the new Testament promiseth to the beleuers forgiuenesse of sinnes and regeneratiō by the holy ghost addeth an outwarde signe which in the scripture is called The Baptisme of Repentance He promiseth also that he would offer his body vpon the Altar of the Crosse and shed his blood for the remission of sinnes and heere hee also adioyneth an outwarde signe which he nameth his body and blood and the newe Testament And so it is manifest what custome God hath kept in opening his wil vnto men namely BY VVORDE and BY SIGNE bothe which he hath set foorth to be perceiued with the minde and sences that we might be the easilyer and fullier of his wil instructed Secondly It is to be considered why God hath giuen to the Sacramentall Signes the names of the thinges themselues for whose cause the Sacraments are instituted Doubtlesse for this cause that when wee doe vse the outwarde signes wee should lift vp the eyes of Faith to the cōtemplation of y e heauenly things of which the outwarde signes haue obtayned their names When Abraham circumcised his sonne the name set vpon Circumcision by God wherwith he named the same his couenaunt with Abraham and his seedes came into his minde And Moses when he sprinkled the people with the blood of the red Cowe thought vpon the name of TESTAMENT whiche God had giuen vnto this signe So in like manner our Baptisme is called The Baptisme of Repentance that wee might lifte vp the eyes of our hart from the element of water to the promise wherewith GOD sealeth vnto the repentant his MERCIE and GRACE For whiche cause Baptisme is called the Fountaine of Regeneration that we might consider that those which are baptized are spiritually borne again by the holy Ghoste After the same manner Bread is named the body of Christe and wine the blood of Christ in the Lords his supper because they doe note foorth that secret meate which Christe reacheth foorth vnder the bread and wine To be short God of his infintie wisdome hath giuen to the Signes and Sacramentes the names of the spirituall things and giftes which by the Sacraments are signifyed that wee should not stick in those things which are seene with the eyes only but in those things rather whiche Fayth seeth and beholdeth in the Sacraments After that wee haue expounded these two things of the substance of the Sacramentes in generall wee may now be the easilyer brought vnto the knowledge of the Sacraments of the new Testament of which I will now speake in order Of the Sacrament of Baptisme THat wee may the more profitably vnderstand the reason of our Baptisme let vs heere in the beginning see the cause why our Lorde Iesus Christe would be baptized Why Christe would be baptized aswell the voice of the father from heauen vpon him doth shew as also the appearing of the holy Ghost doone in the shape of a Doue The voyce of the Father vpon Christe nowe newly baptized was this This is my beeloued Sonne in whome I am well pleased Of this voice Baptisme witnesseth For this is the cheefe and principall end of baptisme that it is a testimonie or seale of the fauour of GOD towarde the Baptized It is therefore to be noted that wee which are cloathed with Christe through Baptisme are gratefull and acceptable vnto God through Christ Wherunto Paule also hath respect Ephe. 1. when hee sayth VVee are beloued in the beloued Yea God himselfe sayth In him I am pleased CHRISTE therefore would be baptized and vse this outwarde seale of the grace of God that according to the voyce of the father we which are baptized and ingraffed into his body by Baptisme may knowe that we haue GOD mercifull and pleased through Christe Therefore all the efficacie of our Baptisme dependeth on Christe The appearing of the holy Ghost in the shape of a Doue signifieth that spirituall Baptisme wherwith Christ doth inwardly baptize When the minister of God worketh the outward Baptisme of water according to the commaundement of Christ This is that which Iohn Baptist saith I baptize you with water but amongst you standeth one which baptizeth with the holy Ghost That the holy Ghoste appeareth in the shape of a Doue the same is a shewing of peace and reconciliation made betweene God the partie baptized that therewithall we might be admonished what the Arke of Noah did signifye out of which the Doue beeing sent returned bringing a Braunche of an Oliue Heereof therefore wee make vp the definition of Baptisme in this manner BAPTISME is an outwarde signe signifying the inwarde Baptisme which Christe woorketh by his holie Spirite to seale in VS THE MERCY and GRACE of God Furthermore that we may with the more frute be occupyed in the meditation of this our Baptisme a threfolde signifycation of the same is to be obserued The first is that Baptisme is A testimony of Grace The second is that it is A Symbole or token of secret and spirituall things The third is that it is the Cognisance of our outwarde profession and Christianitie Of this threefolde signifycation of Baptisme I will speake in order Firste that Baptisme is A testimonie of Grace wee haue proued before For it is an outwarde seale of the grace of God testifying that the partie which is baptized is sanctifyed and as a sacrifice consecrated vnto GOD who regenerateth vs beeing cleansed and seperated from the deuil his societie that we may be made new men yea the sonnes of God himselfe whome he adopteth in his beloued sonne our Lorde Iesu Christe Secondly Baptisme is A Symbole or token of things which by his proportion or comparison teacheth vs. Whereof Augustine saith If Sacraments had not a certaine cōparison with those things whereof they be Sacramentes they were no Sacramentes at all So our Baptisme in the which man is dipped vnder the water and is drawne foorth againe hath his spirituall signification for whiche it is called A Symbole or token of things Baptisme is A Symbole or token of two thinges cheefely namely Of the doinges of Christe And of our dutie Concerning the doinges of Christe it teacheth vs foure things namely VVhat hee hath doone VVhy hee hath doone VVhat he doth to them which are baptized And moreouer what he wil doe vnto them How then doth Baptisme teache vs VVhat Christ hath doone It putteth vs in minde of the history of the three dayes namely of the day of the preparation in which Christe suffred And of the Saboth in whiche Christe rested in the Sepulchre And of the day of Easter in the which Christe hauing ouercome death rose from the dead Therefore Christe calleth his death buriall and Resurrection BAPTISME Marke 10. where the sonnes of Zebedee Iames and Iohn required that the one might sit on the righte hand of Christe the other on the left in his glory to whome Christe answereth Are ye able to drinke of the Cup which I shall drinke of and to be
our Mediatour hath taken vnto him our flesh For the fleshe which wee doe now beare about vs subiecte to corruption is already raised vp in Christe as in the first frutes and is entred into the possession of the kingdome of heauen and is there become immortall By the vertue therefore of that societie which we haue with the gloriouse body of Christe we shall be raysed vp in the last day and shalbe indowed after the flesh with immortalitie so that beeing like vnto Christe our brother wee may enioy with him eternall ioy and saluation This thing Paule purposeth to showe 1. Cor. 15. when he sayth CHRISTE is risen from the dead the first frutes of them which sleepe for by a man came death and by a man came the resurrection of the dead for as in Adam all men dye so in Christe shall all men be made aliue Therefore when soeuer temptation falleth in willing to driue vs to doubt of the resurrection of the fleshe let vs lifte vp our heartes to Iesus Christe already raysed vp from death hee bothe can and will raise vp vs also from the dead forasmuch as he is God almightie and also our brother fellowe of the same humane nature with vs. Therefore Paule sayth Philip. 3. Our conuersation is in Heauen from whence also wee looke for the Sauiour euen the Lorde Iesus Christe whiche shall transforme our vile bodye that hee may make it like to his glorious body by the mightie workeing whereby he is also able to subdue all things vnto himselfe Thus I haue recited foure moste weightie causes whereby it is shewed that it was highly needefull that the Mediatour betweene GOD and man should haue beene Man and haue taken humane nature vnto him and in the same be made like vnto vs. Let vs continually in our heart beare about with vs these causes that we may be stirred vp to earnest thankfulnesse towards GOD which would haue his sonne whē he was riche to become man and verely a pore man that through his pouertie wee might be riche in the possession of saluation and life euerlasting Of the fourth point or Chapter THE FOVRTH THING whiche I said is to be considered in Messias is that HEE IS ONE PERSON and why this thing was needefull That our Mediatour is one person beside many other these things do confirme Iohn 1. The woord became flesh that is to say Man But Iohn addeth And wee sawe the glorie of it But if there had beene two persons without all doubt he would haue said VVe sawe the glory of Them and not the glory of It In the 3. of Matth. the voice of God soūdeth vpon Iesus y e sonne of Mary beeing baptized of Iohn This is my welbeloued Sonne in whome I am wel pleased In this place the same god also in the moūt Mat 17. acknowledgeth this sonne of Mary to be his sonne also saith HEARE HIM but if there had beene two persons without all doubt he would haue said HEARE THEM And in the 4. Chapter to the Ephesians Paule saieth Hee whiche descended is euen the same which also ascended aboue all Heauens to fulfill all things The whole Church also confesseth the same thing euen as the Symbole of Athanasius hath in this manner The right faith is that wee beleeue and confesse that our Lord Iesus Christe the Sonne of God IS GOD and man GOD of the substance of his father begotten before the worlde and MAN of the substance of his mother borne in the worlde Perfect GOD and perfect MAN of a resonable soule and humane flesh subsisting Equall to the Father as touching his Godheade and inferriour to the father as touching his Manhoode VVho although he bee GOD and MAN yet he is not two but ONE CHRISTE One not by conuersion of the Godhead into flesh but by taking the manhood into GOD. One altogether not by confusion of substance but by vnitie of person For as the resonable soule and flesh is one Man So GOD and MAN is one CHRISTE But why it was necessary that the Mediatour should be one person and not two as there be in him two distinct natures there bee many weightie reasons certaine of the cheefe of which it may suffise to note in this place First Our Mediatour GOD and Man must be one person that he might make GOD and Man ONE therfore he is ioyned to the father by his true God head vnto Man by true Manhood that so he might couple bothe together The seconde cause The Mediatour shoulde bring nothing to passe betweene the parties at variance if he cleaue to the one and differ from the other Wherefore it was needefull that the Mediatour by a certaine necessitie should be ioyned to bothe parties To GOD therfore who by our sinne was offended our Mediatour is ioyned by true diuinitie And vnto MAN he is associated by true humanitie that through the societie which hee hath with bothe partes hee might ioyne bothe partes together according to that saying of Irenaeus lib. 3. Cap. 2. where he intreateth of the causes why the worde of God became fleshe It must needs bee saith he that the Mediatour betweene GOD and MAN by reason of the nighe affinitie to bothe partes muste reduce bothe into freendship and concorde and bringe to passe that God should take man vnto him and man shoulde yeelde ouer himselfe vnto God And Theodoretus saith Euen as he which would reconcile some two persons ioyning handes beetweene themselues putting himselfe in the middest betweene and holding the one by the right hande and the other by the lefte bringeth ioyneth them in freendship together So he when hee had vnited the diuine nature to the humane made a peace inuiolable and which cannot bee broken The third cause If the Mediatour were not one person then the workes of the redemption wrought in the humane nature should not be a sufficient price for sinne through which the infinite goodnesse was offended For Death was due debt for sinne but pure GOD coulde not taste death neither Man alone could ouercome death Therfore GOD became man that GOD and MAN bothe should and might make satisfaction for eternall death whiche was due to mankinde The eternall sonne of God therefore tooke mans nature vnto him into the vnitie of person that the works done in the humane nature might be of infinite power and merite For through the indiuisible vnion of the diuine and humane nature in one person the dignitie is infinite the perfection moste absolute and the price of the blood death and so of all the actions and sufferings of Christe in his moste holy humanitie inestimable And thereof is the might and force of blottinge out sinne and the power of remitting offences of iustifying quickening and sauing the beleeuers And albeit Christe suffered in the flesh onely as Peter saith yet notwithstanding the suffring is attributed to the person by reason of that moste stricte vnion of the two natures in one person
