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
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
what is the difference to come betweene the condition of this life and of the life euerlasting In these words Christe sheweth three causes of the erronious Doctrine of the Saduces THE FIRST IS that they knew not the Scriptures which alone teacheth vs to try the trueth from falshod in all those matters which concerne the businesse of saluation Therefore Dauid faith Thy word is a lanterne vnto my feete THE SECOND CAVSE that they knewe not the vertue and power of God by the which he was able as easily to raise vp y e dead in the last day as it was not hard to him to create all things of nothing in the first day Therfore when we thinke vpon the resurrection of the dead reason is not to be admitted into counsail which is onely occupyed about these corporall things but we must looke back to the scripture and knowe that nothing is impossible before God the omnipotent creator of all things THE THIRD CAVSE of the error of the Saduces Christe assigneth to bee this that they did not consider the difference of the condition of man in this worlde and in the life eternall In this life there is neede of wedlock but in the life eternall they shal neither mary nor be maryed for they shalbe as the Angels of God in heauen And the loue of the other life doth by a thousand degrees excel the loue of this world yea that will darken this euen as the sunne rising in the morning taketh away the light from all the other starres and alone with his owne brightnesse lightneth the world THE THIRD EMBASSAGE was of the Iewes beeing made vnto Christe the very same day this is the same whereof the present text of the Gospell maketh mention VVhen the Pharises had heard that Iesus had in this wise stopped the mouthes of the Saduces they came vnto him and asked him which was the greatest comaundement in the Lawe That was doone of them not because they would learne but that they might haue some occation to destroy him For they thought thus with them selues because this fellowe bringeth in Baptisme and accuseth vs which liuing according to the Lawe doe boast our selues to be righteous by the woorks of the Lawe surely and without al doubt he contemneth the Law and doth far lesse esteeme it thē his Baptisme which if he doe there wil lye a iust action for vs against him as against one blasphemouse against God himself as one which hath the law of God in no estimation which the Lorde him selfe gaue vnto vs by his seruaunt Moses To these things Christ answereth saying the greatest and the first commaundement is Thou shalt loue the Lorde thy God with all thy heart with al thy soule and with all thy mynde And the seconde is like vnto this Thou shalt loue thy neighbour as thy selfe In these two Commaundements hang all the Lawe and the Prophets Doubtlesse the Pharises looked not for such an answere to be giuen them therefore none of them could say any thing against him And so we see that neither wisdome nor prudence can preuaile against the Lorde which bringeth to naught the wisdome of the wise and confoundeth the vnderstanding of the prudent as it is in Esay Chap. 29. The seconde Doctrine TOVCHING THE LAVVE I will explicate these three things FIRST I wil speake in generall of the two cheefe Commaundements and heads of the Law that is to say Thou shalt loue the Lord thy God with all thy heart with all thy soule and with all thy minde And Thou shalt loue thy neighbour as thy selfe SECONDLY of the foure principall errours about the doctrine of the Lawe THIRDLY of the true vse of the Lawe ¶ Of the first THE Lawe in this place setteth beefore vs the two cheefest commaundements the first of the louing of God the other of louing our neighbour And in what manner God is to be loued it expoundeth saying Thou shalt loue the Lord thy God with all thy heart with all thy soule and with al thy minde In what manner also thy Neighbour is to bee loued it by and by addeth Thou shalt loue thy neighbour As thy selfe But what is it to loue God with all thy hart with all thy soule and with all thy minde This word of LOVE comprehēdeth three things Firste it comprehendeth a knowledge of the thing that is to be loued for of a thing vnknowen there is no desire Moreouer it comprehendeth all the affections and motions of the hart which do accompany pure loue Thirdly it comprehendeth all workes whiche are required to this loue Therefore the lawe of God ioyneth these three together when it saith Thou shalt loue the Lord thy God with all thy heart with all thy soule and with all thy minde so that there be in the heart that is to say in the vnderstanding of man a cleere light and knowledge of GOD. Whome he assuredly perswadeth him selfe to bee the moste beste and moste excellente namely the Fountaine of all goodnesse Moreouer VVith all thy soule that is all the affections motions and desires of the heart shoulde tende to this end that thou maiest loue God cleaue vnto him place in him the soundnesse of thy loue whereby thou mayest keepe him moste sure in thy heart and for euer