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 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 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 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 But rightly doeth Augustine aunswere him 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 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 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 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 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 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 a-away 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 any doe fall away from Christe after the knowledge of the trueth receiued there remaineth now no more sacrifice for sinne 1. Tim. 1. I which before was a blasphemer and a persecuter reprochful haue obtained the mercy of GOD because I did it ignorantly through vnbeleef 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 which is otherwise called the sinne against the holy Ghoste from other sinnes 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 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 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 those whiche knowe them selues to doe euilly and wickedly I saith Paule was a persecuter 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 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 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 Heereof 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 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 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 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 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 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 so we all as many as beleeue in Christe by the righteousnesse of one are reputed Righteous 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 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 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 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
good thing and commoditie of the children of God or of the Church is That God himselfe is in her as a moste lightsome Sun For euen as from this visible Sunne there commeth vnto the worlde Light Heate and Shining beames wherby al things are quickened and cherished so frō God which is the Sun inuisible there cometh vnto the Church Light that is to say cleere knowledge of GOD there commeth Heate that is affections burning with Faith Hope and Loue and shining beames which are the manifolde consolations whereby the faithfull soule is releeued cherished and comforted This Sunne as it riseth to such as feare God so it setteth to the negligent the wicked lyuer and the carelesse It is therfore with great diligence to be taken heede of that the godlie through a certaine sluggishnes of their owne in hearing or reading the word of God wherin this Sunne brightly shineth doe not suffer this Sunne to be either darkened or hidden from them For as this visible Sunne if it shall seeme to a sicke body in his dreame to be hid or darkened there is daunger as Hippocrates affirmeth of moste certaine death to the sicke body to be at hand so if our Sunne Christe be darkened vnto vs his doctrine beeing either abolished or obscured not onely darcknes hangeth ouer vs but also the death of the soule and moste assured eternall condemnation Furthermore we may heereby perceiue the misery of them as many as are destitute of this Sunne the worde of GOD. For they beeing blinde doe bothe grope in the darknesse of ignorance and beeing ignoraunt of God are stricken with dreadfull amasednesse of minde when sinne sheweth foorth it selfe in their consciences And albeit that Conscience seemeth in many to be as it were with an hot yron feared as though it were voyd of all feeling of sinne yet notwithstanding it will at sometime be wakened vp at the least in the extreame agonie of death and will driue the miserable soule into desperation than the whiche thing nothing may happen vnto manne either more heauy or more bytter as hauing leather that hee had neuer beene created and brought vnto light The second good thing or commoditie of them which knowe the Essence and will of GOD and yeelde themselues obedient to the same is that God is a defence or sheeld vnto them wherwith they are compassed defended and sheelded against the kingdome of darcknesse Of this sheeld speaketh Dauid in Psal 5. when he saith All they which hope in thee shall reioyce they shall euer be giuing thanks and thou shalt dwell in them all they which loue thy name shall reioyce in thee For thou Lord shalt blesse the righteous and with thy fauourable kindenesse shalt thou compasse vs as with a sheelde Item Psal 18. And thou haste giuen me the defence or sheelde of thy saluation and thy right hand doth vpholde me In this manner it is the good pleasure of God that he wil not only with the crowne of his fauourable kindenesse compasse his about but also will haue them to bee happie with perpetuall blessednesse Paule when he writeth to the Ephesians thus Take vnto you the sheeld of Faith wherewith ye may quench all the fiery dartes of the wicked Signifying that we are thē compassed about with the sheeld of faith when we fight a good fight holdeing a stedfast beleefe of the doctrine with a sure confidence of mercy a good conscience This sheelde forasmuch as the enemies of God doe want what I pray ye can be more miserable then they For in asmuch as they be naked and vnarmed they are not able to resist the diuel the prince of darkenes but he obteineth ful dominion in them throweth them headlong out of one wickednes into an other vntill he haue brought them to vtter destruction The third good thing or commoditie which the godly haue by the healthfull knowledge and feare of the true God is called of Dauid Grace This Grace is the fauour of God forgiuing sinne to the beleeuers for the death of his sonne and garnishing them with a most pure garment which is The obedience