Dauid plainely expresseth the great dolors and vexations wherewith as with tempestes he is ouerwelmed for his sinnes Thirdly Let him reuerence in God Iudgement and Mercy It is the parte of the most iust iudgement of God to punish sinne in all men but of his Mercy to punish not to destroy but y t he might saue so that we do not contempne the Medicine Whereof Esaie saith Trouble giueth vnderstanding Item The distresse wherein they cry is a doctrine vnto them Breefely God punisheth By IVDGEMENT that hee might saue By MERCIE as it may bee seene in Psal 51. In the word of y e Gospel Let him seeke counsail and remedyes The Gospell sendeth all afflicted sinners to this onely Physition Iesus Christe which calleth vnto him and saueth all offenders This counsaile is moste excellent because neither in Heauen nor in earth any is founde which is able to heale the wounds of sin beside this onely Iesus Christe Furthermore this very worde which giueth vs counsaile doth also minister helpe vnto vs and healeth the woundes of sinne in such wise that we may be holpen by Christ so that we beleeue in him and with a constant Fayth pray with Dauid saying Heale me Lorde and I shall be whole In this place againe are to be called back into our mindes the fiue Articles of whome mention is made a little before The Finall causes wherefore GOD will haue his Church to bee subiecte to the Crosse are many of which these are the cheefe First that wee may learne that those good things whiche God hath promised to his Children are not to be looked for in this worlde but that we should think of the true countrie to the which we are called so that wee might ease all the aduersities of this life by the meditation of the ioy to come and life euerlasting For if all things should succeed vnto the godly in this life according vnto their desires they would not be affectioned with the desire of the good thinges promised by Christe Secondly that man by the Crosse as by a bridle may be restrayned who through the corruption of nature is otherwise prone to sinne Heereof the Psalmist sayth Holde their chawes with bit and bridle which drawe not nigh vnto thee Thirdly that the Crosse might be a sensible preaching of repentance For euen as the conscience assenteth to the law reprouing sinne so also by the Crosse we are admonished to repent that we may be saued Fourthly That the crosse may ouerthrowe al mans presumption and confidence of the flesh and teach vs to cleaue with a firme fayth vnto GOD alone and to call vpon him according to his Commaundement Call vpon me sayth he in the day of tribulation and I will deliuer thee and thou shalt glorifie mee Let these things suffice to be spoken touching the Crosse or calamitie of which our Baptisme doth admonish vs. IN THE FOVRTH PLACE Baptisme teacheth vs what wee should looke for For euen as the partie Baptised beeing sprinkled with the water is drawen from the water and as Christe himselfe after his passion and death entred into his glory so wee also doe take our iourney from the straunge wandring of this world vnto saluation life euerlasting a moste euident testimonie wherof Christe hath giuen namely Baptisme to all the beleeuers IN THE FIFT PLACE Baptisme teacheth vs that our life in this worlde is nothing els than a Pilgrimage of three dayes Wee suffer we are buryed and we shall ryse againe at the sound of the last Trumpet when Christe shall say Aryse yee Deade THE third signifycation of Baptisme wherof wee haue made mention aboue is that it is a Souldierly marcke or Cognisance whereby the Souldiours of Christe are knowen whiche haue giuen their names vnto him and taken an othe that they will fight vnder his standerde agaynst the Deuill and his kingdome namely Sinne. The Souldiours of Christe are discerned by foure notes cheefely from those whiche are in wages vnder their Captaine the Deuill The first and moste surest note of the Children of God is Faith inuisible and onely knowen vnto God with her priuy and inwarde frutes in the heart of the man The seconde is The open profession of Faith in the mouth before all the worlde The thirde is seene In Godlynesse and Honestie of life when the Christian doth so order his life that y e same may be a manifest testimony of the faith which lyeth hid in the heart of man The fourth is the note of the body namely Baptisme whereby we professe our selues to be the seruāts of Christ Heervnto also maketh the sacrament of the Lorde his Supper whereof we will now speake a fewe wordes Of the supper of the Lord. I Haue sayd before that the Sacramentes of the new Testament doe occupy the third place accommodating or applying of the benefites of Christe Forasmuch as we haue hetherto spoken of Baptisme it remaineth now that we intreate of the other Sacrament namely of The supper of the Lorde God graunt that it may be to the glory of his name and the wholesome instruction and profite of all the godly I will remoue all vnprofitable questions and diuersities of opinions which doe more hurte then profit and set downe onely those things touching the most holy Supper of the Lorde which I haue learned and drawen out of the fountaines of the sacred Scripture And that the same may be done to the greater fruit profit of the christian Reader I will comprehend this whole doctrine in a fewe and certaine assured poyntes Articles The firste and cheefest thing that wee must knowe concerning the Supper of the Lorde instituted of Christe himselfe vnder the visible Symboles of Bread and Wine is That Christe in the same night in which hee was betrayed did institute this Sacramente that the same might bee amongst all his an euerlasting monument of his Passion in whiche hee deliuered his body to death and shed his blood vpon the Altar of the Crosse for many for the remission of sinnes as he himself saith This is my body whiche is giuen for you This is my blood which is shed for many for the remission of sinnes Item Doe ye this in REMEMBRANCE of mee Secondly The Supper of the Lorde testifyeth that they which vse the same rightly are vnited and as it were incorporated into Christ and that spiritually according to the woords of Paul The Cup of blessing which we blesse is it not the partaking of the blood of Christe The Breade which wee breake is it not the participating of the body of Christ That is to say whosoeuer doth eate the body of Christe and drinke his blood he so that a lyuing fayth be not wanting abydeth in Christe and Christe in him Thirdly the Supper of the Lord teacheth a spirituall education in the body of Christe which is accomplyshed whilst we vse his Supper For euen as we are by the blood of Christe cleansed and by the holy Ghost in Baptisme
regenerated so wee beeing cleansed and regenerated are spiritually fed and nourished by the benefite of the body and blood of Christ rightly vsing the Supper of the Lord according to his owne institution Fourthly the Supper of the Lord is a testimonie of the new Testamente that is to say of A NEVV COVENANT betweene God and man touching remission of sinnes wherby God testifyeth that hee will receiue into fauour and forgiue sinners for the merite of the death passion of Christ to All which beleeue in HIM Therfore he himselfe sayth This Cup is the new Testament in my blood that is This Cuppe is a firme and vnmoueable seale of the moste ample promise of god cōcerning y e forgiuenes of sinnes Whosoeuer therefore with a true and liuely faith vseth this Sacrament receiueth the testimonie of God himselfe whereby he testifyeth that he hath deliuered his sonne shedding his blood vpon the Altar of the Crosse for the remission of sinnes that through him as many as beleeue in him may obtaine saluation Fiftly The Supper of the Lord admonisheth vs of the secret and spirituall communion whereby we whiche doe partake this Sacrament together are vnited as it were into one body Of which thing Paule saith Because wee beeing many are one bread and ONE BODY inasmuch as we are all partakers of one breade This knitting of the Christians into one body dependeth heereon that we all as it is already said are vnited to the body of Christe by the partaking of his body and blood Sixtly The Supper of the Lord requireth mutuall loue betweene the Communicantes whereby the misticall members of the same body as we haue said shoulde with heart word and worke performe duetyes one towardes the other This Loue of Christian people which from the head CHRISTE floweth into the rest of the members that is to say the Citizens of his Church doth not take away the degrees of persons but rather confirmeth the diuersities of callings in the Congregation of all whiche there is one marke namely The Glory of God and the commoditie of thy neighbour Whosoeuer feeleth not in his heart the sparckle of this mutiall dilection and without a purpose of well dooing to his member that is to say to his neighbour commeth to the Supper of the Lorde it were better for him to abstaine vtterly from the Sacrament For who would not affirme that manne to bee mad and out of his minde whiche would set his owne members at strife one with another amongest themselues so that the handes might plucke out the eyes or cut of the feete I woulde to GOD that Christians could after the same manner marke their owne madnesse whiche they doe manifestly betray and showe forth whilste through mutuall hatreds and contentions of minde they set themselues one against another Seuenthly The Supper of the Lord is a pledge and signification of our resurrection life and eternall saluation and that by the power of Christe risen againe from the dead For whatsoeuer hath beene hetherto spoken of the Supper of the Lord are al to be referred to this principall end that they may bee vnto vs in steade of a pledge sealing of life euerlasting through Christe whose members we are made And so that is fulfilled which Christ saith He which eateth my flesh and drincketh my blood hath eternall life and I will rayse him vp in the last day By these Articles which we haue brought abroade out of the holy Scripture to the declaring of this doctrine of the supper of the Lorde euery man may easily vnderstand how needeful it is with a hygh godlynesse of minde and reuerence to approch to this supper to proue him selfe before he eate of this bread or drinke of the Cup of the Lorde For as Paule saith He which eateth and drincketh vnworthyly eateth and drincketh his owne damnation because he discerneth not the Lords body Christ affirmeth the same thing of the Gospell Hee which beleeueth not sayth he shalbe condemned And Augustine sayth of Baptisme Euen as he whiche