¶ Of the first.

THE Lawe in this place setteth bee­fore vs, the two cheefest commaunde­ments: the first of the louing of God: the other of louing our neighbour. And in what manner God is to be loued, it expoundeth say­ing: Thou shalt loue the Lord thy God, with all thy heart, with all thy soule, and with al thy minde: In what manner also thy Neighbour is to bee loued, it by and by addeth: Thou shalt loue thy neighbour (As thy selfe.)

But what is it to loue God, with all thy hart, with all thy soule, and with all thy minde? This word of (LOVE) comprehēdeth three things.Ignoti nulla cupido. Firste, it comprehendeth a knowledge of the thing that is to be loued: for of a thing vnknow­en there is no desire. Moreouer it comprehen­deth all the affections and motions of the hart, which do accompany pure loue. Thirdly, it com­prehendeth all workes whiche are required to this loue. Therefore the lawe of God ioyneth these three together, when it saith: Thou shalt loue the Lord thy God with all thy heart, with all thy soule, and with all thy minde: so that there be in the heart, that is to say, in the vn­derstanding of man, a cleere light and know­ledge of GOD. Whome (he assuredly perswa­deth him selfe) to bee the moste beste, and moste excellente, namely the Fountaine of all goodnesse.

[Page 14]Moreouer, VVith all thy soule, that is, all the affections, motions, and desires of the heart, shoulde tende to this end: that thou maiest loue God, cleaue vnto him, & place in him the sound­nesse of thy loue, whereby thou mayest keepe him moste sure in thy heart, and, for euer inioy him.

LASTLY: thou shouldest loue him, VVith all thy minde, or, with all thy strength: so that thou shouldest conuert all thy cogitations, inde­uours, and studies, to set forwarde, and defend whatsoeuer thinges doe appertaine vnto God, and to fight against those thinges, whiche are contrary vnto GOD, namely, by resisting the Deuill, Sinne, and all their troupe, and garrison.

And so we see here, in what manner the three cheefe naturall powers, or abilities, ingrafted into the soule of man, namely, REASON, APPETITE, and or Zeale. ANGER doe shewe foorth thier strengthes. For, REASON in­quireth for the cheefest good (that is to say.) GOD: APPETITE, desireth that same principall good, and by loue ioyneth it selfe vnto it. ANGER (or Zeale) is kindled to vpholde, and defende that principallest good, GOD, and enemy like fighteth against the Deuill, sinne, and the occasions thereof, and all other things what soeuer are contrary vnto God.

MOREOVER, when thou hearest, that thou art commaunded, to loue God, with all thy heart, with all thy soule, and with all thy minde: [Page 15] heere thou must consider that God doth require a loue, PVRE, and PERFECT, ETER­NALL, and SPIRITVALL, so, that thy loue should bee, pure, without spotte: perfecte, with out all faulte: eternall, without all inter­mission: and spirituall, without all affection, and leuen of fleshly concupiscence.

THE OTHER great Commaundement is this. (Thou shalt loue thy Neighbour, as thy selfe.) Heere God appointeth the rule of the loue of our neighbour, to bee, the loue of our owne selfe. But, that this may be the rightlyer vn­derstanded, two thinges doe come to bee consi­dered. FIRST, we must discerne betweene two manners, after which man loueth himselfe: for, of these two, the one is dampnable, and vnlawfull, the other is accompted good, and lawfull. Furthermore, wee must discerne al­so, betweene the person of man, and that cor­ruption whiche sticketh in man. Man is some­time affected towardes him selfe, with a blinde, vnwise, and hurtfull loue, springing from the corrupte and depraued nature, (that is to say) from the fountaine of sinne, which by our sinne of heritage dwelleth in vs. This loue shall not be the rule of the loue of thy neighbour: for, to loue him after this maner, were plainly before God to hate thy neighbour.

There is besides this, a nother manner of louing him selfe, and the same is lawfull, and graunted, whiche springeth from the holie Ghoste, and faith in IESVS CHRISTE: [Page 16] when a man directeth all his counsailes to that end, that he may doe those things which are ac­ceptable vnto God and healthsome to himselfe. This loue beeing lawfull, and lawdable, shalbe the rule, of the loue, wherewith we should loue our neighbour: so that from the very heart we should reioyce with him, ouer all those things, which may redounde, to his profit, and saluati­on, by godly desires wishing him, all goodnesse, and, by faithfull counsailes, labour, goods, and prayers, setting him forwarde: and on the o­ther parte, by turning away studiously with all the minde, and heart, what soeuer, either to his life, or soule: or, (to be short) either to his goods or fame: may be hurtful. In another Iohn. 13. & 15. place, our Lord and Sauiour Iesus Christe, setteth bee­fore vs his owne example, in place of a rule to be followed: Loue ye (saith he) one another, euen as I haue loued you: And therfore Christ calleth this, (A newe Commaundement.) Whereby he would teach vs, that we should helpe our neighbour, if necessitie require, euen with the peril of our life: not hauing so great regarde of our owne com­modities, as of the health, & profit of our neigh­bour. In what manner Christe hath loued vs, Paule sheweth in the 5. Chap. to the Romaines: as heereafter, in the thirde Doctrine, shalbe saide more at large.

The second thing, which I gaue warning of, to be considered, in this chiefe commaundement of the loue of our neighbour, is, The difference betweene the person of the man, and that corruption [Page 17] which cleaueth vnto him. The corrupt and wic­ked man, (as much as appertaineth to his cor­ruption, and wickednesse it selfe) it is lawfull to hate: but, as much as appertayneth to the per­son, as farre foorth as it is man, partaker of hu­mane nature with vs, the same is to be loued: so, that what we hate in him, namely sinne, and corruption it selfe, that wee should reprehende: and againe, we should loue in him, that whiche deserueth loue, that is, y^t beeing man, he might be conserued, as Augustine teacheth. Let these things suffise touching the first member, which I admonish in the beginning to be obserued con­cerning the law.

Of the second.

ANother thinge which I propounded, was touching the errours, which false teachers sowe abrode, aboute the doc­trine of the lawe. Of these, there be foure sortes. In the first order are they, whiche flatly reiect the lawe, and vtterly deny it, to be taught in Christian Churches. In the seconde are they, which in deede retaine the Lawe: but they teache, that man is able through his owne power to satisfye the law. Next vnto these are they, which affirme, that man is not able to ful­fill the whole lawe: but yet some parte thereof. They occupy the fourth rome, which say, that e­uery religion hath her law, which is sufficient to saluation, to him that fulfilleth it.

[Page 18]Theese foure errours, through their poyso­ned contagion, are very mischieuous: neither are they staied vpon any other foundation, then vpon the deceiptes, and lyinge subtilties of the Diuell, which stirreth vp men, to seduce one another, from the puritye of the true Doctrine of the Lawe and the Gospell. I will therfore re­fute these erroures one by one, in the same order as they were beefore, of mee rehearsed.

THE ANTINOMIANS which flatlye reiecte the Lawe, and denye it to bee taught in the congregations of Christians, are scant wor­thy, that their opinion should bee refuted with many wordes, as agaynst whom not only, true reason of man: but also CHRIST himselfe, and his Apostles, and as many as haue beene faythfull teachers in the Church of Christ, doe resist. The Argumentes wherwith they vphold their opinion, are these.

Christians (say they) haue nothing to do with Argument 1 Moses: Therfore, neither are they subiect to his Lawe.

Argument 2 Item: Christians are made free by Christe: Therfore: Christe commaunded the Gospell to bee preached to all creatures, of preachinge the lawe hee commaunded nothing at all. Lastly: The holy Ghoste (say they) is the teacher of Christians: what vse then shall there bee of the law, amongest them? With these, and other like reasons, they suppose themselues to proue, that the Law is neither to bee reteyned, nor taught in the congregation of Christians.

[Page 19]But a man may first demaund of these men: Doth it beecome Christians, to loue GOD, and their neighbour? I beleeue, there is none so pos­sessed of the Diuell, that hee dare denye this.

Seeinge then that Christians must loue GOD and their Neighbour, why shall it not bee also lawfull for them to knowe, in what sorte they ought to perfourme the same? For, what thing shall the woorke of loue bee, vnlesse it bee di­rected by some certayne manner? But, foras­much as the Lawe of God, (that is to say, the tenne Commaundements) doth teach vs both: namely, that wee should loue GOD, and our Neighbour, and also, in what manner the same should bee doone of vs: what is hee that seeth not these men manifestlye to erre, which would abolishe the Lawe of God, and forbidde that it should not sounde in the Christian congrega­tions.

1. Where as they obiect, and say: ‘Christians haue nothing to doo with Moses,’ that is true, as farre as apperteyneth to the ceremoni [...]all, and forensicall lawes of Moses, the sacrifices, Circumcision, and such like outward ceremonies, which ought to endure vntill the comminge of Christe onely, and afterwarde to cease: but it is not true, as touchinge the lawe of GOD, that is to say, the Decalogus, which was giuen vnto man in his first creation, and afterwarde repeated, and written in two tables of Stone, that the remembraunce therof might bee perpetuall.

[Page 20]I will ceasse heere to speake, howe that Christe him selfe bothe taught the lawe and expounded it at large: as did also the holy Prophets, and their successors.

2 But, that which the Antinomians affirme in the second place: Christians not to bee vnder the lawe but vnder Grace: I graunt this also, so that it be rightly vnderstoode, as Saint Paule himselfe expoundeth it: Christians are not vnder the Lawe: that is to say, they which beleeue in IESVS CHRIST are not vnder the condemnatory sentence of the law, because there is no condem­nation to them which are ingraffed into Iesus Christ, Rom. 8. But the Christian hath neede of the Doctrine of the lawe, whiche must bee the rule of his life; shewing him what doth please God, and what is contrary to his godly will.

Furthermore, where they say: ‘Christians are made free:’ Therfore, They are not vnder the Lawe.

To that, I answere thus: True it is, Chri­stians are made free, from the Condemnation of the Lawe, from sinne, and hell: but not so, that in the meane season, it may be lawfull for them to doe what they list: they are for this cause made free, that they should serue God alone, loue him, and their neighbour asmuche as lyeth in their whole powers, as the Lawe exhorteth, and teacheth.

If moreouer they go forwarde to say: Christe gaue commaundement touching the preaching of the Gospel to euery creature: but, touching the Law [Page 21] he commaunded nothing at all: I answere, Christ commaunded forgiuenesse of sinnes to be prea­ched, but what is sinne, but transgression of the lawe? Now then, If Christians haue no lawe, then it must needs be, that they neither haue a­ny sinne. Beside this, Christe himselfe, and the Apostles doe exhorte all Christians, to bringe foorth frutes of repentance, (that is to say) good works, according to the lawe of God.

The laste argument of the Antinomians is such: The holie Ghost (say they) teacheth Christi­ans: Therfore, They neede not the lawe:

O, how foolishe, and friuolous an argument is this? They should rather haue cōcluded thus: The holie Ghoste teacheth Christians, Therefore we neede teachers, and the worde, namely The Lawe, and The Gospell. For, the holie Ghoste, doth then teache, and mooue the heart of man, when the word is receiued by y^e eares, in which word the Holie Ghoste will be of force, in those which heare it, and by faith imbrace the same.

We see then, how, not onely folishly, but wic­kedly they doe, whiche dare snatch away from vs the lawe of GOD, and throwe it out of the Christian congregations, and affirme, that the same is not to be taught. Leauing therefore, the contagions mischeefe of this errour, let vs giue thanks vnto God, for communicating vnto vs his Holie Lawe, and let vs further beseech him, that he would giue vnto vs his holie spirite, by the which, many thinges acceptable, and plea­sing vnto him, may be doone of vs. For if the [Page 22] Diuell had obteined this victory of vs, that hee had spoyled vs of the lawe of GOD, as hee had successe therin, in Paradise: what should let, y^t hee should not againe, make vs giltie of death and eternall dampnation? For, hee which lear­neth not to acknowledge his sinnes, by the Law, the same, doubtlesse, knoweth not how to em­brace, grace by the Gospell. Hee which can not esteeme his sickenesse, or the greeuousnesse of his disease: the same, must of necessitye haue a negligente care, of seekinge foorth a holsome medicine.

IN THE SECOND ORDER of those which erre about the doctrine of the lawe; are they, which, in deede, doo reteyne the lawe, and doo rightlye affirme, that it is to bee taught in the Churches of Christians, but this they false­ly affirme, That whosoeuer will, may by his owne power, and minde fulfill the Law: & by this meanes attaine righteousnesse beefore GOD, and merite eternall life. The falsenesse of this opinion, I will in such wise shewe by manifest demonstrati­ons, that euery one may easily perceyue, that no man amongest all men (the onely man Iesu Christe excepted) is able to fulfill the Lawe of GOD.

The Condition of humane nature in all men yeeldeth vnto vs, the first argument of this our asseueration. The same is such, that all men e­uen frō the very natiuity, are vnpure, vncleane, and thrall vnto sinne. Forasmuch then, as it is euident, that from a rotten, and stinking foun­tayne, [Page 23] no water can bee drawne, but rotten, and stinking: it is manifest that man beeing vnpure and defiled with sin, cannot yeeld pure, syncere, and vndefiled obedience, vnto GOD. There­fore Salomon sayth Eccle. Cap. 7. There is not a man righteous vpon the earth, which dooth good, and sinneth not.

And Iob. Chap. 14. VVho can make that cleane, which commeth of an vncleane seede? truely no mortall man can bring this to passe. For wee do all draw our beginning, from a sinfull lumpe, and an vncleane roote: and is it possible that the fruicte should bee better, than the Tree it selfe? therfore, this demonstration of the proofe stan­deth sure.

The second argument wherby it is conuinced, that no man can fulfill the lawe of GOD, is ta­ken of the vniuersall experience of man. For, there is no man found in the vniuersall worlde, who (askinge his owne heart, and examining his owne conscience,) shall not straighte waye finde himselfe to bee farre of from that perfecti­on, which the Lawe requireth.

[Page 24]Who perceiueth not him selfe, to haue doone of­tentimes things not to be doone, and againe, to haue left vndoone, things to be doone? And al­beit some dare boaste much of fulfilling the law, doone by themselues, or by others: yet notwith­standing the iudgement of their owne heartes, is against them selues, whiche although it lye hid from the sight of men, yet it is euident, and lyeth open vnto God, which seeth, weyeth, and tryeth, all the cogitations, and affections of the heart of man.

The third argument, whereby it is proued, that no mortall man can fulfill the lawe of God, is required, Of the iuste Iudgement of God, who condemneth onely the giltie, and the transgres­sors of his diuine lawe, and commaundements. Forasmuche then, as no man is free, from the iudgement of God, and punishmentes, namely, sicknesses, aduersities, and at the laste death it selfe: which do all fal in, by reason of sinne: (that is to say) for transgression of the law of God: who doth not heereby easily perceiue, and with­out doubt concludeth, that al men are giltie, and transgressours of the law of God, so that by the workes of the Law they can attaine no righte­ousnesse?

The fourth argument is taken, Of the con­trarietie of the Lawe, and the nature of man. For, the lawe is Spirituall, but the nature of man is Carnal, which thing Paul proueth Rom. 7. where he saith: VVe knowe that the lawe is spirituall, but I am carnall solde vnder sinne: that is to say, I am [Page 25] so subiect vnto Sinne, that I am neuer so free from it, that I may fulfill the spirituall lawe of God: but I giue thankes vnto God, by IESVS CHRIST, which for my sake hath aboun­dauntly perfourmed all that, which I my selfe coulde not perfourme. This argumente Paule handleth at large, in the Chapter euen now ci­ted of vs.

The first argument wherby it is prooued, that no mortall man can fulfill the lawe of God, The voyce of GOD himselfe doth offer vs, in Moses, the Psalmes, and the Prophetes, and so foorth in the whole Euangelicall, and Apostolical Scrip­ture.

Genes. 6. GOD saw, that the mallice of man was greate vpon the earth, and all the thoughtes of his hearte were alwayes bente vnto euill.

Iob. 9. I know for a truth, that it is so, that manne shall not bee iustified in the sighte of GOD, if hee would contende with him, hee shall not bee able to aunswere him one for a thousande. And a litle af­ter Iobe sayth of himselfe, If I would iustifie my selfe, my mouth will condempne mee.

Psalm. 14. They are beecome corrupt, Verse. 2. and abho­minable in their dooings, there is none which doth good, no, not one.

The Lorde looked downe from Heauen vpon the children of men, that hee might see if any did vnderstand, and inquire after GOD.

They haue all gone out of the way, they are alto­geather become vnprofitable, there is not one that dooth good, no, not one.

[Page 26] Psalm. 130. If thou, Lorde, shalte marke our iniqui­ties, (O LORDE) who, may abide it? For this cause Dauid, in the 143. Psalme, prayeth on this man­ner: Enter not into Iudgement with thy seruaunt O LORDE, for none lyuinge shalbee found righte­ous in thy sight.

Poruerb. 20. VVho can say my heart is cleane, I am cleare from sinne?

Esaye. 64. VVee are beecome vncleane all the sorte of vs, and our righteousnesse is as a steyned Cloath: VVee haue all fallen awaye as a leafe, and our iniquities haue, as the winde, snatched vs a­way.

CHRISTE in the thirde of Iohn sayth: That which is borne of the fleshe, is flesh.

Paule. Rom. 3. VVee haue shewed (causes beeing rendred) that both Iewes, and Greekes are all vnder sinne.

Ephe. 2. VVee are by nature the Children of wrath.

Out of theese now recyted, and many o­ther testimonies of the Scripture, it is many­festlye conuinced: That no mortall man can fulfill the Law of GOD.

The sixte Argument of this our asseuerati­on is set downe by Paule, to the Galathians. Chap. 2. In these woordes: If righteousnesse come by the Law: then CHRIST dyed in vayne. For, Christe came into the worlde, to fulfill the Lawe, which was impossible for all menne in the whole world to perfourme: But as many [Page 27] as beeleeue in him, to them shalbee imputed the righteousnesse of the Lawe, which, Christ, in his owne person, hath doone, and obtey­ned.

Thus I haue prooued, by sixe moste firme, and euident Argumentes, the opinion of the Papistes to bee false, who, in teachinge, writing, and declayming, dare affirme, against their owne conscience, that, man is able to ful­fill the lawe of God, and so, by woorkes, to bee reputed righteous in the sight of GOD.

AMONGEST THOSE, which teache not rightly of the Lawe, they are to bee placed in the thirde roome, which doo graunte, that man can not in parte satisfie the Lawe of God: yet notwithstandinge hee may in many thinges perfourme obedyence to the Lawe. And ther­fore (say they) by how much, the more stoare of good woorkes bee doone accordinge to the Lawe, by so much the greater shalbee mannes righteousnesse by the Lawe, and that which lacketh, is to bee borrowed by Prayer, of Christe.

This opinion, although it sticke in manye, chiefely in politique menne, it is, notwithstan­ding, false, and contumelious agaynst the sonne of God, our Lorde IESVS CHRISTE, who alone taketh away the sinnes of the world, and iustifyeth those which beeleeue in him.

And, that this opinion also, was not the leaste cause of the castinge awaye the Iewes, Paule teacheth Rom. 10.

[Page 28] They (sayth hee) beeinge ignoraunt of GOD his rightuousnesse, and seeking to establish their owne righteousnesse: haue not been obedient to the righ­teousnesse of GOD: for CHRIST is the ende of the Lawe, to iustifie all that beeleeue: (that is to say) whosoeuer beleeueth, hath that thinge which the Lawe requireth: namely, Righteousnesse, which Christe imputeth to the beleeuer. Like­wise, Phillip. 3. Paule geueth a difference, bee­tweene the righteousnesse of the Gospell, and the righteousnesse of the Law. The Righteous­nesse of the Gospell, as the faythfull do obteyne: but the Righteousnesse of the Lawe, none can at­teyne by his owne woorkes, Christe onely ex­cepted.

Besides this, no man can beginne any good woorke according vnto the Lawe, wherby hee may bee able to stande sure beefore the Iudge­ment seate of GOD: beefore hee be made righ­teous, through fayth in CHRIST. For, (as Paule witnesseth in an other place,) It is impossi­ble to please God without fayth. Hebr. 11. Some woorcks (in deede) may bee doone, which amonge men haue a shewe of goodnesse, and which are also profitable for the life, and conuersation of man, in this world: but, that rightuousnesse should bee atteyned vnto by them, it is impossible: for, hee which offendeth agaynst one Commaun­dement, hee is made giltye of all, sayth Iames:

Iacob. 2.Neyther can any thinge please God, which is doone of him, which is not a member of Christ, and made righteous by the obedience of him.

[Page 29]For, as by the disobedience of onely Adam, wee are all made gilty of damnation: so all wee, as many as beleeue in Iesus Christ, are made righ­teous, by the onely obedience of him. It is e­uident therfore, that they doe erre, which wilbee made righteous, partly, by their owne woorkes and partely, by the merite of Christe, so, that by how much the more, a man doth abounde with good workes: hee may by so mutch the more boaste himselfe, to bringe of his owne, and to seeke at Christe, the reside we which are wanting.

THOSE VVHOM I haue named in the in the fourth place, to erre about the doctrine of the Lawe, haue spronge from the Schoole of Mahomet. Mahomet, (to the ende, that he might the rather keepe his disciples and vnderlings addicted to his diuelishe subtilties:) did teache,Matth, 22. that euerye man was saued by the keepinge of that law, to which hee was a subiect: That is, If the Iewe did keepe his Ceremonies, and Circumcsiion: hee should by that his obedience, merite saluation. And if the Turcke, or Maho­metist: (sayth hee) dooth keepe his law, by the same reason, hee also shalbe saued. So in like case, the Christian, obteyneth saluation, by the Law of the Gospell. Some politique men there bee, which are full stuffed with this wicked opinion, which neither rightlye consider the heauye weighte of sinne, nor the benefites of CHRIST.

