the e∣uerlasting life purchased by Christs death, not one∣ly in faith, but in very deede. The spirituall eating which I do acknowledge to be in the Lords supper, doth derogate nothing of that which I haue said of the coutinuall and vnceassing fruition of the body and bloud of Christ, for that spirituall eating is no∣thing else if it be well considered, but a certain put∣ting in bremembrance of this, whereby, and by the efficacie of calling to remembraunce, the grace of Christ once receiued is reuiued againe in the hearts of the faythfull communicantes, by the faythe in Christes worde, which is set fotth in the supper▪ And this kinde of chewing the cudd vvhich is vsed in the Sacrament of the Lords body and bloud by faith, is not vnfitly called the spirituall eating, forasmuch as by it the heauenly meate is called vp again into the mouth of the hart to be ruminated, and doth so by the sweetenesse thereof most pleasantly ref••esh our spirite▪ and the meate is also by this order made more sauory and effectuall.

PA.

Tell me what it is to be spiritually present?

TI.

To be cspiritually present, is to bee in a spiri∣tuall sort, that is, in such sort as appertaineth to spi∣rites. VVherefore vvhen vve say that Christ is spiri∣tually present in the supper, we doe not mean of the inuisible presence of his body, which the papists do appoint vnder the formes of bread, but of that way that he is present by the working of his spirite fe••∣ding and refreshing their minds which doe receiue vvith sincere and true fayth that vvhich he gaue at his last supper. The trueth of the sacrament deliue∣red

Of the Lords Supper. by Christ, is not in the acorporal presence of his body in the bread, but in the trueth of the word and the efficacy of his inuisible grace Our whole salua∣tion doth stand in this point, that the bbody of the only begotten sonne▪ is giuen for vs to God the fa∣ther vnto death, to be can offering of propit••ation or mercy, and the ransome of our redemption. And therfore vve beleeue that Ch••istes death is auailable to the redemption of the worlde, to the forgiuenesse of our sinnes, and for our reconcilement vvith God the father. Moreouer vvee beleeue that our onelye succour and refuge is to flye to the mercy of our fa∣ther by Iesus Christ, and assuredly to perswade our myndes that he is the obteiner of forgiuenesse for our sinnes, and that by dhis bloud all our spottes of sinne be washed cleane, that he hath pacified and set at one all things by the bloud of his crosse, that hee by the same one onely sacrifice vvhich hee once of∣fred vpon the crosse, hath brought to effect and ••ul∣filled all things, and that ••or that cause he said when he gaue vp the ghost, eIt is finished, as though hee vvould signify that the price and ransome vvas novv full paid for the sinne of all mankind. Lastly, vve a∣gree in this vnity in the Lord, that that redemption once made in verity for the saluation of man, conti∣nueth in full effect for euer, and worketh vvithout ceassing vnto the end of the vvorld, that the sacrifice fonce offered, cannot be consumed, that the Lordes death and passion is as effectuall, the vertue of that bloud once shed, as fresh at this day for the washing avvay of our sinns, as it vvas euen the same day that it flovved out of the blessed side of our sauiour.

Of the Lordes Supper.

PA.

VVhat couenances or similitudes be there in the Lordes supper?

TI.

Ther must be three similitudes in this sacra∣ment, a similitude of nourishing of vnitie, and of conuersion. The similitude of anourishing is this, that as the bread and vvine do nourish our bodies, and comfort our outvvarde man, so the body and bloud of Christ be the meat and food of our soules, and do comfort the invvard man. Secondly, the si∣militude of vnitie is this, that as this loafe of vvhich vve eate, vvas made of many cornes of vvheat by the liquor of water knoden into dovve, and yet is but one loafe, and as the vvine vvas made of the iuyce of diuers grapes & yet is but one cup of wine, so all they that eate Christes bodye and drinke his bloud, beeing many, bare made one body & flesh, by the liquor of charitie and loue, are made (I say) the misticall body of our sauiour Christ, vvhich is his church, not his naturall body, for the breade is a Sacrament not only of his natural body, but also of the congregation and misticall body, and therefore S. Paule sayth that albeit vve be many, yet notwith∣standing vve are one loafe and one body. Thirdly, the similitude of conuersiō is this, that as the bread and wine is turned into the substance of our bodies, so by the receiuing of Christes body and bloud vve are turned cinto the nature of them, we are changed and made dbones of his bones & fleshe of his flesh. eHe that eateth my flesh (saith Christ) and drinketh my bloud, he abideth in me, and I in him, that is, we be made one flesh & one bloud, and the same na∣ture that my flesh and bloud haue, the same getteth he that eateth me.