vnworthyly eateth the body of the Lorde and drinketh his blood eateth and drincketh his omne damnation so he which receiueth Baptisme vnwoorthily which thing many Iewes doe at this day receiueth to himself damnatiō not saluation Furthermore Least any man shoulde communicate the Supper of the Lord vnworthyly let him followe the counsayle of Paule 1. Corinth 11. Let a man proue himselfe and so let him eate of that Bread and drinke of that Cuppe for he which eateth and drinketh vnworthyly eateth and drinketh damnation to himself not descerning the Lords body that is to say hee calleth vnto himselfe the punishment and Iudgement of GOD. What therefore is the true manner of prouing himselfe The same Paule prescrybeth 2. Cor. 13. when he saith Try your selues whether ye be in faith or no proue your owne selues Knowe yee not your selues that Iesus Christe is in you Heereby it appeareth that the true tryall of proouing consisteth in this that a liuely faith bee truely felt and the presence of Christe in vs by the vertue of his spirit stirring vs vp to the study of godlynesse Breifely he is truely prooued which reuerently in the feare of GOD in true repentance in true confidence and with an holy purpose commeth to this Supper And contrarywise he which is without the true feare of God and earnest repentance and wanteth liuely fayth and an holy purpose the same eateth and drinketh iudgement to himselfe bothe temporall and eternall vnlesse he be againe by faith in Iesus Christe conuerted And I nothing doubt but the greatest parte of moste heauy calamities euery where reigning in many places is therefore sente because they bee so common which participate the supper of the Lord without true and earnest repentance Paule writeth that the Corinthyans were plagued because they touched vnreuerently the holy Supper For this cause sayth he many are feeble and weake among you and many are fallen a sleep For if wee had iudged our selues wee should not haue beene iudged but when we are iudged of the Lorde we are instructed that we should not bee damned with the worlde I would to God that many at this day would not builde vpon a feeble foundation and be much deceiued with their owne opinion which then suppose themselues to come woorthyly to the Supper of Christ when they haue confessed their sinnes before the preist and obtayned absolution of him He which beleeueth him God absolueth for the death and passion of Iesus Christe For he which beleeueth saith Iohn hath eternall life If therefore the beleeuer hath eternall life hee is also without all doubt absolued from all his sinnes For Absolution is no other thing than a deliuerance from sin which is in the power of GOD alone Therefore the Ministers of the woord cannot absolue him which is without the feare of God a liuely faith and a purpose of good liuing from the least offence And he which is such
artificially then they doo conceyue Which offence not geuen but vniustly taken they should easily let fall if they woulde consider the causes aforesayde which violently drew those learned men and by an ineuitable necessity enforced them so to doo From which tediousnesse if they will needes so accompte it they are in this small treatise delyuered where so sundry great occasions were not geuen to the Author For as hée aunswereth here but to few obiections so writinge his booke for the common sort hée frameth his answeres and solutions bothe shorte and easie Which woorke after sundry other learned and fruictfull laboures written of Diuinitie by him which are extant and set abroade in the Latin tongue the sayde Author wrote and deliuered abroad at the first in the Danish language for the instruction and consolation of the people of that nation and specially for such of them as could not gather y e knowledge of godlynesse foorth of other languages wherein it was written which béeing so written and set abroad it was by diuerse learned men of the same Region concluded vpon for the woorthynesse thereof to bée turned into the Latin spéeche to the ende that other faithfull heades and teachers of the Church of Christ séeing thesame and perceiuing it to bée both sound and comfortable might the sooner conuerte or cause the same to bée conuerted into their owne seuerall languages and commend the same to those porcions of the Church and flock of Christ which are to their seuerall charges committed Which Treatise béeing now at the last conuerted into our common language by mée for the causes aboue rehearsed I here dedicate and present Right worshipfull vnto you both beséeching you to accept the same as an argument and testimony of that well willing affection which by sundry your gentlenesses exhibited and shewed you haue deseruedly raysed vp in mee And albeit I can not iustly auouche it to bée any recompence for any parte of the same neither yet doo proffer it to that ende yet rather then I would incurre the compasse of that sentence of the Philosopher Perit quod facis ingrato That is loste which is doone to an vnthankefull person I had leiffer by proferinge that litle that I may make auoydaunce therof I beseeche almighty God preserue you bothe and confirme and increase in you vnto the end those good giftes of his grace which hée hath already béegun in you and so illuminate you with the light of his holy spirit that yée may both sée the right way and seeing it you may haue a desire to walke in the same and that walkeing daily forwarde in the same and so continuing vnto the end you may passe in at that gate which leadeth from the sourginge and daungerous Sea of this transitorie lyfe into the Hauen of perpetuall rest and quietnesse there quietly peaceably ioyfully to beholde the glorious face of IESVS CHRISTE to whom with the Father and the holy Ghost bée prayse and dominion for euer Amen Your Woorships humble at commaundement N. Denham From London this XXV of October the yeare of our Redemption 1578. FINIS To the Christian Reader WHeras in this booke good Christian Reader certaine faults are committed in the Printinge thereof though they bee not many which haue come to passe for want of directing the Printer in some such places of the written copie which were eyther blotted or obscurely penned in reading might be some trouble or hinderance vnto thee my counsayle is that beefore thou setle thy selfe to the diligent reading thereof thou shouldest looke vpon these faultes here followinge and as thou findest them here set downe and noted by the Pages lynes so thou shouldest turn vnto them and with thy pen amend them which beeing doone thou shalt reade it I hope to thy instruction and comforte I ceasse here to speake further of the dignitie of the woorke wishinge thee first to reade it and then after to reporte the dignitie therof to others and in my simple Iudgemente thou shalt finde in thy conscience cause sufficient to commend it and thanke God for it So fare well Faultes escaped in Hemmingius his Epistle Page Lyne Faulte Correction 8. 25. appeerations apparitions 9. 3. Aegypticall Aegyptiacall Eodem 30. varitie varietie 12. 23. Prophet Prophetes Eodem 26. vnifosme vniforme Eodem 31. althefull healthefull Faultes escaped in the Booke Page Lyne Faulte Correction 17. 13. admonish admonished 19. 23. Ceremonicall Ceremoniall 22. 30. natiue natiuitie 25. 9. first fifte 28. 12. as all 35. 27. punished vnpunished 44. 23. cleane cleaue ¶ To the magnificent and worthy Gentleman excellent in wisdome vertue godlinesse Biornone Kaaes Lord of Starupgaarde most prudent Senatour of the kingdome of Denmarke president for the King in the Tower of Malinogien And to his welbeloued wife the noble chaste godlie Lady Christine Nicolai Fil. Nicolas Hemmingius wisheth grace and peace from God the father through our Lord IESVS CHRIST OF all the things which are in the worlde there is nothing either more better or more precious either yet more profitable than to know God his will aright and to worship and reuerence the same For as this whole world is momentanie and shall passe away so in like manner the treasures thereof with how soeuer beautiful and magnificent titles they be named Yet to be all fleeting falling away dayly experience may shew and teache vs vnlesse we would suffer our selues to be blinded or as it were to be bewitched of the same But to knowe God Aright and hauing gotten the knowledge of him to worship him aright according to his will reuealed in his word that continueth for euer and leadeth man from the vnstedfastnes of this vnconstant world the right way to eternall life and saluation Therefore in Iohn Christ saith This is eternall life to knowe thee to be the onely true God and Iesus Christ whome thou haste sent And in another place What doth it profit a man to gaine the whole worlde and loose his owne soule Therefore Dauid iudgeth aright in Psal 84. where he saithe One day in thy courts is better than a thousand I had rather bee 〈◊〉 doore keeper in the house of my God than to dwel in the tents of vngodlynesse For the Lord God is a light and defence the Lord wil giue grace and glorie and no good thing will he withholde from them which walke in innocencie In these wordes Dauid putteth a difference betwene those which are without the church and those whiche beeing within the Church of CHRISTE haue the true vnderstanding of the BEEING and VVILL of God This difference he placeth in fiue thinges moste specially to bee remembred by the contraries of which both doe appeare the more euident namely bothe how great the honour and high blessed estate of the children of GOD is and contrarywise how great the miserie and calamitie is euen of the moste mightie of this world which be not citizens of the Church of God The first
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
them and shew them selues very carefull of their saluation But wherof commeth this so fyery and insatiable hatred of the Pharises towarde Christe CHRIST reprehended their great manifolde sinnes namely Arrogancie Hypocrisie Couetousnes erronious Doctrine wherby they led awry both them selues others Arrogant and proude people are of such malice of minde that they take it greeuously that they should be admonished do with great contention persecute those which dare be so bold as once to minish or hinder their false conceiued opinion of the great estimation of thēselues Wherfore it is the lesse to be meruailed that these so proude arrogant Pharisies doe with hatred persecute Christe which euery where and continually tolde them to their teeth and condempning them obiected vnto them this their filthy pride especially whē as they in the meane time considered not that this was doone of Christe for their profit and saluation But forasmuch as these are Hypocrites which repute thēselues to be righteous before God and man albeit they bee inwardly filled with all filthynesse and malice yea altogether like vnto dead mennes graues whiche although they shewe outwardly whited and garnished yet inwardly they abounde with poysoned and abhominable filthynesse therfore they doe not gladly suffer those whiche reprehende and condemne them of sinne And for this cause these Hypocrites will not graunt vnto Iesus Christ this glory That he alone is righteous and that whosoeuer wil be made righteous doe obtaine the same by this our onely Lorde Iesus Christe Therefore in the 21. of S. Matthew Christe saith vnto them Publicanes and sinners shall enter into the kingdome of God before you Moreouer if you inquire why these things be so the cause is in a redynesse for Hypocrites doe presume that they are without all sinne and trust to their owne righteousnesse whiche they haue not but Publicanes and sinners doe knowe and confesse them selues to haue sinned and to haue no righteousnesse of their owne wherby beeing vpholden they may make their boast When they therefore doe heare sinne reprooued they doe foorthwith very easily in comparison of the Hypocrites acknowledge their sinnes and imbracing with ioy the preaching of grace doe repent forsake