Agaynst all these, which in this manner, doe [Page 30] seeke saluation, by their Lawe, to which they bee subiecte, in what place so euer they leade their lyues, I set theese playne woordes of the vnmooueable veritie. Iohn 3. Hee which beelee­ueth in the sonne, hath eternall lyfe: but hee which beeleeueth not in the sonne shall not see lyfe, but the wrath of GOD abydeth vpon him.

Of the thirde.

THE THIRDE THINGE follo­weth which I propounded concer­ninge the Lawe: namely: to what ende, the lawe auayleth, and what y^e true vse therof is: amonge menne chiefly in the Christian congregation? Wee haue hearde beefore, what the lawe requireth, and, that none is able to fulfill: It is therfore, third­ly demaunded, what the vse thereof is? seeinge no man can fulfil it, nor any man, by the works therof, can obteyne righteousnesse in the sight of GOD.

The vse of the Law is of three sortes: name­ly, Externall, Internall, and Spirituall.

Of the Externall (or outward) vse of the Lawe.

[Page 31] THE EXTERNAL, (or outward) VSE of the Law, is, by discipline to go­uerne y^e people, that in outward honesti of manners, they might liue quietly, according to the Law, and that they should not commit any heynous wickednes, openly, which is forbidden in the law of God. Here, Parents, Magistrates, Maysters, and Tutors, yea, and the Ministers of the woorde of GOD also, must dillygently take heede, that such as bee committed to their charge, doo liue, in outwarde honestye of life, soundly, and shamefastly. For, the law of GOD is therfore called, MORAL, bycause it is a cer­taine common rule, according vnto which euery manne should direct, and frame his manners.

FIRST OF AL, this externall discipline of the Law, is commaunded vnto parents, that with the same they may instruct their children, and keepe them, vnder outwarde honestye of manners. And, that they may the more easi­ly bringe that thinge to passe, let them vse, doc­trine, examples, quyet, and also seuere admo­nitions, yea, and moreouer (if the matter so re­quire) the rodde: which thinge whosoeuer shall not doo, let them looke for the iuste plagues of God, as despisers of the most seuere commaun­dementes of GOD, which hath commaun­ded Parentes, that they shoulde, (accordinge vnto the leuell of the Decalogus,) godlily, and honestly bring vp, and instruct their Children.

First, let them vse doctrine, that is so say, let thē accustome their children (so sone as they can [Page 32] speake, and vse reason) to learne thorowly, and with a memorable minde to recite morning, and eueninge all the partes of the Christian instruc­tion.

Moreouer they themselues should walke be­fore their children, with their owne example of an honest led lyfe, so that the life of the parents may bee aunsweareable to the doctrine which they taught, which life, the Children might afterwardes follow. For, they which laboure with woords onely in the education of children, doo seeme, (in my iudgement) to doo very foo­lishlye, and I can not tell, whether I may call this a teachinge, or rather a hindering of them. For that thinge which by teachinge, by their woord, they buylde vp: the same through euill lyuinge; by their deedes, they pull downe. And what a sincke of myschiefes doo followe hereof, as well in the ecclesiasticall, as in the politicall estate, who is it, which seeth not, and hath dai­lye experience. Besides this, parentes should somtime, vse gentiller woordes vnto their Chil­dren, that by them, as by entisementes, their mindes might the more easely, bee allured, and stirred vp to the dueties of vertue.

But if the children will not obey the fatherly admonitions, here the parentes must prouoke them with more seuere speach, & countenaunce, and with wisedome, and grauitye forewarne them, what punishments for their disobedience, they shall at the length susteyne.

Fiftlye, when as the parentes, can (neyther [Page 33] by gentle, or sharpe admonitions) profitte any thing at all, and that no hope of amendment of manners is seene in the Children: here at the length as the last meane of the fatherly reme­dy, the rod is to bee added. With the same they shall correcte them, when they accustome them­selues to swearing, lying, theeuing, filthy, or, by any wayes, vnhonest talkinge. For Syrach sayth Chap. 30. Hee that loueth his Childe, doth often mooue the rodde toward him: that in the last dayes of his life hee may reioyce. And Salom. Pro. 23. VVithholde not discipline from the childe: for if thou strikest him with the rodde, hee shall not die: strike him with the rod, and thou shalt delyuer his soule from Hell.

They which doo ouermuch cocker their chil­dren, and winckinge at euery of their faultes, do suffer them to liue as they list: are to bee estee­med the authors of their destruction. Pontanus sheweth, that a certayne wanton beeing spilled, through to much licentiousnes graunted by the Mother, at the length (beeing of ripe age) was, (for a heynous offence committed) adiudged to dye: when hee was brought by the tormentor to the place of punishmente, hee, with a lowde voyce, mournefully vttered these woordes: Thinke not (O ye beeholders) this tormentor to haue brought me to this so infamous a kinde of punishment, but rather mine owne Mother. It standeth Parentes therfore greatly vpon, to accustome their Children, to direct the course of their life, according to the leuell of the Decalogus. [Page 34] By this meanes they shall make a way of more easy instruction for those, to whose fidelitye, and discipline, they shall afterward committe their children.

This outwarde discipline of Moses lawe, is likewise committed to the Magistrate: For Paule calleth the Magistrate, The Minister of GOD, Rom. 13. to the promoting of goodnesse, and to the punishing of euill. And forasmuch as Ma­gistrates are ordeyned of God: therefore they are bound to set forwarde the glorye of GOD, and to turne backe, whatsoeuer thinges are a­gainst God: as far forth as apperteineth to the outward conuersation of men. The Magistrate is also called, a keeper of both lawes, bicause he should with a diligent care, conteyn his subiects vnder an honest discipline of māners, according to the Decalogus: and also trade ouer the course of his owne life in such sorte: that hee may be a patterne, and a glasse, into which his subiects li­uing godly may looke into. Hee must also haue a diligent care, that his positiue lawes, and al his decrees may agree with the Decalogus, and bee as walles, and fortresses of the same. The Ma­gistrate should moreouer punishe, the manifest transgressions of the lawe diuine: as are, blas­phemings of GOD, Idolatries, periuries, vsual swearings, contempt of the woord of God, diso­bedience, murthers, Adulteries, lying, false wit­nesse bearing, theftes, and such like vices, which fight directlye against the woord of GOD: so, that if the Magistrate neglect his office in these [Page 35] thinges, hee becommeth partaker, and giltye of all those offences, the not punishment of which hee hath graunted vnto others. There is tolde an Historye, of a certaine murtherer, which had slayn seuen men, whē hee was perforce brought vnto the Law, and was set beefore the Iudge­ment seate, & accused of manslaughter, answere was made, that hee onely, had killed but one onely man, the other sixe the Maiestrate had killed, which did not punish that first murther in him. And verely the Magistrate is gilty before God, whē hee punisheth not such as stubbornly breake the law of God, & by his giuing of liber­ty, hee oppeneth a window to others to offend. It is an vnmercifull pitty, to spare one, with the losse, and destruction of many.

To the bringers vp of youth, this same care, doth also belong, that they should instruct those which are committed to their discipline, in such sorte, by doctrine, by example, by often admoni­tions, and corrections, that in their outwarde manners, nothing might be seene, out of square, or contrary to the law of GOD. Which thing if they neglect to do, they sin against God, against the parents of the children, and the whole com­mon wealth, neither shall they (for euer) beare this punished. For if (by right) hee bee hanged, which stealeth an Oxe, or a Cow from another: how much more is he worthy of a thousād hangings, which committing this kinde of thefte, far more greeuous: doth vnfaythfully instruct the youth, vpon good trust committed vnto him.

[Page 36]Tutors, or gouernours also, which are in the steede of parentes, should wholy frame them­selues, according to the rule, prescribed beefore to parentes. Therfore, they should not onely haue a regarde and studious care to keepe the goods of their pupilles, which fall to them by way of heritage: but they should haue a special care, that they might bee well, and honestly in­structed, knowing, that they themselues, are as streightly bound, before the iudgement seate of GOD, by the promise which they made to the parentes of those children, as if they had coue­naunted with God himselfe, that they would bee faythfull tutors, and patrones of those pu­pilles. For this cause, GOD calleth himselfe, a father of the fatherlesse, and a defender of the Widdowes. But what is doone at these dayes by the common sorte of tutors, is euidente to all men, and the miserable pupilles, and widdowes (alas for sorow) to their great greefe haue expe­rience.

Last of all also, the Ministers of the woorde of GOD, are bound, to exhort their hearers to outward honesty of lyfe according to the law of God, by doctrine, examples, by admonishments togeather with chastisements set beefore them, as Christe himselfe did, and the holye Apostle Paule. But if they shall lay aside this due care of their duety, and deceiptfully doo the businesse of the Lorde, they shal not escape the iust iudge­mente and punishmente, in that laste day of the Lorde. But how manye may wee see now a [Page 37] dayes, which follow that verse of the Poet.

When as notwithstanding, God would haue thee to respecte the person of no man: so that thou bee moderate, after the example of most excellēt Nathan: It is better for the Minister of the woord of God, with Iohn, to bee beheaded: then with Herode to bee feasted: for there ought to bee had greater regarde heere, to the glory of God, and the saluation of man, than to our owne liues, and commodities. Let these things suffise to bee spoken, touchinge, the externall vse of the Lawe, and how farre the same stret­cheth.

There bee foure most weighty causes why, this outwarde discipline should bee exercised:

• First: The commaundement of GOD.
• Secondly: That the punishmentes might bee auoyded.
• Thirdly: That wee might liue peaceably, and quietly amongest our selues.
• Fourthly: That the same might bee an In­struction, makinge vs the more apte, to heare the healthsome doctrine of y^e Gospel of IESVS CHRISTE.

Of the Internall (or inwarde) vse of the Lawe.

[Page 38] AS THE FIRST VSE OF THE LAVV, is externall, and concerneth the societie of man, so, that whosoeuer expresseth, in outwarde conuersation, in woord, and deede, the letter of the Lawe, is Iudged of the people, to bee good, and honest: so, the seconde vse of the Lawe is, INTER­NALL in the heart, and Conscience of man, that hee might bee staied before the Iudgement seate of GOD, and render a reason, whether with all his power hee hath fulfilled the lawe of God, or no? Here, if hee can boast of the fulfil­ling of the Law, which is impossible for all men, (Christe onely excepted:) hee may then vnder­stand, that vnto him belongeth, blessinge, and mercy vnto thousandes, accordinge to the pro­mise annexed to the Lawe: but if hee perceyue himselfe to bee a transgressour of the Law: hee heareth the vengeaunce, and iudgement of God propounded agaynst him, vnto the thirde, and fourth generation.

Deut. 27.Likewise, hee heareth: Cursed is euery one which fulfilleth not whatsoeuer things are written in this booke of the Lawe. Gala. 3.

This sentence was first giuen in Paradise, and moreouer, in manifeste woordes expressed by Moses. Besides this, the conscience of each man confirmeth the same, and in like manner, all the calamities of this life, and at the last, death it selfe prooueth the same: Lastly, the eternal tor­mentes of Hell shal punish as many, as shal not be deliuered, by our Lord IESVS CHRIST.

[Page 39] Caine, when hee weighed his sinne in an euen Ballance according to the Law, sayde:Gen. 4. My ini­quitie is greater, than may be forgiuen. The same thinge befell vnto Saule also, despairinge,1. Reg. 31. and throwinge himselfe into eternall damnation.

But Dauid when hee examined his deed, by the Lawe, and knewe his sinne, sayde: If thou (O Lorde) shalt marke what is doone amisse: O Lorde who shall abide it? But there is mercye with thee, Psalm. 130. therfore shalt thou bee feared.

Manasses, likewise, Mary Magdalene, and the Theefe vpon the Crosse, confessing their sinnes, repented, and did flye to the mercy of GOD.

And thus wee see, what the INTERNALL (or inward) VSE OF THE LAVV is, namely, to examine the deedes of our liues, by euery precept of the Law of GOD, &, as often as we finde our selues to haue offended: so often wee should holde for a suretie, that the curse of the Law, and the punishmentes of God his anger, are denounced against vs. What counsayle shall wee take in this case? onely two wayes are set beefore vs: the one, by desperation, to eternall death, and malediction: the other, by the throne of grace, to eternall life, and benediction.

THE THRONE OF GRACE is CHRIST IESVS, which reconcileth vs to his father, and giueth lyfe euerlasting. For hee which beeleeueth in Iesus Christe, obteyneth by him, both righteousnesse, and forgiuenesse of sinnes, by which righteousnes he entreth into euerlasting life. For, Christe hath fulfilled the [Page 40] lawe, to iustifie all that beeleeue in him. This Fayth in Christe, is the foundation of our salua­tion,Rom. 10. as all Christians do confesse in the Creed, when they say: I beleeue the forgiuenes of sinnes: that is to say, although my sinnes bee innume­rable, and the greatnesse of Gods anger is in­finite, and the punishmentes which fall in, by reason of sinne, be horrible: yet notwithstanding forasmuch as I am vnder grace, and not vnder the Law, I doo assuredly beleeue the forgiue­nesse of sinnes, through the merite of the death and passion of Iesus Christe, who, not onely clenseth mee from all Sinne, by his precious bloud, but also imputeth vnto mee his righteous­nesse: so, that the Lawe, with her sentence of condemnation, hath no right ouer mee at all.

This fayth springeth out of the knowledge of the Gospell, which offereth to all the faythfull, GRACE in Iesu Christ: Wherfore Augustine sayth: Christe hath made our sinnes his: that hee might make his righteousnesse oures. Also, when Caine sayde:Gen. 4. My iniquitie is greater, then that I may bee forgiuen: Augustine answereth: Thou lyest Caine, for the mercy of GOD is greater, than the wretchednesse of all Sinners. This is that which Iohn sayth: Beholde the Lambe of GOD, which taketh away the sinnes of the world: Iohn. 1. Item: CHRIST is the propitiation, not only for our sinnes but also for the sinnes of the whole worlde. This fayth resteth in the obedience of GOD alone, and trusteth to no creature beside, eyther in hea­uen, or in earth. But, concerning the nature of [Page 41] fayth, it shalbee sayd more at large, beneath in the third doctrine: now let vs passe to the third vse of the Law.

Of the spirituall vse of the Lawe.

THE THIRDE VSE of the Law which is called SPIRITVALL, hath place in the regenerate, which beleeuing in Christe, haue obteyned (by the death, and intercession of Christe) remission of their sinnes, and are coun­ted righteous in the sight of GOD, through the righteousnes of Christ, imputed vnto them. Where this faith is liuely, and voyde of hypocri­sie, there withall dwelleth the holie ghost, which both worketh faith in the harts of men, by hea­ring the healthfull doctrine of the Gospell, and regenerateth man, and stirreth him vp, to thank fulnesse towards God, whereby, it commeth to passe that man more esteemeth the will of God, and his commaundements, then all the goods of the whole world, how beawtifull, and preci­ous so euer they may be esteemed, and continu­eth in purposing good, keeping faith, and a good conscience. Then, because the man that is borne anew, would shew obedience vnto God,1. Tim. 1. he loo­keth againe into the lawe, and setteth the same as an infallible rule before him, that he may vn­derstand, what hee shoulde doe, and what hee [Page 42] should leaue vndone, in y^e right seruing of God.

And although no man doth fulfill the Lawe by his owne woorks, yet notwithstanding, the obedience of the faithful pleaseth God, because he is set free from the malediction of the Lawe, and is,Rom. 8. (by the meanes of Christe) vnder grace. For so Paul saith: There is no damnation to them, which are in Iesu Christe, which walke not after the fleshe but after the spirit.

This obedience is [...] onely acceptable vnto God, as who of his fatherly goodnes, cōmaun­deth, & willeth the faithfull, to loue him, and, to exercise charity toward their neighbour: but hee also, addeth a promise of rewarde, that hee will recompence all good doinges, so, that he which shall giue a cuppe of colde water, in the name of Christe, shall not bee voyde of his reward.

Hereof it commeth to passe, that examples do remayne of many of the godlye, which for their obedience perfourmed to God, through fayth: haue receyued, both spirituall, and corporall blessinges. But they which say, they do beleeue, and yet notwithstandinge, purpose not, to es­chue sinne, but suffer them selues to bee ruled, by their owne corrupt concupiscence, and to bee drawne away of the desires of the fleshe: these treade not in the steppes of Abraham, which had leiffer kill his onely Sonne, and heyre, then by turninge backe, to commit any thinge, against the commaundement of God. They doo also, agaynst the doctrine of Sainct Paule, which com­maundeth the beleeuers, and such, as with Abraham [Page 43] would bee made partakers of the grace of God: that they should declare their fayth, by obedience towardes God, which hath set foorth his vnmeasurable grace towardes all men, in that, that hee hath deliuered his only begotten Sonne for them. But how wicked, and not to bee vttered is this argument, which some (bee­inge gone forwarde vnto that state of vngodly­nesse) dare vtter.

VVee are Iustified, and made free, freely by fayth: to what end then shall we neede to apply our selues to doe good woorks?

Hearken what Paule answereth to these peo­ple, whose damnation (saith hee) is iust yea, truely, Rom. 3. Iust, forasmuch as they, by this errour, doe draw sinnes, vnto them selues (as dark cloudes). For, first, they are coutemelious against God: more­ouer, they treade vnder their feete. the precious blood of Christ. Furthermore, they expell the ho­lie ghost. Besides this, they reproue themselues of vntrueth. Lastly, by giuing offēce, they offend many and instraunging their mindes from the doctrine of the Gospel: obediēce them foreward to perdition, and destruction. First of all (I say) they are cōtumelious against God, which by his infinite mercy desireth to haue them free from sinne and condemnation. These [...]ontruely, are to be compared, as it seemeth to me, to disobedi­ent children, which hauing beene sometime; (for their manifolde malice & wickednesses) excluded frō all hope of successiō in their fathers riches: & yet notwithstāding, being againe becōe suppliāt, [Page 44] and receiued into fauoure, haue returned backe againe to their former disposition, and contem­ning their fathers commaundement, haue a­gaine abused his goodnesse, and gentlenesse: what other thing heere shall the father put in practise, but to deale with them, by extreme iu­stice, euen as their stubbernesse requireth?

Moreouer, these do tread vnder their feete, the pricious blood of CHRIST, which was shed vpon the crosse, for the remission of sinnes. As though Christ, had therfore shed his blood, and stretched foorth his hands, armes, and feete, yea and his whole body imbrewed with blood vpon the gibbet of the crosse: that it might bee lawfull for vs to prostitute our hartes, our handes, our feete, and our whole body, to all filthinesse, wan­tonnes, tyranny, vnrighteousnes, craftines, de­ceipt, subtiltie, & (as I may speak in one word,) to all these together, to the which, the corruption of the world, and the lust of the flesh prouoketh vs: and yet notwithstanding in the meane time to say: CHRISTE is my sauiour, I will be­leeue in him, and I will wholy cleaue vnto him. Who so in such sorte frameth his life, is altoge­ther like to an vnfaithfull traitour, which doeth his businesse hypocritically, vnto his Lorde, whose wages he taketh: and in the meane time fauoureth his enemie, and laboureth by all the meanes that hee may to please him, and with his diligence to serue him. Euen in like manner, to boaste of faith in Christe, and in the meane time, to liue loocely and wickedly: what other [Page 45] thinge is it, then to speake outwardely, those things with our mouthes, from which, both the heart it selfe, and all the studyes and actions of our whole life doe disagree. The Iewes boa­sted them selues to be the sonnes of GOD, and the seede of Abraham: but what saide Christe to these things? Ye (saith he) are of the Deuil, Iohn. 8. because ye doe the woorkes of him, from which Abraham was farre of. It is therefore, an horrible thing, and ioyned with extreame daunger of damna­tion, to cary Christe outwardly in our mouth, and priuely to hide his enemie in our heart, and with all our members aswell inwarde, as out­warde, to frame our selues to obey him. What is this els (I say) then to spurne with our feete, the precious blood of Christe, & to set at nought his bitter passion, and death, which he suffered for our sinnes, not that there might lye open for vs a libertie to sinne: but, that we (by faith) re­ceiuing forgiuenesse of our sinnes, might keepe him in our hearts: and denying the diuell with all his woorkes, namely, sinne, and iniquitie, should yeelde pure, and continuall obedience to this our onely Lord and redeemer.

Thirdly, whosoeuer (by hearing of the health­full doctrine of the Gospel,) are iustified by faith in CHRISTE, and doe againe fall back into manifest wickednesses, & are led and gouerned by the rule of the flesh, the world, and the Diuel, these doe make sorowfull the holie Ghoste, and expell him foorth of their heartes, and admit, and receiue into his place, the spirit of the deuil, [Page 46] whose dwelling places they are become againe, as they were before. What other thinge is heere to be looked for, than that which Christe hath pronounced in the 12. of Matthewe. and in the 11. of Luke: VVhen the vncleane spirit is gone foorth of a manne, hee walketh through dry places seking rest, and findeth none, and then hee saith: I will returne into my house, whence I came foorth: and when he commeth, he findeth it swept, and gar­nished: The [...] goeth he, and taketh with him, seuen other spirits worse then him selfe, and they enter in, and dwell there, and the ende of this man becom­meth worse, then the beginning.

Heereby it may be easily perceiued, of howe great importaunce it is, either, to imbrace, and beleeue the worde of GOD: or, in our heart, and lyfe to decline againe shamefully from it, and to expell the holie Ghoste beeing sorowfull, from his habitation.