inioy him LASTLY thou shouldest loue him VVith all thy minde or with all thy strength so that thou shouldest conuert all thy cogitations indeuours and studies to set forwarde and defend whatsoeuer thinges doe appertaine vnto God and to fight against those thinges whiche are contrary vnto GOD namely by resisting the Deuill Sinne and all their troupe and garrison And so we see here in what manner the three cheefe naturall powers or abilities ingrafted into the soule of man namely REASON APPETITE and ANGER doe shewe foorth thier strengthes For REASON inquireth for the cheefest good that is to say GOD APPETITE desireth that same principall good and by loue ioyneth it selfe vnto it ANGER or Zeale is kindled to vpholde and defende that principallest good GOD and enemy like fighteth against the Deuill sinne and the occasions thereof and all other things what soeuer are contrary vnto God MOREOVER when thou hearest that thou art commaunded to loue God with all thy heart with all thy soule and with all thy minde heere thou must consider that God doth require a loue PVRE and PERFECT ETERNALL and SPIRITVALL so that thy loue should bee pure without spotte perfecte with out all faulte eternall without all intermission and spirituall without all affection and leuen of fleshly concupiscence THE OTHER great Commaundement is this Thou shalt loue thy Neighbour as thy selfe Heere God appointeth the rule of the loue of our neighbour to bee the loue of our owne selfe But that this may be the rightlyer vnderstanded two thinges doe come to bee considered FIRST we must discerne betweene two manners after which man loueth himselfe for of these two the one is dampnable and vnlawfull the
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
hee will in Heauen and in Earth Againe if we looke vpon the commaundement Christe willeth all nations to be baptised that this might bee a testimonie that God will remit sinnes to all those whiche beleeue and turne them selues vnto him To conclude if we fasten our eyes vppon his presence Christe himselfe will appeare heere who baptising with the holy Ghoste woorketh that inwardly which the water outwardly applyed doth signifie By foure vnmouable arguments therfore we haue proued this to be the wil of God That he would haue all men to be saued as many as turne them selues vnto him by faith in Iesus Christ Whosoeuer therefore inwardly regardeth his saluation let him stedfastly rest in this will of GOD which God hath not onely manifested in his woorde but also by many meanes effectually proued and shewed Let vs therfore conclude that they teach falsely which to the slaūdring of the death and passion of Christe doe say that his sacrifice made for the forgiuenesse of sinnes is not profitable for all men but for a certaine few elected The second errour is of those which defend that there be certaine sinnes which cannot bee remitted for the mirite of the passion and death of Christe To this opinion these wordes of Paule are contrary VVhere sinne did abounde there Grace in Iesu Christe did superabound Likewise Iohn when he affirmeth Christe to take away the sinnes of the worlde giueth to vnderstande that the sacrifice of Christe is of farre greater force to saue then the sinnes of the whole worlde are to destroy Therefore let vs thinke that there is no sinne greater then to thinke that there is any sinne greater then the grace of GOD in Iesu Christe Such was the sinne of Cayne who beeing ouercome with the conscience of his wickednesse and dispayring sayde Greater is myne iniquitie than that it may bee forgiuen But rightly doeth Augustine aunswere him Thou lyest Cayne for the mercy of God is greater than the misery of all sinne He therefore argueth God of vntrueth whosoeuer despayreth of forgiuenesse for the heape and greatnes of his sinnes he contemneth the othe of GOD who by an othe confirmeth That hee will not the death of a sinner but that he should be conuerted and liue For when GOD beholdeth thy sinne he therwithall considereth that an infinite price is payde for the same namely the Lords passion From whence also peceedeth that voyce of the conscience reioycing in Bernarde concerning the remission of sinnes I holde sayth hee a moste strong argument THE PASSION OF THE LORD for his voice was of much more force than the voyce of the blood of Abell crying in the heartes of the elect the forgiuenesse of all offences For hee was betrayed for our sinnes neither is it to be doubted but that his death is mightyer and of more force vnto good then our sinnes vnto euill I haue sinned saith Manasses aboue the sande of the Sea but thou O LORDE according to thy greate mercie shalt saue mee though vnwoorthye But heere some body may obiect and say I haue oftentimes promised amendment of my life and yet notwithstanding wittingly and willingly I haue againe oftentimes sinned and doone against my conscience To this I aunswere thus This kinde of sin is in the sight of God horrible and dangerous and many for the same are condempned as Saule and many others who by soudaine death are caught from hence without repentaunce