A Christian Instruction Containing the Law and the Gospel, Exposition 1 · Dialogue 9
The nynth Dalogue is of the offices of Ieſus Chriſt.
Of the ſignification and expoſition of the name of Chriſt, and of his offices, the whiche that name doth comprehend.
MATHEVV.
I Do now wel vnderſtād all the matter which thou haſt nowe handled: ther reſteth that thou expounde vntounto me that which thou haſt to ſay yet concerning the office of Ieſus Chryſte.
P.
Forſomuche as we hauehave alredy ſpokē largely inough, when we did ſpeake of the meane by the which man is deliuered from ſin, & made agréed with God:Luke. 23. f Matth. 1. d Luke. 1. c. &. 3. c that whiche we hauehave already ſayd, may ſerue vsus much to that whiche yet reſteth to be ſpokē of.
M.
What wilt thou then ſay more?
P.
We hauehave nothing here to conſider, but only that whiche the name of Ieſus Chriſte doth importe.
M.
And what doth it import?
P.
Firſt he is called by the name of Ieſus, which ſignifieth Sauior, to admoniſh vsus that he was ſent vntounto vsus from the Father to ſaue vsus,Act. 4. b. and that we may hauehave ſaluation by none other, but by him only.
M.
And what importeth the name of Chriſt?
P.
Thrée offices whiche belong vntounto him, for whoſe cauſe he is called by that name.
M.
Whiche be theſe offices?
P.
The office of a prophet, of a king, and of a Sacrificator.
M.
What ſignifyeth then the name of Chriſte, whiche comprehendeth ſo many things?
P.
It ſignifieth anointed, and bicauſe that in the auncient Churche of Iſraell, the Prophets, kings,1. Sam. 10. a &. 15. c and ſacrificators were annoynted by the ordinance of God,…. Kings. 19 c. in teſtimonie of their vocation and office they were called by that name, and in like wiſe bycauſe they were true fygures of the very anoynted of the Lorde,Exod. 40. b. Leuit. 7. b. Pſalm. 133. Luke. 2. d Eſay. 6. a. Iohn. 3. d. Pſalm. 45. b which is the very ſonne of God whyche was anoynted by the holy Ghoſte, who was giuen to him withoute meaſure, aboue all other men.
M.
Thou wilte then ſay that Ieſus Chriſt is alſo named with that name, aſwell bycauſe of the ſame vinction, as bycauſe that all thoſe offices were enioyned to him by the father?
P.
It is euen ſo.
Of the office, of a Prophete of Ieſus Chriſt, and of the per fection of his doctrine.
M.
SHewe me nowe what eueryevery one of theſe offices importeth, and begin by his office of Prophete.
Peter.
As concerning hys office of Prophete, hée is not onelyonly a Prophete, as thoſe whiche in the Scriptures are called by that name, but of an other ſorte muche more excellent.
M.
What is the difference that thou there putteſt?Hebr. 1. …
P.
I finde there difference chiefly in two points.
M.
Whiche is the firſte?
Peter.
It is that God hathe not ſpoken in his Church in the perſon of Ieſus Chriſte onelyonly, in the manner that he hath heretofore ſpoken by his Prophets, in ſundry ſortes more couert and darke:Iohn. 1 c. 7. b. Math. 17. a. 2. Cor. 3. d but hath ſpoken by his owne Sonne, plainly and with an open face, and hathe ſhewed vntounto vsus by him ye doctrine of ſaluatiō, ſo fully and perfectly, that we may not attende any other perfection in thys worlde, as touching that pointe.
M.
Thy meaning is then, that ſeeing Ieſus Chriſt is come vppon earth, he hath brought the doctrine requiſite in his Churche, ſo perfecte, that no man may adde any thyng more therevnto, and that none ought frō that time foorth to loke for any more ample and perfecte reuelation and manifeſtation of the wil of God.
P.
Sainct Iohn doth witneſſe it vntounto vsus, when he ſaithe that no man euer ſawe God, but the ſōne which is in the boſom of the Father, hath declared him vntounto vsus. For this cauſe Ieſus Chriſte him ſelfe hath ſaide that he hath declared to his diſciples,Iohn. 1. c. Iohn. 15. c. all that whiche he hath hearde of his Father.
Of the povver and efficacie of the miniſterie of Ieſus Chriſt, and of that vvhichwhich he giueth to the miniſterie of others.
M.
WHiche is the other pointe that thou haſt yet to expounde concerning the difference whereof thou haſt made mention, touching the office of prophet of Ieſus Chriſt?