Furthermore, whosoeuer doe boaste of fayth, and yet doe in the meane season liue wic­kedly: doe moste impudently, reprooue, and conuince themselues of vntrueth. For inas­much as they boast those thinges whiche they haue not, they are like vnto babling Thrasoos, which stick not with their mouthes to promise golden mountaines, when is very deede, they, of all other, be moste bare, and needie.

The errour of these people is confirmed by this, that they thinke, that GOD doeth not more inwardely searche, and looke into the [Page 47] heartes of men, then men them selues.

But they are much deceiued: For man se­eth onely the outwarde appearaunces, but GOD seeth not those thinges onely, but hee also looketh into the hearte it selfe. GOD, therefore can not bee deceiued, although thy heart thinketh otherwise then thy mouth spea­keth.

Therfore it is, that Iames requireth an agree­ment of the woorde, and thought, so that the outwarde works of the life, should bee aunswe­rable the faith, which is saide to be in the heart: euen as it is to bee seene in the example of Abraham.

For it is certaine, that the hearte, and the woorkes doe agree, and are aunswerable one to the other: so, that wheresoeuer there is an e­uill heart, the woorkes of the same must in like case, of necessitie followe euill, according to the rule of Christe: A good tree bringeth foorth good fruites.

Wee see therefore manifestly, how impudent­ly they reproue them selues of vntrueth, which boastinge of faythe, in the meane time neither haue, nor passe for good woorkes: dooing there­in, as if a man had a Crowne set vpon his head, hee would therefore straightway bee esteemed, and called a King. These are such, whome in name onely, (but not in very trueth, and deede) a man may call Christians.

To conclude: who soeuer boasteth of Christe, and will bee accoumpted, and called a [Page 48] Christian, whiche is baptized, and bosteth his faith, and vseth the Supper of Lorde, and not­withstanding doth in the meane season liue wic­kedly: the same doth, by open offence, plucke away the mindes of many from the GOSPEL and is vnto them an occasion of damnation.

Paule in the 1. Corin. 8. where he intreateth of those, which abuse Christian libertie in thinges lawfull to the offence of others, affirmeth, that they, by abusing of their knowledge, and Christi­an libertie doe destroy the weake brother, for whome Christe dyed.

Howe much more then shall he bee in faulte, which, through his corrupte wickednesse giueth occasion to others to think euilly, and to speake blasphemously of the moste holie Gospell, and Christian Religion? In Rom. 2. Paule accuseth the Iewes of the wickednesse of their life, and saith, that through them, the name of God is therefore blasphemed among the Gentiles.

And in the 1. Timo. 6. He giueth commaunde­ment to seruants, which are beleeuing, and re­generate, that they should esteeme their may­sters (not yet cōuerted, nor beleeuing) worthy of all honour, That the name of God, & his doctrine be not euill spoken of. And, that there shoulde come such people in the laste times, the holie A­postle Peeter foretolde, in the 2. Pet. 2.

Thou feest therefore, howe great the heuy­nesse of this sinne is, whereby, a man is author, not onely of his owne destruction: and also gi­ueth occasion to many, (with the hurte of their [Page 49] owne saluation, and blaspheming of the name, and doctrine of God,) to refuse and contemne the GOSPELL of Christe.

There is no doubte, but many amonge the Turkes, at this day, doe for this cause also, pur­sue with hatred the Gospell of Christe, for that, they see Christian people to liue so loosely, and and wickedly. And who may doubt, that there be not many amongst the Papists, which per­secute the Gospell of Christe, or nothing at all esteeme it: for that there bee so many, whiche boast of the Gospell, but so fewe which liue ac­cording to the Gospell? But what should I say of those, which haue receiued with vs the pure doctrine of the Gospell, whose mindes are yet weake, and wauering? Doubtlesse, thou mayst see many of these, either to withdrawe their mindes, or, to preferre the manners, and times, vnder whiche wee liued in the Papacie: before the manners of this age, so wanton, and laciui­ous. What other thinge thinkest thou would these doe, if any persecution, or chaunge of Reli­gion should fall in, then, that (not vnwillingly) they would suffer Idolatrie, and the olde moc­keryes of the Roomish Antichriste to be againe thrust vppon vs? But through whose faulte commeth this to passe, but only of those, which should be as leaders, and lightes vnto others, and according to the counsaile of Paule, shoulde in all things, (that is to say) in woorde, woorke, and life, set foorth the doctrine of the Lorde, and our Sauiour Iesu Christe. Heereof there­fore [Page 50] wee conclude, that it becommeth all those which beleeue in Christe, to set the Lawe of GOD before them, as the glasse of their liues, according vnto which, they should direct al their doings, to the glory of God, their owne commo­ditie, and the edification of others: whereby it may be brought to passe, that the woorks of the deuil might be destroyed, and the woorkes of God might increase, to the glory of God the fa­ther euerlasting, who of his owne meere mercy, through faith, without any our desertes, or works, hath saued, & regenerated vs, that we should liue vnto him, & walke in all good works. Ephe. 2.

The firste benefite.

COncerning the first benefite of Christ, namely, that hee giueth vnto vs the true vnderstanding of the wisdome of saluation: which, by the sharpnesse of our owne wit or reason, we are, by no meanes able to at­tain vnto: the Euangelist Iohn speaketh in these words:Iohn. 1. No man hath seene GOD, at any time, the only begotten sonne, which is in the bosome of the [Page 91] Father, hee hath declared him vnto vs. This wis­dome Zachary calleth: The knowledge of saluati­on, for the remission of sinnes, Luke. 1. by the bowels of the mercy of GOD. And Christ saith:Iohn. 1. This is eternall life: that they may knowe thee to be very GOD, and whome thou hast sent IESVS CHRISTE.

All the wisedome of the worlde, compared to this wsedome, is none at all, or, as if a man would compare one small drop, with the whole Ocean, or a small grauell stone, with the sands of the whole sea, or the whole worlde. For what cōparison shall there be of a thing momentany, to a thing euerlasting? Or of a thing humane, to that which is deuine? This heauenly wisdome, namely: The moste sacred Gospel, is that Perfecte VVisdome, which wee boaste our selues to haue, of our Lord, and Sauiour Iesu Christe.

The seconde benefite.

TOuching the seconde kinde of the be­nefits of Christ, namely: That he taketh away the heape of our sinnes, wherewith we are oppressed: Iohn Baptist preacheth Ioh. 1. Be­holde the Lambe of GOD, whiche taketh away the sinnes of the world: (that is to say) this IESVS will offer that sacrifice, wherby he wil make sa­tisfaction, for the sinnes of the whole worlde.

But, that we may come to a fuller knowledge of this testimony of Iohn, concerning Christe: I wil heere vnder set downe the questions, which the woords them selues doe minister.

• [Page 92]First, VVhy Christe is called a Lambe: And wherfore he is surnamed the Lamb of GOD.
• Secondly, VVhat this Lambe doth.
• Thirdly, For whose cause he doth.

1. There be two reasons, why Christe is cal­led A LAMBE: The first is, that Iohn might put the Iewes, and vs in minde, of bothe these thinges, namely of the shadowe, which went be­fore in the olde Testament: and the fulfilling of the promise (which, Iohn calleth (The Trueth) in the newe Testament.

Hebr. 10. Paule sayth: The lawe hath the shadow of good things to come, but not the very Image of the things themselues, (that is to say) The trueth, or fulfilling of the promise.

Therefore, the Lambe of the Iewes Passeo­uer, in the lawe, was, bothe, a putting them in remembrance, of benefites receiued, and also a warning, and shadowing of a thing to come. For as it admonished the Iewes, that euen as the sacrifice of the Lambe in Aegypte beeing fini­shed, the people went out of Aegypt, and were deliuered from bondage: so it signifyed, that by the sacrifice of Christ, mankinde should be recon­ciled vnto GOD, and brought vnto libertie.

The name of the shadowe, (that is to say) of the Lambe, is therefore attributed vnto Christe, the Trueth: that it might be knowen that Iesus Christ is he, whom the paschall Lamb in y^e olde Testament did shadowe. For, it is a thing custo­mable in the Scriptures, to giue one, and the same names, to the signes, and the things signi­fyed: [Page 93] that by conference of the shadowe, and the trueth, we way the more fully be instructed.

So, the Rocke, whiche was a shadowe of Christe, is attributed to Christe: because in him, the trueth, which was shadowed by the Rocke in the wildernesse, is fulfilled.

The Sacrifice, which was onely a figure of the cleansing sacrifice, then to come, was called, [...], (that is to say) Propitiation, which name, bothe by Iohn, and Paul, is attributed to Christ, who alone offered the true propitiatory sacrifice.

Moreouer, when Iohn calleth Christe a LAMB, he signifyeth, that he was to be killed for sacrifice. And so Iohn, in one worde expres­sed the end of all the sacrifices of the law, name­ly, that they shoulde shadowe the sacrifice of Christe: and, which beeing finished, all the sacri­fices of Aaron, should ceasse. Therfore, he saith: Beholde the Lambe of GOD. As though he should say: ye Iewes haue hetherto many yeeres past offered the Paschall Lambe, but, beholde this is, that true, immaculate, and pure Lamb, with out all faulte: whiche is woorthyly called, The Lambe of GOD: because hee is a Sacrifice suffi­cient, for the sinnes of the whole world. Ther­fore, rightly sayd Bernard: VVho could better take away sinne, then hee, in whome sinne falleth not? He without doubt, is able to wash mee, who, as it is manifest, is not defyled: Let this hand wipe mine eye couered with dyrt: which hand alone, is with­out dust.

We haue said, why Christe is called a Lambe: [Page 94] and cheefely, why hee is called the Lambe of GOD. Now it is to be opened in few wordes: VVhat this Lamb hath done. Beholde (saith Iohn) the Lambe of GOD, Iohn. 1. which taketh away the sinnes of the world: (that is to say) That Lamb of God this IESVS, namely, which is to be offered: by his death and passion taketh away the sinne of the world, (that is) dischargeth the worlde from sinne, which he translateth into him self, that, by the mirit of his sacrifice, that is, of his passiō and death, he may abolish the same. And so vppon this Lambe of GOD, our Lord Iesus Christe GOD, and MAN, are easte the sinnes of the whole worlde: that as he alone should sustaine the guiltinesse, so the same should also susteyne the malediction. For albeit that Christ was free from fault: yet notwithstanding, the guiltines, and payne, hee, in very deed, receiued into him­selfe. And this is that which Esay sayth: Hee hath layde all our iniquities vpon him.

Esay. 5. 3.Therfore Paule, calleth CHRIST (ACCVR­SED,) or (EXECRATION,) when hee sayth: Galla. 3. Christe hath redeemed vs from the cursse of the lawe, beeing made ACCVRSED FOR VS. Herevnto also it maketh that hee nameth him (Sinne), when he fayth: 2. Cor. 5. Him whiche knewe not sinne, he made SINNE FOR VS: that is to saye: GOD hath so embased his owne Sonne: that he should be counted, in the sight of GOD, guiltie of all sinne: that we might bee indowed with his righteousnesse, whereby wee might be reputed righteous, in the sight of God.

[Page 95]By these things already saide, it may easily be perceiued, what is to bee thought of the death, and passion of our Lord Iesu Christe, which in one word and other, I wil shew more at large.

CHRIST him selfe. Iohn 17. with his owne voyce, (beeing now ready to suffer,) explicateth, what manner of work his passion is, when hee saith: I sanctifie mine owne selfe for them, that they also might be sanctified in the truth. I sanctifie, saith he, that is, I beeing seperated from sinners, by perfect purenesse: and ioyned vnto God by per­fect loue, and obedience, doe offer vp my selfe to the father vpon the Altar of the Crosse,Heb. 10. through the eternall spirite, for a sacrifice of pacification, that by the merit of my sacrifice: the people bele­uing in me, might be seperated from the defiling of y^e worlde, might be ioyned vnto God, through a liuely faith, and so offred, for an holy sacrifice, that they might be truely sanctifyed for euer. In this manner CHRIST speaketh in this place, of his passion, which he defineth to be a Sanctifi­cation: (that is to say) A holy oblation, of himself for the Disciples: that is, for. All which shall be­leeue: that they by the merit of his passion may be sanctified, as an holy sacrifice offred vnto God.

Let vs therefore, in fewe woordes conclude, what is to bee considered, of the passion of Christe, namely: That it is a sacrifice propitiatorie, What the passion of Christe is. wherein, the Sonne of GOD offered vp him selfe to the Faher: that he might merit for all which be­leeue in him, eternall sanctificatiō, deliuerance from sinne, and death, eternall, and euerlasting Saluation.

[Page 96]And so, in this definition is contayned, that which may be answered, to euery of these seue­rall questions: VVho offred? The euerlasting Priest IESVS CHRIST. VVhat offred he? Him selfe. VVhere offred he? In the Altar of the Crosse, by his moste bitter passion and death. To whome offered hee him selfe? To the father, whose wrath, (by the merite of his precious sa­crifice,) he pacifyed. For whose cause did hee offer him selfe? For man. VVho shalbe partakers of this offering? All, which beleeue in him.

Because we haue heard, what this Lambe hath doone, namely, that he hath receiued into him selfe, the sinnes of men, and hath made sa­tisfaction for them: Let vs nowe discusse this worde, (OF THE VVORLD). Iohn saith not:Iohn. 1. Beholde the Lambe of GOD, which taketh a­way the sinnes of man: but, which taketh away the sinnes of the VVorlde: He meaneth, that the passion and sacri­fice of Christ, is (in it selfe) infinitly pre­cious & pro­fitable, offe­red to God the father for all men, ex­tended and proferred to all sinners and for all sinnes whatsoeuer (of his parte) indifferently & suf­ficiently: though indeed, The elect penitent beleeuer only can, and doe receiue and inioy it effectually and auayleably. According as the Schoolemen say (and the best learned like, and allowe of it) Christus pastus pro omnibus sufficientur, sed pro elec­tis efficienter &c. To say, Christe suffered for all sufficiently, but for the elect (only) effectually or auayleably &c. This is the Authors iustified meaning, in many pla­ces of his worthy woorkes els where. Though here, in wordes, hee seemeth some-deale harshe and harde: and is warely to bee readde. that hee might signifie, whereunto the price of the oblation of IESV CHRISTE, doth stretch it selfe.

There haue beene in time past, and are also at this day, two sortes of men, whiche by teaching falsely in this place haue fowlely offended. Of these, the first are, which are of opinion, that the passion, and sacrifice of Christe profiteth not all [Page 97] men, but a certaine fewe peculiar elected. Ano­ther kinde of them is: which suppose that there be certaine sinnes, which, euen by the merite of the death, and passion of Christe, cannot be re­mitted. These two false, and erronious opinions I will in this place breefely refute, and throwe downe by manifeste testimonyes of the woorde of GOD.

They, whom I named in the first place, are Stoickes, and such, as going about to fain tables of desteny out of testimonyes of the Scripture, not rightly vnderstanded, doe teach, that GOD hath created men, appoynted partly, to eternall Saluation: partely, to eternall condempnation, howsoeuer, they either beleeue, or liue. This peruerse opinion, is, not onely blasphemous a­gainst GOD: but also seduceth many: that ei­ther they despaire of the forgiuenesse of their sinnes, or nourish securitie: thinking it to bee a matter of no force, how they liue, forasmuch as they attaine saluation, because, that they are e­lected. Against this opinion is to bee set, The mercifull will of GOD, which hath made man, after his owne Image, and hath promised to Adam, the restoring againe of the same.

Of this will of GOD, the Prophet speaketh in these woords: As surely as I liue saith the Lord GOD, I will not the death of the vngodly, but that the vngodly should bee conuerted, from his way and liue. Therefore, if that these woords, that GOD will not the death of a sinner, bee true, of which thing, there is vtterly no doubt: It must, [Page 98] of necessitie, bee false, that they say, That GOD hath destinated certaine to saluation, certain to con­dempnation, and that, if we respect the counsaile of the creation, & redemption of mankinde. For, as farre foorth as appertaineth to the rebellion of man: there it is said, that GOD hath created many to condempnation, whome notwithstan­ding, hee would, should haue beene conuerted, should haue sought and obtained saluation.

For, euen as an earthly father, is in such wise affected towarde his children, that he woulde haue euery one of them, to come to thriftines, &, be honest, and woorthy successors to him of his goods, and substance, and yet notwithstanding, beeing made frustrate of his hope, findeth the stubbernnesse, and disobediēce of them, whereby they also at the length, do cast them selues with great ignominie, into destruction, and some infa­mous kinde of punishmente: Of this father it may be said, that hee hath brought vp children, kept to this so great mischeef, (not, that the will of his purpose, was not farre other) but that the children through their owne rebellion, haue called this mischeef vnto them selues.

So, GOD verily, would haue all men (made after his owne image) to be saued: but, if any of these being rebellious wil not imbrace his word, and, by faith, be conuerted, but fauouring securi­tie, and madnesse, doe dye in their owne wicked­nesse: those, God, suffereth to perish, that they might sustaine the iust punishmentes, aswell of their owne offēces, against y^e law of God, as also [Page 99] of their contēpt of attayning saluation through Christe. Here we may say, with the scripture: That God hath created suche rebellious vn­thrifts, to eternall condemnation, not, that he is delighted, with their destruction: but, that, they through their owne malice haue drawen y^e same vnto themselues, preferring the vanitie of this world, before the grace, & mercy of God, in Iesu Christe. Of this eternall & vnmouable will of God: Paule speaketh on this wise: GOD would haue all men saued, & come to the trueth, for there is one GOD, and one Mediatour between GOD, and MAN, euen the man Iesus Christ, which hath giuen himselfe a redemption for all men. And Peter saith: GOD is longe suffering, which would haue no man loste, but will receyue all men to repentaunce.

What can be more plainly spoken? And, what shall he be that dare set himself against this? If God therefore, would haue no man perish, but wold haue all men, by the knowledge of y^e truth to be saued, their vntruth is manifest, which say, God would not haue all mē saued, but hath cre­ated many to euerlasting damnation. But, that our cōsciences may the more cōmodiously be as­sured out of y^e word of God, touching this fatherly will of him: I wil set downe, foure most firme argumēts, which may aboundantly assure vs, of the fauour of God, which stretcheth it selfe to all men, in eueryplace of y^e earth, without al respect of persons, regions, sexes, & outward conditiōs.

The first Argument is, The vniuersall cōmaun­dement of GOD: vnto all men: GOD himselfe [Page 100] speaketh with his owne voyce from Heauen, and sayth:Mattth. 3. This is my beloued Sonne, Heare him. And Christ sendeth foorth his Disciples into all the world,Mar. 16. with this commaundement: Goe yee into all the world, and proclayme the Gospell to eue­ry creature, (that is) To all men. Who then is so impudent, that hee dare say, GOD in deede, hath commaunded all men, that they shoulde heare the Gospell, but in the meane season, hee would certaine to be saued by faith, but certaine to be hardened, and condempned? They which doe so think of God, doe make him worse, then any Tyrant, whiche shoulde commaund those thinges which he neither willeth nor thincketh: and this is to haue two heartes, which GOD him selfe, highly detesteth, and hateth.

The second argument, is, The free, and vni­uersall promise of GOD. Come vnto mee (sayth Christe,Matth. 11.) all which labour and be heauily laden, and I will refresh you. Mar. 16. Likewise, Hee which shall be­leeue and be baptised, shalbe saued: but he which be­leeueth not shall be condemned. And Paule saith: Euery one whiche beleeueth shall not be confoun­ded. Heereunto is to bee referred the whole mi­nistery of the Gospell, which is therefore institu­ted of GOD, to bee in this worlde, that by the same, men might be brought vnto y^e true know­ledge of God. Christe him selfe confesseth, that he came into this worlde, to saue sinners: The Sonne of man (saith he) is come to seeke, and saue that which was lost.

The third argument is taken, Of the price of [Page 101] the Passion and death of Christe, whiche sufficeth for the sinnes of all men: He hath giuen him selfe, 1. Tim. 2. a redemption for all men. Iohn saith:Iohn 1. Beholde the Lambe of GOD which taketh away the sinnes of the worlde. And Christe himselfe sayth: I, when I shall be lifte vp from the Earth, will drawe all men vnto me. Therfore Paule sayth:Rom. 5. Grace aboun­deth aboue sinne: because the precious sacrifice of Christe, is esteemed of so great force, that it wi­peth out all sinne.

Iohn sayth:1. Iohn. 2. Christe is the propitiation for our sinnes, and not for ours only, but also for the sinnes of the whole worlde.

The fourth argument, whiche assureth vs of the will of GOD, is: The sealing of Grace, which is done by the Sacrament of Baptisme.

Goe ye (sayth Christ) and teach all nations, Mar. 16. bap­tizing them: In the name of the Father, and of the Sonne, and of the holie Ghoste. This sealing hee hath confirmed with his power, and presence in this worlde. Of the first he sayth: All power is giuen vnto mee, in Heauen, & in Earth. Of the last, when he sayth: Beholde I am with you, vnto the ende of the worlde. If therfore, we looke back, to the power of Christe: hee is able to bringe to passe all thinges, what so euer hee will, in Hea­uen, and in Earth: Againe, if we looke vpon the commaundement: Christe willeth, all nations to be baptised, that this might bee a testimonie, that God will remit sinnes, to all those whiche beleeue, and turne them selues vnto him.

To conclude, if we fasten our eyes vppon his [Page 102] presence: Christe himselfe will appeare heere, who, baptising with the holy Ghoste, woorketh that inwardly, which, the water, outwardly ap­plyed, doth signifie.