but notwithstanding Grace in our Lorde Iesu Christe aboundeth aboue bothe this and all the sinnes of the whole worlde For whosoeuer doe rise againe from sin by earnest repentance they all for the death and passion sake of Christe doe obtaine forgiuenesse of sinnes This temptation did so assaulte the Iewishe people that despayringly brusting foorth into this voyce they cryed out in Ezechiel 33. Our sinnes and iniquities are gone ouer vs and wee are waxed faynt in them How then can we liue Tell them sayth the mighty Lorde As truely as I liue I will not the death of a sinner but that he be conuerted and liue Turne ye turne yee from your most wicked offences O yee house of Israell wherefore will ye dye Whosoeuer therfore is afflicted with the conscience of his owne wickednesse let him remember the greatnesse of the mercy of GOD exceeding all y e works of God Let him consider that the will of God is not to will the death of a sinner but his conuersion and life Let him beholde the raunsome throughly payd by Christe which is farre greater than the sink of all the sinnes of whole worlde Let him consider the examples of suche as haue beene turned after moste horrible offences as the example of the Theefe of Manasses and of many other Let him beware leaste vnto the greatnesse of his sinnes he ad desperation wherby the trueth of God is denied than the which sinne doubtlesse none can be more greeuous And so let him approche to the Throne of Grace and with an earnest heart for Christ his sake aske forgiuenesse neither let him ceasse by faithfull prayer to knock before that he feele in his heart an aunswere to be giuen him by the holie Ghoste which thing without all doubt shalbe accomplished so that he cast from him earnestly the purpose of sinninge When the minde is by this meanes strengthened perceiuing the aunswere of God by the consolations of the heart then a confirmatiō by the voice of y e Ministers of the Gospel and the vse of the Lordes Supper is rightly required But he which asketh forgiuenesse and neuerthelesse keepeth still a purpose to sinne is a damned hypocrite which thinketh God to bee like to himselfe as which should be mooued and delighted or els deceiued through hypocrisie To the same as long as he shal be such a one aswell the absolution by the ministerye of the Church as also the vse of the Lords Supper doth stretch to his greater dampnation so farre of it is that he should hope that any commodity shall thereof come vnto him Of the sinne Jrremissible commonly called the sinne against the holie Ghoste BUt what is then to be saide touching Christ which maketh mention of y e 12. of Matt. of a sin not to be forgiuen when he saith All sinne basphemy shalbe remitted vnto men but the blasphemy against the spirite shall not be forgiuen neither in this worlde neither in the worlde to come In like manner Mar. 3. Verely I say vnto you that all sinnes and blasphemies shall be forgiuen to the children of men but he which shall blaspheme against the holy Ghoste shall neuer be forgiuen but shall be guiltie of eternall offence 1. Iohn 5. He which knoweth his brother to sinne a sinne not vnto death let him aske and life shall be giuen him for him which sinneth not vnto death there is a sinne vnto death for the which say I not that a man should pray All vnrighteousnesse is sin and there is a sinne not vnto death
aboundeth aboue sinne Neither is the hugenesse of this sinne so great but the grace of GOD in our Lord Iesu Christ is a thousand folde greater And forasmuch as it is moste certaine that GOD would not the death of a sinner but that hee should be cōuerted liue I affirme this sinne against the holy Ghost to be forgiuen to all those whiche doe earnestly repent and desire forgiuenesse for the merite of Christe But heere it may bee obiected that Christe doth manyfestly teache this sinne not to bee remitted neither in this worlde neither in the world to come therfore this sinne seemeth to be greater than the Grace of God GOD forbid yea farre of be that It is moste firmely to bee beleeued that y e Grace of God doth farre abound aboue the sinnes of the worlde Why then is it not forgiuen To this Paule Hebr. 6. maketh aunswere Because they cannot be renewed againe by repentance And that for this cause because they haue vtterly denyed the true foundation of repentance namely The sacrifice of Christe without the which neither any healthfull repentance or conuersion by faith can be made vnto GOD neither is there any other sacrifice which without this alone is able to take away sinne Repentance and Remission of sinnes sayth Christe must bee preached in MY NAME Wherefore whosoeuer doth repent and with a sure faith embrace Christ and his sacrifice doth moste assuredly by faith obtaine forgiuenesse This sinne is therefore called IRREMISSIBLE because that they which commit the same doe for the moste parte continue in their wicked purpose and neuer flye to the Grace of God by Iesus Christ our Lord. For he which imbraceth the grace of GOD hath not FINALLY renounced the sacrifice of Christe which alone remaineth the