Notes

• a

  1. Cor. 20. 31 ephe. 4▪ 3. 21. iudg. 15. apoc. 4. 9. & 5. 13. & 19. 7.
• b

  Rom. 1. 20. 21
• c

  Iosua. 7. 29. 1▪ sam. 6 5. ioh 9. 24. VVisdome of God.

  Iob 12. 13. rom 16 27. iere 51. 15. Righteousnesse of God.

  1. Tim 2. 5. ioh. 1. 14. rom▪ 1 3. & 8. 2 gal. 4. 4. 1. cor. 1 30 hebr. 1. 10. 11. Math 3 15. Rom. 5. 18. 2. cor. 5. 21.
• a

  Fortitude of God.

  Gen. 3. 15. nehem. 9▪ 30. esai. 28. 2. & 49. 26. iere. 50. 34.
• b

  Mercy of God.

  Psal. 145. 8. ionas. 4. 2. esai. 55. 7.
• Gods trueth. Psal. 100. 4. & 117. 2. & 119. ••0.
• c

  Gen. 3. 15. galat. 4. 4.
• God glori••ied.
• a

  Ioh. 13. 35.
• Generall Fayth. Iam. 2. 19.
• True Fayth. 1. Tim. 5.
• b

  Iam. 2. 19.
• a

  Gen. 15. 6. rom 4. 3. 23. heb 11. 11.
• b

  Eph. 3. 12.
• c

  Rom 4 8. psalm. 32 1.
• d

  Rom 8 16. heb. 10. 22. 23. 1 Ioh 4. 13. 19.
• e

  Rom. 3 22 & 4. 9. gal. 2. 16. eph. 2. 8.
• a

  Iam. 2. 26.
• b

  Ephe. 4. 5.
• c

  Math. 13 11. & 16 17. mark. 9 23. 24. luke. 17. 5. iohn 1. 13. & 6. 44. 65. acts. 16. 14. & 22. 14. rom. 12. 3. 1 cor 2. 5. eph. 2. 8. & 6. 23. philip •• 29. colloss. 2. 12. 2. thes. 1 3. & 3. 2. hebr. 12 2. 2. pet. 1. 3. 1. iohn. 5. 20.
• d

  Rom. 3. 10. psal. 14. 1. 3. & 13. 53.
• a

  Iohn.. 3. 34. ephes. 4. 7.
• b

  Ioh 3. 34. ephes. 4. 7.
• c

  Heb. 1. 1. 2. deut. 18. 15. math. 21. 11. luke. 3. 16. ioh 6. 14. & 7. 40 & 9. 17. actes 3 22. & 7. 37.
• d

  Psal. 22 23. math. 22. 16. & 23. 23. 8. 10. ioh 1. 18. & 3. 2. & 13. 13. & 17. 6.
• e

  Luke. 24. 32. ioh. 17. 6. rom. 15. 18. 19. 2. cor. 12. 9. heb. 1 3.
• f

  Math. 7. 28. mark. 1. 22.
• a

  1. Cor. 3. 6.
• b

  Gen. 3. 15. esay. 11. 10. rom. 15. 10. galat. 4. 4. iohn. 1. 14. rom. 1. 3. rom. 8. 2. rom. 9. 5. 1. corin. 1. 30. heb. 1. 10. 11. math. 3. 15. rom. 5. 18. 2. corin. 5. 21. coll••ss. 1. 22. tim 2. 1. 5. 1. iohn. 4. 2.
• c

  Iohn 1. 14. esay. 9. 6. iere. 33. 16. actes. 20. 28. rom. 9. 5. galat. 1. 12. philip. 2. 6. titus. 2. 13. 1. iohn. 5. 20.
• d