By foure vnmouable arguments, therfore, we haue proued, this to be the wil of God: That he would haue all men to be saued, as many as turne them selues vnto him, by faith in Iesus Christ. Whosoeuer, therefore inwardly regardeth his saluation: let him stedfastly rest in this will of GOD, which God hath not onely manifested in his woorde: but also, by many meanes effec­tually proued and shewed.

Let vs therfore conclude, that they teach false­ly, which to the slaūdring of the death, and pas­sion of Christe: doe say, that his sacrifice made for the forgiuenesse of sinnes, is not profitable for all men, but for a certaine few elected.

The second errour is, of those, which defend that there be certaine sinnes, which cannot bee remitted, for the mirite of the passion and death of Christe. To this opinion these wordes of Paule are contrary:Rom. 5. VVhere sinne did abounde: there Grace in Iesu Christe, did superabound. Like­wise Iohn, when he affirmeth, Christe to take a­way the sinnes of the worlde: giueth to vnder­stande, that the sacrifice of Christe is of farre greater force to saue: then the sinnes of the whole worlde are to destroy. Therefore let vs thinke, that there is no sinne greater: then to thinke, that there is any sinne greater then the grace of GOD in Iesu Christe.

[Page 103]Such was the sinne of Cayne, who beeing ouercome with the conscience of his wicked­nesse, and dispayring sayde: Greater is myne ini­quitie than that it may bee forgiuen. Gen 3. But rightly doeth Augustine aunswere him.Augu. Gen. Thou lyest Cayne, for the mercy of God is greater, than the misery of all sinne.

He therefore argueth God of vntrueth, who­soeuer despayreth of forgiuenesse, for the heape, and greatnes of his sinnes: he contemneth the othe of GOD, who by an othe confirmeth, That hee will not the death of a sinner, but that he should be conuerted and liue. For, when GOD beholdeth thy sinne, he therwithall considereth that an infinite price is payde for the same, namely, the Lords passion.

From whence also peceedeth that voyce of the conscience, reioycing in Bernarde, concerning the remission of sinnes: I holde (sayth hee) a moste strong argument, THE PASSION OF THE LORD: for his voice was of much more force, than the voyce of the blood of Abell, cry­ing in the heartes of the elect, the forgiuenesse, of all offences. For, hee was betrayed for our sinnes, neither is it to be doubted, but that his death is mightyer, and of more force vnto good, then our sinnes vnto euill.

I haue sinned (saith Manasses) aboue the sande of the Sea: but thou, (O LORDE) according to thy greate mercie, shalt saue mee though, vn­woorthye.

But heere some body may obiect, and say: I [Page 104] haue oftentimes promised amendment of my life, and yet notwithstanding, wittingly, and willingly, I haue againe oftentimes sinned: and doone against my conscience.

To this I aunswere thus: This kinde of sin is, in the sight of God, horrible, and dangerous, and many, for the same are condempned, as Saule and many others, who, by soudaine death are caught from hence, without repentaunce: but notwithstanding:Rom. 5. Grace, in our Lorde Iesu Christe, aboundeth aboue, bothe this, and all the sinnes of the whole worlde. For, whosoeuer doe rise againe from sin,1. Iohn. 2. by earnest repentance: they all, for the death, and passion sake of Christe, doe obtaine forgiuenesse of sinnes. This temptati­on did so assaulte the Iewishe people, that des­payringly brusting foorth into this voyce, they cryed out, in Ezechiel 33. Our sinnes, and iniquities, are gone ouer vs, and wee are waxed faynt in them, How then can we liue? Tell them, sayth the mighty Lorde: As truely as I liue, I will not the death of a sinner, Ezechie. 18. but that he be conuerted, and liue: Turne ye, turne yee from your most wicked offences, O yee house of Israell, wherefore will ye dye?

Whosoeuer therfore is afflicted with the con­science of his owne wickednesse: let him remem­ber the greatnesse of the mercy of GOD, excee­ding all y^e works of God: Let him consider, that the will of God is, not to will the death of a sin­ner, but his conuersion, and life: Let him beholde the raunsome, throughly payd by Christe, which is farre greater, than the sink of all the sinnes of [Page 105] whole worlde: Let him consider the examples of suche as haue beene turned, after moste hor­rible offences: as the example of the Theefe, of Manasses, and of many other. Let him be­ware, leaste vnto the greatnesse of his sinnes, he ad desperation: wherby, the trueth of God is denied: than the which sinne doubtlesse, none can be more greeuous. And so let him approche to the Throne of Grace, and with an earnest heart, for Christ his sake, aske forgiuenesse: nei­ther let him ceasse, by faithfull prayer to knock, before that he feele in his heart, an aunswere to be giuen him, by the holie Ghoste: which thing without all doubt shalbe accomplished, so that he cast from him, earnestly, the purpose of sin­ninge. When the minde is, by this meanes strengthened, perceiuing the aunswere of God, by the consolations of the heart: then, a confir­matiō by the voice of y^e Ministers of the Gospel, and the vse of the Lordes Supper, is rightly required. But, he which asketh forgiuenesse, and neuerthelesse keepeth still a purpose to sinne: is a damned hypocrite, which thinketh, God to bee like to himselfe, as which should be mooued, and delighted, or els deceiued through hypocrisie.

To the same as long as he shal be such a one: aswell the absolution, by the ministerye of the Church, as also the vse of the Lords Supper, doth stretch to his greater dampnation, so farre of it is, that he should hope, that any commodity shall thereof come vnto him.

Of the sinne Jrremissible, com­monly called the sinne against the holie Ghoste.

BUt, what is then to be saide, touching Christ, which maketh mention, of y^e 12. of Matt. of a sin not to be forgiuen: when he saith: All sinne & basphemy shalbe remitted vn­to men: but the blasphemy against the spirite, shall not be forgiuen, neither in this worlde, neither in the worlde to come.

In like manner Mar. 3. Verely I say vnto you, that all sinnes, and blasphemies shall be forgiuen to the children of men: but he which shall blaspheme against the holy Ghoste, shall neuer be forgiuen, but shall be guiltie of eternall offence.

1. Iohn. 5. He which knoweth his brother to sinne, a sinne not vnto death: let him aske, and life shall be giuen him, for him, which sinneth, not vnto death, there is a sinne vnto death, for the which (say I) not that a man should pray: All vnrighteousnesse is sin, and there is a sinne not vnto death.

Hebr. 6. It is impossible, that they whiche haue beene once lightened, and haue tasted of the heauen­ly gift, and haue beene made partakers of the holie Ghost, and haue tasted of the good worde of GOD, & of the power of the world to come: If they fall a­away, (and as touching thē selues crucifie the sonne of God againe, and make a mock of him) that they should be renued againe by repentance.

Heb. 10. If we sinne wilfully, (that is to say, If [Page 107] any doe fall away from Christe) after the know­ledge of the trueth receiued: there remaineth now no more sacrifice for sinne.

These testimonyes of the holy Scripture, doe speake of a certaine kinde of sinne, which, (nei­ther in this world, neither in the world to come) is forgiuen.

This sinne is commonly called, THE SIN AGAINST THE HOLY GHOSTE. Of the same, diuerse, doe speake diuersly, and do therby driue many into desperation: whilest beeing vncertaine, they knowe not, what they shall beleeue, or doe. Yea, many supposing them­selues to bee guiltie of this sinne, are vexed in their mindes, and beeing intangled, in horrible sorowes of conscience, doe liue without repen­taunce. But, he whiche shall diligently consider the scripture, and conferre amongst themselues, those things, which in the holy Scriptures are expressed, touching this sinne: he shal easely vn­derstand, what the substance, and difference of this sinne is. I will therfore explicate, the pla­ces of Scripture euen nowe cited, and thereout I will conclude, and drawe foorth, a plaine, and full definition of this sinne.

EIRST, the saying of S. Iohn distingwish­eth, THE SINNE VNTO DEATH, 1. Iohn. 8. (which is otherwise called, the sinne against the holy Ghoste) from other sinnes.

[Page 108] All vnrighteousnesse (saith hee) is sinne, but not vnto death. [...]. Item: If any man sinne, wee haue an aduocate with the father, which is Iesus Christe the righteous, and he is the propitiation for our sinnes, and not for ours onely, but also for the sinnes of the whole worlde. Whiche two testimonyes, doe aboundantly teach vs, that the Sinne against the holy Ghoste, is not, a transgression of the Lawe of God, (that is to say) of the Decalogus. For, [...]. the word of (VNRIGHTEOVSNES) which Iohn, in this place, vseth: doeth signifie, what soeuer is committed against the lawe, which, Iohn, verely, calleth sinne: but, not vnto death, that is, not against the holie Ghost.

Therefore, heere hence we conclude: That, the sinne against the holie Ghoste, is not any transgression of the lawe of God, neither v­niuersall, nor particular, albeit, otherwise, the leaste offence whiche is committed against the lawe (through his owne nature and malice) de­serueth death euerlasting.

Matth. 12. Mar. 3. Luke. 16·But Matthew and Marke doe shewe, that the matter of the sinne against the holy Ghoste, is THE CONTEMPT OF CHRISTE, AND HIS GOSPEL. But yet in that, this sinne is not finished: For Peter in the day of Pen­tecost, Actes. 2. receiued 3000. men repenting, which, had before persecuted Christe, vnto the death of the Crosse.

Paule therfore maketh a difference, betweene two sortes of men persecuting Christe: One, of those whiche doe it ignorauntly: The other of [Page 109] those, whiche knowe, them selues to doe euilly, and wickedly. I (saith Paule) was a persecuter, 1. Tim. 1. and blasphemous against Christe: because beeing ignorant, I did it through vnbeleefe. After this manner, others also, haue persecuted Christe, and his Gospell, and yet notwanding haue ob­tayned mercy, because they doe it ignorauntly, through vnbeleefe.

Furthermore, Paule, to the Hebrues sheweth,Heb. 6, 10. what goeth before this sin, before it be commit­ted: namely, To haue bene illuminated by the holy Ghoste: To haue had the true knowledge of the person, and office of Christe: To haue tasted the good worde of GOD: And to haue beene partaker of the holy Ghost. The Turke, & the Pope, which otherwise are execrable sinners: (forasmuch as they neuer possessed the holie Ghoste,) haue no such sinne, whereby the testimony of the holie Ghost, by whome the trueth of the Gospel was sealed: is caste foorth of their hearts.

Therfore Paule also sheweth in whome this sinne is: so, that he is to be sayd guiltie thereof, which hath not onely, beene abundantly taught, and lightned in the true doctrine of the Gospell of saluation: But also, which manifestly setteth himselfe against Christe, and obiecting against him, the reproch of his crosse despiseth him, and with all his power persecuteth his doctrine, nei­ther can abyde the name of him: but ascrybeth the woorkes of Christe vnto the Deuill, as the Pharises did, to whome Christe imputeth this sinne of blasphemie, against the illumination of [Page 110] the holie Ghoste. For the Pharises, albeit, they had beene taught, concerning Christe, by many prophecies, and were moreouer conuicted, by the doctrine, & miracles of Christe: yet notwithstan­ding they witting, and willing, did persecute Christ, and his gospel, which, by the lightening of the holy Ghost, they knew to be of God: and, that which is more, they beeing rebellious, did not only oppungne Christe, by quarrellinges, ty­ranny, and hypocrisie, setting themselues against his word, which to be true, their owne hearts did testifie: but also trusted to their owne righ­teousnesse, and heape of sacrifices, reiecting the righteousnesse, and sacrifice of Christe, which sa­crifice alone, taketh away y^e sinnes of the world.

What the sin against the holy ghost isHeereof therfore, we conclude, that the sinne against the holie Ghost, is not a transgression of the Decalogus, nor the cōtempt, or persecution of Christ, and the Gospell, through ignorance & in­credulitie: but, one is then said to sin against the holy Ghost: VVhen (through wilfull rebellion) he setteth himself against Christ, being truely knowen beefore: and departeth from the Gospel, which (by the holy Ghost illuminating him) was sealed in his heart: And persecuteth the Church: with a cōfidence of his owne righteousnesse, and sacrifices, the sacri­fice of Christe (which alone is the cleanser of sinne) beeing FINALLY reiected and contemned.

Why it is called the sin against the holy Ghost,This is the ful definition of the sinne against the holy Ghoste: which hath therefore obtained this name: because, that the man whose heart was before illuminated in the true knowledge [Page 111] of Christe, by the holy Ghost: doth now set him­selfe against the holy Ghoste, and expelleth him, from him, and attributeth his workes vnto the deuil. For what cause this sinne is not forgiuen. Paule sheweth to y^e Hebrues, when he saith: There remaineth no other sacrifice for sinne: than that of Christe alone. Forasmuch therefore as these haue FINALLY renounced Christe, despising his sacrifice, and trusting to other sacrifices: It is no merual, though they obtain not grace, which on­ly is giuen by y^e sacrifice of our Lord Iesu Christ,

Furthermore: If any man demaund, and say: VVhat if a man beeing guiltie of this sinne against the holie Ghoste, doth againe turne him selfe vnto Christe, & doth earnestly repent him of his former rebellion, and with his whole hart aske forgiuenesse for the merit of the passion, & death of the Sonne of GOD. To this, I answere thus with Paule: Rom. 5. Grace aboundeth aboue sinne. Neither is the hugenesse of this sinne so great, but the grace of GOD in our Lord Iesu Christ, is a thousand folde grea­ter. And forasmuch as it is moste certaine, that, GOD would not the death of a sinner, Ezechic. 28. but that hee should be cōuerted & liue. I affirme, this sinne a­gainst the holy Ghost to be forgiuen, to all those whiche doe earnestly repent, and desire forgiue­nesse, for the merite of Christe.

But heere it may bee obiected, that Christe doth manyfestly teache: this sinne not to bee remitted, neither in this worlde, neither in the world to come: therfore, this sinne seemeth to be greater, than the Grace of God, GOD forbid, [Page 112] yea, farre of be that: It is moste firmely to bee beleeued, that y^e Grace of God, doth farre abound aboue the sinnes of the worlde. Why then is it not forgiuen?

To this, Paule Hebr. 6. maketh aunswere: Be­cause they cannot be renewed againe by repentance. And that, for this cause: because they haue vt­terly denyed the true foundation of repentance, namely, The sacrifice of Christe: without the which, neither any healthfull repentance, or con­uersion by faith, can be made vnto GOD: nei­ther is there any other sacrifice, which (without this alone) is able to take away sinne.

Repentance, and Remission of sinnes (sayth Christe) must bee preached in MY NAME. Wherefore, whosoeuer doth repent, and, with a sure faith, embrace Christ, and his sacrifice, doth moste assuredly by faith, obtaine forgiuenesse.

This sinne is therefore called IRREMIS­SIBLE, because, that they which commit the same, doe, for the moste parte continue in their wicked purpose, and neuer flye to the Grace of God, by Iesus Christ our Lord. For, he which imbraceth the grace of GOD: hath not FI­NALLY renounced the sacrifice of Christe: which alone remaineth the cleanser away of all sinne. These thinges I purposed, breefely to speake concerning the sinne against the holie Ghost, because I perceiued, many in this behalf, to be not rightly instructed: and fewe, hether­unto to haue rightly iudged, and plainly to haue written, of this matter.

The thirde benefite.

IT hath bene spoken hethervnto, of the seconde benefite of Christe, namely: That hee cleanseth vs from all sinne: but this sufficeth not, vnlesse: VVee also become Righteouse For, inasmuch as (Righteousnesse) is, the very way to euerlasting life: no man euer obteyneth the same, but he which is Righteous. Therefore Christe saith: If thou wilte enter into life, keepe the Commaundements. But, to keepe the Commaundementes is, to declare him selfe Righteous, according to the Lawe.

And albeit, no man fulfilleth the law of God, as we, before haue shewed: neither obtayneth Righteousnesse by the workes of the lawe: yet, the will of GOD remaineth vnmouable: That none is admitted to the possession of eternall life, but he which hath that righteousnesse, whiche the Lawe requireth.

The Sonne of GOD therefore, came into this worlde, and tooke mans nature of the vir­gin Mary, and made himselfe subiect to the lawe, and fulfilled the same: so, that he hath obtayned Righteousnesse by the woorkes of the lawe. This Righteousnesse of Christe, GOD and MAN, suffi­ceth in the sight of GOD, beeing imputed to all those, which beleeue in him.

For as by the disobedience of one, we all are giltie: Rom. 7. so, we all, as many as beleeue in Christe, by the righ­teousnesse of one, are reputed Righteous.

[Page 114]This is the same thing which Paul saith, Rom. 10. Christ is the end of the law, to saue all those which beleeue in him. The ende of the lawe, is called, THE FINAL VVIL OF THE LAVV, that those things may be done, which shee wil­leth, and commaundeth: She willeth Righte­ousnesse, which, when she hath gotten, shee re­steth: neither condemneth she any man, whiche obtayneth the same.

Christe is the ende of the Lawe, not for his owne cause: but for theirs which could not fulfil the lawe: so that he imputeth his owne righte­ousnes, which he hath obtayned by the law, to all those which beleeue in him: that the lawe can not by any right, either accuse, or condemne them. Therfore Paule saith: Christe is the ende of the Lawe, to saue all which beleeue: (that is to say) whosoeuer beleeueth, hath that whiche the Lawe requireth: namely Righteousnesse, which is the way of saluation.

Heerevnto it maketh, which Augustine saith: That which the lawe commaundeth: Faith obtay­neth. And againe: Christe hath made our sinnes his: that hee might make his righteousnesse ours. Therefore, there is now no condempnation (as Paule saith) in them, whiche are in Iesu Christe, because in them, satisfaction is made to the Righteousnesse of the lawe. It is therfore dili­gently to be obserued, that we fulfil the law, but not by our woorks, but by the works of Christe, which imputeth the righteousnesse of the law to vs which beleeue. For this cause Paul saith: VVe [Page 115] are not vnder the law: but vnder grace. Vnder the law, wee are not, because, the law findeth not in vs, what she may accuse: forasmuch as we are in dowed with the righteousnesse, which she requi­reth. Christ hath redemed vs from y^e curse of the law, first, by deriuing into himself, the paines, vpō the Altar of the crosse, which wee had deserued.

Furthermore, by fulfilling the law: and impu­ting vnto vs his owne righteousnesse, with the which, we beeing indowed, may appeare, in the last day righteouse, when Christ cōmeth a righ­teous iudge of the quick and the dead. Of this Righteousnesse Paul intreateth 2 Cor. 5. Him which knew no sin, God made sinne for vs: that we might be made the righteousnesse of God in him. Rom. 5. This Righteousnesse of GOD, is, The obedience of Christe, whereby, he satisfyeth the lawe for vs.

Therfore, when we heare, or read, That man is iustified by faith, without the workes of the law: in the sight of GOD: that is so to be taken, not, that man by y^e works of the law, done of himselfe, is iustified: but, that by faith he imbraceth Christe, who, by his own obedience, or works, is perfectly righteous in y^e sight of God, & imputeth this his righteousnesse of the lawe, to all those which be­leeue in him. Moreouer, this righteousnesse is called the Righteousnesse of faith, because it is im­puted to the beleuing: Of Christ, because he hath satisfied the lawe: Of GOD, because, with the same, he is pleased, and contented.

Let these things suffice to be spoken, concer­ning the third benefite of Christe: namely, his [Page 116] Righteousnesse which he imputeth to the faithfull, whereof mention is also made before, where we haue disputed of the true vse of the Lawe.

The fourth benefite of Christ.

THe fourth benefite of Christe, is, HO­LINESSE, or SANCTIFICA­TION. For, when Christe forgiueth vs our sinnes, and taketh vs out of the King­dome of the Deuill, and imputeth vnto vs his owne Righteousnesse, hee doth also therewith, sanctifie vs, and imputeth his holinesse vnto vs, which are made y^e mēbers of his body. For this cause it is, that Iohn: 1. Iohn. 1. calleth the comany of all such as beleeue in Iesus (THE COM­MVNION, OF THE SAINCTS.) Whereon also dependeth the article of the Sym­bole, when we say: I beleeue in the holie Church, The Communion of Sainctes.

But not idle talkers of Christianitie.Of this Sanctification, Christians may boast, against, the kingdome, and members of the De­uill, so that they may worthyly say: that they haue fellowship with GOD the father, the sonne, and the holy Ghoste, and are seperated from the Prince of darcknesse (that is to say) from the Deuill, and his members. VVee de­clare vnto you (saith Iohn) that yee also haue fe­lowship with vs: and our fellowship is with the fa­ther, and with the sonne IESV CHRISTE.

With this Sanctification Dauid comforteth him selfe, Psal. 86. where he prayeth in this ma­ner: [Page 117] Keepe thou my Soule, for I am holie: O my GOD, saue thy seruant, which hopeth in thee.

Heere, first of all, Dauid affirmeth himselfe to be Holie. Furthermore, how this Santification commeth, he sheweth: namely, when, by a sure faith we rest in GOD, and trust in him alone.

For he which doth this: hee is spiritually in­graffed into our Lord Iesu Christe, of whome he obteineth, perfecte, and personall Sanctifyca­tion of the whole man. For, as I haue said, the Sanctifycation of Christe is imputed to the bele­uer, as Christe himselfe teacheth in Iohn. 17. I Sanctifie my selfe (saith he) for them: that they al­so might bee holie. This HOLYNESSE therefore, consisteth, in the forgiuenes of sinnes: in the imputation of the righteousnesse of Christ in renouncing the Deuil: breefely, in faith it self: whiche taketh fast holde of Christe, with his RIGHTEOVSNES, and HOLINESSE.