cleanser away of all sinne These thinges I purposed breefely to speake concerning the sinne against the holie Ghost because I perceiued many in this behalf to be not rightly instructed and fewe hetherunto to haue rightly iudged and plainly to haue written of this matter The thirde benefite IT hath bene spoken hethervnto of the seconde benefite of Christe namely That hee cleanseth vs from all sinne but this sufficeth not vnlesse VVee also become Righteouse For inasmuch as Righteousnesse is the very way to euerlasting life no man euer obteyneth the same but he which is Righteous Therefore Christe saith If thou wilte enter into life keepe the Commaundements But to keepe the Commaundementes is to declare him selfe Righteous according to the Lawe And albeit no man fulfilleth the law of God as we before haue shewed neither obtayneth Righteousnesse by the workes of the lawe yet the will of GOD remaineth vnmouable That none is admitted to the possession of eternall life but he which hath that righteousnesse whiche the Lawe requireth The Sonne of GOD therefore came into this worlde and tooke mans nature of the virgin Mary and made himselfe subiect to the lawe and fulfilled the same so that he hath obtayned Righteousnesse by the woorkes of the lawe This Righteousnesse of Christe GOD and MAN sufficeth in the sight of GOD beeing imputed to all those which beleeue in him For as by the disobedience of one we all are giltie so we all as many as beleeue in Christe by the righteousnesse of one are reputed Righteous This is the same thing which Paul saith Rom. 10. Christ is the end of the law to saue all those which beleeue in him The ende of the lawe is called THE FINAL VVIL OF THE LAVV that those things may be done which shee willeth and commaundeth She willeth Righteousnesse which when she hath gotten shee resteth neither condemneth she any man whiche obtayneth the same Christe is the ende of the Lawe not for his owne cause but for theirs which could not fulfil the lawe so that he imputeth his owne righteousnes which he hath obtayned by the law to all those which beleeue in him that the lawe can not by any right either accuse or condemne them Therfore Paule saith Christe is the ende of the Lawe to saue all which beleeue that is to say whosoeuer beleeueth hath that whiche the Lawe requireth namely Righteousnesse which is the way of saluation Heerevnto it maketh which Augustine saith That which the lawe commaundeth Faith obtayneth And againe Christe hath made our sinnes his that hee might make his righteousnesse ours Therefore there is now no condempnation as Paule saith in them whiche are in Iesu Christe because in them satisfaction is made to the Righteousnesse of the lawe It is therfore diligently to be obserued that we fulfil the law but not by our woorks but by the works of Christe which imputeth the righteousnesse of the law to vs which beleeue For this cause Paul saith VVe are not vnder the law but vnder grace Vnder the law wee are not because the law findeth not in vs what she may accuse forasmuch as we are in dowed with the righteousnesse which she requireth Christ hath redemed vs from y e curse of the law first by deriuing into himself the paines vpō the Altar of the crosse which wee had deserued Furthermore by fulfilling the law and imputing vnto vs his owne righteousnesse with the which we beeing indowed may appeare in the last day righteouse when Christ cōmeth a righteous iudge of the quick and the dead Of this Righteousnesse Paul intreateth 2 Cor. 5. Him which knew no sin God made sinne for vs that we might be made the righteousnesse of God in him This Righteousnesse of GOD is The obedience of Christe whereby he satisfyeth the lawe for vs. Therfore when we heare or read That man is iustified by faith without the workes of the law in the sight of GOD that is so to be taken not that man by y e works of the law done of himselfe is iustified but that by faith he imbraceth Christe who by his own obedience or works is perfectly righteous in y e sight of God imputeth this his righteousnesse of the lawe to all those which beleeue in him Moreouer this righteousnesse is called the Righteousnesse of faith because it is imputed to the beleuing Of Christ because he hath satisfied the lawe Of GOD because with the same he is pleased and contented Let these things suffice to be spoken concerning the third benefite of Christe namely his Righteousnesse which he imputeth to the faithfull whereof mention is also made before where we haue disputed of the true vse of the Lawe The fourth benefite of Christ THe fourth benefite of Christe is HOLINESSE or SANCTIFICATION For when Christe forgiueth vs our sinnes and taketh vs out of the Kingdome of the Deuill and imputeth vnto vs his owne Righteousnesse hee doth also therewith sanctifie vs and imputeth his holinesse vnto vs which are made y e mēbers of his body For this cause it is that Iohn 1. Iohn 1. calleth the comany of all such as beleeue in Iesus THE COMMVNION OF THE SAINCTS Whereon also dependeth the article of the Symbole when