the conuersation of their former life conuert them selues vnto God by faith in Iesus Christe bring foorth fruites of faith An example of this thing is to be seene in Luke Chap. 18. in the Publicane the Pharisie of the which two the Publicane standing in the Churche afarre of prayed the Pharisie with great pride boasted of his owne righteousnesse Likewise Luke 7. In Simeon that hooste of Christe and in that sinfull woman whiche there hauing washed the feete of Christe with her teares wiped them with the heary lockes of her head This waywardnesse is moreouer very like vnto couetousnesse for that it suffereth it selfe to be reprehended of no body but indeuoureth to couer it selfe with the cloke of wisdome sedulitie and sparefulnesse when as notwithstanding it is in very deed as Paul teacheth meere Idolatrie for the couetous man reposeth more hope in these momentanie goods of the world than in the liuing God Therefore it is not to be meruailed that the Pharisies hated Christe and with all their power persecuted him which iustly reproued their wicked couetousnesse and execrable Idolatrie That Christe also did in like manner reprehende their errours about the heauenly doctrine neither did they take y t with quiet mindes For they dreamed that the keyes of wisdome were in their powers alone wherewith euery of them supposed that he might open and shut vp heauen at his pleasure wheras they notwithstandinge were in the meane time voyde both of the true vnderstandinge of the Lawe and of the true knowledge of the Messias this their blindenesse they could at no hand suffer to bee reprooued of Christe LASTLY The Pharises toke this thinge also greeuously in Christ that hee not onely reprooued them of their owne wandringe out of the way but that they also through their erronious Doctrine did leade other awrye from the true shepheard and way of Saluation Of these so great offences Christ accused the Pharises that either amending themselues they might bee saued or els continuing in their sinnes they should looke for both here in this worlde the iuste punishmentes of God as also after this life euerlastinge dampnation But howe did the Pharises take these thinges of Christe Euen altogeather after the same manner as a madde man is affected agaynst him which goeth about to delyuer him from his disease and madnesse For euen as a man distraught of minde doth with feete nayles and byting enemylike assayle him which laboureth to laye medicinable handes vpon him so the Pharises with handes and feete applye to this thinge that they maye sclaunder Christe and take him out of the waye and therfore they solempnely sent their messengers thrise vnto him the tuesday next beefore they crucifyed him In the first Embassage were the Pharises with the Herodians which demaunded whether it were lawfull to giue tribute to Caesar or not And that thing they doe with this intent that if Christe did affirme the question propounded the common people might forsake him and so it might be easily lawful to deliuer him to death but if he did deny it he might fal into the hands of Herodes seruaunts who hauing taken him might kill him as a seditious man But in vaine doth the craftinesse of man wery it selfe against the wisdome of God Christe answereth neither affirmatiuely nor negatiuely but the coyne being shewed by them he saith whose Image and inscription is this They answered him Caesars And hee said vnto them Giue vnto Caesar the things which are Caesars and vnto GOD those things whiche are Gods so that of this answere of Christe neither y e Herodians nor the common people found why they might iustly be offended THE SECOND Embassage was of the Saduces which deny the resurrectiō of the dead These men thought that out of the doctrine of Christe teaching that all people should rise againe in the last day they might inferre some absurditie in this maner There were say they with vs seuen bretheren and the firste hauing maryed a wife deceased and hauing no seede left his wife vnto his brother likewise the second and the thirde vnto the seuenth laste of all the woman also dyed In the resurrection therefore whose wife shall she be of the seuen They supposed now that Christe would appointe her either to one of them or to al of them together whiche if hee had doone they would haue cryed out that y e coulde not be conuenient for the coutentions hatreds and abhominable filthynesses that would followe therof By this way they hoped that they should confute the doctrine of Christe to deliuer Christ to iudgement as gilty of vntruth to be punished Let vs heare what Christ answereth vnto them Ye erre saith he not knowing the Scriptures nor the power of God and are ignorant
other is accompted good and lawfull Furthermore wee must discerne also betweene the person of man and that corruption whiche sticketh in man Man is sometime affected towardes him selfe with a blinde vnwise and hurtfull loue springing from the corrupte and depraued nature that is to say from the fountaine of sinne which by our sinne of heritage dwelleth in vs. This loue shall not be the rule of the loue of thy neighbour for to loue him after this maner were plainly before God to hate thy neighbour There is besides this a nother manner of louing him selfe and the same is lawfull and graunted whiche springeth from the holie Ghoste and faith in IESVS CHRISTE when a man directeth all his counsailes to that end that he may doe those things which are acceptable vnto God and healthsome to himselfe This loue beeing lawfull and lawdable shalbe the rule of the loue wherewith we should loue our neighbour so that from the very heart we should reioyce with him ouer all those things which may redounde to his profit and saluation by godly desires wishing him all goodnesse and by faithfull counsailes labour goods and prayers setting him forwarde and on the other parte by turning away studiously with all the minde and heart what soeuer either to his life or soule or to be short either to his goods or fame may be hurtful In another place our Lord and Sauiour Iesus Christe setteth beefore vs his owne example in place of a rule to be followed Loue ye saith he one another euen as I haue loued you And therfore Christ calleth this A newe Commaundement Whereby he would teach vs that we should helpe our neighbour if necessitie require euen with the peril of our life not hauing so great regarde of our owne commodities as of the health profit of our neighbour In what manner Christe hath loued vs Paule sheweth in the 5. Chap. to the Romaines as heereafter in the thirde Doctrine shalbe saide more at large The second thing which I gaue warning of to be considered in this chiefe commaundement of the loue of our neighbour is The difference betweene the person of the man and that corruption which cleaueth vnto him The corrupt and wicked man as much as appertaineth to his corruption and wickednesse it selfe it is lawfull to hate but as much as appertayneth to the person as farre foorth as it is man partaker of humane nature with vs the same is to be loued so that what we hate in him namely sinne and corruption it selfe that wee should reprehende and againe we should loue in him that whiche deserueth loue that is y t beeing man he might be conserued as Augustine teacheth Let these things suffise touching the first member which I admonish in the beginning to be obserued concerning the law Of the second ANother thinge which I propounded was touching the errours which false teachers sowe abrode aboute the doctrine of the lawe Of these there be foure sortes In the first order are they whiche flatly reiect the lawe and vtterly deny it to be taught in Christian Churches In the seconde are they which in deede retaine the Lawe but they teache that man is able through his owne power to satisfye the law Next vnto these are they which affirme that man is not able to fulfill the whole lawe but yet some parte thereof They occupy the fourth rome which say that euery religion hath her law which is sufficient to saluation to him that fulfilleth it Theese foure errours through their poysoned contagion are very mischieuous neither are they staied vpon any other foundation then vpon the deceiptes and lyinge subtilties of the Diuell which stirreth vp men to seduce one another from the puritye of the true Doctrine of the Lawe and the Gospell I will therfore refute these erroures one by one in the same order as they were beefore of mee rehearsed THE ANTINOMIANS which flatlye reiecte the Lawe and denye it to bee taught in the congregations of Christians are scant worthy that their opinion should bee refuted with many wordes as agaynst whom not only true reason of man but also CHRIST himselfe and his Apostles and as many as haue beene faythfull teachers in the Church of Christ doe resist The Argumentes wherwith they vphold their opinion are these Christians say they haue nothing to do with Argument 1 Moses Therfore neither are they subiect to his Lawe Argument 2 Item Christians are made free by Christe Therfore Christe commaunded the Gospell to bee preached to all creatures of preachinge the lawe hee commaunded nothing at all Lastly The holy Ghoste say they is the teacher of Christians what vse then shall there bee of the law amongest them With these and other like reasons they suppose themselues to proue that the Law is neither to bee reteyned nor taught in the congregation of Christians But a man may first demaund of these men Doth it beecome Christians to loue GOD and their neighbour I beleeue there is none so possessed of the Diuell that hee dare denye this Seeinge then that Christians must loue GOD and their Neighbour why shall it not bee also lawfull for them to knowe in what sorte they ought to perfourme the same For what thing shall the woorke of loue bee vnlesse it bee directed by some certayne manner But forasmuch as the Lawe of God that is to say the tenne Commaundements doth teach vs both namely that wee should loue GOD and our Neighbour and also in what manner the same should bee doone of vs what is hee that seeth not these men manifestlye to erre which would abolishe the Lawe of God and forbidde that it should not sounde in the Christian congregations 1. Where as they obiect and say Christians haue nothing to doo with Moses that is true as farre as apperteyneth to the ceremoniâ—all and forensicall lawes of Moses the sacrifices Circumcision and such like outward ceremonies which ought to endure vntill the comminge of Christe onely and afterwarde to cease but it is not true as touchinge the lawe of GOD that is to say the Decalogus which was giuen vnto man in his first creation and afterwarde repeated and written in two tables of Stone that the remembraunce therof might bee perpetuall I will ceasse heere to speake howe that Christe him selfe bothe taught the lawe and expounded it at large as did also the holy Prophets and their successors 2 But that which the Antinomians affirme in the second place Christians not to bee vnder the lawe but vnder Grace I graunt this also so that it be rightly vnderstoode as Saint Paule himselfe expoundeth it Christians are not vnder the Lawe that is to say they which beleeue in IESVS CHRIST are not vnder the condemnatory sentence of the law because there is no condemnation to them which are ingraffed into Iesus Christ Rom. 8. But the Christian hath neede of the Doctrine of the lawe whiche must bee the rule of his life shewing him what doth please God and what is
