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 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 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 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 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 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 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 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 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 Beholde the Lambe of GOD which taketh away the sinnes of man but which taketh away the sinnes of the VVorlde 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 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
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
to me to establish the same moste woorthy Gentleman vnder your name that thing is doone that I might declare my self to be mindeful of very many benefits which haue beene by you to mewards perfourmed these 21. yeeres now together from that time wherin that magnificent and gentle Gentleman your brother Nicolas Kaaes was first committed to my fidelitie and discipline I beseeche God that for his only begotten sonne our Lorde IESVS CHRISTE he will conserue the puritie of his worde in this Kingdome of Denmarke to the glory of his name and the saluation of many and that with his holy spirit he would gouerne the indeuours of those which either in the ecclesiasticall or politicall estate which shall go about to set forewarde his Gospell that the kingdome of the Deuill beeing destroyed the Temple of Christe may in our hearts be builded Amen That ye also by the fauour and goodnesse of GOD may long time be preserued safe and in good health I wish of God from my whole heart through Iesus Christe our Lord. From Haffnia the feast day of Martin in the yeere of our Lord. 1570. A CHRISTIAN AND Catholike Institution comprehending principall pointes of Christian Religion which are necessarie to be knowen of man to the attayning of saluation THe Princely and diuine Prophete Dauid in the 119. Psalme sheweth that al mankind is so blinded with the darcknesse of ignorance that he cannot perceiue the right way of saluation vnlesse he bee of God himself by his healthfull worde brought into this right path in these words Thy word is a Lanterne vnto my feete as though he would say euen as without thy word O LORD I must of necessitie goe astray so by the benefite of thy word whiche I esteeme to be as a Lanterne to me to my saluation I tread the right way and as long as I followe this light going before me that is to say Thy worde I cannot goe astray or be deceiued Which thing happeneth alike to al other people in the world For which cause also they are not amisse compared vnto straying Sheepe which wandring farre from the Shephearde sheepfolde must if they will be brought back againe heare the voice of their Shepheard and as a burning light followe the same Forasmuch therfore as I haue determined in this present writing to dispute of the VVay of Saluation it seemeth good vnto mee first of all to followe this counsell of Dauid and to shewe foorth this healthsome Lanterne whiche leadeth all people into eternall ioy and saluation as many as perseuering vnto the last hower of death shall followe the same going before them And because this same Laterne whiche we call The worde of God is diuided into two partes namely into the Law and the Gospel I will in the beginning set downe a text out of the 22. Chapter of S. Matthew which as it were in a Tableture shall set before our eyes these two kindes of doctrines which are moste specially needefull to be knowen vnto saluation Moreouer I will in such wise declare these two principall fountaines with the other articles comprehended vnder these particularly but yet somewhat plentifully plainely that nothing at all may be let passe which is behouefull for them to knowe beleeue or doe which desire to be made partakers of eternall saluation The wordes of the Euangelist are these Matth. 22. THE Pharises hearing that he had put the Saduces to silence they came together one of them a certaine Doctour of the Lawe asked him a question tempting him and saying Maister which is the greatest commaundement in the lawe IESVS saith vnto him THOV shalte looue the LORDE thy GOD with all thy hearte and with all thy minde and with all thy soule This is the firste and the greatest commaundement and the second is like like vnto this THOV shalt loue thy neighbour as thy self In these two commaundements hang all the LAW the PROPHETS VVhilst the Pharises were gathered together Iesus asked them saying what think ye of CHRISTE whose Sonne is he They say vnto him The sonne of DAVID He saith vnto them How then doth Dauid in spirit call him LORD saying The Lord said vnto my Lorde Sit thou on my right hand vntill I make thine enemies thy footestoole If Dauid therefore cal him LORD how is he then his SONNE And no man was able to aunswere him any thinge neither durst any man from that day foorth aske him any moe questions In this text of the Gospell recited are contained two questions most cheefe and weightie of all others which may be brought forth of the scripture touching the attayning of saluation The first question is propounded by the Pharisies the other by our Lorde Iesus Christe The Pharisies through notable malice of hart and vnmeasurable hatred wherwith they pursued Christe doe mooue a question concerning the lawe and demaund of Iesus which