congregatiō felowship of the Christians to heare the word of God and to cal vpon him openly to professe thy faith vse the sacraments In like maner with thy counsail substance and diligēce to set forwarde the glory of GOD in such sorte that thou maist be knowne to bee earnestly affected in the businesse cause of God This is that which Dauid saith Psal 122. I was glad when they said vnto me we will go into the house of the Lorde Item Because of the house of the Lorde our GOD I will seeke to doe thee good In which wordes Dauid sheweth that hee bent himselfe wholy vnto this thing that his subiectes might vnderstand that he went about this thing with greatest indeuor that he might shew himself to be a minister of God in the publique congregation of the godly Which example of Dauid it becōmeth Kings princes magistrats subiects to imitate that by this meanes they might declare their faith and pietie towardes God The seconde is The innocencie of the priuate life so that euery one of vs euen when he is alone doe thinke himselfe to be conuersaunte in the sight of God and therefore to abstayne from all wantonnesse and iniquitie Hereof it is that God sayd to Abraham VValke before mee For God doth not onely see those thinges which are set foorth to the sunne light but hee also looketh into the inwarde cogitations of the hearte The third is Iustice and Loue to be exercised indifferently towardes all men So that euery man doe with a good conscience the dutie of his vocation that the inferiours to their magistrate and to others placed in authoritie doe yeelde due reuerence and obedience againe the superiours and potentates doe with counsaile and diligence assist their equals and with a fatherly care and discipline defend their subiects and moreouer as much as in them is comforte the afflicted and releeue with their plentie the poores necessitie yea doubtlesse they should esteeme al men to be members with them in our Lord Iesu Christe And therefore let them be of this minde towardes others that whatsoeuer they would to be doone to them selues the same they should do to them and neuer wittingly and willingly by any meanes through iniury and iniustice oppresse others Breefely that thou doe liue in such wise among men that thou maist haue among all men an honest testimonie of the fayth and life of a Christian The fourth is Diligence in eche mans vocacation whether it bee in the Church or in the householde or in the common wealth or in what soeuer kinde of office which beeing with fedelitie and honestie performed doth serue to the commoditie of the weale publique and common societie In this behalfe the rule of Paule Rom. 12 is to be followed by whiche he commaundeth euery man to shewe in his office faithfulnesse and diligence And that no man should forsake his lawfull vocation bothe Paule and Iohn Baptist doe giue counsaile the Commandement of Paule is this Let euery man abide in that vocation to the which he is called Iohn counsayleth that euery one bee iust in his calling When the Romane souldiers flocked together vnto him that they might be baptized of him and demaunded what they should doe he had them not forsake their offices of warfare or withdrawe themselues into the wildernesse or to put a Coule vpon them the common couering of slouthfull vnthrifts but he answered vnto them Hurte not nor quarell with no man and be content with your wages Beholde here what fruites of faith among men Iohn requireth of the Souldiers Let euery Christian set before himselfe this example euery one in his kinde of life neither let them vniustly oppresse any man but rather bestow their diligence to doe iustly the works of their vocation which may be accomplyshed with the commoditie and and vtilitie of others I wil therfore collect fiue things as it were poynts to the whiche euery one ought to haue respect in his vocation that he wander not out of the way FIRST Let the vocation be grounded vpon the worde of GOD according vnto this rule Euery office promoting the glory of GOD and making to the vpholding beautifiyng of the states ordayned by God as the politicall oeconomicall and Ecclesiastical states is commaunded by the first and fourth Commaundements Secondly Fayth and Charitie are the rules of all actions in eche vocation Thirdly If any aduersitie chaunce we must looke back to the word of God where vpon the vocation is founded and from thence consolation is to be required Fourthly let the vocation be alwayes referred to the glorye of God and the profit of the common wealth wherein eche man liueth Fiftly God is to be continually called vpon for whether the vocation be more honorable or more profitable without the ayde of God nothing can be either hapily begun or brought to perfection All these things Dauid in the 37. Psal comprehendeth in these wordes Hope thou in the Lorde and be doing good dwell in the land and verely thou shalt be fedde The thirde instrument or meane whereby Christe applyeth his benefits vnto vs are the Sacraments and seales of his grace and will But before that I come to y e handling of the sacraments of the new Testament I will weigh two things moste necessary to be