alwayes bente vnto euill Iob. 9. I know for a truth that it is so that manne shall not bee iustified in the sighte of GOD if hee would contende with him hee shall not bee able to aunswere him one for a thousande And a litle after Iobe sayth of himselfe If I would iustifie my selfe my mouth will condempne mee Psalm 14. They are beecome corrupt and abhominable in their dooings there is none which doth good no not one The Lorde looked downe from Heauen vpon the children of men that hee might see if any did vnderstand and inquire after GOD. They haue all gone out of the way they are altogeather become vnprofitable there is not one that dooth good no not one Psalm 130. If thou Lorde shalte marke our iniquities O LORDE who may abide it For this cause Dauid in the 143. Psalme prayeth on this manner Enter not into Iudgement with thy seruaunt O LORDE for none lyuinge shalbee found righteous in thy sight Poruerb 20. VVho can say my heart is cleane I am cleare from sinne Esaye 64. VVee are beecome vncleane all the sorte of vs and our righteousnesse is as a steyned Cloath VVee haue all fallen awaye as a leafe and our iniquities haue as the winde snatched vs away CHRISTE in the thirde of Iohn sayth That which is borne of the fleshe is flesh Paule Rom. 3. VVee haue shewed causes beeing rendred that both Iewes and Greekes are all vnder sinne Ephe. 2. VVee are by nature the Children of wrath Out of theese now recyted and many other testimonies of the Scripture it is manyfestlye conuinced That no mortall man can fulfill the Law of GOD. The sixte Argument of this our asseueration is set downe by Paule to the Galathians Chap. 2. In these woordes If righteousnesse come by the Law then CHRIST dyed in vayne For Christe came into the worlde to fulfill the Lawe which was impossible for all menne in the whole world to perfourme But as many as beeleeue in him to them shalbee imputed the righteousnesse of the Lawe which Christ in his owne person hath doone and obteyned Thus I haue prooued by sixe moste firme and euident Argumentes the opinion of the Papistes to bee false who in teachinge writing and declayming dare affirme against their owne conscience that man is able to fulfill the lawe of God and so by woorkes to bee reputed righteous in the sight of GOD. AMONGEST THOSE which teache not rightly of the Lawe they are to bee placed in the thirde roome which doo graunte that man can not in parte satisfie the Lawe of God yet notwithstandinge hee may in many thinges perfourme obedyence to the Lawe And therfore say they by how much the more stoare of good woorkes bee doone accordinge to the Lawe by so much the greater shalbee mannes righteousnesse by the Lawe and that which lacketh is to bee borrowed by Prayer of Christe This opinion although it sticke in manye chiefely in politique menne it is notwithstanding false and contumelious agaynst the sonne of God our Lorde IESVS CHRISTE who alone taketh away the sinnes of the world and iustifyeth those which beeleeue in him And that this opinion also was not the leaste cause of the castinge awaye the Iewes Paule teacheth Rom. 10. They sayth hee beeinge ignoraunt of GOD his rightuousnesse and seeking to establish their owne righteousnesse haue not been obedient to the righteousnesse of GOD for CHRIST is the ende of the Lawe to iustifie all that beeleeue that is to say whosoeuer beleeueth hath that thinge which the Lawe requireth namely Righteousnesse which Christe imputeth to the beleeuer Likewise Phillip 3. Paule geueth a difference beetweene the righteousnesse of the Gospell and the righteousnesse of the Law The Righteousnesse of the Gospell as the faythfull do obteyne but the Righteousnesse of the Lawe none can atteyne by his owne woorkes Christe onely excepted Besides this no man can beginne any good woorke according vnto the Lawe wherby hee may bee able to stande sure beefore the Iudgement seate of GOD beefore hee be made righteous through fayth in CHRIST For as Paule witnesseth in an other place It is impossible to please God without fayth Some woorcks in deede may bee doone which amonge men haue a shewe of goodnesse and which are also profitable for the life and conuersation of man in this world but that rightuousnesse should bee atteyned vnto by them it is impossible for hee which offendeth agaynst one Commaundement hee is made giltye of all sayth Iames Neyther can any thinge please God which is doone of him which is not a member of Christ and made righteous by the obedience of him For as by the disobedience of onely Adam wee are all made gilty of damnation so all wee as many as beleeue in Iesus Christ are made righteous by the onely obedience of him It is euident therfore that they doe erre which wilbee made righteous partly by their owne woorkes and partely by the merite of Christe so that by how much the more a man doth abounde with good workes hee may by so mutch the more boaste himselfe to bringe of his owne and to seeke at Christe the reside we which are wanting THOSE VVHOM I haue named in the in the fourth place to erre about the doctrine of the Lawe haue spronge from the Schoole of Mahomet Mahomet to the ende that he might the rather keepe his disciples and vnderlings addicted to his diuelishe subtilties did teache that euerye man was saued by the keepinge of that law to which hee was a subiect That is If the Iewe did keepe his Ceremonies and Circumcsiion hee should by that his obedience merite saluation And if the Turcke or Mahometist sayth hee dooth keepe his law by the same reason hee also shalbe saued So in like case the Christian obteyneth saluation by the Law of the Gospell Some politique men there bee which are full stuffed with this wicked opinion which neither rightlye consider the heauye weighte of sinne nor the benefites of CHRIST Agaynst all these which in this manner doe seeke saluation by their Lawe to which they bee subiecte in what place so euer they leade their lyues I set theese playne woordes of the vnmooueable veritie Iohn 3. Hee which beeleeueth in the sonne hath eternall lyfe but hee which beeleeueth not in the sonne shall not see lyfe but the wrath of GOD abydeth vpon him Of the thirde THE THIRDE THINGE followeth which I propounded concerninge the Lawe namely to what ende the lawe auayleth and what y e true vse therof is amonge menne chiefly in the Christian congregation Wee haue hearde beefore what the lawe requireth and that none is able to fulfill It is therfore thirdly demaunded what the vse thereof is seeinge no man can fulfil it nor any man by the works therof can obteyne righteousnesse in the sight of GOD. The vse of the Law is of three sortes namely Externall Internall and Spirituall Of the Externall or outward vse of the Lawe THE EXTERNAL or outward VSE
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
and admit and receiue into his place the spirit of the deuil whose dwelling places they are become againe as they were before What other thinge is heere to be looked for than that which Christe hath pronounced in the 12. of Matthewe and in the 11. of Luke VVhen the vncleane spirit is gone foorth of a manne hee walketh through dry places seking rest and findeth none and then hee saith I will returne into my house whence I came foorth and when he commeth he findeth it swept and garnished The◠goeth he and taketh with him seuen other spirits worse then him selfe and they enter in and dwell there and the ende of this man becommeth worse then the beginning Heereby it may be easily perceiued of howe great importaunce it is either to imbrace and beleeue the worde of GOD or in our heart and lyfe to decline againe shamefully from it and to expell the holie Ghoste beeing sorowfull from his habitation Furthermore whosoeuer doe boaste of fayth and yet doe in the meane season liue wickedly doe moste impudently reprooue and conuince themselues of vntrueth For inasmuch as they boast those thinges whiche they haue not they are like vnto babling Thrasoos which stick not with their mouthes to promise golden mountaines when is very deede they of all other be moste bare and needie The errour of these people is confirmed by this that they thinke that GOD doeth not more inwardely searche and looke into the heartes of men then men them selues But they are much deceiued For man seeth onely the outwarde appearaunces but GOD seeth not those thinges onely but hee also looketh into the hearte it selfe GOD therefore can not bee deceiued although thy heart thinketh otherwise then thy mouth speaketh Therfore it is that Iames requireth an agreement of the woorde and thought so that the outwarde works of the life should bee aunswerable the faith which is saide to be in the heart euen as it is to bee seene in the example of Abraham For it is certaine that the hearte and the woorkes doe agree and are aunswerable one to the other so that wheresoeuer there is an euill heart the woorkes of the same must in like case of necessitie followe euill according to the rule of Christe A good tree bringeth foorth good fruites Wee see therefore manifestly how impudently they reproue them selues of vntrueth which boastinge of faythe in the meane time neither haue nor passe for good woorkes dooing therein as if a man had a Crowne set vpon his head hee would therefore straightway bee esteemed and called a King These are such whome in name onely but not in very trueth and deede a man may call Christians To conclude who soeuer boasteth of Christe and will bee accoumpted and called a Christian whiche is baptized and bosteth his faith and vseth the Supper of Lorde and notwithstanding doth in the meane season liue wickedly the same doth by open offence plucke away the mindes of many from the GOSPEL and is vnto them an occasion of damnation Paule in the 1. Corin. 8. where he intreateth of those which abuse Christian libertie in thinges lawfull to the offence of others affirmeth that they by abusing of their knowledge and Christian libertie doe destroy the weake brother for whome Christe dyed Howe much more then shall he bee in faulte which through his corrupte wickednesse giueth occasion to others to think euilly and to speake blasphemously of the moste holie Gospell and Christian Religion In Rom. 2. Paule accuseth the Iewes of the wickednesse of their life and saith that through them the name of God is therefore blasphemed among the Gentiles And in the 1. Timo. 6. He giueth commaundement to seruants which are beleeuing and regenerate that they should esteeme their maysters not yet cōuerted nor beleeuing worthy of all honour That the name of God his doctrine be not euill spoken of And that there shoulde come such people in the laste times the holie Apostle Peeter foretolde in the 2. Pet. 2. Thou feest therefore howe great the heuynesse of this sinne is whereby a man is author not onely of his owne destruction and also giueth occasion to many with the hurte of their owne saluation and blaspheming of the name and doctrine of God to refuse and contemne the GOSPELL of Christe There is no doubte but many amonge the Turkes at this day doe for this cause also pursue with hatred the Gospell of Christe for that they see Christian people to liue so loosely and and wickedly And who may doubt that there be not many amongst the Papists which persecute the Gospell of Christe or nothing at all esteeme it for that there bee so many whiche boast of the Gospell but so fewe which liue according to the Gospell But what should I say of those which haue receiued with vs the pure doctrine of the Gospell whose mindes are yet weake and wauering Doubtlesse thou mayst see many of these either to withdrawe their mindes or to preferre the manners and times vnder whiche wee liued in the Papacie before the manners of this age so wanton and laciuious What other thinge thinkest thou would these doe if any persecution or chaunge of Religion should fall in then that not vnwillingly they would suffer Idolatrie and the olde mockeryes of the Roomish Antichriste to be againe thrust vppon vs But through whose faulte commeth this to passe but only of those which should be as leaders and lightes vnto others and according to the counsaile of Paule shoulde in all things that is to say in woorde woorke and life set foorth the doctrine of the Lorde and our Sauiour Iesu Christe Heereof therefore wee conclude that it becommeth all those which beleeue in Christe to set the Lawe of GOD before them as the glasse of their liues according vnto which they should direct al their doings to the glory of God their owne commoditie and the edification of others whereby it may be brought to passe that the woorks of the deuil might be destroyed and the woorkes of God might increase to the glory of God the father euerlasting who of his owne meere mercy through faith without any our desertes or works hath saued regenerated vs that we should liue vnto him walke in all good works Ephe. 2. The thirde Doctrine THE THIRD DOCTRINE whiche in the beginning of this little boke I proponed to bee explicated is concerning Our Lord Iesu Christ in the true knowledge of whom alone consisteth life euerlasting as he himselfe saith Iohn 17. This is euerlasting life to knowe thee to be the true God and whome thou haste sent IESVS CHRISTE After that Christe had answered the Pharises to the question propounded by them to him hee againe demaundeth of them what they thought of Christe This question he moueth that occasion might be giuen to them to searche the scriptures out of which they might learne what they should certainly holde concerning Christ Beholde therfore with how great diuersitie of minde these things are doone