  Mat. 18. 28. luke. 1. 21. 32. 55. 42. 43.
• a

  1. Pet. 2. 5. Genes. 5. 10. & 1. 6.
• b

  Psal. 4. 5.
• c

  Psal. 50. 22. & 51. 17.
• d

  Heb. 13. 15. psal. 41. 12.
• e

  Mat. 1••. 17. Ose. 6. 6. 1. Sam. 15. 2••.
• f

  Heb. 13. 16. phil. 4. 18.
• a

  Esa. 43. 11. ose. 13. 4. iere. 17. 5.
• b

  Heb. 1. 1. 2.
• c

  Ioh. 6. 63.
• d

  Iohn. 1. 29.
• a

  1. Cori 6 20. 1 pet. 1 18. 19 actes. 20. 18. apoc. 5. 9.
• b

  Math. 9. 6. mar. 2. 5. 7. 9. luk. 5 20. & 7. 48.
• c

  2. Cor. 13. 4. 1. pet 4. 1.
• d

  Mat. 1. 18. 28 luk. 1. 38. 42. 43.
• e

  1 Cor. 2. 8. iohn. 3. 13. acts. 20. 28. 1. iohn. 1. 1. & 3. 16.
• f

  Gal 7. 9. 8•• 11. 7 8. iohn. 3. 33. rom. 3. 4 2. chro. 12. 6. iob. ••. 19. esai. 45. 27. apoc. 16. 5.
• a

  2. Chr. 30. 9. nehem. 9. 31. psalm. 7. 12. esai. 30. 18. ier. 31. 20. ioel. 2. 13. ionas. 4. 2. luk. 6. 36. rom. 2. 4. iac. 5. 11. 2. pet. 3. 9.
• b

  Math. 3. 15. rom. 5. 18. 2. cor. 5. 21.
• c

  Ro. 3. 23. 25. acts. 20. 28. esai. 6. 3. 11. rom. 14. 23. heb. 11. 6.
• d

  Rom. 8. 2. 2. corin. 5. 21. heb. 4. 15. 1. pet. 2 22. & 3. 18. & 1. ioh. 2. 1.
• Application of Christes death.
• a

  1. Cor. 11. 26
• b

  Rom. 10. 17. ep••e▪ 1. 18. 19. 1. cor 12. 5. 9. 11. ioh 17. 20. rom. 14 17. 1. t••m 3▪ 15. 1 cor. 1. 21.
• c

  Gen. 17. 11. exod. 12. 3. 4. rom. 4 11.
• d

  1. Cor▪ 1. 30.
• e

  Gala. 3. 13.
• f

  Eph. 2. 15. colos. 2. 14.
• a

  Rom. 8. 28. 1. thes. 1, 6, 1, pet. 4, 13, phil. 1 29. 1 pet. 1, 11. & 2. 21. 2, tim. 2, 11. hebru. 6, 8.
• b

  Iohn 8, 11. rom. 6, 4, 12. heb. 12, 1. 1. pe. 4, 2. 1. ioh 1, 6.
• c

  Luk. 1, 75 Ieuit. 11, 44 esa. 52, 11 rom 6. 4. ephes. 1. 4 phil. 1, 10 & 2. 15. col. 1, 22 1. thes. 4, 3 1. pet. 1. 15. 1. ••ohn. 3. 3.
• d

  Act. 1. 2. & 10▪ 40. 1. cor. 15, 5, 6
• e

  Act. 2, 38 col. 2. 12. rom. 6. 3. gal 3. 27
• a

  Psal 51. 6 gen. 6, 5, & 8. 11. heb. 15. 16 roman. 3. 4.
• b

  1. Pet. 1 23
• c

  1. Cor. 1. 5
• a

  Math. 11 29
• b

  Galat. ••. & 5. 24. & 6. 14.
• c

  Rom. 6. 6. 13. 14. ••2.
• d

  Rom. 6. 2. colos. 3. 3▪ 4.
• e

  1. Tim. 5. 6. math. 8. 22. ihon. 8 2••. ••phe. •• 1. ••poc. 2. 11. & 3. 1.
• f

  Rom 8. 13. •• cor. 4. 10. 11. 12. colos. 3. 5.
• a

  Rom. 1••. 1.
• b

  1. Cor. 15.
• c

  Luke. 1. 75.
• d

  Rom. 6. 4. & 9. 11. ephe 3. 23. colloss▪ 3. 1. 2.
• d Rom. 4. 25. & 5. 15. & 6. 4. 5. 11. 12. 1. cor. 15. 20. 1. the. 4. 14 &c
• a