knowne The first is What the custome of God hath beene in opening his will vnto men The other Why God hath giuen to the signes and sacraments instituted by him their names First therfore it is to be knowne that God from the beginning of the worlde hath accostomed to make open his wil vnto men by two meanes namely By manifest VVord and By outward Signe that by this meanes he might assist the saluation of man When God had created Adam and placed him in Paradise he opened his will vnto him by expresse worde to the which he added a double signe namely the tree of life the tree of knowledge of good and euil so that if he did obay the worde he should not waxe olde but should eate of the tree of life liue blessed for euer but if he did transgresse the cōmandement of God eate of the forbidden tre of knowledge he should die To Abraham likewise he proponed his worde wherunto he adioyned the externall signe of circumcisiō which he called his couenant Furthermore he promised vnto Moses y t he would bring his people out of the seruitude of Egypt into the land of promise to this his promise he added a signe namely the paschall Lamb. Afterwarde God promised y t he would giue vnto his people the lande of Canaan to possesse as long as they shuld obey him kepe his testament his couenant to this his word he also added an outward signe namely y e blood of the red Cow wherwith the Priest sprinkled the people and many other signes which he named by y e name of couenant Altogether after the same manner Christ in
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
a one yet notwithstanding dare require absolution of the Minister of the worde to him forasmuch as hee is before God a lyer and before the Minister of God and hypocrite the absolution turneth vnto damnation For this outwarde absolution answereth to the faith and purpose of the innermoste heart The Priest is the minister of God therefore let him behaue himselfe according to the commaundement of his Lord neither let him arrogate greater power vnto himselfe then hee hath receiued of the Lorde He hath power to shew foorth aswell remission of sinnes to all the beleeuers as also euerlasting condempnation to those whiche turne not themselues vnto God These are the keyes of the Church of Christe so that if any Minister of the Gospel should goe beyond these bounds he shall not cary this rashnes vnpunished of God What is then to be thought of priuate confession and outwarde absolution There be many and weightie causes why the holy fathers did institute this talke or Colloquie whiche is had betweene the partie confessing and the Minister of the woorde The first that the rude and ignoraunt might be the more profitably instructed beeing demanded of euery principle of the Christian Religion For when as many doe many yeeres heare the holy preachings yet doe very little or nothing at all profit such verely shal with greater profit talke together with the learned and godlye minister of the woorde whiche may inquire of what matters they stande in doubte and may teache them those thinges whereof they bee ignoraunt Secondly That in this talking together the profiting of the youth and younge persons might bee tryed For it is the parte of a good Pastour not onely to teach openly but also accordinge to the example of Paule to make a tryall at home how farre euery one of his hearers haue gone forwarde in the course of godlynesse Thirdly that a reason of the fayth might be required of those of whose Fayth and Religion iust doubte might be had and that vnto such as in any heresie were stubbernely obstinate the Supper of the Lord should be prohibited Fourthly that in this Colloquie the doubtful consciences and such as for the scruple of their sinnes were vnquieted might by doctrine counsaile and consolation be releeued Fifthly that in this priuate talke they might heare the voyce of the Gospell pronouncing forgiuenes of sinnes to those which beleeue in Christe For in asmuch as Christe sayth Hee that heareth you heareth mee it is much auayleable to heare the Minister of the worde in the name of Christ according to his cōmandement shewing foorth the remission of sinnnes ¶ Priuate Absolution may be made in this manner Because my Brother thou doost not only confesse thy selfe to be a sinner and guiltie in the sight of God And art sory that thou haste offended God but also beleeuest the promise of the Gospel concerning forgiuenesse of sinnes namely That vnto the beleeuer is giuen eternall life I declare vnto thee in the name of Christe the forgiuenesse of thyne offences In the name of the Father of the Sonne and of the holy Ghoste Amen Goe in peace and sinne no more Hetherto we haue heard of the last thing which I propounded was to bee considered in the Messiah our Lorde IESV CHRISTE namely How we are made partakers of his benefites But because there be many founde whiche protract repentance vnto the last breath of lyfe I will yet ad hereunto and declare two things First touching the causes whiche should inuite vs to the ripening or hastening of Repentaunce The other by what meane a Christian