P.
It is that Ieſus Chriſt is not a Prophete, hauing none other power but to ſhew foorth the worde of God by mouth, as the other miniſters of the ſame do.2. Cor. 3. a But beſide that, he hathe the power to imprinte the ſame in theyr hartes by the vertue of his holy ſpirite, and to giuegive it vertue and efficacie in thē.
M.
Thy meaning is then that the other prophets and miniſters of the worde of God hauehave not that power.
P.
Not of them ſelues, but ſo farre foorth as Ieſus Chriſt doth worke in them and in their miniſterie, by the diuine power of his holy Spirite. And therefore, when he commanded his Apoſtles to go and preache the Goſpell, and did giuegive vntounto them power to pardon & retaine ſinnes by him, he foorthwith gaue vntounto them the holy Ghoſt brething vppon them in token of the ſame,Iohn. 20. … Act. 2. a 1. Cor. 3. b. and afterwarde did ſend him to them vppon the daye of Pentecoſt, after that he was aſcended into Heauen.
M.
I thinke that that whiche thou ſaiſt, is the cauſe why Sainct Paule ſayd, he that planteth and he that watereth, are nothing, but God whiche giueth the encreaſe.
P.
It is true. And for that cauſe in ſomuche as he is man, he hath planted and watered by his outwarde miniſterie, but in that that he is very God, he hath alſo power to giuegive the encreaſe, and doth dayly giuegive it by the miniſterie of his ſeruāts.
M.
In ſo doing, he doth there dayly the office of prophet.
P.
If he did not ſo, all the reſt, as well Prophetes as Apoſtles, and all the miniſters of the worde of God, ſhold trauel in déede in vaine.
M.
Doth he alſo the like in the adminiſtration of the Sacramentes?Math. 3. c. Luke. 3. d. Act. 1. a.
P.
Thou maiſt eaſily iudge by that which Saincte Iohn Baptiſte ſayde, that as for him, he baptiſed but with water, but that there ſhoulde be an other, to witte, Ieſus Chriſte, whiche ſhould baptiſe with the holy Ghoſte and with fire.
M.
It ſemeth to me that this paſſage whiche thou haſte euen nowe alledged, doth confirme all that whiche thou haſt alreadie ſpoken of the power of the miniſterie of Ieſus Chriſt.
P.
It is very certaine: For as he giueth vertue and efficacie to the Sacramentes, euen ſo dothe hée to the worde, and to the preachyng of the ſame, and in like ſorte he doth in the Sacramentes, as in the adminiſtration of the worde, for the reaſon is lyke.
Of the office of Kyng of Ieſus Chryſte.
M.
I Doe nowe well vnderſtande this poynt concerning the office of Prophete of Ieſus Chryſte: continue the others whyche alſo concerne his office.
Peter.
The ſeconde poynte is touchyng hys office royall.
Math.
What dothe it importe?
Peter.
That he is the true and eternall King of the people of GOD, whiche he hathe boughte with his bloud,Pſalm. 2. b Act. 20. f 1. Peter. 1. d and deliuered from the captiuitie and tyrannie of the diuell, to ſette them in full ſpirituall libertie, and to leade and gouerne them as a ſpirituall king, and to make them partaker wyth hym of hys heauenlye kingdome. Is thys the cauſe why he is called our Lorde?
P.
It is certaine that this name and title is proprely giuen vntounto him in reſpecte of the worke of the redēption,1. Pet. 2. b by ye which he hath woon vsus to himſelfe, and for the whiche cauſe, his people is called the woon people.
Of the office of Sacrificer of Ieſus Chryſt, and of the parts therof.
M.
LEtte vsus nowe come to the thirde point of the office of Ieſus Chriſt whiche is touching his office of Sacrificer.
P.
It is an office whiche dothe alſo comprehende thrée very excellent things the whiche Ieſus Chriſte hath fully accompliſhed in perfection.
M.
Whiche be they?
P.
To teache, to pray, and to offer ſacrifice.
Of the office to teache.
M.
THe auncient Préeſts of the lawe, had they all theſe offices?
P.
It appeareth that they had ye office to teach,Malach. 2. b by yt which is writen in Malachie. The lips of the Sacrificer do kepe knowledge, and men ſhall require the lawe at his mouth. For he is the Ambaſſador and meſſenger of the Lorde of hoſts.
M.
Touching thys pointe, Ieſus Chriſte hath very well diſcharged himſelfe, for he hath not ſpared to teach the people, yea in his owne perſon.