  Rom▪ 4. 25 & 5. 8. 1. cor. 15. 3. gal. 1 4. ephes. 2. 16 1. tim. 2, 6, tit. 2, 14. 1 pet. 2 24. 1. iohn. ••, 2 & 3, 16.
• b

  Math. 26, 11 ioh. 12, 8 & 14 2. 2, cor. 5, 8 phil 1, 23. 1 p•• ••, 8. Act. 3. 21
• a

  Apoc 2, 11 & 21, 8. 1. tim 5, 6.
• b

  2. Cor 5, 1, 2 phil 1, 23 heb 2. 15. 2. pe •• 14
• c

  Gen 2, 17 ephes 2, 1 ••am 2, 15
• d

  Rom 5, 12 heb 6, 27 deut 31, 14 iosua 23 14. 1. sam 26 10 iob 14, 5 psal 89, 48 ioh 7, 30 ••om. 5, 1••
• e

  Act 7, 60. deut 31, 16 math 9, 24 ioh 11. 11. 12. 13 1. cor 7, 39 & 11, 30. 1 thes 4, 13.
• f

  Iob 6, 8, 9
• a

  Ioh 14 16 & 26. 16. & 7. 15. rom. 8. 9. 11. acts. 5. 3. 4. 1. cor. 12 5. 6. & 3. 16.
• b

  Esai. 6. 7. 9. math 28. 18. actes 18. 25. 1 corin 3. 16. & 6. 19. 2. cor 6. 16. 1. iohn. 5. 7.
• c

  Rom▪ 1. 4 & 15. 16. 2. thes. 2. 13. tit. 3▪ 5. ••. pet 1. 2.
• d

  ••. Cori. 12. 7. 8. 9▪ 10. 11. & 2▪ 10.
• e

  Ioh. 14. 17. 26. & 16. 13 & 20. 22. 23▪ 1. cor. 2. 10. 11 13. 15. ephe ••. 17. rom. 8. 5. 9.
• f

  1. Cor. 1. 21. & 5. 5. Galat. 4. 6. ••p••. 1. 13 14. & 4. 30.
• g

  Math. 10. 20. mark. 13. 11. luk. 12 12. i••h••. ••4. 26. actes 24▪ 17. actes. 6. 10. 1. corin. 2. 12. & 12. 47. 1▪ iohn▪ 2. 27.
• h

  Esai. 44. 3. Iohn. 3. 5. Heb 10. 22.
• a

  Math. 3. 1••. iohn. 4 10. & 7. 38. titus 3. 5. 1 iohn 5. 8.
• b

  1. Iohn. ••. 27. 2 cor. 1. 21.
• c

  Iohn. 6 6••. galat. 5. 16. rom. 8 9.
• d

  Iohn. 14. 26. 1. Iohn. 2. 27.
• a

  Rom. 8, 15
• b

  Ioh 3, 16 & 15, 19 & 13, 1 1. ioh 2, 2 & 4 14
• a

  Ioh 2, 2 & 3 5 rom 4, 25. 1 pet 2. 24 gal. 1, ••. 1 tim 1, 15 heb 9, 26, 28 & 10. 12. 14 18 luke 24, 47.
• b

  Esai 48, 16 act 13, 2 act 20 28. 1. cor 12, 6
• c

  Math 2••, 39 ioh 13, 34, 35 rom 14, 5. 1. cor. 10▪ 24 & 13, 4, 5, &c. 2 cor 11, 2•• 2•• gal. 6, 2. phil 2. 1, 2, &c.
• a

  Mark. 16. 15. rom. 1. 16. 1. corin. 1. 9. tit. 2. 11. 2. pet. 1. 4.
• b

  Ose. 2. 19. 2. cor. 11. 2. ephe. 5. 31. apoc. 19. 7. & 21. 2 9.
• c

  Deut. 25. 1. pro. 17. 15. esay 5 23. rom. 8. 33. psalm. 51 4.
• d

  Esai. 53. 11. rom. 3. 20. & ••. 18. & 8. 30. 33. actes▪ 13 39. ••uke. 7. 29. & 17. 15. psalm. ••1.
• a