may perseuer vnto the ende that hee loose not faith and the benefites of Christe VVhat then shall inuite vs to the hastening of Repentaunce Albeit there bee many and moste weightie causes which should mooue vs that we should not delay repentance which alas for sorowe many doe at these dayes with great securitie yet notwithstanding I will at this season bring foorth tenne Argumentes at the leaste wherby euery man may woorthyly bee moued betymes to repent The first is The vncertaine end of this life For no man knoweth in what hower in what moment or in what manner he shall departe from hence This vncertaintie shoulde woorthyly mooue vs to hasten repentaunce Christe going about to exhorte his disciples to watchfulnesse taketh an Argument hereof when he sayeth VVatch and pray because yee knowe neither the day nor the howre And in Luke the 12. the Lorde propoundeth a Parable of a rich man beeing carelesse and delaying Repentance The ground saith he of a certaine rich man brought forth plentiful fruites therfore he thought with himselfe saying what shall I doe because I haue not rowme wherein to gather my fruites together and he sayde thus will I doe I will destroy my Barnes and builde greater and thither will I gather together my fruites and my goods and I will say vnto my soule Soule thou haste much goodes layde vp in store for many yeeres take thine ease eate drincke and be mery But God sayd vnto him Thou foole this night will they require againe thy soule from thee whose then shall those thinges bee which thou hast prepared So is it with him that hoordeth vp riches to himselfe and is not riche towards GOD. Heereof afterwarde the Lord inferreth this But rather seeke yee the kingdome of GOD and the righteousnesse thereof and afterwards all other things shall be giuen vnto you Item In such an hower as ye think not will the Sonne of man come And Augustine saith God giueth thee a space of amendement but thou more louest delayment than amendement Thou drawest the time a long and of the mercy of GOD thou promisest vnto thy selfe many things as though he whiche hath promised thee saluation through repentaunce had also promised thee long lyfe How knowest thou what the morrowe day will bringe foorth Thou sayest well in thine heart when I shal amende me God wil forgiue me all mine offences VVe cannot deny but that vnto the amended and conuerted God hath promised fauour But in what Prophet readest thou that because God hath promised fauoure to the amended doost thou also reade that he hath promised thee long lyfe This vncertaintie therefore of the tearme of this life should admonish vs of the ripening or hastening of repentance leaste sooner then wee thinke we fall vpon the darcke mountaines as Ieremie speaketh and so be ouerwhelmed with the iuste Iudgement of GOD. There haue been many which hoped that they might continewe foorth their life vnto olde age but in the middle flower of their age they haue fallen downe flat Many haue looked for a quiet ende of life but haue perished in exile Many haue purposed to haue the comforts of their freendes and acquayntaunce in the agonie of death but they haue miserablye perished amonge enemyes Many haue promised to themselues a time in which lying in their bed they would mourne repent but they haue beene soudainly taken foorth
Saule Achitophell Iudas Iulianus and infinite others We see also how many nations which haue heard Christe and his Apostles haue perished beeing turned away to pernitious errours of the Deuill the Turke and the Romaine Antichriste Ninthly Let this cogitation also enter into thy minde That Repentaunce is not so the worke of man as the the gifte of GOD which if thou contemnest whiles it is day from day and often offered vnto thee of God it is to be feared that hee dooth oftentimes caste his precious pearles before swine The tenth is The condition of late Repentaunce For it is oftentimes rightly sayde Late Repentaunce is seldome true Hee is not to bee iudged to repent whiche after he is not able to sinne doth feigne repentaunce And Augustine sayth The repentaunce whiche is required of him onely which is about to dye I feare mee leaste that same repentance doe also dye I say this not that I doe denye the mercy of God to be giuen vnto those which beeing about to departe forth of this life doe repent but that we may consider how daungerous it is to protracte repentaunce vnto the laste gaspe of this lyfe It seemeth good vnto me to collect breefely these reasons the consideration of whiche will keepe euery of vs in the feare of God that wee abuse not the greatnesse of his mercie to our owne destruction Almightie GOD bende our heartes vnto true constant and healthfull Repentaunce that wee may be the Children of God and that wee may all and singuler with olde Symeon from the botom of our heartes when wee shall departe foorth of this lyfe ioyfully sing Now Lorde let thy seruaunt departe in peace according to thy worde c. Howe shall a Christian perseuer vnto the ende that he loose not Faith and the grace obtayned in our Lorde Iesu Christe Wise and prudent Physitians