P.
No man may doubte thereof.
Of two moſt principall partes of the preeſtly office of Ieſus Chriſt.
M.
BVt it ſéemeth to me that this point is alredy comprehendid vnderunder the office of Prophet.Pſalm. 10. b Hebr. 5. b 7. c. Hebr. 5 a.
P.
It is true, and therefore he is called properly the Eternall préeſt after the order of Melchiſedech, bycauſe of the prayer and of the ſacrifice by which he hath bin interceſſor for vsus, and hath made our attonemente with the father.
M.
The auncient préeſts of the law had they alſo that charge to praye and to ſacrifice?
P.
The holy Ghoſte doth tell it vsus plainely in the Epiſtle to the Hebreus, not only that this office did appertaine to the anciente préeſts of the lawe, but it doth alſo declare vntounto vsus the cauſe why it was neceſſarie yt this office ſhould be aſſygned to Ieſus Chriſt.
M.
What is it then that is mente by it?
P.
That eueryevery préeſt was ordeyned to pray firſt for hys owne ſinnes, and then for thoſe of the people, and in like ſorte to ſacrifice, to the ende that God ſhould be reconciled vntounto him.
Hovv that none may be a perfecte ſacrificer but Ieſus Chriſt only.
M.
ANd if the préeſts of the lawe were ordeyned by God therevnto, what néed was there then that this office ſhould be aſſigned to Ieſus chriſt?
P.
The paſſage which I alledged to thée euen now, dothe giuegive plaine matter to the ſolution of thy queſtion, with that whiche we hauehave alredy handled heretofore to this purpoſe.
M.
How?
P.
For ſomuch as the préeſts of the lawe had néede to pray, not onelyonly for the ſinnes of the people, but alſo for theyr owne, the ſame maye giuegive thée to vnderſtande, that they could make no ſacrifice to God, which ſhould be ſufficiente to appeaſe his wrath towarde his people.
M.
Why ſo?
P.
I hauehave alredy ſhewed thée heretofore that there is no man that may do any worke which may be acceptable to him, if firſt the perſon whiche doth it, be not acceptable to him. Now ſinne, of hys nature, deſerueth the wrath of God, and not his louelove and fauour.
M.
Doeſt thou then meane, that bycauſe al men are ſinners, there are none which are agreable to him? and if their perſons be not agréeable to him, no more can their workes pleaſe him?
P.
No, ſo long as he doth conſider them in their owne nature, without his grace in Ieſus Chriſt, by whome only man is made agreable vntounto him.
For vvhat cauſe no ſacrifice nor any other vvorke of man vvhatſoeuer it be, may be able to make ſatiſfaction to God.
M.
IS there yet any other reaſon than yt which thou ſayſt?
P.
Euē as God is perfecte ſo is there no worke that can be pleſant vntounto him, except it be perfect.
M.
Doeſt thou then meane that there is no worke of man, be it neuer ſo perfecte, whiche is not imperfect in his ſighte?
P.
I hauehave ſufficiently ſhewed it them heretofore. Wherefore it followeth, that there is none that may fully ſatiſfie him.
M.
I hauehave very well vnderſtoode already that thou haſt ſayde, that there was no worke that mighte ſatiſfie him neyther in parte nor in all, but I do not yet well vnderſtand, what reaſon there is in it.
P.
And yet notwithſtanding I hauehave alredy declared it to thee.
M.
It is true, but I am not yet wel ſatiſfied. For if a debter cannot pay the whole ſumme that he oweth, and if he pay parte, is there not alwayes ſo much rebated and diminiſhed of the principall ſumme?
P.
Albeit that that whiche thou ſaiſt hath place among men, yet notwithſtanding, he that hath not ſatiſfied the whole ſumme, ſtandeth ſtill bound euen according to the contracts of men, for ſhe reſt which he oweth & is not cléerely diſcharged, vntill he hauehave paide all, vnleſſe that of fauour ye creditor wil acquite him, otherwiſe if he wil kepe him priſoner vntill he hauehave paide the laſt mayle, he maye as well do it for a little ſumme, as for a great, and for a parte as for the whole.
Mathevv.
I graunte the ſame. But in the meane time thou muſt confeſſe, that the debter is leſſe bound than before. Wherfore is it then that this hathe not as well pleaſe with God as with men, and that he doth not alwayes accoumpte that which is payed, and go in hande to rebate ſo muche as hath bin payde vntounto him?
P.
There be thrée pointes to conſider in the ſame.