With this holynesse of man, is also ioyned, the holynesse of the thing it selfe, which, for the measure of faith, hath also her increasements, and, in some is founde greater, in some lesser, euen as faith it selfe is greater, and lesser. For, when man conceiueth faith by the holy Ghoste, by whose woorkmanship he is also borne anew, there foorthwith is felt the efficacie of the holie Ghoste, whiche dayly innouateth the minde, the affections, the hearte, and to bee shorte, by little, and little, the whole life of the man. He deliuereth the minde, by the woorde, from the darcknesse of ignorance, from errours, and cor­rupt [Page 118] cogitations: and afterwarde, shineth into, and lighteneth the same, with the true know­ledge of GOD, with the doctrine of saluation, and good cogitations: whereby it commeth to passe, that the affections beeing purged, doe by little and little, free themselues, frō the vncleane desires of the flesh, and, by y^e effectuall working of the holy ghost, are inflamed to good motions, according, as the mind it self, shalbe illuminated.

The heart of man in like case, waxeth meeke, and beginneth to molifie, and putting away that naturall stubbernesse, sprong from originall sin: it beginneth to yeeld, and obey vnto God, accor­ding to the knowledge, infused, into the hart, by the holy ghost. To this obedience of the hart, al­so, aswel the inwarde, as the outwarde workes of the man, are answerable. Breefely, this Sanc­tification consisteth, in true repentance, and in a right holy purpose: so, that the man doth to this ende direct, all the indeuours of his heart, and minde, that hee might obay God, & not to com­mit any thing vpon knowledge, and wilfulnes, which is forbidden of GOD: more esteeming the will of GOD, then all other matters of the whole worlde.

Furthermore, this Sanctification, is sharply as­saulted with moste greeuous temtations, as be­ing that thing, which of moste mightie enemies, the deuill,The secret helpe of the holy ghost in our strang­lings. the flesh, and the world, is oppugned: wherby it commeth to passe, that oftentimes in this spirituall battail, of the spirit, and the flesh, the Christian feeleth the weakenes of his owne [Page 119] power, so that somtimes he semeth to fal vnder, yea rather to be cast downe to the grounde, and vtterly as it were thrown downe prostrate: but, in the meane time, by the ayde, presence, and po­wer of the holy ghost, he is lifted vp againe. Af­ter this maner Dauid beeing ouercome of y^e flesh was subdued: & defiled himselfe with adulterie, and murther: but when hee heard the admoni­tions of the Prophet Nathan (by the working of the holy Ghoste) hee was lifted vp. The same thing doth in like case happen to many other the holy ones of GOD: so that Paule saide not in vaine: Let him which standeth take heede least hee fall. 1. Cor. 10. Therefore hee exhorteth the Galathians Chapter 5. saying: VValke in the spirit, and fulfill not the lustes of the flesh: for the flesh lusteth con­trary to the spirite, and the spirite, contrary to the fleshe. And so, the life of a true faithfull Chri­stian, is nothing else, then a perpetuall warfare:Prosper. as Prosper showeth in his Epigrammes, when he sayth:

The whiche thing dayly experience witnes­seth, and also Christ himself, when he commaun­deth vs dayly to pray: Forgiue vs our trespasses, Matth. 6. as we forgiue them that trespasse against vs. Salomon sayth: The iuste man sinneth seuen times in a day, and ryseth againe. For this difference is betwene, the children of God, & the children of the deuil. [Page 120] The children of the Deuill through stubbern­nesse doe sinne, and continue in their sinnes: but the children of GOD, doe sinne through infir­mitie, and are sometime seduced, by the worlde, by their owne flesh, and by the Deuill: but they rise againe, and apprehende the right hande of GOD the father: that is to say, they imbrace, with a stedfast faith Iesus Christe.

The fifte benefite of Christe.

THe fifte benefite of Christe, where­vnto al these former are directed, is, FINALL, DELIVERANCE, and REDEMPTION, so, that afterwarde no manner of euill, either of the worlde, the flesh, the deuill, or any other thing, either in Heauen, in earth, or in hel, is to be fea­red. This finall Redemption is called in the Scripture, SALVATION, wherevnto, GOD, in the beginning created man, and after­warde, by the death, and passion of his Sonne, redeemed him. This Saluation hath foure conditions.

• The firste is: That wee are vtterly deliuered, from all miserie, aduersitie, and euils.
• The second is: That heereafter, wee may not feare of any euill to come vnto vs.
• The third is: That wee obtaine so great good things, that we are not able to wish greater.
• The fourth is: That wee inioye these good things FOR EVER: without all impediment [Page 121] and mutation.

This Saluation with her Conditions, we obtaine in Christe alone.

These fiue benefites of Iesu Christe already rekened: these two names, IESVS, and CHRIST, do contain. The first name, sheweth him to be GOD and MAN, and the Sauiour of the worlde. The other sheweth, by what meanes he is the Sauiour. For CHRIST, that is to say, annointed: sheweth that Christ, is A PRIEST, A KING, and A PROPHET. A Prieste, which by his sacrifice wipeth out our sinnes, by his prayer maketh intercession to our heauenly father for vs: and by his innocencie sanctifyeth vs. A Prophet, whiche teacheth vs the way of saluation: And lastly, a King, which taketh vs out of the kingdome of the Deuill, and leadeth vs into saluation, and ioy of life euerlastinge.

Of the Sacrament of Baptisme.

THat wee may the more profitably vnderstand the reason of our Bap­tisme: let vs heere in the beginning, see the cause why our Lorde Iesus Christe would be baptized.

Why Christe would be baptized, aswell the [Page 138] voice of the father from heauen vpon him, doth shew: as also, the appearing of the holy Ghost, doone in the shape of a Doue.Matth 3.

The voyce of the Father vpon Christe, nowe newly baptized, was this: This is my beeloued Sonne, in whome I am well pleased. Of this voice, Baptisme witnesseth. For, this is the cheefe, and principall end of baptisme: that it is a testi­monie, or seale of the fauour of GOD, towarde the Baptized. It is therefore to be noted, that wee which are cloathed with Christe, through Baptisme: are gratefull, and acceptable vnto God, through Christ. Wherunto Paule also hath respect, Ephe. 1. when hee sayth: VVee are belo­ued, Matth. 3. in the beloued: Yea, God himselfe sayth: In him I am pleased.

CHRISTE therefore, would be baptized, and vse this outwarde seale of the grace of God: that (according to the voyce of the father) we which are baptized, and ingraffed into his body, by Baptisme, may knowe, that we haue GOD mercifull, and pleased, through Christe. Therefore all the efficacie of our Baptisme de­pendeth on Christe.

The appearing of the holy Ghost, in the shape of a Doue, signifieth that spirituall Baptisme, wherwith Christ doth inwardly baptize: When the minister of God worketh the outward Bap­tisme of water, according to the commaunde­ment of Christ. This is that which Iohn Baptist saith: I baptize you with water: but amongst you standeth one, which baptizeth with the holy Ghost.

[Page 139]That the holy Ghoste appeareth in the shape of a Doue: the same is a shewing of peace, and reconciliation, made betweene God, & the partie baptized: that therewithall we might be admo­nished, what the Arke of Noah did signifye, out of which the Doue beeing sent, returned, bring­ing a Braunche of an Oliue. Heereof, there­fore wee make vp the definition of Baptisme, in this manner:

BAPTISME is an outwarde signe, What Bapt. is. signifying the inwarde Baptisme, which Christe woorketh by his holie Spirite, to seale in VS, THE MERCY, and GRACE of God.

Furthermore, that we may, with the more frute, be occupyed, in the meditation of this our Baptisme: a threfolde signifycation of the same is to be obserued.

• The first is: that Baptisme is, A testimony of Grace.
• The second is: that it is, A Symbole, (or token) of secret and spirituall things.
• The third is: that it is the Cognisance of our outwarde profession, and Christianitie. Of this threefolde signifycation of Baptisme, I will speake in order.

Firste, that Baptisme is A testimonie of Grace, wee haue proued before. For, it is an outwarde seale of the grace of God, testifying, that the partie which is baptized, is sanctifyed, and (as a sacrifice) consecrated vnto GOD: who regenerateth vs, beeing cleansed and sepe­rated, from the deuil, & his societie, that we may [Page 140] be made new men, yea, the sonnes of God him­selfe, whome he adopteth in his beloued sonne, our Lorde Iesu Christe.

Secondly: Baptisme is A Symbole, (or token) of things, which by his proportion, or compari­son teacheth vs.August. Epist. 13. Whereof Augustine saith: If Sacraments had not a certaine cōparison with those things whereof they be Sacramentes, they were no Sacramentes at all. So our Baptisme, in the which, man is dipped vnder the water, and is drawne foorth againe, hath his spirituall signi­fication, for whiche, it is called, A Symbole, or token of things.

Baptisme is A Symbole or token of two thinges, cheefely: namely, Of the doinges of Christe: And of our dutie.

Concerning the doinges of Christe, it tea­cheth vs foure things: namely.

VVhat hee hath doone:

VVhy hee hath doone:

VVhat he doth to them which are baptized:

And moreouer, what he wil doe vnto them.

How then, doth Baptisme teache vs, VVhat Christ hath doone? It putteth vs in minde of the history of the three dayes,Parasceues. namely, of the day of the preparation, in which Christe suffred: And of the Saboth, in whiche Christe rested in the Sepulchre: And of the day of Easter, in the which, Christe, (hauing ouercome death) rose from the dead.

Therefore, Christe calleth, his death, buriall, and Resurrection, BAPTISME, Marke. 10. [Page 141] where the sonnes of Zebedee, Iames, and Iohn, required, that the one might sit on the righte hand of Christe, the other on the left, in his glo­ry: to whome Christe answereth: Are ye able to drinke of the Cup, which I shall drinke of, and to be baptized with the Baptisme, wherewith I am bapti­zed? As though the Lorde shoulde say: yee all aspire to ioy, and glory, but ye must of necessitie suffer somewhat, before that it shalbe lawful to inioy this glory, and gladnesse. Moste bitter death falleth in, ouer whome we must triumph, before we come vnto this glory. Therfore, to be sprinkled with the water in Baptisme, noteth foorth the death of Christe: to tary vnder the water, shadoweth foorth his buriall. To bee drawne from the water: representeth the glori­ous Resurrection of Christe. As often therfore, as we remember our baptisme, or be present at the Baptisme of others: let vs call to minde the history of the three dayes, Of the Death, Buriall, and Resurrection of Christe.

But if you demaunde, VVhy Christe hath doone this? Paul aunswereth, and in two words knitteth together the whole matter, in Rom. 4. Christe (sayth he) dyed FOR OVR SINNES, and was raised againe, FOR OVR IVSTIFICATION. For, as Christe, by the merite of his death, wy­peth out our iniquities: and by his blood clean­seth our consciences from all mortall, sinne: So, in like manner, by his resurrectiō from death, he declareth himselfe to be righteous, and in all re­spectes perfectly pure, according to the lawe of [Page 142] God. Therfore Dauid in the 16. Psal. sayth: Thou shalt not leaue my soule in hel, neither shalt thou suf­fer thine holy one, to see corruption. Christe also meaneth the same thing, when he saith in Ioh. 16 The holy Ghost shall reprehend the world of Righ­teousnesse, because I go to the father: that is to say, Herode, Pilate, and the Iewes, deny me to be righte­ous, and without all sinne: but when they shall see me, not to be ouercome of death: my resur­rectiō from death, shalbe a testimony of my righ­teousnesse, before them. For that cause Paule saith:Rom. 4. Hee was raysed againe for our iustifycation: that is to say: that by his rising againe he might declare his owne righteousnesse, which righte­ousnesse, he giueth, and imputeth vnto all those which beleeue in him.

Furthermore, VVhat Christe doth in Baptisme Iohn sheweth saying: He baptizeth with the holy Ghoste, Mat. 3. and with fyer. And Paule, when he saith: He cleanseth vs in the fountaine of water, Ephe. 5. through the worde. Whereas Iohn affirmeth, Christe, to baptise, VVith the HOLIE GHOST, and VVith FYER: he sheweth that Christe giueth in Baptisme, the holye Ghoste: who, by his pre­sence is effectuall, in the worde, and Baptisme.

What the holy Ghost woorketh in the partie which is baptized, according to the commande­ment of Christ: is shewed by the word, Fyer: For as the Fyer altereth things sometimes by bur­ning out, sometimes by inflaming: So the holy Ghost, altereth man by regenerating, burneth out by mortifying the olde man: inflameth by [Page 143] quickening, and raysing vp the new man. And heereof it is, that Paule sayth: Christe clenseth vs in the fountaine of water, through the word of life. Ephe. 5.

In which words hee ioyneth together three things, namely, Outwarde Baptisme, which hee calleth The fountaine of water. Then, Christe, who cleanseth vs inwardly with his blood, and holy spirit: And lastly, The VVorde, that is, The promise of Christe, whereupon the whole effica­tie of Baptisme doth depend.

For, Baptisme is not effectuall, for the water which the Minister of God sprinckleth, neither for the words, which are recited by him: but all the force of Baptisme floweth from the moste ample promise of Christ: who (with his holy spi­rit, and with fier) baptizeth him, which, with the externall element of water, is sprinkled.

But although this be the institution, and or­dinaunce of Christe: yet notwithstanding, let vs not thinke, his hand to be shortened, to baptize spiritually without water, those which are partakers of his promise, (that is to say) all the In­fantes of the Christians: and those cheefely, whiche departing in the mothers wombe, doe not touche the outwarde Baptisme. Therefore godly Parents should not despayre of the sal­uation of such Infantes, neither with vncome­lynesse, and contempt, bury them in a grounde (which the common people call) not consecrated: but let them surely persuade themselues, y^t these are in the same couenāt, with the children of A­braham, as Paule in Gallath. 3. plainely teacheth. [Page 144] Therfore, as Such as came of his flesh. the fleshely children of Abraham, which departed this life, before the eight day of Circumcision: were not condemned: but by the vertue of the promise, and couenaunt of GOD, were saued: so, also after the same manner, the spirituall Children of Abraham, (that is to say) the infantes of all the Christians, are not con­demned, if they decease before baptisme: but are saued by the efficatie of the promise of God, and by inuisible baptisme, wherewith Christe bap­tizeth them, who, (by his death, and precious blood) hath redeemed them.

With this consolation, let christian Parents lifte vp themselues, whose Children, departe hence, either in the mothers wombe, or foorth­with after the birth, before they be made parta­kers of Baptisme. Yet, I would not, that any should heereof take occasion to protract to Bap­tisme of Infants: yea rather, I am an exhorter, that assoone as they be newe borne, they should haue a regarde to haue them sealed, with this outwarde Symbole (or token) of saluation, and therewithall to be assisted, with the prayers of the godly, whiche shall bee present at the Bap­tisme.

It remayneth now to be explycated, VVhat Christe wil doe to those which are Baptized. This thing he himselfe sheweth in his last comaunde­ment, which, ascending vnto heauen, he gaue to his Apostles in these wordes: Go, and Baptise all nations, whosoeuer beleueth, and is Baptized, shalbe saued, but he that beleeueth not, shalbe condemned. [Page 145] For, euen as they whiche were in the Arke of Noah, were preserued from the floud: so, whoso­euer doth earnestly stick to the couenant of this outwarde Baptisme, are deliuered from the e­uerlasting floud, (that is to say) from the paines and torments of Hel, by IESVS CHRIST. Breefely, as he which is baptized is drawen frō the water, so Christe will take vs from all cala­mities, and bring vs into his kingdome, where, with him we shall reigne in all eternitie.

After that we haue sayd, How our Baptisme, is a Symbole, (or token) of the actions of Christ: we will now see, Howe it also admonisheth vs of our dutie (that is to say) what we shuld perfourme vnto GOD: what we owe vnto our selues, what we must suffer: And what we must looke for: How we must passe from miseryes to saluation: For of euery of these partes of our duetie, our Baptisme doth admonish vs.

But, VVhat shall we performe vnto GOD? This Christe teacheth vs, when hee sayth: Baptize them, In the name of the Father, and of the Sonne, and of the holy Ghoste. In which woordes, hee comprehendeth the principall end of Baptisme: which, (it were conuenient) we should alwayes, and continually haue in remembrance. For, this is the moste simple, and plaine meaning of these wordes: I Baptize thee, in the name of the Father, of the Sonne, and of the holy Ghost: that is to say: I Baptize thee to this ende cheefely: that thou shouldest acknowledge, confesse, inuocate, wor­ship, and honour, this only true GOD, namely: [Page 146] The Father, the Sonne and the holy Ghoste: The Father, which so loued thee, y^t hee hath deliuered his owne only begotten sonne, to death for thee: The Sonne, whiche dying for thee, clenseth thee from all sinne, by his precious blood, shed vpon the Altar of the crosse, for the forgiuenesse of thy sinnes, and, which, moreouer clothed thee with his righteousnes, yea, maketh thee a member of his owne body, so that by his meanes, thou art called the sonne of God. The holy Ghost also, who regenerateth, and sanctifyeth thee vnto life e­ternall: that, thou beeing knit vnto God, mayst with him inioy saluation, without end. This is the most simple (and plaine) sentence, of y^e words of Baptisme, which beeing gathered out of the holy scriptures, I comprehend in this one little forme of speech: I Baptize thee, In the name. For in the worde (NAME) is contayned, bothe, a confessing of GOD: and beside, whatsoeuer this Confession requireth of man.

By these thinges it is easye to bee perceiued, what manner of couenant betweene God, and man, baptisme is God promiseth vnto man, for­giuenesse of sinnes, righteousnesse and euerlast­ing life, and this his promise he sealeth by Bap­tisme, the partie which is baptized, doth againe, by faith, binde himself vnto God, and promiseth that he will deny the Deuil, with all his works: and, by a sure faith, inuocatiō, worshipping, fear, and, in all things, by due obedience, cleaue vnto GOD. 1. Pet. 3. For this cause Peter calleth Baptisme, A COVENANT, wherin a mutuall promise is [Page 147] made, of God demaunding, and promising grace to the partie baptized: and againe of him which is Baptized, answering and affirming, that hee will constantly abyde, in the mutuall knot and couenant.

In the seconde place Baptisme warneth vs, VVhat we shoulde doe to our selues.

As we are dipped in the water of Baptisme, and tary vnder the water, and are drawen from thence againe: so we should mortifye sinne, and choke the vitious affections, desyres of sinne and corrupt concupiscences in vs, & rise againe in newnesse of life. Of this thing Paule Rom. 6. doth admonish vs, where he inueigheth against those, which supposed, that libertie to sinne was graunted, because that Paule had sayd, VVhere sinne did abounde, there Grace did more abounde: Whom hee confuteth with these words: VVhat shall we say then, shall wee abide in sinne, that Grace may abounde? God forbidde. Rom. 6. Howe shall we which are deade to sinne, (that is to say) (whose sinne is deade) liue any longer therein? Knowe yee not, that wee whiche are Baptized into IESVS CHRISTE, are Baptized to dye with him? (that is to say, we which are baptized doe, in Baptisme put on Christe, whose death doth effectually, kill, and keepe vnder sinne in vs, that it shoulde not reigne in vs.) VVee are therefore buryed to­gether with him by Baptisme, for to dye, (that is, that sinne might bee deade in vs,) that euen as Christ was raysed vp frō death, by the glory of the father, so we also shoulde walke in newnesse of life.

[Page 148] For, if we be ingraffed into death, like vnto him, so shall wee also bee partakers of his resurrection. Knowing this, that our olde man, (that is, the cor­rupt nature) is crucifyed with him, that the body of sinne might be abolished, (that is, the corrupte affections) that wee should no more bee seruants vnto sinne.

And so it appeareth, how Paule, by the rea­son of our Baptisme teacheth vs, to mortifye sinne, to destroy the wicked concupiscences, and to walke in a new life. Whereunto he also di­recteth the scope of his whole disputatiō, which he setteth downe in these wordes: And so doe ye also esteeme your selues to be dead vnto sinne: But, to liue vnto GOD, in Christe Iesu our Lorde. Let not sinne therefore reigne in your mortall bodyes, that ye should obay thereunto by the lustes thereof. As often therefore as the corruption of our na­ture, shall prouoke vs to sinne, let vs call to re­membraunce our Baptisme, which admonisheth vs of innocencie of manners, and newnesse of life, to the glorye of GOD, through IESVS CHRISTE.

THIRDLY, Baptisme teacheth vs, VVhat we must suffer. For, euen as Christe, (whome, in Baptisme wee doe put on) was baptized with the crosse: so we also, as long as we remaine in this worlde, let vs prepare our selues, to the Crosse and aduersities.

Yea, GOD will by this meanes haue his adopted sonnes, to be made like to his onely be­gottē sonne: that they may reign together with [Page 149] him in his glory. This is that which Paule saith in Rom. 8. If wee be sonnes, then are we also heyres, Rom. 8. the heyres I meane of God, and heyres annexed with Christe, so that if we suffer together with him, we shall also bee gloryfyed together with him.

And Paule addeth there this consolation, that the Crosse worketh for the best, to such as loue GOD. Of this crosse of the godly, he also spea­keth in the Epistle to Timothie: VVhosoeuer (saith he) will liue godly, in our Lord Iesu Christe, Time. shall suffer persecution.

The history of the Passion of our Lord Iesu Christ, setteth before vs, three kindes of crosses, vnto which may be referred, the diuerse sortes of all calamities, which may happen vnto man in this life.

• The first Crosse, is the crosse of Christ, which is seene in the middle, betwene two others.
• The second, is, of the Theefe, hanging on the right hand.
• The third, of the Theefe hanging on the left hand.

Christe, (asmuch as concerneth his owne per­son) suffered, beeing innocent: but bothe these Theeues, suffred iustly, for their offences. But he which hanged at the right hand: repented vnder the Crosse, and beeing conuerted vnto Christe, obtayned comforte, and saluation. The other at the left hand, continued stifly in his ma­lice, and dying without repentaunce was con­dempned.