diuine nature of our Sauiour is prooued The first of which testimonies is taken of the manifest worde of God in which he is called GOD. The second is taken of his diuine woorkes The third of the worship which is deseruedly giuen vnto him by all creatures The fourth of the vnited consente and experience of the whole Church of Christe FIRST by the manifest testimonies of holie Scripture it is prooued that our Mediatour and Sauiour is true eternall and omnipotent GOD. Esaie 54. The Lord of hostes is his name and thy redeemer the holie one of Israel shalbe called GOD of all the earth Iere. 23. This is the name whiche they shall call him IEHOVAH our righteousnesse Psal 6.8 IEHOVAH is his name reioyce ye before him Iohn 1. In the beginning was the VVORDE and the worde was with GOD and GOD VVAS THE VVORDE Heere he calleth Christe the worde of God because the worde of God doth sounde of him Rom. 9. Of whome according to the fleshe Christe came which is abooue all GOD blessed for euer 1. Iohn 5. And wee are in the trueth in his sonne the same is very GOD and life eternall It is to be noted that as often as Christe is called the onely begotten Sonne of GOD so often he is prooued to bee very God together with the father and the holie Ghoste beeing three persons in one diuine essence euen as all Christians according to the diuine manifestation doe confesse one God and three persons of the Godhead THE SECOND kinde of testimonies wherby the deuine nature of our sauiour is proued is taken of his diuine works For these are the works of God alone viz. to create to quicken the creature to conteine all thinges vnder the hand of his power by his owne power to raise the dead againe to see y e hearts of men to heare the inward mournings and desires of the heart of man to be present euery where and to be at one and the same time in the hearts of all Christians These diuine woorkes and properties are in the holie Scriptures attributed to Iesu Christe wherefore it is heereof rightly concluded that he is true and essentiall God This argument is of force by this rule VVhen soeuer any thing is truely affirmed of some thing and artributed vnto it which appertaineth to our nature only then of necessitie the same nature must bee also attributed vnto that same thing THE THIRD kinde of testimonies wherby the diuine nature of the Messias is proued is required of the honor and worship which is giuen and ascrybed to him in the holie scripture God saith in the Prophet My Glorie that is to say my diuine honor and worship which is dewe to me alone I will giue to none other I onely am that fountaine from whence all good things doe flowe I onely am hee whiche wipe out your iniquities I onely doe iustifie and sanctifie the people I onely am the Sauiour in me alone all people should beleeue and call vpon me alone Let all creatures Heauen and earth Angels and men honour me alone yea and whosoeuer are in Hell let them bowe their knees vnto mee Such honour and worship which is dewe vnto GOD alone is in the Scriptures attributed to our Lorde Iesu Christe 1. Corinth 1. Christe is made vnto vs of GOD VVISDOME RIGHTEOVSNESSE SANCTIFICATION and REDEMPTION that hee whiche reioyceth shoulde reioyce in the Lorde that is to saye in Iesu Christe Hebru 1. And let all the Angels of God worship him that is to say Iesus Christe Stephen Actes 7. sayeth Lorde Iesu receiue my spirite 2. Thessalonians 2. Our Lorde Iesus Christe and GOD and our Father whiche hath loued vs and giuen vs eternall consolation and good hope comforte your hearts in grace and strengthen you in all good saying and doing Paule likewise in all his Epistles wisheth to them to whome he writeth Grace from our Lord Iesu Christe 2. Cor. 13. He saith The Grace of our Lorde Iesu Christe and the loue of GOD and the felowship of the holie Ghoste bee with you all THE FOVRTH KINDE of testimonyes whereby Christe our Lorde is prooued verye GOD is the vnited consente of the Christian congregation and the sure experience in the harts of all those which with a true and liuely faith doe imbrace Christe our Lord and Sauiour Athanasius in his Simbole speaketh on this manner This is the Catholike faith that we worship one GOD in trinitie and trinitie in vnitie Neither confounding the persons nor deuiding the substance For there is one person of the Father and another of the Sonne and another of the holie Ghoste But the Godhead of the Father and of the Sonne and of the holie Ghoste is one the glory equall the maiestie coeternall Such as the Father is such is the Sonne and such is the holie Ghoste The Father vncreate the Sonne vncreate and the holie Ghoste vncreate The Father incomprehensible the Sonne incomprehensible and the holie Ghost incomprehensible The Father eternall the Sonne eternall and the holie Ghoste eternall And yet they are not three eternals but one eternall As also there be not three vncreated nor three incomprehensible but one vncreated and one incomprehensible Likewise the father is almightie the Sonne almightie and the holie Ghoste almightie And yet they are not three almighties but one almightie So the father is God the Sonne God and the holie Ghost God And yet not three Gods but one God So the Father is Lord the Sonne is Lord and the holie ghoste is Lorde And yet not three Lords but one Lorde For like as wee are compelled by the Christian veritie to acknowledge euery person by himselfe to be God and Lorde So are we forbidden by the Catholike Religion to say there be three Gods or three Lordes The Father is made of none neither created nor begotten The Sonne is of rhe Father alone neither made nor created but begotten The holie Ghoste is of the Father and of the Sonne neither made nor created nor begotten but proceeding Therefore there is one Father not three Fathers one Sonne not three Sonnes one holie Ghoste not three holie Ghostes And in this Trinitie none is afore or after other none is greater or lesse then other But the whole three persons are coeternall together and coequall Agreeable to this in all poyntes is the confession of the vniuersall Church set foorth in the Nicene Creede I beleeue in one GOD the father almightie maker of Heauen and Earth and of all thinges visible and inuisible And in one Lorde IESVS CHRISTE the onely begotten Sonne of God begotten of the father before all worlds GOD of GOD Light of Light very God of very God begotten not made beeing of one substance with the father by whome all things were made c. That addition to the Himpnes now vsed many yeeres in the church of Christe Glory bee to the father and to the Sonne and to the holie Ghost As it was in the beginning is now and euer
That these things may somewhat more easily be vnderstanded I will ioyne heerevnto a similitude whiche the Catholique deuines in the olde Church haue vsed MAN consisteth of two substaunces of a soule and of a body and doth many things by the power of the Soule as to vnderstand to reason to number c. and againe doth many thinges by the strength of the bodye as to builde to write to walke and suche other like deedes either well or euill All these things whiche in this manner hee doeth either by the power of the soule by it selfe or by the strength of the body by it selfe or by the woorke of bothe together are attributed to the person of the man Euen in like manner Christe doth certaine woorkes according to his humane nature and certaine according to his diuine nature al which notwithstāding are attributed to whole Christ which is GOD and MAN So the death of Christe which he sustayned according to his humane nature is ascrybed to the whole person which is GOD and MAN Therefore Luke rightly affirmeth that GOD hath purchased a Congregation to him selfe with his owne blood And againe he sayth rightly that IESVS the sonne of Mary hath created Heauen and Earth For Iesus and the eternall sonne of GOD is ONE person In the same sentence also speaketh Cyrell Beecause sayth hee that bodye which hee made his owne did suffer therefore it is sayde the worde it selfe suffered for vs. And heereof it is that all the workes and benefites of redemption in Christe are counted diuine infinite sauing and so inestimable that vnto them nothing neither in Heauen or in earth may be compared as wee haue somewhat touched before From this fountaine an infinite and vnspeakable consolation to the conscience afflicted tremblinge for the multitude of her sinnes floweth foorth For if the death of Christe bee so precious that there is no price of equall value which may be compared to it much lesse preferred before it What should let that it should not abound farre aboue the heape of my sinnes although exceeding Whereof Augustine saieth The mercy of GOD is much greater then the misery of all sinnes And Paule saieth VVhere sinne did abounde there grace did superabound Of the fifte point or Chapter IN THE FIFT PLACE we haue proponed of Christe that he is the Sauiour of Mankinde And in what manner he executeth the businesse of Mannes saluation Although in the matters before handled we haue oftentimes touched somwhat concerning this parte yet notwithstanding a iust explication of eche article as it was conuenient hath not hethervnto beene accomplished Therefore I will now speake of these things more at large and first I will recite the testymonyes of the scripture which testifie Christe to be the Sauiour of the worlde Furthermore I will declare how he is the Sauiour of the worlde Moses saith The seede of the woman shall crush the Serpents head that is to say CHRISTE shall destroy the woorkes of the Deuill and deliuer man from Sinne Death dampnation and Hell and shall iustifie quicken blesse and bring them into the kingdome of GOD. After the same manner GOD speaketh to Abraham In thy seede shall all nations bee blessed that is to say shall bee deliuered from all malediction and saued And the Angell Gabriell sayth to Ioseph Thou shalt call his name IESVS for hee shall saue his people from their sinnes In like manner the Angell to the Sheepeheards Beholde I shewe vnto you great ioy this day is borne vnto you a Sauiour whiche is Christe the Lorde in the citie of Dauid Paule also 1. Timo. 1. sayth This is a sure saying and woorthy of all receiuing that Iesus Christe came into the worlde to saue sinners And what should I bring many testimonyes the whole scriptures euery where affirmeth Iesus Christe to be the Sauiour of the worlde But by what meanes then doth Christe declare himselfe to be the Sauiour of the worlde and the redeemer of mankinde This thing is seene cheefely in fiue benefites towardes vs namely First in giuing vnto vs the true vnderstanding of the wisdome of saluation of which wee were destitute Moreouer in taking away our sinnes wherewith we are laden and oppressed Thirdely in imputing Righteousnesse vnto vs which of our selues we could not haue Fourthly in sanctifying and regenerating vs by his holy spirite