  Act. 13. 24. psal. 32. 1. rom. 4. 8. 24. rom. 3. 26. gala. 3. 8. ephe. 1. 5. 2. cor. 5. ••8.
• Difference and reco••ciliation of S Paule and S. ••ames.
• b

  Math. 3. 15. & 5. 20. act. 13. 10. rom 2. 13. & 10. 3. 4. &c. tit. 3. 5. heb. 9. 8. r••ue. 3. 15. 1••
• a

  Hab 2, 4 rom 1, 17 rom 3, 11 gal 3, 11 heb 10, 38 gen 15, 6 act 10, 43 rom 3, 24 rom 4, 5, 8, 24 ••phe 1, •• & 2, 8 psal 32, 1 gal. 3, 8 2 corin. 5, 18
• b

  Leuit. 18, 5 ezek. 20, 11 rom. 10, 5. gal. 3, 12.
• c

  Esai 53 11. rom 3. 20 & 5. 18.
• d

  Gen. 15, 27 & 17, 1 iob. 1, 8 luke 2. 25 psal 10, 1, 6.
• e

  Psal 32, 1. rom 4, 8, 24
• f

  Rom. 10, 5 Ieuit. 18, 5.
• a

  Esai 29. 13 mat. 15, 3, 6, 9 marke 7, 7. collos. 2, 8, 22
• b

  Mat. 6. 2. 16. & 15, 7, & 23 5, 27. mark 7. 6 luke 11. 39. & 20, 47.
• e Mat 7, 17 1•• 19. & 12. 33 luke 6. 44
• d

  Rom. 5. 1.
• e

  Math. 5. 20 luke 11. 39.
• a

  Gen. 15. 6. heb▪ 2. 4. act. 13. 39. rom. 1. 17 & 3. 12. & 4 5. & 5. 1. & 10. 4. 6 gala▪ 2. 16. ephe. 2. 8.
• b

  2. cor. 5. 21. rom. 6. 19. gala. 2. 16. 21. & 3. 9. 10. phil. 3. 9. tim. 1. 9. tit. 3. 5. heb. 11. 7.
• e Luk. 7. 50. & 8. 12. ephe. 2. 8. 1. pe••. 1. 9.
• d

  1. Cor. 30. 32 1. thes, 4. 3.
• Luk 17. 5.
• a

  Math. 1. 16 23, 25. luke 1. 30. 31. & 2, 7.
• b

  Rom. 5, 1. rom 8, 16. heb 10▪ 22, 2••. 1. iohn 4. 13.
• c

  Math. 20, 2•• mark 10. 45. iohn 11, 5••. act. 20. 28. rom 4. 15. & 14. 9. 1. cor. 5, & 7•• 15. 3.
• a

  Iohn 17. 10. 11. & 20. 21. 22. 23. 25. 26.
• b

  1. Cor. 1. 30. 31.
• c

  psal. 32. 1. Rom. 4. 8. 24. Gal. 3. 8. Ephe. 1. 5. 2. cor. 5. 18.
• d

  1. Cor. 1. 30 3 2.
• a

  Iohn 1. 16. ••ol. 1. 10. & 2. 9.
• b

  1. Pet. 1. 15. 16. 2. pet. 3. 10 11.
• c

  Rom. 8. 30.
• a

  Heb▪ 6. 11, 12 2. pet. 1. 10. luk. 19. 8, 9. act. 2. 44.
• b

  Philip. 1, 9. 1. pet 2. 12. 3. corin. 15. 58. luke 19, 8. 9.
• a

  Gen. 8. 2••. & 1. 18. 27. esai. 6. 5. ezek. 16, 15. exo. 30 20. act. 21. 24 psal. 51. 5. iohn 3. 5. heb. 9. 14.
• b

  1▪ Cor. 4. 7▪ rom. 4. 4. 5. & 6. 23.
• c

  Math. 5. 16. 1. pet 2. 12.
• d

  Rom. 5. 1. & 8. 7.
• a

  1. Cor. 1. ••0.
• b

  Iohn 13, 10.
• c

  Gen. 1. 27. VVil. 2. 23. 1. Cor. 15. 49. Ephe 1. 23. 24. Colos. 31. 10
• d

  1. Cor. 6. 11 Act▪ 22. 16.
• e

  1. Ioh. 2. 2. & 3. 5. 1. Pet. 2. 24. Gol▪ 1. 4. Act. 10. 34. Ioh. 1. 29. Heb. 9. 26. 28. Rom. 5 8. 1. Tim. 1. 15. 2. Pet. 1. 9.
• a