After this same manner, it also goeth at [Page 150] this day. The greatest parte of the godly Chri­stians, doe suffer persecution for righteousnesse sake, which happeneth to many holie Martyrs, whome Christe pronounceth, blessed, in Matth. 5. Blessed (saith he) are they, which suffer persecution for righteousnesse sake, for theirs is the kingdome of heauen: Blessed are ye when men reuile you, and persecute you, and shall falsely say all manner of euill against you for my sake: Reioyce, and bee glad, for great is your reward in heauen: for so did they per­secute the prophets which haue beene before you.

Many doe also suffer, as the theefe, vpon the right hand. These are they, which, for their cer­taine offences are punished of God, namely, by taking away their goodes, Children, powers, helth, body: or els doe fall into the hands of the Magistrate, and are drawen vnto punishment, as also vnto this Theefe, it happened.

These beeing oppressed with calamities, and punishments, do confesse, themselues to be iust­ly punished for their sinnes, and flying vnto Christ, doe (with a firme faith) desire forgiuenes of their offences. And by this meanes they ob­taine pardon of God, whiche accepteth their crosse as a sacrifice pleasant vnto him, through Iesus Christe. The example of this Theefe, is, by the singular wisdome of God, set downe be­fore, all wretched sinners, theeues, murtherers, and others whatsoeuer: whiche for their euill deedes are punished: that the same might be an euident testimony of the fauour of God, where­with he receiueth al, with howsoeuer infamous [Page 151] kinde of punishment, they bee punished in the sight of the worlde, so that they, with a constant fayth, doe flye vnto Iesus Christe.

But, that the wretched offenders, whiche are to be punished for their offences, may know by what meane they may obtaine the fauoure of GOD: I will set downe certaine sure Arti­cles according vnto whiche, they may directe their cogitations.

FIRST of all, the wretched sinner, which is to be punished for his manifest offences, shall not hypocritically make sclender his sinne, nei­ther by conferring of his sinne, with y^e sinnes of other offenders, deceiue himselfe: but rather, he shall examine himselfe, and weigh (not in deceit­ful ballances) the heuinesse of his iniquitie. Let him consider who it is, whom he hath offended, namely, GOD, a righteous Iudge, from whom nothing can be hid: therefore, let him esteeme himselfe worthy, who deseruedly, (for the inor­mitie, and fylthynesse of his sinne) is vnwoor­thy, the name of a man.

Such manner of cogitations do breed in man, a knowledge of himselfe, and stirre vp a feeling, and taste, of the bitternesse of death, and hell.

SECONDLY: Least (feeling the sorrows of Hel,) he should despayre of the grace of God, for the greatnesse of his sinne: as Cayne, Iudas, Saule, and many others haue doone: these fiue things are to be thought vpon.

First: The promise, and good will of God, saying: I will not the death of a sinner, but that [Page 152] hee may bee conuerted, and liue.

Furthermore: the commaundement of God, earnestly commaunding repentance, vnder the rigour of obedience, whiche all creatures are bounde to performe vnto him. O yee Sonnes of men (sayth he) turne ye vnto me. Item: Let euery one be turned from his wicked wayes. And Christ sayth:Matth. 11. Come vnto mee, all yee which labour, and be heauily loden, and I will refreshe you.

Thirdly: Let him set before him, the death and passion of Iesus Christ, who, with his suf­ficient raunsome, hath made satisfaction, for the sinnes of all men. Augustine sayth: The mercy of GOD is greater, than the miserye of all sinnes.

Fourthly: Let him set before his eyes, the ex­amples of those, whiche beeing conuerted, haue beene receiued into grace: as Adam, Dauid, Ma­nasses, the Theefe, and as many as euer haue re­quired pardon: so, that God hath neuer reiected any, earnestly repenting.

Fifthly: Let him consider, the testimonie of Grace, namely: Baptisme: whereby God testify­eth that he will remit sinne to all those, whiche (by faith) turne themselues vnto him. It is written Marck. 1. that Iohn preached the Bap­tisme of Repentance, for the remission of sinnes: that is, he taught, Baptisme to be a testimonye, and seale, by whiche GOD testifyeth, that hee (without all respect of persons) remitteth sinne, to all those (whiche by faith) turne themselues vnto Iesus Christe.

THIRDLY: the wretched offender beeing [Page 153] exercised, with these fiue considerations, let him now giue place to the worde of God: by the effi­catie wherof, (the holy Ghost working) the spar­kle of Faith, is conceiued, in the heart of man.

FOVRTHLY: Faith beeing conceiued: forgiuenesse of sinnes is to bee desyred, for the precious blood of Christe, whiche he shed vppon the Altar of the Crosse, for the sinnes of the whole worlde. In this praying, faith (by little, and little) increaseth, and together therewith, man feeleth in his heart the answere of the ho­ly Ghoste, which bringeth to passe that he most assuredly persuadeth himselfe that all his offen­ces are forgiuen him.

FIFTLY: Pardon of sinne in the sight of GOD, beeing obtayned: let him with a quiet minde submit himselfe, to the punishment deser­ued: and together therewith, let him desire of God, fortitude of minde, that he may patiently suffer the paines, layde iustly vpon him, for his wicked deedes: yea, let him also giue thankes vnto God, whiche hath drawen him to tempo­porall punishments in this world: that he shuld flye from eternall condemnation: and that he should heere in the body be punished, that with the Theefe hee may commende his soule vnto God.

The thirde kinde of Crosse, whereof the hi­story of the passion of Christe maketh mention is, The Crosse of the Theefe hanging at the lefte hand. After this manner they doe suffer, which repent not, neither call vpon God: but contem­ning [Page 154] the grace, and sacrifice of Christe, do dye in desperation, and are for euer condemned. They which in such sorte doo suffer for their offences, and fly not, by a sure fayth, vnto God: this tem­porarie Crosse, is vnto them, as foreshowinges of the paynes eternall, wherewith they shalbee plagued, without all mitigation, and comforte in Hell with the Deuilles, and all the company of the condemned. Hetherto, we haue intreated of the three sortes of Crosses, wherof the history of the Passion of Christe, maketh mention.

Now, let vs moreouer ioyne heerevnto, a ge­nerall admonition: whiche may profit all the godly, in what soeuer manner they shalbe afflic­ted in this worlde.

Whosoeuer is oppressed with the crosse or ca­lamitie, let him respecte these foure thinges in order.

• In the Deuill, let him consider, Lying and Murther.
• In himselfe let him weigh, Sinne, and VVret­chednesse.
• In GOD, let him reuerence, Iudgement and Mercie.
• In the Gospel let him seeke counsaile, & helpe.

First: Let him consider in the Deuill, Lying, and Tyranny, who as by lying he slewe our first Pa­rents: so now euery moment, with lying, and tyranny, hee lyeth in waite for all mankinde.

Peter.For, (as Peter sayth) Hee goeth aboute like a roring Lyon, seking whom he may deuoure. He ve­rely seketh all, but he deuoureth only those, whōe [Page 155] he intangleth in his snares of Lying. For this vncleane spirite continually indeuoureth, to make all other vncleane with him. Hee infec­teth the minde with lying, and erronious doc­trine: He shaketh the hearte, with the tempests of corrupt desyres: He bewitcheth the will, with the shadowe of commodytie: to conclude, he in­deuoreth to defile, with wicked actes, the whole life of man, that he, that he at the length might haue man (beeing spiritually slaine) fellowe, and partaker of eternall damnation. This con­sideration of the study of this wicked spirite, the enemye of GOD, and mankinde: shoulde stirre vp an hatred of sinne, and breede in the mindes of men, an abhorring of the filthynesse thereof.

Secondly: Let him weigh Sinne, and wret­chednesse in himselfe, in euen ballances, and let him thinke that the misery whiche he suffereth, is a deserued punishment, for his sinne. And, by the greatnesse of the misery, let him esteeme the enormitie, turpitude, & multitude of his sinnes. Let him consider, that hee by his sinne, hath of­fended the cheefest, and infinite goodnesse: wher of let him conclude, the present calamitie, to bee away to euerlasting misery, vnlesse he be other­wayes holpen. In this cogitation the whole man treembleth, of whiche thing we may see many examples, in many Psalmes, cheefely in those, whiche they call, the Penitentiall Psalmes, in whiche, Dauid plainely expresseth, the great dolors, and vexations, wherewith, [Page 156] as with tempestes, he is ouerwelmed for his sinnes.

Thirdly, Let him reuerence in God, Iudge­ment and Mercy. It is the parte of the most iust iudgement of God, to punish sinne in all men: but of his Mercy to punish, not to destroy, but y^t he might saue: so that we do not contempne the Medicine. Whereof Esaie saith: Trouble giueth vnderstanding. Item: The distresse wherein they cry, is a doctrine vnto them. Breefely, God puni­sheth By IVDGEMENT, that hee might saue By MERCIE: as it may bee seene in Psal. 51.

In the word of y^e Gospel, Let him seeke coun­sail and remedyes. The Gospell sendeth all af­flicted sinners to this onely Physition Iesus Christe, which calleth vnto him, and saueth all offenders. This counsaile is moste excellent, be­cause neither in Heauen, nor in earth, any is founde, which is able to heale the wounds of sin beside this onely Iesus Christe.

Furthermore: this very worde which giueth vs counsaile, doth also minister helpe vnto vs, and healeth the woundes of sinne, in such wise, that we may be holpen by Christ, so that we be­leeue in him, and with a constant Fayth, pray with Dauid, saying: Heale me Lorde, and I shall be whole. In this place againe, are to be called back into our mindes, the fiue Articles, of whome mention is made a little before.

The Finall causes, wherefore GOD will haue his Church to bee subiecte to the Crosse, [Page 157] are many, of which these are the cheefe.

First, that wee may learne, that those good things whiche God hath promised to his Chil­dren, are not to be looked for in this worlde: but that we should think of the true countrie, to the which we are called: so that wee might ease all the aduersities of this life, by the meditation of the ioy to come, and life euerlasting. For, if all things should succeed vnto the godly, in this life, according vnto their desires: they would not be affectioned with the desire of the good thinges promised by Christe.

Secondly: that, man, (by the Crosse, as by a bridle) may be restrayned: who, through the corruption of nature, is otherwise prone to sinne. Heereof the Psalmist sayth: Holde their chawes with bit, and bridle, which drawe not nigh vnto thee.

Thirdly: that the Crosse might be a sensible preaching of repentance. For, euen as the consci­ence assenteth to the law, reprouing sinne: so al­so by the Crosse, we are admonished to repent, that we may be saued.

Fourthly: That the crosse may ouerthrowe al mans presumption, and confidence of the flesh, and teach vs to cleaue with a firme fayth vnto GOD alone, and to call vpon him,Psalm. according to his Commaundement: Call vpon me (sayth he) in the day of tribulation, and I will deliuer thee, and thou shalt glorifie mee. Let these things suf­fice to be spoken touching the Crosse or calami­tie, of which our Baptisme doth admonish vs.

[Page 158] IN THE FOVRTH PLACE Baptisme teacheth vs what wee should looke for. For e­uen as the partie Baptised, (beeing sprinkled with the water) is drawen from the water, and as Christe himselfe (after his passion and death) entred into his glory: so wee also doe take our iourney from the straunge wandring of this world, vnto saluation, & life euerlasting: a moste euident testimonie wherof, Christe hath giuen, namely Baptisme, to all the beleeuers.

IN THE FIFT PLACE, Baptisme tea­cheth vs, that our life in this worlde, is nothing els than a Pilgrimage of three dayes. Wee suffer, we are buryed, and we shall ryse againe, at the sound of the last Trumpet, when Christe shall say, Aryse yee Deade.

THE third signifycation, of Baptisme, wher­of wee haue made mention aboue, is, that it is a Souldierly marcke (or Cognisance) whereby the Souldiours of Christe are knowen, whiche haue giuen their names vnto him, and taken an othe, that they will fight vnder his standerde, agaynst the Deuill, and his kingdome, namely, Sinne.

The Souldiours of Christe, are discerned, by foure notes, cheefely, from those whiche are in wages vnder their Captaine, the Deuill.

The first, and moste surest note of the Chil­dren of God is, Faith, inuisible, and onely knowen vnto God, with her priuy, and inwarde frutes in the heart of the man.

The seconde is, The open profession of Faith [Page 159] in the mouth, before all the worlde.

The thirde is seene, In Godlynesse, and Ho­nestie of life, when the Christian doth so order his life, that y^e same may be a manifest testimony of the faith which lyeth hid, in the heart of man.

The fourth is, the note of the body, namely, Baptisme, whereby we professe our selues, to be the seruāts of Christ. Heervnto also maketh the sacrament of the Lorde his Supper, whereof we will now speake a fewe wordes.

Of the supper of the Lord.

I Haue sayd before, that the Sacra­mentes of the new Testament, doe occupy the third place accommoda­ting, or applying of the benefites of Christe. Forasmuch as we haue hetherto spoken of Baptisme, it remaineth now that we intreate of the other Sacrament, namely of The supper of the Lorde. God graunt that it may be to the glory of his name, and the wholesome instruc­tion and profite of all the godly. I will remoue all, vnprofitable questions, and diuersities of o­pinions, which doe more hurte, then profit: and set downe onely those things, touching the most holy Supper of the Lorde, which I haue lear­ned, and drawen out of the fountaines of the sa­cred Scripture. And that the same may be done to the greater fruit, & profit of the christian Rea­der: I will comprehend this whole doctrine, in a fewe, and certaine assured poyntes, & Articles.

[Page 160]The firste, and cheefest thing, that wee must knowe, concerning the Supper of the Lorde, in­stituted of Christe himselfe, vnder the visible Symboles of Bread and Wine, is: That Christe, (in the same night in which hee was betrayed) did institute this Sacramente, that the same might bee (amongst all his) an euerlasting monument of his Passion, in whiche hee deliuered his body to death, and shed his blood vpon the Altar of the Crosse, for many, for the remission of sinnes, as he himself saith: This is my body, whiche is giuen for you: This is my blood, which is shed for many, for the remission of sinnes. Item: Doe ye this in REMEMBRANCE of mee.

Secondly: The Supper of the Lorde testi­fyeth, that they which vse the same rightly, are vnited, and as it were incorporated into Christ, and that spiritually, according to the woords of Paul. 1. Cor. 10. The Cup of blessing which we blesse, is it not the partaking of the blood of Christe? The Breade which wee breake is it not the participating of the body of Christ? That is to say, whosoeuer doth eate the body of Christe, and drinke his blood, he (so that a lyuing fayth be not wanting) aby­deth in Christe, and Christe in him.

Thirdly: the Supper of the Lord teacheth, a spirituall education in the body of Christe, which is accomplyshed, whilst we vse his Sup­per. For euen as we are, by the blood of Christe, cleansed, and, by the holy Ghost in Baptisme, re­generated: so wee beeing cleansed, and regene­rated, are spiritually fed, and nourished, by the [Page 161] benefite of the body, and blood of Christ: rightly vsing the Supper of the Lord, according to his owne institution.

Fourthly: the Supper of the Lord is, a testi­monie of the new Testamente, (that is to say) of A NEVV COVENANT, betweene God, and man, touching remission of sinnes, wherby God testifyeth that hee will receiue into fauour, and forgiue sinners, (for the merite of the death, & passion of Christ) to All which beleeue in HIM. Therfore he himselfe sayth: This Cup is the new Testament in my blood: that is, This Cuppe is a firme, and vnmoueable seale of the moste ample promise of god cōcerning y^e forgiuenes of sinnes.

Whosoeuer therefore, (with a true, and liue­ly faith) vseth this Sacrament: receiueth the testimonie of God himselfe: whereby he testify­eth, that he hath deliuered his sonne, shedding his blood vpon the Altar of the Crosse, for the remission of sinnes, that through him, as many as beleeue in him, may obtaine saluation.

Fiftly: The Supper of the Lord, admonish­eth vs of the secret, and spirituall communion, whereby we, whiche doe partake this Sacra­ment together: are vnited, (as it were) into one body. Of which thing Paule saith:1. Cor. 10. Because wee beeing many, are one bread, and ONE BODY: inas­much as we are all partakers of one breade. This knitting of the Christians into one body, depen­deth heereon: that we all, (as it is already said) are vnited to the body of Christe, by the parta­king of his body, and blood.

[Page 162]Sixtly: The Supper of the Lord requireth, mutuall loue betweene the Communicantes: whereby the misticall members of the same bo­dy, (as we haue said) shoulde, with heart, word, and worke, performe duetyes one towardes the other. This Loue of Christian people, which, (from the head CHRISTE) floweth into the rest of the members (that is to say, the Citizens of his Church) doth not take away the degrees of persons, but rather confirmeth the diuersities of callings in the Congregation: of all whiche, there is one marke, namely, The Glory of God, and the commoditie of thy neighbour. Whoso­euer feeleth, not in his heart, the sparckle of this mutiall dilection, and, (without a purpose of well dooing to his member, (that is to say to his neighbour) commeth to the Supper of the Lorde: it were better for him, to abstaine vtter­ly from the Sacrament. For who would not affirme that manne to bee mad, and out of his minde, whiche would set his owne members at strife one with another amongest themselues, so that the handes might plucke, out the eyes, or cut of the feete? I woulde to GOD, that Christians could, after the same manner, marke their owne madnesse, whiche they doe mani­festly betray, and showe forth, whilste (through mutuall hatreds, and contentions of minde,) they set themselues, one against another.

Seuenthly: The Supper of the Lord is a pledge, and signification of our resurrection, life, and eternall saluation, and that by the power of [Page 163] Christe risen againe from the dead. For, what­soeuer hath beene hetherto spoken, of the Sup­per of the Lord, are al to be referred to this prin­cipall end: that they may bee vnto vs in steade of a pledge, & sealing of life euerlasting through Christe, whose members we are made. And so that is fulfilled which Christ saith:Iohn. 6. He which ea­teth my flesh, and drincketh my blood, hath eternall life, and I will rayse him vp in the last day.

By these Articles, which we haue brought a­broade out of the holy Scripture, to the decla­ring of this doctrine of the supper of the Lorde: euery man may easily vnderstand, how needeful it is (with a hygh godlynesse of minde, and reue­rence) to approch to this supper, & to proue him selfe, before he eate of this bread, or drinke of the Cup of the Lorde. For,1. Cor. 10. (as Paule saith) He which eateth, and drincketh vnworthyly, eateth and drinc­keth his owne damnation, because he discerneth not the Lords body. Mar. 16. Christ affirmeth the same thing of the Gospell: Hee which beleeueth not (sayth he) shalbe condemned.

And Augustine sayth of Baptisme: Euen as he whiche vnworthyly eateth the body of the Lorde, and drinketh his blood, eateth, and drincketh his omne damnation: so he which receiueth Baptisme vnwoorthily (which thing many Iewes doe at this day) receiueth to himself damnatiō, & not saluation.

Furthermore, Least any man shoulde com­municate the Supper of the Lord, vnworthy­ly, let him followe, the counsayle of Paule 1. Corinth. 11. Let a man proue himselfe, 1. Cor. 11. and so let [Page 164] him eate of that Bread and drinke of that Cuppe, for he which eateth and drinketh vnworthyly, eateth, and drinketh damnation to himself, not descerning the Lords body: (that is to say) hee calleth vnto himselfe the punishment, and Iudgement of GOD.

What therefore is the true manner of pro­uing himselfe? The same Paule prescrybeth, 2. Cor. 13. when he saith: Try your selues whether ye be in faith or no, proue your owne selues. Knowe yee not your selues, that Iesus Christe is in you? Heereby it appeareth that the true tryall of proouing consisteth in this, that a liuely faith bee truely felt, and the presence of Christe in vs, by the vertue of his spirit, stirring vs vp to the stu­dy of godlynesse. Breifely: he is truely prooued, which (reuerently in the feare of GOD, in true repentance, in true confidence, and with an ho­ly purpose,) commeth to this Supper. And con­trarywise, he which is without the true feare of God, and earnest repentance, and wanteth liue­ly fayth, and an holy purpose: the same eateth, and drinketh iudgement to himselfe bothe tem­porall, and eternall, vnlesse he be againe (by faith in Iesus Christe) conuerted. And I nothing doubt, but the greatest parte of moste heauy ca­lamities, euery where reigning in many places, is therefore sente: because they bee so common which participate the supper of the Lord, with­out true, and earnest repentance.

Paule writeth, that the Corinthyans were plagued, because they touched vnreuerently the [Page 165] holy Supper:1. Cor. 11. For this cause (sayth he) many are feeble and weake among you, and many are fallen a sleep: For if wee had iudged our selues, wee should not haue beene iudged: but when we are iudged of the Lorde, we are instructed, that we should not bee damned, with the worlde. I would to God, that many at this day, would not builde vpon a fee­ble foundation, and be much deceiued with their owne opinion: which then suppose themselues to come woorthyly to the Supper of Christ, when they haue confessed their sinnes before the preist and obtayned absolution of him. He which be­leeueth, him God absolueth for the death, and passion of Iesus Christe. For, he which belee­ueth (saith Iohn) hath eternall life.Iohn. 3. If therefore the beleeuer hath eternall life, hee is also (with­out all doubt) absolued from all his sinnes. For, Absolution, is no other thing, than a deliuerance from sin, which is in the power of GOD alone.