beeing called to the sick patient doe apply themselues to doe two thinges First they bend all their diligence by their arte and counsayle to take away the present disease Furthermore that vnto the patient restored to his former health they may prescribe an order of liuing least they fall back againe into their disease so become the authours of their owne destruction The examples of these wil I follow because I haue hetherto brought forth of the worde of God the worde of saluation remedy against sinne death damnation I â—â—al now also bestow counsayle by what meane it may bee accoÌ„plished That hee which hath receiued Christe with his benefits may also continue and obtayne those euerlasting good thinges whiche Christe hath merited for all those which repose their confidence in him If I shall therefore saye with Paule Fight thou a good fight holding fayth and a good conscience I haue comprehended the whole matter But if any man goe forwarde further to saye Nowe is Fayth and a good Conscience to bee retayned I aunswere The Scripture nameth The feare of God The hyeste and cheefest wisdome of the Children of God For this feare contayneth vs in duety and obedyence towardes GOD in whose sight wee walke It hath foure conditions First It is heedeful leaste it should offend God Secondly It doth diligently execute the things which are commaunded it Thirdly It carefully auoydeth all lyinges in waite deceiptes and subtilties Fourthly It seeketh and imploreth ayde against his enemyes First of all he which feareth God doth busily take heed that by any meanes hee offend not GOD. For this cause The feare of the Lorde is called in the 19. Psalme PVRE because that he whiche feareth God considereth what euils he was subiect vnto by reason of sinne hee considereth y e Christ hath suffered his most bitter death to take a way sinne hee considereth that whether hee wake or sleâ—â—o or walke eate or drinke c. he is coÌ„uers at harthe sight of God Furthermore hee remembreth that infinite glory whereby he is adopted into the societie of the Sonnes of God that hee might shew himselfe in all things obedient to his moste louing father he considereth that sinne is the marke of the Children of the Deuil he considereth himselfe to bee a member of Christe and partaker of that holy fellowship with GOD the father the Sonne and the holy Ghoste and so foorth with all the electe of God hee considereth that Sinne is spirituall Adultery breaking the mariage knotte whiche is betweene the Soule of man with her Bridegroome our Lorde Iesu Christe hee considereth that it is not comely that hee shoulde turne the Temple of GOD into the habitation of the Deuill neither that hee oughte to expell the holy Ghoste foorth of his hearte whose benefites so exceeding and many he hath effectually prooued Hee is at a point that he wil not deale traiterously against his Lorde and redeemer Christe to gratifie the Deuill Hee considereth that hee must so trade ouer his life that through any manifest wickednesse he bee not an offence to any or that through him the Gospell be not euill spoken of These and suche other considerations will breede in the hearte of man the feare of God and a study to auoyde sinnes and fallinges agaynst the conscience GOD graunt that euery one of vs may continually beare aboute with vs in our heartes these considerations Secondly He which feareth GOD Obeyeth the Commaundements of the Lorde For as the Psalme sayth He hath great delight in his commaundements that is to say He yeeldeth due reuerence and obedience vnto GOD acccording to his Commaundements with his greatest pleasure of minde From this true worship or seruice of GOD the Papists haue many yeeres hether vnto fowlye erred whiche doe rashly teache that God is to bee worshipped with the precepts of men and doe bynde all the worshipping of GOD to the Priestes and Monckes of their order whom with manifest deceiptes notwithstanding and for lucre sake they doe bouldely affirme to serue God aright only and to haue also saleable works of supererogation I will therefore adde somewhat concerning this matter whereby euery man may learne rightly to frame his iudgement touchinge the true worship or seruice of God Of the worship or seruice of GOD. THE VVORSHIP or seruice of God is A woorke commaunded of GOD wrought through Faith principally to the setting foorth of the glory of God In this definition there bee three thinges whiche in the true worship of God are necessaryly ioyned together First The matter or materiall parte which is A worke commaunded of God Secondly The cause namely That the same worke be doone of faith in Iesus Christe Thirdly The end namely The glory of God which the worker respecteth that by this meanes he may declare himselfe obedient to his heauenly father That this worship must bee A worke commaunded of God he himselfe in the 20. Chapter of Ieremie teacheth vs VValke yee in my Commaundements and not in the Commaundementes of your Fathers And Christe when he sayth In vaine doe they worship me teaching the doctrines
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