  1. Sam. 13. 11 & 15. 11. 13 2. Sam. 6. 6. 7.
• b

  Deut. 12. 8. Pro. 14. 12. Esai. 3. 7. & 66. 3. 4. Iohn. 16. 2. Gen. 48. 18. Num▪ 11. 28 iud. 17. 3. Math. 16. 22. Mark. 9. 38. Luk. 9. 54. iohn 13 8.
• c

  Ioh▪ 4. 23. 24. Esai▪ 29. 13. Math. 15. 9. Deut. 12. 32. & 5. 32. Prou. 30. 6. io••h. 1. 7. Apo. 22. 18. 19
• a

  Rom. 8. 16. heb. 10. 12 23. 1 ioh 4. 13. 19. rom. 3. 27. & 4 19. & 8. 16. ephe. 3. 12. heb 10. 22. 1. iohn 4. 13▪ & 5. 19. 1. cor. 4. 4. & 9. 26. tit. 3. 6.
• b

  Rom. 6. 1. 1. cor. 6. 11. 1. pet. 4. 1.
• c

  Act. 23. 1. & 22. 16. 1. cor. 4. 4. 2. cor. 1. 11 17 & 4. 2. heb. 13. 18.
• Vocation o••t∣wards.
• Vocation in∣ward▪
• a

  Rom. 8. 3••. 1. cor. 1. 9. 2. pet. 1. 10. Iude. 1.
• b

  Mat. 20. 16. & 22. 14. luke 14. 24.
• c

  Psal. 119. 10•• deut. 4. 2. & 5. 32 & 18. 5. & 28. 14. & 30. 12. 13. 14, 15. 19. math. 7. 2•• & 12. 50. & 25 3. 2. cor. 3. 6. 14 gal 3. 15. 17.
• a

  Math. 3. 11 & 20. 26. 27 28. Mar. 16. 16 ioh. 3. 5 Act. 2. 38. & 8. 36. 37. 38. 1. Cor. 10. 16 & 11. 24 Gal. 3 26. 27
• b

  1. Cor. 10. 2 3. 4. Rom. 4. 11
• c

  Gen. 17. 23. Heb. 12. 16 Math. 26. 25 Act▪ 8. 13
• d

  Rom 4. 12. 1. Co, 10, 2, 3, 4 Rom, 2, 19. 1. Cor, 2, 11, & 10, 5. & 11, 27 29. 1. Pet, 3▪ 21. Act. 15, 89
• e

  Ioh 11. 26 & 15. 5. 1. Cor. 10. 1 Ephe, 3, 17.
• a

  Hag, 2, 13, 13 Math, 3, 11. 1. Cor, 10, 1 Ephe. 5 26 1. pet. 3. 21.
• b

  In the for∣mer places quoted.
• c

  Muse. com∣mon places in the tit. of Sa∣craments Attic▪ 6, 8, 9
• d

  Beza. Confe▪ cap. 4. Artic. 44, 46.
• a

  Math. 28. 19 mark. 16. 15.
• b

  Exod. 3. 14. psal. 22. 22. Iohn 17. 6. math. 7. 22 & 28. 19. iohn 1. 12. act 3▪ 6. phil. 2. 9.
• a