M.
Which is the firſte?
P.
It is that he whiche is faultie in one pointe of the lawe, is faultie in the whole.
M.
And whiche is the ſecond?
P.
The impuritie of the works of man.
M.
And the thirde?
P.
The obligation by the which they are alredy of right by their nature boūd to god.
VVhy one only ſinne maketh a man guiltie of all the lavve and of damnation.
M.
I Do well vnderſtand thy meaning. For firſte, it ſéemeth to me by thy words, that it ſhould folow, that he who hath committed but one ſinne is as guiltie as he that hath committed many, or hath committed all.
P.
Saincte Iames, whoſe opinion I hauehave followed,Iames. 2. b ſaith not ſo.
M.
What ſaith he then?
P.
Who ſoeuer breaketh one pointe of the lawe, the ſame committeth high treaſon againſte God, from whence it followeth, that by the ſame he deſerueth eternall damnation, albeit he had committed but that one only.
M.
Howe vnderſtandeſt thou it?
P.
Séeing that God is an eternall Prince and king, eueryevery ſinne committed againſt his maieſtie, whiche is eternall, doth merite alſo eternall puniſhmente.
If thoſe vvhiche hauehave moſt ſinned ſhal be moſt puniſhed by Gods iudgemente.
M.
IF he then be alſo damned that ſhall hauehave committed few ſinnes, as well as he that ſhall hauehave committed many, it is then as good for a man to excéede as it were with the raines layde on his necke, as to refraine and abſtayne from many, from the whiche a man might kepe hym ſelfe.
P.
That followeth not.
M.
What reaſon can you alleadge to the contrary?Rom. 14. b. Luke. 12. f. Matth. 10. b. Luke. 10. b.
P.
It is, that albeit, there be eternall dā nation for all the reprobates, yet notwithſtanding, he that ſhall hauehave moſte ſinned, ſhal not faile to be moſt puniſhed, for ſo muche as it is written, eueryevery man ſhall receiue his hire according to hys works.
M.
Haſte thou none other paſſages of the Scriptures more euidente, to proue that whiche thou ſayeſt?
P.
Ieſus Chriſte him ſelfe doth ſaye to that ſame purpoſe, that the ſeruant which knoweth the will of his maſter, and doth it not, ſhalbe beaten with mo ſtripes, than he that hath not done it, being ignorante of it.
M.
This paſſage is very playne.
Pet.
Thou haſt alſo that which Ieſus Chriſt himſelf hath ſaid, that thoſe of Sodome & Gomorre ſhal be more ſoftly delt wt at ye day of iudgement, than theſe which ſhal hauehave caſt off the Goſpell from them.
Of the impuritie of mens vvorks, and hovv God iudgeth of them.
M.
I Do now vnderſtand this point wel, wherefore thou maiſt proceede to the other, which is concerning the impuritie of mens workes.
P.
That is, that ſéeing men are corrupted by ſinne, there cā procéede from them no worke whatſoeuer it be, hauehave it neuer ſo faire a ſhewe before men, whiche is not ſo foule as nothing may be more.
M.
It followeth then that they cā do no good work, and the beſt that they can do are all euill of their nature, if God will examine them according to the rule of his iuſtice and perfection.
P.
Thou ſaiſt very truth, wherefore ſo farre is it off frō being able to apeaſe Gods wrath, but yt they dayly prouoke ye ſame more & more, ſo lōg as he beholdeth them ſuch as they be of their nature, for god iudgeth not as mē do.
M.
What differēce is there then? Doth he not iudge that to be good which is good, and euil that which is euil?
P.
If he ſhould iudge otherwiſe, he ſhould not be iuſt nor good, but bycauſe he is a good & iuſt iudge, he iudgeth of mēs works as they ought to be iudged of in déede, and not as men, which do not iudge but acording to the outward apparance.
M.
What is the cauſe thereof?
Pe.
There be two. The firſt is that they cannot knowe and found the harts as God can. The other is alſo bycauſe that they be ſo blind in theyr owne workes:1. Samu. 16. b. Ieremi. 17. b. Act. 1. d. Pſalm. 7. c. 1. Chro. 28. b wherefore they cannot ſée in them that whiche God ſéeth in them, bycauſe they do not conſider their naturall corruption as they oughte to do, neyther do they know it as it is requiſite.
Of the obligation vvherby mā is bound to God, and for vvhat cauſe he cannot make recompence by the good vvorks vvhichwhich he doth, for the euill vvorks vvhichwhich he hath committed.
M.