is the greatest commaundement in the Lawe for in asmuch as Christ condempned the Pharisies which esteemed them selues to liue according to the lawe and would bring in Baptisme whereof there was no mention made in the Lawe they thought that he would speake somthing rashly against the Lawe of Moses that they by this meanes might haue occasion to accuse him and take him out of the way CHRIST on the other side hauing cōpassion on the great blindenes of the Pharises asketh thē what they thought of Christ whose sonne he is and that thing he doth with this intent that an occasion might bee giuen him wherby he might instruct and teach them forth of the Scripture what they should esteeme of Christ that is to say of him whom God promised to Adam Abraham and the rest of the holy fathers to be the Sauiour of the worlde Furthermore that these questiōs of the Law and of Christe may the more cōmodiously serue vs to the furtheraunce instruction of saluation I wil chuse frō hence three doctrines which the grace of GOD assisting I will declare in order FIRST of the causes by whiche the Pharisies beeing mooued go about to take Christe out of the way and what crafts they vse to bring this wicked purpose to effect SECONDLY of the true vnderstanding and vse of the Lawe THE THIRD of CHRISTE namely what we ought to esteeme of him And howe wee obtaine saluation through him The first Doctrine THE IEVVES and cheefly the Pharises went about this thing with great indeuor That they might tangle Christ in his wordes being caught they might quarell with him and at the length deliuer him to death Behold therfore how great the diuersitie of minde is of the one towards the other in Christe in the Pharises IESVS sought this only thing y t they beeing deliuered from sin he might saue them but the Pharises craftely catch his words wherby they might accuse and oppresse him This waywardnes of mindes is at this daye alas for sorowe found in many which persecute those which wish well vnto
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
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 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 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 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 coÌ„maundeth 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 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 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 offeÌ„ce they offend many and instraunging their mindes from the doctrine of the Gospel obedieÌ„ce them foreward to perdition and destruction First of all I say they are coÌ„tumelious against God which by his infinite mercy desireth to haue them free from sinne and condemnation These â—ontruely are to be compared as it seemeth to me to disobedient children which hauing beene sometime for their manifolde malice wickednesses excluded froÌ„ all hope of successioÌ„ in their fathers riches yet notwithstaÌ„ding being againe becoÌ„e suppliaÌ„t 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 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 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
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 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 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 speaketh with his owne voyce from Heauen and sayth This is my beloued Sonne Heare him And Christ sendeth foorth his Disciples into all the world 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 all which labour and be heauily laden and I will refresh you 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 the Passion and death of Christe whiche sufficeth for the sinnes of all men He hath giuen him selfe a redemption for all men Iohn saith 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 Grace aboundeth aboue sinne because the precious sacrifice of Christe is esteemed of so great force that it wipeth out all sinne Iohn sayth 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 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 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
Chapter THE sixte thinge which I proponed to bee knowen of our Lorde Iesu Christe is of the applycation of his benefits namely How wee beeing made partakers of them are brought vnto euerlastinge blessednesse Our Lord and Sauiour Iesus Christe being moued through his deuine goodnesse towarde vs and with a feruent care of our saluation maketh vs partakers of his benefits By the Gospell by Faith and By the holy Sacraments with whiche the holy Ghoste is effectually present and giuen Of these three instruments ordeyned by GOD I will speake in order The first is THE GOSPEL which he hath commaunded to be promulged through y e whole circle of the worlde by the ministery wherof he is effectuall through the holy Ghost and out of all mankinde gathereth vnto himselfe a church which he gouerneth and conserueth by the doctrine of the Gospel the Sacraments Discipline and Ceremonies so that whersoeuer these foure the foūdation beeing vncorrupt are found sound perfect there must of necessitie be the Christian congregation although in that outward company certaine dead members be adioyned whiche doe boast of the title of the Church in vaine In this his Church Christe offereth by the ministery of the gospel his Grace to all men according to this his commaundement Go yee into all the world preach the gospel to al creatures Item Luke 24. Repentance and remission of