  Rom. 6. 3. 1. pet 1. 18. 19.
• b

  Luk. 12. 12. iohn 3. 9. 8. & 1. 33. & 6. 63. & 14. 17. 26. 1 cor. 1••. 4. 6.
• c

  Rom. 9. 3. 1. cor. 12. 1••. 13. ephes. 4. 15. 16. & 5. 30. gal. 3. 27.
• d

  Mark. 1. 4. iohn 3. 5. act. •• 38. tit. 3. 5.
• a

  Act, 2, 38 Rom. 6, 34 1, Cor, 10. 16 & 11, 24 Gal, 3. 27 1, pet, 2, 2••
• b

  1. Cor, 6, 15 & 12, 27 Ephe, 4, ••5 & 5, 30.
• c

  Gal, 3, 27. Rom, 6, 3, 4. 1. Pet, 3, 21▪
• d

  Act ••22, 16 Ephe, 5, 26 Tit. 3, 5, 6. 1, Pet. 3, 21
• a

  Math, 26▪ 28. Ephe, r, 7, & 5, 25, Gol 1, 14, 20 Tit, 3, 5, 6 Apoc, 1, 5.
• b

  Ioh. 3, 5. Rom, 8, 15, 16. Heb, 9, 14 & 10, 22
• c

  Math, 16, 26 Luk, 22, 19 1, Cor. 11, 24 26.
• d

  Heb, 5. 6, & 7, 26, & 9, 11. 12, & 10, 9, 10. Rom 5, 8. & 6, 10. 1. Cor, 15, 3 2, Cor, 5, 14. 1. Pet. 9. 18. ••
• a

  Math. 22. 39. rom. 1. 3.
• b

  2. Corin. 2. 6. ioh. 6. 56. 57. & 7. 4. 56. rom. 8. 11. 12. & 12. 1.
• c

  1. Ioh. 2. 29. & 3. 10
• d

  Gen. 17. 10 11. & 33. 20. exod. 12. 11. deut. 31, 11. ioh. 14, 6. & 15 1. act. ••. 24. rom. 4. 11, 17. 1. cor. 10. 4. 16. tit. 3. 5.
• e

  Tertul. a∣gainst Mar••i•• lib. 4. Orig. in Leuit. Hom. 7. & vp∣on the Rom 4. booke 4. chap. Cip. 2. book. 3. chap. Hierom. vpon 26. of Math. Ambrose of Sac. 4. booke 4. chap. & 5. & 1. 1. Cor. cap. 11. August. de Catechis. cap. 26. Contra Adi∣mat. cap. 12.
• a

  Iren. lib. 4. cap. 34. Tertul. against Marcio lib. 40. and against the Iewes.
• a

  Iohn 6. 50 1. cor. 10. 14. ephe. 3. 17.
• a

  Iohn. 6, 35 acts. 4, 10, 12 rom 4, 24, 2•• & 5, 8 & 14. 9.
• b

  Rom 9. 3 1 cor. 12, 12 13. eph. 4. 15, 16 & 5. 30 gal 3. 27.
• a

  Cyp. of the Lordes supper Agust. vpon Iohn, treatise 25 Origen in Math cap. 15.
• b

  Ioh 6, 35. 51 54. 55. 1, corin. 11, 28, 29. 1, cor. 6. 15. & 12. 27. ephes 4 15. 16. & 5. 30.
• c

  1. Cor. 1. 30. ephe. 1. 7. mat 2. 28. 1. tim. 2. 6 luk. 10. 45 heb 9. 12. 15. 1. pet. 1. 18. 19 20.
• a

  Iohn 6. 40. 41. 47. 48. 51. 53. 54. 58.
• b

  ••uk. ••2. 19. 1. cor. 11. 24. 26
• c

  Ioh. 6. 40. 6••.
• a

  Ioh 6. 54. 55▪ 56. 63.
• b

  Math 20. 24. rom▪ 4. 25. gal. •• 20. eph. 5. 2. 1 tim. 2. 6. tit 2, 14 heb. 1. 3. & ••, 27 & 9, 14 26, 28 & 10, 3 5, ••, 7, 10▪ 12. 14.
• c

  Math. 20, 28. gal. 3, 13 & 4, 5. 1 tim 2, 6. tit 2, 14. 1 pet. 〈◊〉〈◊〉 19. apoc. 5. 9
• d

  Math. 20, 28 titus 2. 14. 1 peter 1. 19 ••poc. ••. 9.
• e

  Iohn 19, 30.
• f

  Heb. 5, 6 & 7 26 & 9 11. 12. ••4 & 10 9. 10.
• a

  Ioh. 6. 35. 53 54, 55.
• b

  Rom. 9. 3. 1. co. 12. 12. 13 eph. 4, 15, 10 & 5. 30. gal. 3, 27.
• c

  Ioh. 15, ••, 6 7 1 cor. 6. 17. 2 peter 1. 4
• d

  Ephe. 5, 30 1 cor. 10. 16.
• e

  Ioh. 6. 56.