so that wee which were the children of wrath may become the children of GOD. Fiftly in deliuering vs from the paines of hell which we had deserued and in giuing vnto vs the possession of euerlasting life which he by his owne death hath purchased for vs. Of these fiue benefites wherby Christe perfourmeth the whole woorke of our redemption and bringeth it to perfection I will breefely out of the holy Scripture adioyne a more plentifull explication The firste benefite COncerning the first benefite of Christ namely that hee giueth vnto vs the true vnderstanding of the wisdome of saluation which by the sharpnesse of our owne wit or reason we are by no meanes able to attain vnto the Euangelist Iohn speaketh in these words No man hath seene GOD at any time the only begotten sonne which is in the bosome of the Father hee hath declared him vnto vs. This wisdome Zachary calleth The knowledge of saluation for the remission of sinnes by the bowels of the mercy of GOD. And Christ saith This is eternall life that they may knowe thee to be very GOD and whome thou hast sent IESVS CHRISTE All the wisedome of the worlde compared to this wsedome is none at all or as if a man would compare one small drop with the whole Ocean or a small grauell stone with the sands of the whole sea or the whole worlde For what cōparison shall there be of a thing momentany to a thing euerlasting Or of a thing humane to that which is deuine This heauenly wisdome namely The moste sacred Gospel is that Perfecte VVisdome which wee boaste our selues to haue of our Lord and Sauiour Iesu Christe The seconde benefite TOuching the seconde kinde of the benefits of Christ namely That he taketh away the heape of our sinnes wherewith we are oppressed Iohn Baptist preacheth Ioh. 1. Beholde the Lambe of GOD whiche taketh away the sinnes of the world that is to say this IESVS will offer that sacrifice wherby he wil make satisfaction for the sinnes of the whole worlde But that we may come to a fuller knowledge of this testimony of Iohn concerning Christe I wil heere vnder set downe the questions which the woords them selues doe minister First VVhy Christe is called a Lambe And wherfore he is surnamed the Lamb of GOD. Secondly VVhat this Lambe doth Thirdly For whose cause he doth 1. There be two reasons why Christe is called A LAMBE The first is that Iohn might put the Iewes and vs in minde of bothe these thinges namely of the shadowe which went before in the olde Testament and the fulfilling of the promise which Iohn
calleth The Trueth in the newe Testament Hebr. 10. Paule sayth The lawe hath the shadow of good things to come but not the very Image of the things themselues that is to say The trueth or fulfilling of the promise Therefore the Lambe of the Iewes Passeouer in the lawe was bothe a putting them in remembrance of benefites receiued and also a warning and shadowing of a thing to come For as it admonished the Iewes that euen as the sacrifice of the Lambe in Aegypte beeing finished the people went out of Aegypt and were deliuered from bondage so it signifyed that by the sacrifice of Christ mankinde should be reconciled vnto GOD and brought vnto libertie The name of the shadowe that is to say of the Lambe is therefore attributed vnto Christe the Trueth that it might be knowen that Iesus Christ is he whom the paschall Lamb in y e olde Testament did shadowe For it is a thing customable in the Scriptures to giue one and the same names to the signes and the things signifyed 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
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
of God it is then playnely hurtfull and pernitious Whosoeuer therfore instituteth a woorshippe or seruice diuerse from the commaundement of God hee sinneth fower folde First hee becommeth guilty of declininge away from God because hee forsaketh the rule of the true woorship of God namely the woord of God Furthermore Hee incurreth the faulte of rashnesse for that he dare bee so bould to bring in a woorship not commaunded by God Thirdely Hee imprinteth into himself a note of horrible presumption in that hee supposeth himselfe to increase the woorship of God beeyond that which god himself hath cōmaunded Fourthly Hee sinneth in giuinge example whereby others are inuited to the lyke superstitions If any man doth require examples of of this matter hee may finde great plenty not onely among the Papistes but also peraduenture among our selues Let euery man therfore take heed that hee attempt not or institute any thing without the cōmaundement of God Furthermore Flesh and Bloud do also vse the Counsaile of their inward and household guest and the sundry delightes and pleasures of the body Intemperantie and Incontinentie indeuoureth to turne away the whole man from God But against these things THE FEARE OF GOD opposeth it selfe and on the one part repeateth often the examples of our Lorde Iesu Christ and his holy ones and on the other part reconeth vp the vnhappy falles and miseries of those which haue declyned from God of which matter wee haue euen at these dayes manifest examples THE VVORLDE in like manner lyeth in wayt for the Children of GOD whom by wicked counsailes and examples by honoures pleasures ritches and prosperity of thinges it goeth about to seduce from God and vpbraydeth to the Churche of Christe not onely her Crosse and tribulations but also persecuteth and killeth as many as doo confesse Christe Agaynst the priuy deceiptes and open iniuries of the world the feare of GOD setteth The Counsayle of GOD The example and will of Christ Efficatie and ioy in the holy Ghost The heauenly ritches of lyfe euerlastinge The Consolations of the holy Ghoste vnder the Crosse and the victory of saluation in Christe Iesu which all the godly shall fully obteyne when Sathan with his members shal bee cast into the paynes of Hell euerlasting Moreouer THE DEVILL with lyinge and murther assayleth Christian people Agaynst him fighteth the feare of GOD with the swearde of the Spirite namely the woorde of God beeinge assured to obteyne the victory through our Lord IESVS CHRIST as in this fourth member shall now further bee sayde THE FOVRTH Condition of the feare of God is That it requireth ayde agaynst these his enemies The Flesh The VVorlde and the Deuill Of this matter Syrach in Chapter 40. maketh mention The Feare of the Lorde saith hee wanteth nothinge neyther needeth it any helpe The most notable and chiefest refuge agaynst all the enemyes of the Christians is earneste and feruente inuocation of the true and omnipotent GOD. Which thinge Salomon confesseth when hee sayth The name of the Lord is a most stronge Tower the righteous flyeth vnto it and shalbee exalted And GOD himselfe in the Psalme sayth Call vpon mee in the day of tribulation and I will delyuer thee and thou shalte glorifie mee Because therefore the cheefest forte of Christians in all aduersities is faythfull Prayer I will shewe in few woordes what is to be esteemed of CHRISTIAN PRAYER Neither doe I thinke it to bee needefull to refute that deuelishe errour whiche the Pope hath brought in of the Inuocation of Sainctes which is nothinge els than a meere blasphemy of Iesus CHRISTE the Sonne of GOD. For inasmuch as GOD in his woord hath expressely commaunded that wee should trust vnto him alone and call onely vpon him and that wee should not giue this honour vnto any creature doubtlesse they which doe otherwise doe greeuously offend and suffer themselues to bee fowly seduced by the instigation of the Deuill from the true Mediatoure and Intercessour IESV CHRISTE But hee which feareth GOD obeyeth the commaundemente of GOD whereby hee chargeth that hee himselfe onely be called vpon and trusteth to the promyses of God and first of all to that of Christe promising that VVhatsoeuer wee shall aske in his name wee shall receyue it so that wee aske in a sure fayth nothing at all doubting of his promises Of Christian Prayer VVhat then is Christian Prayer CHRISTIAN PRAYER is not a bablinge of many wordes or much talke as Christ in Math. 6. sheweth that the hipocrites falsely supposed but It is an inwarde groninge of the heart wherby the minde of man is lifted vp vnto GOD And eyther geueth thankes vnto him for benefits through Christe receyued Or requireth somewhat in the name of the onely Mediatoure Iesu Christe surely perswadinge himselfe to bee hearde of God Moses prayeth his handes beeinge lifted vp vnto Heauen no moouing of his lippes beeing seene For hee cryed in heart and the Lord answered him saying VVhy cryest thou vnto mee And Dauid sayth Vnto thee O Lorde haue I lifte vp my soule By these two examples it appeareth that true prayer is not a vayne noyse of the lips but a feruent groninge of the heart requiringe helpe of GOD. To what ende then doe wee vse a recitall of wordes wee bende the knees knocke the brest and in the time of praying lifte vp our eyes vnto Heauen Wee vse these outward gestures that the heart of man may bee stirred vp to pray earnestly that our cogitations maye bee the more bente to the requiring of the things that GOD with soule and body togeather might bee honoured and that publiquely with body and mouth wee might professe our fayth in GOD. Wherof Augustine sayth Although the inuisible will of him which prayeth be knowne vnto God neyther needeth hee any tokens to open the minde of man vnto him which knoweth the speaking of the heart yet notwithstanding man vseth the voyces and members of his body that by prayinge in such sorte the affections of man maye grow the more humbler deuouter and feruenter How is the heart of man in the time of prayinge lifted vp vnto God That is doone as it were by two winges of the whiche two one is THE CONSIDERATION OF THE MERCY OF GOD the other is THE SVRE CONFIDENCE IN THE MEDIATOVRE our Lorde IESV CHRISTE The Consideration of the Mercy of God consisteth in this that GOD himselfe hath commaunded this woorship of Inuocation and hath promised that hee will heare them which call vpon him and also after his hearinge and delyueraunce requireth thankfulnesse These three poinctes are ioyned together in the saying of the 50. Psalme Call vpon mee in the day of tribulation that is the Commaundemente And I will deliuer thee the promise of hearinge And thou shalte glorifie mee whereby thankfulnesse is required Therefore when wee pray wee must not only haue respect to the Commaundement and promise of GOD but wee must also thinke vpon thankes geuinge which consisteth in