Therefore, the Ministers of the woord, can­not absolue him, (which is without the feare of God, a liuely faith, and a purpose of good liuing) from the least offence. And he which is such a one, & yet notwithstanding, dare require abso­lution of the Minister of the worde: to him (for­asmuch as hee is before God a lyer, and before the Minister of God, and hypocrite) the absoluti­on turneth vnto damnation. For, this outwarde absolution answereth to the faith, and purpose of the innermoste heart. The Priest is the mi­nister of God, therefore let him behaue himselfe according to the commaundement of his Lord, [Page 166] neither let him arrogate greater power vnto himselfe, then hee hath receiued of the Lorde. He hath power to shew foorth, aswell, remission of sinnes to all the beleeuers, as also euerla­sting condempnation to those whiche turne not themselues vnto God. These are the keyes of the Church of Christe, so that if any Minister of the Gospel, should goe beyond these bounds, he shall not cary this rashnes, vnpunished of God.

What is then to be thought, of priuate confes­sion, and outwarde absolution? There be many, and weightie causes, why the holy fathers did institute this talke, or Colloquie, whiche is had betweene the partie confessing, and the Mini­ster of the woorde.

The first: that the rude, and ignoraunt, might be the more profitably instructed, beeing deman­ded,Meaning as­wel the hea­ringe of the holye Scrip­tures, as the interpretatiō of them. of euery principle of the Christian Religion. For, when as many, doe many yeeres, heare the holy preachings, & yet doe very little or nothing at all profit: such, verely shal with greater profit, talke together with the learned, and godlye minister of the woorde, whiche may inquire of what matters they stande in doubte, and may teache them those thinges, whereof they bee ignoraunt.

Secondly: That in this talking together, the profiting of the youth, and younge persons might bee tryed. For it is the parte of a good Pastour, not onely to teach openly: but also (ac­cordinge to the example of Paule,) to make a tryall at home, how farre euery one of his hea­rers [Page 167] haue gone forwarde in the course of god­lynesse.

Thirdly: that a reason of the fayth might be required of those, of whose Fayth, and Religi­on, iust doubte might be had: and that vnto such as in any heresie were stubbernely obstinate, the Supper of the Lord should be prohibited.

Fourthly: that in this Colloquie, the doubtful consciences, and such as for the scruple of their sinnes were vnquieted, might by doc­trine, counsaile, and consolation, be releeued.

Fifthly: that in this priuate talke, they might heare the voyce of the Gospell, pronoun­cing forgiuenes of sinnes to those which beleeue in Christe. For in asmuch as Christe sayth: Hee that heareth you, heareth mee: it is much auayle­able to heare the Minister of the worde, (in the name of Christ according to his cōmandement) shewing foorth the remission of sinnnes.

¶ Priuate Absolution may be made in this manner.

[Page 168]Hetherto we haue heard, of the last thing, which I propounded was to bee considered in the Messiah, our Lorde IESV CHRISTE, namely: How we are made partakers of his bene­fites But because there be many founde, whiche protract repentance vnto the last breath of lyfe, I will yet ad hereunto, and declare two things.

First: touching the causes, whiche should in­uite vs, to the ripening (or hastening) of Repen­taunce.

The other, by what meane a Christian may perseuer vnto the ende, that hee loose not faith, and the benefites of Christe.

Albeit there bee many, and moste weightie causes, which should mooue vs, that we should not delay repentance, which (alas for sorowe) many doe at these dayes with great securitie: yet notwithstanding, I will at this season bring foorth tenne Argumentes at the leaste, wherby euery man may woorthyly bee moued, betymes to repent.

The first is, The vncertaine end of this life, For, no man knoweth in what hower, in what mo­ment, or in what manner he shall departe from hence. This vncertaintie shoulde woorthyly mooue vs to hasten repentaunce. Christe going about to exhorte his disciples to watchfulnesse, taketh an Argument hereof, when he sayeth: VVatch, and pray, because yee knowe neither the day nor the howre. And in Luke the 12. the Lorde [Page 169] propoundeth a Parable of a rich man beeing carelesse, and delaying Repentance.

The ground (saith he) of a certaine rich man, Luke. 12. brought forth plentiful fruites, therfore he thought with himselfe saying, what shall I doe, because I haue not rowme wherein to gather my fruites to­gether? and he sayde, thus will I doe, I will destroy my Barnes, and builde greater, and thither will I ga­ther together my fruites and my goods, and I will say vnto my soule: Soule, thou haste much goodes layde vp in store for many yeeres, take thine ease, eate, drincke, and be mery. But God sayd vnto him, Thou foole, this night will they require againe thy soule from thee, whose then shall those thinges bee which thou hast prepared? So is it with him that hoordeth vp riches to himselfe, and is not riche towards GOD. Heereof afterwarde the Lord inferreth this: But rather seeke yee the kingdome of GOD, and the righteousnesse thereof, and after­wards all other things shall be giuen vnto you.

Item: In such an hower as ye think not, will the Sonne of man come. And Augustine saith: God giueth thee a space of amendement, but thou more louest delayment, than amendement: Thou draw­est the time a long, and of the mercy of GOD, thou promisest vnto thy selfe many things: as though he whiche hath promised thee saluation through re­pentaunce, had also promised thee long lyfe, How knowest thou what the morrowe day will bringe foorth? Thou sayest well in thine heart, when I shal amende me, God wil forgiue me all mine offences: VVe cannot deny, but that vnto the amended, and [Page 170] conuerted, God hath promised fauour: But in what Prophet readest thou, that because God hath pro­mised fauoure to the amended, doost thou also reade, that he hath promised thee long lyfe?

This vncertaintie therefore of the tearme of this life, should admonish vs of the ripening (or hastening of repentance, leaste sooner then wee thinke, we fall vpon the darcke mountaines, as Ieremie speaketh, and so be ouerwhelmed with the iuste Iudgement of GOD. There haue been many which hoped, that they might conti­newe foorth their life vnto olde age: but in the middle flower of their age, they haue fallen downe flat. Many haue looked for a quiet ende of life: but haue perished in exile. Many haue purposed to haue the comforts of their freendes and acquayntaunce in the agonie of death: but they haue miserablye perished amonge e­nemyes.

Many haue promised to themselues a time, in which, (lying in their bed they would mourne, & repent: but they haue beene soudainly taken foorth of this life. Seneca very notably admo­nisheth: when he sayth: Truste not to this quiet calme, for the Sea is turned backe agayne in a mo­ment: and in the same day, where the shippes haue played, they haue beene drowned. Briefely: seeing no man knoweth whether he may call backe a­gaine the breath sente foorth of his nosethrils: they doe very foolishly, whiche (with the contu­mely of God) doe procrastinate repentaunce, [Page 171] as if they had the momentes of time in their hands.

The seconde is: A moste pernitious heape of wicked offences, of the anger of God, and of pu­nishmentes, is, (by delaying of repentaunce) ga­thered together. Whereof Paule Rom. 2. sayth: But thou after thy hardnesse, and heart which can­not repent, heapest vnto thy selfe, wrath, against the day of vengeaunce. For, the sinne, which is not suppressed by repentaunce, foorthwith, by the weight thereof, draweth into another, and a­gaine from that into another: vntill an infinite heape of sinnes be layde together.

And as a moste naughtie roote, beeinge not plucked vp out of the grounde, doth continual­ly growe, and budde, more, and more: Euen so sinne, when thou cherishest it, dooth get dayly new strength vnto it, vntill a monstrous floud of sinnes haue ouercome thee.

For he whiche in this sorte abuseth the mer­cie of GOD: is wicked agaynst GOD: as he which hath purposed to serue the Deuill a lōger time, than GOD. By this his securitie he also offendeth the Aungels of GOD. For as they doe reioyce at the repetaunce of the vngod­ly: so with out doubte they are sorowfull for their vnrepentaunce. It greeueth them that so noble a Creature of God should perish through her owne faulte.

Hee is also cruell against himselfe. For hee will rather bee euill than good, or rather bee sicke than sounde, or rather bee the bondslaue [Page 172] of Sathan, than the freeman of Christe, or ra­ther be a begger in heauenly good things, than rich: Briefly, he wil rather perish, than be saued, than the which crueltie, doubtlesse none can bee greater. I ceasse to speake, that he is iniurious against the creatures of God:Rom. 8. Whereof Paule affirmeth, that the creatures doe mourne, be­cause the wicked doe abuse them, and doe wait for the freedome of the glory of the Children of God.

Oedipus perceiuing the incest committed with his owne mother, plucked out his owne eyes, that by this meanes he might at y^e least, auoyde the sight of the Sunne, and all the creatures. For he sawe that all the creatures of God, were beholders of his vnspeakeable, and moste filthy wicked acte: and that they all, with one consent did condemne him. In like manner at this day whosoeuer doe liue wickedly, do perceiue them­selues to bee accused of all the creatures before the tribunall seate of God.

The third is: The enstraunging of the minde from God, And finall Induration. For by howe much y^e longerrepentāce is differed: by so much is it become the harder. For euen as the matter goeth in the diseases of the body: so is it also in the disease of the minde, which is sinne. For, by how much the longer the medicine of the body is differed: by so much the disease is made the more daungerous, and is the hardlyar cured, yea sometime, through continuance it becom­meth vncureable, as it appeereth in the disease [Page 173] of a Canker: where if the malady bee not forth­with in the beginning kepte vnder by fire, or iron: it is to bee feared, least by little, and little, it will growe so strong, that it will vtterly take the man away. This is the same thing whiche Salomon sayth: A young man walking after his owne wayes, when he is olde, shall not goe backe from the same. And Ieremie sayth: If the man of India may chaunge his skinne, and the Cat of the Mountaine her spottes: Consuetudo diuturna, al­tera fit na­tura. ye also may doe well when yee haue doone euil. For dayly custome is made another nature. This daunger of Induration should woorthyly mooue vs to the ripening, (or hastening) of repentance.

The fourth is: An euill conscience, than the which, there is nothing more greeuous, nothing more heauy, nothing more miserable. They whiche are delighted in the myre of sinne: are compelled, to beare about with them, this wit­nesse of their owne wickednesse. An euill con­science (sayth Bernarde) is her selfe a witnesse of our offences, she is the Iudge, she is the tormentour, she accuseth, she Iudgeth, she punisheth, she condem­neth. Albeit the same be cut of for a time, and as it were, seared with an hot iron: yet notwithstan­ding she will sometimes shew foorth her selfe, and (if not before) yet (at the leaste) in the agonie of death, she wil be present as a thousand witnesses: she will accuse, she will condemne, she will punish. For, an euill conscience is a certaine diuine testimony, imprinted in the mindes of men, of the Iudge­ment heereafter to come vppon the obstinate, [Page 174] and of the punishments which they shall iustly sustayne.

The fifth is: Offence, and guiltinesse of the sinnes of others. For in an offence giuen, there is a double euill, namely, The deede, and the exam­ple. As through the fact by it selfe, the lawe of God is violated: so by the example thy neigh­boure is hurt, for immitation, or following ther­of. Heereof proceedeth that lamentable excla­mation of Christ: VVo be vnto the man, by whom the offence cōmeth. And againe: He which offen­deth one of these little ones, which beleeue in me: it were better for him, that a milstone were hanged a­bout his neck, & that he were drowned in the depth of the sea. Paule pronounceth those to sin against Christe, & to destroy the weake brethren, which vse indifferent thinges with offence. But what is to be thought of him which (either through erronious doctrine, or wicked life) leadeth ma­ny into destruction? That so great wickednes­ses doe abounde in the worlde at this day, com­meth it not hereof, that one thincketh that law­full for him, which he seeth another doe? whom by and by another immitateth, and him ano­ther, vntill (through the scabbednesse of one member) the whole body almoste of the Church beeing infected is deformed.

The sixth is: The priuation of spirituall riches, of which, onely the holie in the Church of Christ are partakers. For, so longe as manne lyueth without repentance, hee is without the ioy of the holie Ghoste, hee is destitute of the peace of [Page 175] conscience, hee is depriued of spirituall consola­tions, in his misery: neither is hee partaker of the prayers of the godly Christians.

The seuenth is: The delicates (or daynties) of the Diuell. For, as the Aungels in heauen, doe reioyce ouer man when hee repenteth: so the Diuell is throughly imbrewed, with highest de­lights, and (as it were) with moste pleasant pleasures, when he seeth men, (specially those which haue giuen their names vnto Christe) to liue without repentaunce. For, the sinnes of men are (as certayne of the fathers say) the de­licate dishes of wicked Diuels.

The eight is: [...]. The consideration of the tra­gicall examples of many menne, whiche, for their contumacie haue beene caste, of GOD into paines eternall. In the number of whome, are Cayne, Pharao, Saule, Achitophell, Iudas, Iulianus, and infinite others. We see also how many na­tions, which haue heard Christe, and his Apo­stles haue perished: beeing turned away to per­nitious errours of the Deuill, the Turke, and the Romaine Antichriste.

Ninthly: Let this cogitation also enter into thy minde: That Repentaunce is not so the worke of man, as the the gifte of GOD: which if thou contemnest, whiles it is, (day from day, and of­ten) offered vnto thee, of God: it is to be feared, that hee dooth oftentimes caste his precious pearles before swine.

The tenth is: The condition of late Repen­taunce: For it is oftentimes rightly sayde:Sera peeniten­tia raro vera. Late [Page 176] Repentaunce is seldome true. Hee is not to bee iudged to repent, whiche after he is not able to sinne, doth feigne repentaunce. And Augustine sayth: The repentaunce whiche is required of him, onely which is about to dye: I feare mee leaste that same repentance doe also dye. I say this, (not that I doe denye the mercy of God to be giuen vn­to those, which beeing about to departe forth of this life) doe repent: but that we may consider how daungerous it is to protracte repentaunce vnto the laste gaspe of this lyfe.

It seemeth good vnto me to collect breefely, these reasons: the consideration of whiche, will keepe euery of vs in the feare of God, that wee abuse not the greatnesse of his mercie to our owne destruction.

Almightie GOD bende our heartes vnto true, constant, and healthfull Repentaunce, that wee may be the Children of God: and that wee may all, and singuler (with olde Symeon, from the botom of our heartes, when wee shall departe foorth of this lyfe,) ioyfully sing: Now Lorde let thy seruaunt departe in peace, according to thy worde, &c.

Wise, and prudent Physitians, beeing cal­led to the sick patient: doe apply themselues to doe two thinges. First, they bend all their dili­gence, (by their arte, and counsayle) to take a­way the present disease. Furthermore, that [Page 177] (vnto the patient restored to his former health,) they may prescribe an order of liuing: least they fall back againe into their disease, & so become the authours of their owne destruction. The ex­amples of these, wil I follow: & because I haue hetherto brought (forth of the worde of God, the worde of saluation) remedy against sinne, death, & damnation: I [...]al now also bestow counsayle, by what meane it may bee accōplished, That hee which hath receiued Christe with his benefits, may also continue, and obtayne those euerlasting good thinges, whiche Christe hath merited for all those which repose their confidence in him. If I shall therefore saye with Paule: (Fight thou a good fight, holding fayth and a good conscience: 1. Tim, 1.) I haue comprehended the whole matter. But if any man goe forwarde further, to saye: Nowe is Fayth and a good Conscience to bee retayned?

I aunswere: The Scripture nameth The feare of God, The hyeste, and cheefest, Eccleae, 1. wisdome of the Children of God. For, this feare contayneth vs in duety, and obedyence towardes GOD: in whose sight wee walke. It hath foure con­ditions.

First of all, he which feareth God, doth busily [Page 178] take heed, that by any meanes, hee offend not GOD. For this cause The feare of the Lorde is called in the 19. Psalme; PVRE: because that he whiche feareth God, considereth what euils he was subiect vnto by reason of sinne: hee con­sidereth, y^e Christ hath suffered his most bitter death, to take a way sinne: hee considereth that whether hee wake, or sle [...] [...]o, or walke, eate, or drinke &c. he is cōuers at harthe sight of God.

Furthermore hee remembreth that infinite glory, whereby he is adopted into the societie of the Sonnes of God, that hee might shew him­selfe in all things obedient, to his moste louing father: he considereth that sinne is the marke of the Children of the Deuil: he considereth him­selfe to bee a member of Christe, and partaker of that holy fellowship with GOD the father, the Sonne, and the holy Ghoste, and so foorth with all the electe of God: hee considereth that Sinne is spirituall Adultery, breaking the ma­riage knotte, whiche is betweene the Soule of man, with her Bridegroome our Lorde Iesu Christe: hee considereth, that it is not comely, that hee shoulde turne the Temple of GOD, into the habitation of the Deuill: neither that hee oughte to expell the holy Ghoste foorth of his hearte, whose benefites so exceeding, and many he hath effectually prooued: Hee is at a point, that he wil not deale traiterously against his Lorde and redeemer Christe, to gratifie the Deuill: Hee considereth that hee must so trade ouer his life: that (through any manifest wic­kednesse) [Page 179] he bee not an offence to any, or that through him, the Gospell be not euill spoken of.

These, and suche other considerations will breede in the hearte of man, the feare of God, and a study to auoyde sinnes, and fallinges a­gaynst the conscience. GOD graunt that e­uery one of vs, may continually beare aboute with vs, in our heartes, these considerations.

Secondly: He which feareth GOD, Obey­eth the Commaundements of the Lorde: For, as the Psalme sayth: He hath great delight in his com­maundements: (that is to say:) He yeeldeth due reuerence, and obedience vnto GOD, acccor­ding to his Commaundements, with his grea­test pleasure of minde. From this true worship, (or seruice) of GOD, the Papists haue many yeeres hether vnto, fowlye erred: whiche doe rashly teache, that God is to bee worshipped with the precepts of men: and doe bynde all the worshipping of GOD, to the Priestes, and Monckes of their order: whom (with manifest deceiptes, notwithstanding and for lucre sake) they doe bouldely affirme, to serue God aright, only: and to haue also saleable works of supere­rogation.

I will therefore adde somewhat concerning this matter, whereby euery man may learne, rightly to frame his iudgement: touchinge the true worship (or seruice) of God.

Of the worship (or seruice) of GOD.

The definiti­on of the true seruice of God. THE VVORSHIP, (or seruice) of God is, A woorke commaunded of GOD, wrought through Faith, (prin­cipally) to the setting foorth of the glo­ry of God. In this definition, there bee three thinges, whiche in the true worship of God, are necessaryly ioyned together.

• First: The matter (or materiall parte) which is, A worke commaunded of God.
• Secondly: The cause namely, That the same worke be doone of faith, in Iesus Christe.
• Thirdly: The end, namely, The glory of God, which the worker respecteth, that by this meanes he may declare himselfe obedient, to his heauenly father.

That this worship must bee, A worke com­maunded of God, The proofe of the defini­tion. he himselfe in the 20. Chapter of Ieremie teacheth vs: VValke yee in my Com­maundements, and not in the Commaundementes of your Fathers. And Christe when he sayth: In vaine doe they worship me, teaching the doctrines, and Commaundements of men. That is to say: They thinke mee to bee worshipped, when they goe busily aboute those thinges, wherein man iudgeth the worship of God to consiste: but they wander farre wide, and loose all their laboure.

And Paule manifestly condemneth all wil wor­shippings,Collo. 2.23. that is to say, all those worshippings, which men inuent, of a good intention, as they [Page 181] call it. Heereby, this rule is established: That no worship, (or seruice) is acceptable vnto God, A generall rule to bee obserued. but that which GOD himselfe, in his owne word, doth ordayne, and commende vnto man. For, on the worde dependeth the purenesse, and holynesse, of eche woorke.

Furthermore, that Fayth is necessaryly re­quired, to the substaunce of this worship, is eui­dent heerby: because God requireth a pure, and sincere worship: which cannot be yeelded of any man, whose hearte is with all abhominable fil­thynesse defyled and corrupted in the sighte of God. Paule affirmeth, the hearts of the vnfaith­full to be vncleane, and defyled: therfore it must needes be, that their works (albeit they appeare fayre, and beautifull in the sight of the worlde) are abhominable in the presence of God.Rom. 15. Wher­fore, to the Romanes Paule sayth: VVhatsoeuer is not of Fayth, is sinne. And to the Hebrues. It is im­possible, without Faith, to please God. But,Heb. 11. what then woorketh Fayth? Fayth purifyeth the heart of man: for so sayth the Apostle: By Fayth purify­ing your heartes. But this thinge commeth to passe, (not that Fayth of her owne nature ob­tayneth that efficatie:) but that the consciences of the faythfull (as the Apostle speaketh) are sprinckled with the blood of Iesu Christ:1. Pet. [...] wher­with they are cleansed from all their deadlye offences,

Moreouer, that the worship (or seruice) must (principally) respect the glory of God: Paule tea­cheth saying: Doe ye all things to the glory of God [Page 182] For, inasmuch as we are created, and also more­ouer redeemed, that wee should worship God: doubtlesse it becommeth vs to yeelde due wor­ship vnto God, for his commaundement sake. A woorke therfore which is doone after this man­ner, (According to the commaundement of God,) (proceeding from Fayth) and (vnto the glory of God): is called a holy, a pure, & so a worship, (or seruice) pleasing God. Whether therefore, this sorte of worke, be inwarde, or outwarde, a high kinde of worke, or a base: it is notwithstanding iudged a spirituall seruice of God, because it pro­ceedeth not from the flesh, but from the spirit of faith, which hath respect to y^e glory of God. But wheresoeuer any one of these three is wanting: there the worke of man deserueth not to be cal­led a seruice, or worship grateful, and acceptable vnto God. That Pharisie of whome the Gospell maketh mention, & that Courtior Cornelius, of whom it is written in the Actes of the Apostles, gaue almes: by the benefit wherof, many were releeued and comforted. Heere, bothe of them do one & the same workes, yet notwithstanding of y^e almose of these twaine, y^e differēce is great. The almose of the Pharisie, were not y^e worship­ping of god, because they neither proceeded from Fayth, neither tended to the glory of God.