or righteousnesse of Christe VVhereby they are in such wise reputed righteous in the sight of God as if they them selues had fulfilled the lawe But they which are out of the congregation are voide of this grace of saluation and doe remaine vnder sinne the wrath of God and eternall damnation for their iniquitie The fourth commoditie which they that know and feare God doe inioy is called of Dauid Glory This Glory is The adoption of the adopted sonnes of GOD The inhabiting of the holy ghoste and the hereditary Possession of eternall blessednesse by Iesus Christe But contrarywise they whiche doe not knowe God are the bondslaues and dwelling places of the diuell are mooued by his spirit and to eternall ignominie are they reserued The fifth good thing or commoditie which God by the Psalmist promiseth vnto the godly is cōteined in these wordes He will withholde no good thing from them which walke in innocencie O how great is this promise It is all one as if he should say They which walke in innocencie that is to say they which by faith doe yeelde obedience vnto God shall be abundantly indewed with all good thinges so that they may perpetually inioy them and shall neuer stand in feare of any euill to come vnto them And albeit that all the Children of God shal in this world suffer persecution yet notwithstanding they are certaine of the good things promised which heere they obtaine by hope and in the life to come shall without all impediment for euer possesse But contrarywise they which haue neither learned to knowe God by his worde neither yet to feare him according to his will vnto them ignominies sorowes and calamities shall neuer be wanting but vnto the Diuell whome they haue serued they shall be thrall and subiect for euer Heereby now euery one may easely vnderstand that to be moste true which I propounded in the beginning namely That of all things which are in the world there is nothing either more better or more precious neither yet more profitable than rightly to know the ESSENCE and WIL of God and that this knowledge is drawne forth of the word of God in the which word he hath opened bothe him self and his wil. But least any man should suffer himselfe to be seduced by the deuill his members it is to bee knowne that the worde of GOD is not any other where to be sought than in the writinges of Moses the Prophetes the Euangelistes and Apostles whiche are beautified with the testimonie of the omnipotent God which is the eternall veritie and can not lye as Paule speaketh But some may obiect or at the least thinke with himselfe in his heart as many doe although they expresse it not by their mouth after this manner If wee were certaine that that worde were in very deede the worde of
a thousād hangings which committing this kinde of thefte far more greeuous doth vnfaythfully instruct the youth vpon good trust committed vnto him 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 dayes which follow that verse of the Poet. The rauening Crow is pardoned still The simple Dooue susteynes much yll 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 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 Likewise hee heareth Cursed is euery one which fulfilleth not whatsoeuer things are written in this booke of the Lawe 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 Caine when hee weighed his sinne in an euen Ballance according to the Law sayde My iniquitie is greater than may be forgiuen The same thinge befell vnto Saule also despairinge 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 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 lawe to iustifie all that beeleeue in him This Fayth in Christe is the foundation of our saluation 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 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 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 fayth it shalbee sayd more
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 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 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 and with fyer And Paule when he saith He cleanseth vs in the fountaine of water 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 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 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 Therfore as 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 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
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 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 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 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 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 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 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 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
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 Late 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. Howe shall a Christian perseuer vnto the ende that he loose not Faith and the grace obtayned in our Lorde Iesu Christe 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 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 â—â—al now also bestow counsayle by what meane it may bee accoÌ„plished 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 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 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 It is heedeful leaste it should offend God Secondly It doth diligently execute the things which are commaunded it Thirdly It carefully auoydeth all lyinges in waite deceiptes and subtilties Fourthly It seeketh and imploreth ayde against his enemyes First of all he which feareth God doth busily 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 sleâ—â—o or walke eate or drinke c. he is coÌ„uers 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 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 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 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