sinnes must be preached in my name to all nations Therfore when thou hearest by this voice of the gospel forgiuenesse of sinnes and life euerlasting through Christe to be offred vnto thee thinke thus in thy minde with thy selfe Heere Christe offreth me Grace and Saluation in his woorde which he himselfe by the voyce of a man speaketh vnto me If I therfore shall obey vnto the same it turneth to may saluatiō but if I shal shew my selfe disobedient to this his voyce this hearing vnlesse I repēt turneth to my destruction and condempnation For euen as a murtherer guiltie of death contemning the fauour whiche he heareth to be offered vnto him of a most merciful king calleth vnto himself y e more greeuous punishment so in likecase if any hearing the gospel of grace imbraceth not y e same is to himselfe the author of heauier punishment and condemnation Diligence is therfore to be giuen of all Christians that with high reuerence and attention they may heare the healthfull Gospell of Christ and by faith imbracing the same declare themselues thankful towardes our Lorde and Sauiour Iesus Christe I will in this place set downe a breefe definition of the Gospel The GOSPEL as I may speake in fewe words is a vniuersall preaching of Repentaunce and remission of sinnes in the name of Christe As he himselfe saith So it is written so it behoued Christ to suffer and rise againe from death the third day and repentance and remission of sinnes among all nations to be preached in his name This preaching Christe calleth The Gopell that is to say A ioyfull message by the which are offered vnto all men beleeuing in him aswel Iewes as Gentiles these good things namely deliuerance from the curse of the law and the wrath of GOD Remission of sinnes saluation and life euerlasting and that without all merite of man for his death passion that whosoeuer are made partakers of these benefites might with heart mouth and life set forth the honour of GOD. This definition of the GOSPEL contayneth foure members The first is The vniuersal commaundement of GOD to all men which who so will not heare contemneth God and maketh himselfe giltie againe of death euerlasting The second is That as the Gospel doth offer vnto men forgiuenesse of sinnes righteousnesse saluation and eternall life so they whosoeuer shall not receiue the same doe remaine in sinne vnrighteousnesse condemnation and eternall death The thirde is That these benefits are offered freely vnto all men without al respect of persons nations and humane conditions For Christe would haue all men saued as many as desyre to obtayne saluation leaste any shoulde despayre eyther for his owne vnworthynes or multitude of his sinnes The fourth sheweth To whome these good things doe come namely to those which in a true fayth turne them selues vnto GOD as now shalbe further said touching the same Let these things suffice concerning the firste instrument namely the GOSPELL by the ministerye whereof GOD offereth saluation to all men It is at large saide before How the lawe is to vs a Scholemaister vnto Christe whiche deliuereth vs from the curse of the lawe The seconde meane whereby Christe applyeth his benefits vnto vs is FAITH For euen as on Christes part the Gospell is in steade of a hand by which he reacheth foorth his benefits vnto vs so on our parte Faith is in place of a hand whiche receiueth Christe beeing offred with all his benefits But that it may bee vnderstoode what the true nature of Faith is I will first set downe so manifest a definition of the same that doubte may be lefte vnto no man what the true and Christian faith is Furthermore I will rehearce the naturall properties of Faith by whiche euery one may easely perceiue whether he hath the true and naturall fayth or no. When Iohn Baptist pronounceth him which beleeueth in the Sonne to haue eternall life he giueth warning that the same is not els where to be sought For hee which hath the sonne hath the way to euerlasting life The sonne is the VVay as he himself saith I am the way Moreouer He which hath the Sonne hath the gate of life according to that saying I am the doore Furthermore hee which hath the sonne hath the merit of eternall life For the sonne did not merit eternall life for himselfe to whom by right it was due but for his that is to say for those whiche beleeue in him Besides this he which hath the Sonne hath with the Sonne all things For he which spared not his owne sonne but gaue him for vs all how should hee not also giue vs all things with him To conclude hee whiche hath the sonne is one with him therfore it can not bee but he is veryly and with the Sonne heyre of eternall life He which hath the sonne hath eternall life it selfe as hee himselfe sayth I am the lyfe Therefore whether thou seekest the way of life or the Doore or the merite or the Fountaine and Lord or euerlasting life it selfe thou haste euery one of these in the Sonne when thou beleeuest in him And contrarywise Hee which beleeueth not in the Sonne shall not see life but the wrath of GOD abydeth vpon him Heereby we may esteeme what the excellencie and vtilitie of Fayth is whiche no man can obtayne but hee whiche beeing first admonished by the Lawe of his sinne doth feele the greatnesse of the anger of GOD and iuste condempnation Therefore the Scripture teacheth vs to be sory for our sinne so that we would that we had
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
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