yeelding obedience vnto God Hereby it is euidente that whosoeuer prayeth keepinge a purpose to sinne the same may not thinke that hee shal obteyne any goodnesse but rather by his prayer to call vpon himselfe the plagues of God for his vnthankfulnesse For so sayth the Psal 66. If I had inclined vnto wickednesse with my heart the Lorde had not heard mee And in the 1. Iohn 3. If our heart reprooue vs not that is to say if wee bee free from an euill conscience and purpose of dooinge euill VVee haue trust to Godwarde and whatsoeuer wee aske wee shall receiue of him Iames t◠〈◊〉 Yee aske and receiue not because yee askeâ—â—â—e euen that yee may consume it vpon your c 〈…〉 â—â—â—scences Therfore let the Christian w 〈…〉 about to pray follow the rule geuen of Paule in the 2. of Timoth. 2. viz. Let euery one which calleth vpon the name of the Lord depart from iniquitie THE OTHER VVINGE wherby in the tyme of prayinge the heart of man is lifted vp vnto GOD is ASVRE CONFIDENCE in the Mediatour our Lorde Iesus Christe which hath geuen vnto his Disciples this moste sweete promise VVhatsoeuer yee shall aske the Father in my name hee will geue it you In this moste ample promise of Christe two things are chiefely to bee obserued namely the vniuersal signe VVHATSOEVER and the maÌ„ner of Inuocation IN MY NAME The vniuersal promise is to be restreyned to a certayne kinde that the sentence of Christe may bee this VVhatsoeuer yee shall aske that is Whatsoeuer yee beeing the Children of GOD shall aske of your heauenly Father that may be proffitable for your saluation and Commoditye the same hee will geue vnto you So S. Ihon also declareth the same in the 1. Ihon 5. when he sayth VVhatsoeuer wee shall aske ACCORDINGE TO HIS VVILL hee heareth vs. For it beeseemeth not good Children to require any thinge of their Father which might bee contrary to the fatherly will For if a sonne doth require of his Father a Scorpion or a serpent or a thinge any way hurtfull surely it is agaynst the will of a father neyther will the father giue that thing which the sonne requyreth Let the Children of God therfore keepe these two rules The first is this VVhen wee require of GOD those good thinges which we may vse eyther well or yll let vs aske those things with Condition saying Graunt mee O Lorde this or that thinge if it bee auayleable for mee and if it hinder not those thinges which are far more better and excellent So in times past the holy Martyres prayed and wee also at this day after the same manner doo submit our selues to the diuine pleasure when wee pray agaynst eyther pestilence war or other punishments of GOD or beseech God for the obteyning of health and the necessaries of this lyfe The seconde rule is this VVhen wee desire of GOD those good thinges which wee can not abuse those thinges are to bee required without all Condition Of this sorte of good thinges are The knowledge of God the increase of fayth true godlynes patience vnder the Crosse other giftes like vnto these The foundation of this rule is the knowledge of the will of God who would haue al men to be saued and come to the knowledge of the truth as it is at large shewed beefore THE OTHER THINGE which I said was to bee noted in that most sweet promise of Christ is THE MANNER OF INVOCATION which is expressed when he saith In my Name that is to say VVhatsoeuer yee shall aske in the knowledge and Confidence in mee the same the Father will geue you for my sake which am your aduocate intercessour and Mediatoure with my Father and your Father yea the Father loueth you for my sake because yee are my members yea rather my brethren and his adopted sonnes Furthermore of what sorte the knowledge of Christe should bee and what manner of Confidence our coÌ„fidence in him should bee wee haue declared before therfore I will now only giue admonition of this thinge namely How wee should be affected as often as we do heare this promise of Christe VVhatsoeuer yee shall aske the Father in my name hee will geue it you For it conteyneth both manifolde doctrine holsome admonitions and effectuall consolations The Doctrine is manifolde For first it teacheth that all immagination of our owne woorthynesse is to bee excluded from our praiers For when wee praye in the name of Christe wee acknowledge Christe to bee only woorthy for whose sake wee are heard of God Moreouer wee learne a difference betweene a Christian Prayer and the prayers of all other sectes For Christian Prayer is grounded vpon the Confidence in the Mediatour whom forasmuch as prophane men doo not confesse their praier is voyd destitute of al foundation The admonitions are these that this manner of prayinge admonisheth vs of our blindenesse For when wee must aske in the name of Christ it is not to bee doubted but that those thinges are very great which must bee asked Wee must therefore open our eyes and looke diligently about vs what thinges publiquely what priuately are greeuous vnto vs what inwarde what outwarde what Corporall what spirituall thinges are lackinge that in all these thinges wee may lifte vp our heartes to our most mercifull Father and aske of him in the name of our Mediatour IESV CHRISTE surely and without doubt trusting that he wil giue vs those things which are necessary for vs so that wee praye in a firme fayth and that those thinges which wee require may be holesome for vs as it is already sayd The Consolations are that this manner of praying comforteth those which praye agaynst two most great impedimentes of Inuocation namely Fleshly Distrust and Our owne vnworthynesse For vnlesse when wee pray we were stayed vpon the confidence of the Mediatour our Fleshly distrust which the remembraunce of the manifolde sinnes of our whole lyfe dooth augment would feare vs away from praying and wee should all the sorte of vs be easily subdued beeinge throwne downe prostrate with the consideration of our vnwoorthynesse who of our selues are vnwoorthy to come into the presence of GOD but the confidence in the Mediatour healeth these maladies For it both ouercommeth fleshly distrust and boasteth not her own woorthynesse but the woorthynesse of Christe Hereunto apperteyneth that sayinge of Paule Rom. 5. By fayth we haue peace with God through our Lorde Iesus Christe by whom also wee haue accesse through fayth vnto this grace wherin wee stande c With these thinges notably agreeth the answere of our Lorde geuen to the Woman of Samaria in Iohn 4. For so hee sayth The hower commeth and now it is when the true woorshippers shall woorship the father in Spirite and in the truth for such the father seeketh to woorship him The Woman of Somaria thought that the efficatie of Prayer depended vpon the dignitye of the place for sayth shee Our Fathers woorshipped
in this Mounteyne and yee saye that at Ierusalem is the place where menne ought to woorship From this opinion Christe calleth backe the Woman and propoundeth vnto her the true manner of woorshippinge namely That shee must worship the Father in Spirit and in the truth When hee sayth IN THE SPIRITE hee maketh a difference beetweene that prayer which proceedeth onely from the mouth and that which proceedeth from the Spirite which Spirite worketh fayth in the heart of man whervpon dependeth and from which proceedeth true adoration When hee sayth IN THE TRVETH he interpreteth two old figures the former of the mountayne in which Iacob prayed the latter of the place which was at Ierusalem and was called THE PROPITIATORIE For that Mountayne of Iacob did put vs in minde that when wee praye wee should not respecte anye dignity of places in the worlde but that from all the lowe valleyes of this world wee should lifte vp our heartes vnto the Hilles that is to say vnto Heauen And Christe willeth the same thinge when hee commaundeth those that praye to say Our Father which art IN HEAVEN The latter figure Christe expoundeth when hee sayth They shall woorship the Father IN THE TRVETH This Trueth is set against this place at Ierusalem which was called THE PROPITIATORIE For this place was a figure of the true propitiatorie Iesus Christe our onely Mediatoure without whom there is no entraunce open for anye to enter into the Holy of Holyes that is to say into Saluation and lyfe euerlasting By this reason is also excluded from Christian prayer all hypocrisie and therewithall is necessarily required true and feruent Zeale of minde in the time of prayer so that there must bee a consonancie and agreement of the heart and mouth that the one say or speake not otherwise thā the other thinketh Thus it is shewed that THE FEARE OF GOD is the beste keeper of fayth and of a good Conscience in vs as beeing that thinge which studiously auoydeth Sinne obeyeth the Commaundementes of God dilygently bewareth the deceiptes of the flesh the worlde and the Deuill and beefore all thinges seeketh in these manifolde daungers of the worlde helpe at the handes of GOD by earnest and Christian prayer and by this meanes perseuereth constaunt vnto the ende that is to say endureth so longe vntill GOD calleth vs from this vale of misery and receyueth into Heauen to himself the soules of the godly which depart from hence in the inuocation of Christe their bodyes in the meane season restinge in the duste of the earth subiect to corruption in testimonye of the iuste Iudgemente of God which shall rayse vp agayne our bodyes in the last day and beeinge agayne restored to their soules shall quicken them that we his Children may enioy eternall lyfe and beeinge finally taken awaye from all chaunges and daungers of this world may remaine in perpetual ioyes with the Lord and our only Sauiour IESV CHRIST to whom with the Father and the holy ghost bee prayse honour and glory for euer and euer Amen These thinges I purposed to write of the principal poinctes of our religion for their sakes which do vnderstand our common Language Which I also will to remayne in place of the Confession of my fayth and doctrine which I haue taught and professed in this Schoole of Hafnia about the space of 30. yeares I beeseeche the Christian Readers that of this and other my writinges they would iudge not by the quarellings of vnlearned prowd spirites but by the woord of GOD. GOD bee mercifull vnto his Church and with clemency turne away the dissentions and corruptions of the pure Doctrine and assist vs all with his holy spirite by whose assistaunce wee may in such sort daily increase in the knowledge of the true God in fayth and newnesse of lyfe that in the last day wee may bee founde in the number of the elect children of God through IESVS CHRISTE our Lorde Amen A small forme of Daily Prayer to bee daily vsed A Thankesgeuing for all God his giftes and Benefites in generall O Eternall God and mercifull Father I giue thee thankes by thy welbeloued Sonne our only Mediatour Lorde and Sauiour Iesus Christ for all thy giftes and benefites aswel Corporall as Spirituall temporall and eternall which are moe and farre greater than that they may bée either in minde cōceiued or with woords expressed For the preseruation of the Church or Congregation of Christe I I béeséeche thée most mercifull God and heauenly Father by the name of thine onely begotten sonne to defend thy Church and Congregation in all partes of the worlde and conserue the purity of thy woorde that the kingedome of thy Sonne may bee increased throughout all the worlde and that many may declare thy goodnesse and mercy for euer For the Realme Prince Counsayllours and euery estate of lyfe O Almighty God and heauenly Father geue vnto this Land safe and peaceable gouernaunce vnder thy protection gouerne with thy holy spirte our most mercifull Soueraigne the Counsayllours of the Realme and euery one in his estate of lyfe that wée may leade a quiet lyfe in all godlynesse and honesty to thy glory For the forgiuenesse of sinnes and obteyninge of grace WIpe out O Father of mercies all mine iniquities through and for thy Sonne his sake crucified and raysed vp agayne for vs ▪ with the righteousnesse of thine onely begotten Sonne make mée righteous cleanse my hearte with thy holy Spirite teache mée thy waies and lead mée in thy trueth make clean my minde that all wicked cogitations corrupt affections and vnhappy counsayles carelesse stubbernes and to conclude all wicked factes may departe farre from the same illuminate the same with the light of thy grace that it may couet will desire and doo those thinges only which are pleasaunt vnto thée and holesome and proffitable for the Church of Christ For the ayde of God in the needefull businesses of our vocation GIue mée vnderstanding O Lorde and assiste mine indeuoures that I may faithfully and diligently perfourme the woorkes of my vocation to the glory of thy name the edification of thy Church and the commodity of my neyghbour For the grace of God to lyue well and dye well GRaunt mercifully O Lord that by thy assistance I may perseuere in holding fast a liuely fayth and a good conscience vnto the last breath of this lyfe that when my hower shal come I may quietly sléepe in the Inuocation of my Lord Iesu Christe and that I may obteyne eternall life through him in the which life I may with all the electe for euer honour and glorifie thée To thée alone bee honour prayse and glory with thy Sonne which lyueth with thee in the vnity of the holy Ghost one God world without ende Amen FINIS Rom. 1. Ihon. 3. Heb. 11. Rom. 14. Ioh. Iohn 17 verse 3 Psal 84. 1 Cor. 13. Psal 5. Psal 18. 1 Tim. 1. What this grace is Roma 5. What this glory is and