But Cornelius, albeit he was not fully instruc­ted in the knowledge of Christe: yet notwith­standing, forasmuch as he beleeued, & hoped for saluation, and bestowed his almes through the commaundement of God, vnto God his glory, [Page 183] and the comforte of the poore): his almes were, a pure, holy, and acceptable worship, (or seruice) vnto God. Therefore the Angel sayth, to Corne­lius Acts. 10. Thy prayers and thy almes are come vp into remembraunce in the sight of GOD. Dauid, and Scipio, doe bothe fight agaynst their ene­myes: the warre of Dauid was a worship, or seruice of GOD, but not the warre of Scipio.

For Dauid hauing the Commaundemente of God, beleueth, and holdeth battayle, to the glory of God, and the defence of his people. But Scipio (inasmuch as he wanted both the commaunde­ment of God, and Faith, neither sought the glo­ry of God) his battails were only wicked, and cruell butcheryes of men, in the sight of God.

After the like manner two Maydens (of the which two, one fearing God, the other indewed with no feare of God (albeit they two bee occu­pyed about one, and the same woorke, as clean­sing of garments, yea, or wyping of shooes, or doing any other commandement of their Mai­stresse: yet notwithstanding, onely the works of the maiden which feareth God, are the worship­ping or seruices of God, forasmuch as they are doone of fayth, according to the precept of God, commaunding obedience of seruants towards their Maysters: but the woorkes of the other, beeing the woorks of a wicked life, (albeit they doe outwardly appeere more excellent) are not the worshippings (or seruices) of God, foras­much as they are defyled, with the vncleanesse of the heart, and inwarde filthynesse.

[Page 184]The like iudgement is also to bee had of other dooings. And verely, no worke (albeit it be glo­rious, & beautifull) may bee called The worship, or seruice, of God, vnlesse, the same be 1. Com­maunded by GOD, and 2. be doone of him whiche beleeueth, and feareth God, 3. vnto the honouring of his name. Let this suffice to be spoken concer­ning The woship (or seruice) of God: whereby it is easye to vnderstand, what is to bee thought of the Masses, Vigilles, Rosaryes, and many suche innumerable trifles, and inuentions of that An­tichriste of Rome: which he dare vtter, vnder the title of holynesse, and the worship of GOD, against the manifest veritie of the whole Scrip­ture.

THE third condition of The feare of God, is, that he which feareth God, Doth studiously be­ware of deceipts, and lyings in waite for him. Here­vnto maketh that sayinge of Syrach, Chapter. 33. No euill shall come agaynst him, that feareth the Lorde, but in the time of temptation, GOD wil vp­holde him, and deliuer him from euill. Amongst many enemyes, with whome a Christian must haue conflict, there be three cheefe, which bend themselues to hinder his saluation, namely, The Flesh, The worlde, and the Deuill.

The Flesh, (that is to say) The prudence, and wisdome of man, will take in hand, either to re­forme God himselfe, and prescribe a manner of worshipping him: or els by her concupiscences, & pleasures, goeth about this thing, y^t shee may vtterly turne away the whole man from God.

[Page 185] Fleshe, and Bloude is sayde, to will to reforme God, and to prescribe an order of worshippinge him: when man appoynteth anye woorship for God, which is not commaunded of God, as it is doone in the papacie: and will haue this to be obserued, as a rule vnmoueable. (That whatso­euer is doone of a good intente, pleaseth GOD. A common rule of the Papistes.

Agaynst these, the feare of God doth set it selfe: and considering such manner of suggestions, to be deceipts of the Deuil: acknowledgeth GOD to bee wiser, than that hee needeth, or will bee taught of duste, and ashes. Hee therfore, which feareth God, thinketh thus, of good intention, as they call it: If so bee, that good intention be directed by the woorde of GOD, it proffiteth: but if not, it is daungerous, & if it fight agaynst the woorde of God, it is then, playnely hurtfull, and pernitious. Whosoeuer therfore instituteth a woorshippe, (or seruice) diuerse from the com­maundement of God, hee sinneth fower folde.

First, hee becommeth guilty of declininge a­way from God, because hee forsaketh the rule of the true woorship of God, namely, the woord of God.

Furthermore: Hee incurreth the faulte of rashnesse: for that he dare bee so bould, to bring in a woorship not commaunded by God.

Thirdely: Hee imprinteth into himself a note of horrible presumption: in that hee supposeth himselfe to increase the woorship of God, bee­yond that which god himself hath cōmaunded.

Fourthly: Hee sinneth in giuinge example, [Page 186] whereby others are inuited to the lyke supersti­tions. If any man doth require examples of of this matter: hee may finde great plenty, not onely among the Papistes, but also, peraduen­ture, among our selues. Let euery man therfore take heed, that hee attempt not, or institute any thing, without the cōmaundement of God.

Furthermore, Flesh, and Bloud do also vse the Counsaile of their inward, and household guest, and the sundry delightes, and pleasures of the body. Intemperantie, and Incontinentie indeuou­reth to turne away the whole man from God.

But against these things, THE FEARE OF GOD opposeth it selfe, and on the one part, re­peateth often the examples of our Lorde Iesu Christ, and his holy ones, and on the other part reconeth vp the vnhappy falles, and miseries of those which haue declyned from God: of which matter, wee haue euen at these dayes manifest examples.

THE VVORLDE in like manner, lyeth in wayt for the Children of GOD, whom, (by wicked counsailes, and examples, by honoures, pleasures, ritches, and prosperity of thinges) it goeth about to seduce from God: and vpbray­deth to the Churche of Christe, not onely her Crosse, and tribulations: but also persecuteth, and killeth as many as doo confesse Christe.

Agaynst the priuy deceiptes, and open iniuries of the world: the feare of GOD, setteth, The Counsayle of GOD, The example, and will of Christ, Efficatie, and ioy in the holy Ghost, The [Page 187] heauenly ritches of lyfe euerlastinge, The Conso­lations of the holy Ghoste, vnder the Crosse, and the victory of saluation in Christe Iesu: which all the godly shall fully obteyne, when Sathan with his members shal bee cast into the paynes, of Hell, euerlasting.

Moreouer THE DEVILL, with ly­inge, and murther assayleth Christian people.

Agaynst him fighteth the feare of GOD, with the swearde of the Spirite, namely the woorde of God: beeinge assured to obteyne the victory through our Lord IESVS CHRIST, as in this fourth member shall now further bee sayde.

THE FOVRTH Condition of the feare of God is, That it requireth ayde agaynst these his enemies, The Flesh, The VVorlde, and the Deuill.

Of this matter Syrach: in Chapter 40. ma­keth mention: The Feare of the Lorde (saith hee) wanteth nothinge, neyther needeth it any helpe. The most notable, and chiefest refuge agaynst all the enemyes of the Christians, is earneste, and feruente inuocation of the true, and omni­potent GOD. Which thinge Salomon con­fesseth, when hee sayth: The name of the Lord is a most stronge Tower, the righteous flyeth vnto it, and shalbee exalted. And GOD himselfe in the Psalme sayth:Psalm. 50. Call vpon mee in the day of tribulation, and I will delyuer thee, and thou shalte glorifie mee.

[Page 188]Because therefore the cheefest forte of Chris­tians, in all aduersities is, faythfull Prayer: I will shewe in few woordes, what is to be estee­med of CHRISTIAN PRAYER. Nei­ther doe I thinke it to bee needefull to refute that deuelishe errour, whiche the Pope hath brought in, of the Inuocation of Sainctes, which is nothinge els, than a meere blasphemy of Iesus CHRISTE, the Sonne of GOD. For inasmuch as GOD in his woord, hath ex­pressely commaunded, that wee should trust vn­to him alone, and call onely vpon him, and that wee should not giue this honour vnto any crea­ture: doubtlesse they which doe otherwise, doe greeuously offend, and suffer themselues to bee fowly seduced, by the instigation of the Deuill, from the true Mediatoure, and Intercessour, IESV CHRISTE. But hee which feareth GOD, Ihon. obeyeth the commaundemente of GOD, (whereby hee chargeth, that hee himselfe onely, be called vpon,) and trusteth to the promyses of God, and first of all to that of Christe, promising that VVhatsoeuer wee shall aske in his name, wee shall receyue it, so that wee aske in a sure fayth, nothing at all doubting of his promises.

Of Christian Prayer.
VVhat then is Christian Prayer?

CHRISTIAN PRAYER (is not a bablinge of many wordes,The true de­finition of Christian Prayer. or much talke, as Christ in Math. 6. sheweth, that the hipocrites falsely supposed:) but, It is an inwarde groninge of the heart, wherby the minde of man is lifted vp vnto GOD: And ey­ther geueth thankes vnto him, for benefits (through Christe) receyued: Or requireth somewhat in the name of the onely Mediatoure Iesu Christe, surely perswadinge himselfe to bee hearde of God.

Moses prayeth, his handes beeinge lifted vp vnto Heauen, no moouing of his lippes beeing seene. For, hee cryed in heart, and the Lord answered him saying: VVhy cryest thou vnto mee? And Dauid sayth: Vnto thee (O Lorde) haue I lifte vp my soule. By these two examples it appeareth, that true prayer is not a vayne noyse of the lips: but a feruent groninge of the heart, requiringe helpe of GOD.

To what ende then doe wee vse a recitall of wordes, wee bende the knees, knocke the brest, and in the time of praying, lifte vp our eyes vn­to Heauen? Wee vse these outward gestures, that the heart of man may bee stirred vp to pray earnestly: that our cogitations maye bee the more bente, to the requiring of the things: that GOD, with soule, and body togeather might [Page 190] bee honoured: and that publiquely, (with body, and mouth) wee might professe our fayth in GOD. Wherof Augustine sayth: Although the inuisible will of him which prayeth be knowne vnto God, neyther needeth hee any tokens to open the minde of man vnto him, which knoweth the speaking of the heart: yet notwithstanding, man v­seth the voyces, and members of his body, that by prayinge in such sorte, the affections of man maye grow the more humbler, deuouter, and feruenter.

How is the heart of man in the time of prayinge lifted vp vnto God? That is doone (as it were) by two winges: of the whiche two, one is THE CONSIDERATION OF THE MER­CY OF GOD, The two winges wherby wee are lifted vp in prayinge. the other is, THE SVRE CONFIDENCE IN THE MEDIA­TOVRE our Lorde IESV CHRISTE.

The Consideration of the Mercy of God consisteth in this, that GOD himselfe hath commaunded this woorship of Inuocation, and hath promised, that hee will heare them which call vpon him: and also (after his hearinge, and delyueraunce) requireth thankfulnesse.

These three poinctes are ioyned together in the saying of the 50. Psalme: Call vpon mee in the day of tribulation (that is the Commaunde­mente) And I will deliuer thee, (the promise of hearinge) And thou shalte glorifie mee, (whereby thankfulnesse is required). Therefore, when wee pray, wee must not only haue respect to the Commaundement, and promise of GOD: but wee must also thinke vpon thankes geuinge, which [Page 191] consisteth in yeelding obedience vnto God.

Hereby it is euidente, that whosoeuer prayeth, keepinge a purpose to sinne: the same may not thinke, that hee shal obteyne any goodnesse: but rather, by his prayer to call vpon himselfe the plagues of God, for his vnthankfulnesse. For so sayth the Psal. 66. If I had inclined vnto wicked­nesse with my heart, the Lorde had not heard mee.

And in the 1. Iohn. 3. 1. Iohn. 3. If our heart reprooue vs not (that is to say, if wee bee free from an euill conscience and purpose of dooinge euill,) VVee haue trust to Godwarde, and whatsoeuer wee aske, wee shall receiue of him. Iames t [...] [...] Yee aske, and receiue not, because yee aske [...] [...]e, euen that yee may consume it vpon your c [...] [...]scences.

Therfore, let the Christian w [...] about to pray, follow the rule geuen of Paule in the 2. of Timoth. 2. viz. Let euery one which calleth vpon the name of the Lord, depart from iniquitie.

THE OTHER VVINGE wher­by in the tyme of prayinge, the heart of man is lifted vp vnto GOD, is, ASVRE CON­FIDENCE, in the Mediatour our Lorde Iesus Christe, which hath Or layed downe, viz. in the 16. of Iohn. geuen vnto his Disciples this moste sweete promise: VVhat­soeuer yee shall aske the Father in my name, hee will geue it you.

In this moste ample promise of Christe, two things are chiefely to bee obserued namely, the vniuersal signe (VVHATSOEVER) and the māner of Inuocation, (IN MY NAME.)

The vniuersal promise is to be restreyned, to a [Page 191] certayne kinde, that the sentence of Christe may bee this: VVhatsoeuer yee shall aske, (that is,) Whatsoeuer yee, beeing the Children of GOD shall aske of your heauenly Father, (that may be proffitable for your saluation, and Commoditye) the same hee will geue vnto you. So S. Ihon also declareth the same, in the 1. Ihon 5. when he sayth: VVhatsoeuer wee shall aske ACCOR­DINGE TO HIS VVILL, hee heareth vs. For, it beeseemeth not good Children, to require any thinge of their Father, which might bee contrary to the fatherly will. For, if a sonne doth require of his Father a Scorpion, or a ser­pent, or, a thinge any way hurtfull, surely it is agaynst the will of a father, neyther will the father giue that thing, which the sonne requy­reth. Let the Children of God therfore, keepe these two rules: The first is this: VVhen wee require of GOD, those good thinges, which we may vse eyther well, or yll: let vs aske those things, with Condition, saying: Graunt mee (O Lorde) this, or that thinge, (if it bee, auayleable for mee,) and if it hinder not, those thinges, which are far more bet­ter, and excellent. So in times past, the holy Martyres prayed, and wee also at this day, after the same manner, doo submit our selues to the diuine pleasure: when wee pray agaynst, eyther pestilence, war, or other punishments of GOD: or beseech God, for the obteyning of health, and the necessaries of this lyfe.

The seconde rule is this: VVhen wee desire of GOD those good thinges, which wee can not a­buse: [Page 192] those thinges are to bee required without all Condition. Of this sorte of good thinges, are, The knowledge of God, the increase of fayth, true godlynes, patience vnder the Crosse, & other giftes like vnto these. The foundation of this rule, is, the knowledge of the will of God, who would haue al men to be saued, and come to the know­ledge of the truth,1. Tim. 2. as it is at large shewed bee­fore.

THE OTHER THINGE which I said was to bee noted, in that most sweet promise of Christ, is, THE MANNER OF INVO­CATION, which is expressed when he saith: (In my Name,) that is to say, VVhatsoeuer yee shall aske in the knowledge, and Confidence in mee: the same, the Father will geue you, for my sake, which am your aduocate, intercessour, and Media­toure, with my Father, and your Father: yea, the Father loueth you, for my sake, because yee are my members, yea rather, my brethren, and his adop­ted sonnes.

Furthermore, of what sorte the knowledge of Christe should bee, and what manner of Confi­dence, our cōfidence in him should bee, wee haue declared before: therfore, I will now, only giue admonition of this thinge, namely, How wee should be affected, as often as we do heare this pro­mise of Christe: (VVhatsoeuer yee shall aske the Father in my name, hee will geue it you:) For it conteyneth, both, manifolde doctrine, holsome admonitions, and effectuall consolations.

The Doctrine is manifolde: For, first, it [Page 193] teacheth, that all immagination of our owne woorthynesse, is to bee excluded from our prai­ers. For, when, wee praye in the name of Christe: wee acknowledge, Christe to bee only woorthy, for whose sake wee are heard of God. Moreouer, wee learne a difference, betweene a Christian Prayer: and the prayers of all o­ther sectes. For, Christian Prayer is grounded vpon the Confidence in the Mediatour: whom, forasmuch as prophane men doo not confesse, their praier is voyd, & destitute of al foundation.

The admonitions are these: that this man­ner of prayinge, admonisheth vs, of our blinde­nesse. For, when wee must aske in the name of Christ: it is not to bee doubted, but, that those thinges are very great, which must bee asked. Wee must therefore open our eyes, and looke diligently about vs, what thinges publiquely, what priuately, are greeuous vnto vs: what inwarde, what outwarde, what Corporall, what spirituall thinges are lackinge: that in all these thinges, wee may lifte vp our heartes to our most mercifull Father, and aske of him, in the name of our Mediatour IESV CHRISTE surely, and without doubt, trusting, that he wil giue vs those things which are necessary for vs (so that wee praye in a firme fayth,) and that those thinges which wee require, may be hole­some for vs, as it is already sayd.

The Consolations are: that this manner of praying comforteth those which praye, agaynst two most great impedimentes of Inuocation: [Page 194] namely: Fleshly Distrust: and, Our owne vnwor­thynesse. For, vnlesse when wee pray, we were stayed vpon the confidence of the Mediatour: our Fleshly distrust, (which the remembraunce of the manifolde sinnes of our whole lyfe, dooth aug­ment) would feare vs away from praying, and wee should all the sorte of vs, be easily subdued, beeinge throwne downe prostrate with the con­sideration of our vnwoorthynesse, who of our selues are vnwoorthy to come into the presence of GOD, but the confidence in the Mediatour, healeth these maladies. For, it both ouercom­meth fleshly distrust, and boasteth not her own woorthynesse, but the woorthynesse of Christe. Hereunto apperteyneth that sayinge of Paule Rom. 5. By fayth we haue peace with God, through our Lorde Iesus Christe, by whom also wee haue accesse, through fayth, vnto this grace, wherin wee stande. &c

With these thinges notably agreeth, the an­swere of our Lorde, geuen to the Woman of Samaria, in Iohn 4. For, so hee sayth: The hower commeth, and now it is, when the true woorship­pers, shall woorship the father, in Spirite, and in the truth, for such the father seeketh to woorship him. The Woman of Somaria thought, that the effi­catie of Prayer, depended vpon the dignitye of the place: for, (sayth shee) Our Fathers woor­shipped in this Mounteyne, and yee saye, that at Ierusalem is the place, where menne ought to woorship.

[Page 195]From this opinion, Christe calleth backe the Woman, and propoundeth vnto her, the true manner of woorshippinge, namely: That shee must worship the Father, in Spirit, and in the truth. When hee sayth, IN THE SPIRITE, hee maketh a difference, beetweene that prayer, which proceedeth, onely from the mouth, and that which proceedeth from the Spirite: which Spirite worketh fayth in the heart of man, wher­vpon dependeth and from which proceedeth, true adoration. When hee sayth IN THE TRVETH: he interpreteth two old figures: the former of the mountayne, in which Iacob prayed: the latter, of the place, which was at Ierusalem and was called THE PROPITI­ATORIE. For, that Mountayne of Iacob did put vs in minde, that when wee praye, wee should not respecte anye dignity of places in the worlde: but, that (from all the lowe valleyes of this world) wee should lifte vp our heartes, vn­to the Hilles, that is to say, vnto Heauen. And Christe willeth the same thinge, when hee com­maundeth those that praye, to say: Our Father which art IN HEAVEN.

The latter figure Christe expoundeth, when hee sayth: They shall woorship the Father IN THE TRVETH. This Trueth is set against this place at Ierusalem, which was called THE PROPITIATORIE. For this place was a figure of the true propitiatorie Iesus Christe our onely Mediatoure, without whom, there is no entraunce open for anye to enter into the [Page 196] Holy of Holyes, that is to say, into Saluation, and lyfe euerlasting. By this reason is also ex­cluded from Christian prayer all hypocrisie, and therewithall is necessarily required, true, and feruent Zeale of minde in the time of prayer: so that there must bee a consonancie, and agree­ment of the heart, and mouth, that the one say or speake not otherwise thā the other thinketh.

Thus it is shewed, that THE FEARE OF GOD, is the beste keeper of fayth, and of a good Conscience in vs: as beeing that thinge, which studiously auoydeth Sinne, obeyeth the Commaundementes of God, dilygently bewa­reth the deceiptes of the flesh, the worlde, and the Deuill: and, (beefore all thinges,) seeketh (in these manifolde daungers of the worlde,) helpe at the handes of GOD, by earnest, and Christian prayer: and, by this meanes, perse­uereth constaunt vnto the ende, (that is to say) endureth so longe vntill GOD calleth vs from this vale of misery, and receyueth into Heauen to himself, the soules of the godly, which depart from hence, in the inuocation of Christe: their bodyes in the meane season restinge in the duste of the earth, subiect to corruption, in testimonye of the iuste Iudgemente of God: which shall rayse vp agayne our bodyes in the last day, and (beeinge agayne restored to their soules) shall quicken them, that we his Children may enioy eternall lyfe: and beeinge finally taken awaye from all chaunges, and daungers of this world, may remaine in perpetual ioyes, with the Lord, [Page 197] and our only Sauiour IESV CHRIST, to whom, with the Father and the holy ghost, bee prayse, honour, and glory for euer, and euer, Amen.

These thinges I purposed to write, of the principal poinctes of our religion, for their sakes which do vnderstand, our common Language. Which I also will to remayne, in place of the Confession of my fayth, and doctrine, which I haue taught, and professed in this Schoole of Hafnia, about the space of 30. yeares. I bee­seeche the Christian Readers, that of this, and other my writinges, they would iudge, not by the quarellings of vnlearned, & prowd spirites, but by the woord of GOD.

GOD bee mercifull vnto his Church, and with clemency turne away the dissentions, and corruptions of the pure Doctrine; and assist vs all with his holy spirite: by whose assistaunce, wee may in such sort daily increase in the know­ledge of the true God, in fayth and newnesse of lyfe: that in the last day wee may bee founde in the number of the elect children of God, through IESVS CHRISTE our Lorde. Amen.

A small forme of Daily Prayer, to bee daily vsed.