COme nowe to the third pointe, which is concerning mans obligation towardes God.
P.
Euen as men are bounde not to do that which God forbiddeth, euē ſo be they boūd to do that which he commaundeth them.
M.
What followeth of that?
P.
For ſomuche as there is double obligation, the one cannot aboliſh the other. For if I do one parte of that which God commandeth me, I remaine alwayes yet bounde for that which is yet to do.
M.
But in the meane time the ſame is alredy done, and in that reſpecte thou haſt alredy ſatiſfied for that parte.
P.
Albeit that my harte were ſo perfecte that there were nothing in it to be blamed before God, that notwithſtanding, it coulde not ſerue me for ſatiſfaction, for bycauſe I remaine a debter, ſéeing that I oughte alredy yt which I hauehave payed.
M.
I graunt thée that.
P.
Now if the good works done may not ſatiſfie for thoſe which be vndon, how ſhal they ſatiſfie for the euill works which I ſhal hauehave done againſt ye expreſſe cōmandement of God?
M.
I hauehave no more to replie. For I ſée well that I cannot recompence an euill worke with a good: and that for two cauſes: The firſte, bicauſe that I can not do any which is verily good: The other, bycauſe I owe the good whiche I ſhoulde doe, and yet I am ſtill guiltie for the euill whiche I hauehave committed.Luke. 17. c.
P.
And therfore Ieſus Chriſt hath ſayd: When you ſhall hauehave done al that whiche is commaunded you, ſay ye: We are vnprofitable ſeruantes, we hauehave done that whiche we ought to do.
For what cauſe there is nothyng but the only ſacrifice of Ieſus Chriſt, which may ſatiſfie at the iudgement of God.
M
I Do nowe knowe more manifeſtly what thou wilte conclude by thys whole diſcourſe, and by that whiche thou haſt alreadie ſayde concerning this purpoſe, that there is none but Ieſus Chriſt which may do ſacrifice, or any worke acceptable vntounto God.
P.
If that mē mought doe it of themſelues, he then ſhould hauehave ben giuen to vsus in vaine by the Father, to doe that whiche an other mought hauehave done, beſide him.Galath. 2. d. For as Saincte Paule ſayeth, he ſhould hauehave died in vayn, if we mought hauehave ben iuſtified by the workes of the lawe.
M.
Thou wilte then ſaye in effecte, that there is none other true and perfecte ſacrificer, which may offer vntounto God perfecte ſacrifice to make an agréement betwene him & mankynde, but Ieſus Chryſt only: forſomuch as he is perfect and without ſin?Note.
P.
Beſide this reaſon, thou haſte yet to note, that which we hauehave alreadie heretofore ſaid: that euen as the paine due to our ſinnes is infinite, euen ſo the ſacrifice of Ieſus Chriſte, is of merite and vertue infinite.
Math.
And what is the cauſe therof?
P.
It is not only bicauſe he is without ſynne, and without ſpotte, as wée hauehave alreadie hearde, but alſo bycauſe hee is the true and naturall Sonne of God, and that his humane nature is ioyned to his diuine nature, which is infinite, of the which ye humane nature taketh his vertue.
Ma.
If this diuine nature were not ioyned with hys humane nature, coulde it not giuegive lyfe of it ſelf, except it tooke it of the diuine nature?
Peter.
Thou haſte alreadie hearde howe that his diuine nature is the fountaine: And therfore Ieſus Chryſte hath ſayde:Iohn. 6. g. The fleſhe profiteth nothyng: to wit, if it be conſidered as ſeparate from hys diuyne nature, and from hys holye Spirite, but it is the Spirite whiche gyueth lyfe.
M.
What meaneth hee by that ſpirit giuyng life?Colloſſ. 2. b 2. Cor. 5. b
Pe.
It is ye God dwelling in Ieſus Chryſte corporally as S. Paule ſayeth, to witte, really, and in déede, reconciling the worlde to himſelfe.
Of the perfecte obedience of Ieſus Chriſte, vvhiche maketh his office ſo perfecte.
M.
WHiche is the principall cauſe that maketh thys Sacrifice of Ieſus Chryſte ſo perfecte, in ſuche ſorte as it hathe power to reconcile vsus vntounto God, and to ſatiſfie fully for vsus at his iudgement?
Pe.
The perfect obedience whiche he yelded to God his Father in the ſame, the whiche is muche more greate and infinite,Phil. 2.… than the rebellion and tranſgreſſion: in recompence wherof, he hath yelded to GOD ſo perfecte an obedience.
Math.
When was it that he made this ſacrifice, whereby hée hathe yelded ſuche obedience vntounto God his father?
Peter.
When by the Eternall Spirite he offered himſelfe vppon the trée of the Croſſe, in the whyche hée hathe borne the curſſe and iudgement of God, which we had deſerued by oure ſinnes,Hebr. 9. d. Galath. 3. b. Ieremi. 17. a. Galath. 3. c. and he hath turned that curſſe to vsus into a bleſſing, bicauſe it is the ſéede of Abraham, by whome GOD hathe promiſed bleſſing to all the nations of the earth.
M.
Is it then the cauſe why we confeſſe that he hath ſuffered vnderunder Ponce Pylate, and that he was crucified, dead, and buryed?
P.
It is euen the ſame.
Of the office of interceſſor, and of Aduocate of Ieſus Chryſt, and of the vertue of the ſame.
M.
ANd when he offered vp this Sacrifice, did he alſo then the office of interceſſor, praying the father for vsus?
P.
The one of the workes is not without the other. For he became not pledge and ſuretie for vsus, but forthwith he was alſo oure aduocate, and did fully handle our cauſe, to obtaine for vsus pardon of our ſinnes of his father, whereof he had no néede for himſelfe. And therfore he hathe demaunded that pardon for vsus, the whiche is not only graunted vsus, but alſo his iuſtice, his innocencie, his obedience and ſatiſfactiō are accompted ours, as though they were ours, and as though they procéeded frō vsus.Rom. 8. …
M.
Doth he at this preſent that office of mediator and aduocate?
P.
Thinke not that he hath done it only for one time, but thou oughteſt to vnderſtād, that he maketh interceſſion withoute ceaſe for vsus.
M.
That notwithſtanding he was ſacrifiſed but once, and can be no more, euen as he coulde but once dye.
P.
It followeth not therefore, but that the vertue of his ſacrifice which he hath once offered for vsus, and alſo his prayer which he made in the ſame, be ſuch, conſidering they be infinite, that they do extend from the one end euen to the other ende of the worlde,Hebr. 13. b. and from the beginning euen to the ende of the ſame. For Ieſus is before yeſterday and to day, and for euer.
M.
If Ieſus Chriſt do make inceſſantly interceſſion for vsus, in ſuch ſorte as thou ſayſt, it is then requiſite that he be perpetually in Heauen before the Father, not onelyonly in hys diuine nature, but alſo in his humane nature, in the whiche he hath ſatiſfied for vsus, and for whoſe cauſe he is our interceſſor, mediatoure and aduocate.
P.
If he were not riſen againe and aſcended into Heauen, we mighte not onelyonly not hold him for our mediator and aduocate, but alſo we mought not accompt him for oure lorde and oure king.
M.
For what cauſe?
P.
For that that he ſhoulde not hauehave ben victorious of our enimies, whiche are the world, the fleſhe, ſinne, death, the diuell, and hell, and ſhoulde not hauehave deliuered vsus, but ſhoulde himſelfe hauehave ben vāquiſhed by them.
M.
We are then aſſured of this victorie wherof thou ſpeakeſt, by the reſurrection and aſcention of Ieſus Chriſt.
P.
We ar not only aſſured, but alſo ye victorie is the frute which commeth vntounto vsus by that reſurrection and aſcention, as alſo the perpetuall interceſſion by the whiche wee are aſſured, that we hauehave the ſonne of God in Heauen for our interceſſor and aduocate.
Of the two commings of Ieſus Chriſt.
M.
HAueHave we yet any other pointes to cōſider vponupon the work of redemption done by Ieſus Chriſt?
Pet.
We hauehave alſo therin to cōſider the two commings of him.
M.
Which is the firſte?
P.
It is this ſame whereof we nowe ſpeake, in the which he toke our fleſh to accompliſh in the ſame all the workes whereof wée hauehave ſpoken vntill this preſente.
Math.
Whyche is the ſeconde?
Peter.
That wherein he ſhall come, not in the baſeneſſe and infirmitie of the fleſhe to ſuffer for vsus as he did in his firſte comming: but in glorie and maieſtie, to glorifye with him all thoſe whiche thorough ſaith ſhal hauehave receyued him for their ſauiour and redemer, when he was ſet forth vntounto them by the Goſpell: & condemne as iudge of the liuing and of the deade, all theſe whiche woulde not hauehave receyued him, & acknowledge him for ſuch an one, and to make al his enimies his footſtoole.