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
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
wee beeing in the beginning by his eternall wisedome apopoynted hee hath created vs. All which things are offered with this condition IF VVE BELEEVE IN HIM For so saith Iohn Baptist He that beleeueth in the Sonne hath eternall life but hee that beleeueth not in the sonne shall not see life but the wrath of God abideth vpon him This is that wisdome of saluation which all the Prophets Christe himself and the Apostles and their successors haue hetherto taught and doe yet at this day teache but the wise of this worlde whome fortune fostereth as it were in her bosome haue the same in derision and contemne it to their owne damnation Forasmuch therfore as the whole wisdome of the Church of Christe is founded in this only IESV CHRIST I wil set downe what euery one of vs ought to esteeme and knowe of him as many as desire to obtaine saluation by him Which thing that it might the more commodiously be doone these six poynts with their questions and answeres are to bee diligently considered Firste that IESVS the sonne of Marye is that promised Messias that is to say CHRISTE Seconde That this CHRISTE is very GOD and why it was needefull he should be GOD. Thirde That this CHRISTE is very Man And why it was needfull he should be Man In the fourth place is to bee considered in this CHRISTE the vnitie of Person wherein albeit there bee two natures yet notwithstanding not two persons but one onely and why it was needefull it should be so Fiftly That this CHRISTE is the Sauiour of the worlde and by what meanes he declareth him selfe to be the Sauiour of the worlde Sixt Howe we are made partakers of the benefites of CHRISTE and obtaine euerlastinge life through him ⧠Of the firste point or Chapter THE FIRST THING which I haue set downe concerning Christe is that IESVS the sonne of the virgin Mary borne in Bethlehē is Christ and that Sauiour which God promised to Adam and Eue our first Parentes The same thing all Christians doe beleeue and with one minde confesse when as in the articles of the Symbole we say I beleeue in IESVS CHRISTE the onely begotten sonne of GOD which was conceiued by the holie Ghoste borne of the virgin Mary suffered vnder Pontius Pilate c. Of this our faith we haue this immoouable foundation against the which no not the gates of Hell are not able to preuaile viz. Hee onely without all doubt and truer than trueth it selfe and so by the confession of all is the true and onely Messias in whome all the Prophecies of the Prophetes doe meete together and to whome only agreeth what soeuer hath beene foretolde touching the Messias by the holie Prophets Moses and others In IESVS the Sonne of the virgin Marie the Prophecies of all the Prophetes doe meete together and agree to this IESVS alone whatsoeuer hath beene foretolde touching the Messias by the holie Prophets of GOD Moses and others Ergo Onely IESVS the sonne of the virgin Mary is the true and onely Messias that is to say Christe the Sauiour and redeemer of the worlde This is the foundation of the Christian Church firme and vnmoueable whereof Augustine speaketh on this manner The stedfastnesse of faith is in this that all those thinges which haue come to passe in Christ were spoken of before Of this foundation Paule disputed with the Thessalonians as it is written in the 17. Acts three dayes together and proued IESVS to be CHRIST whome it behoued to suffer and to rise againe from death according to the scriptures In which place Luke addeth that a great multitude of the nobler sorte aswell men as women did with great greedinesse receiue the gospel dayly searching y e scriptures whither those things were so or not that is to say they cōferred together those things which in Moses and the Prophetes were foretolde of Christe with all those things which came to passe in Iesu the sonne of Marye and prooued in euery of those things in both a most iust agrement And hereof it commeth that whersoeuer in the history of the Gospel we reade any thing concerning Christ it is alwaies added So was it long before foretolde of him If therefore we haue respect to the place and time of his birth to his mother and to his miracles to the ingratitude of the Iewes against him to be short to his death resurrection and ascention and to the sending of the HOLIE GHOST accomplished in the day of Pentecoste and to the state of the church of Christe and so foorth to the persecution and discorde in the same wee shall finde all these things to bee foretolde by the holie Prophetes of God foure thousand yeeres back before that Iesus was borne in Bethlehem Touchinge whiche thinges who so will knowe more let him reade our Commentaryes vppon the 84. Psalme I thought it good to note these thinges on this wise breefely at the leaste that euery one might haue occasion to conferre betweene themselues the olde Testamente that is to saye the Prophetes and the newe that is to saye the Euagelicall Historye of IESV CHRISTE whiche thinge who soeuer shall doe diligently shall not a little strengthen his fayth against the contempners of GOD the Iewes against the forsakers of the fayth the Mahometistes and to bee shorte agaynste all Idolatrous nations yea against mans owne reason which cannot comprehend this so infinite a benefite of Christe as Paule saith The naturall man perceiueth not the thinges whiche are of GOD. Let vs stick fast therefore with a firme faith vnto the word of God and captiuing our reason let vs yeelde vnto God this glory that he is farre wiser than all creatures and that he is able to performe his promises albeit to our reason it seeme otherwise A certaine man saide wisely That there is a greate strife betweene FAITH and REASON and that neither of them will leaue of or giue place before that the eye of one of them is plucked out Forasmuch therefore as faith hath her eye of the woorde of God and of the holy Ghoste and Reason hath her eye of the fleshly wisdome euery Christian must indeuour with all study and diligence by the holy Scripture by feruent praier vnto God so to strengthen his faith that with the same alone he may see in the matter of saluation and that the eye of Reason might bee shut vp least it leade vs away from the fountaine of our saluation that is from our Lord Iesu Christe our onely redeemer and Sauiour Let these thinges suffice to be spoken in the first place concerning Christe whome I beseech with my whole heart to illuminate vs with his holie spirite and leade and keepe vs in his veritie Amen Of the second Chapter THE SECOND THING which I proponed concerning Christe our Mediatoure and Sauiour is that hee is verye GOD and why it was needeful that the Mediatour should be God There bee many euident and firme testimonyes whereby the
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
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
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
worship and honour this only true GOD namely The Father the Sonne and the holy Ghoste The Father which so loued thee y t hee hath deliuered his owne only begotten sonne to death for thee The Sonne whiche dying for thee clenseth thee from all sinne by his precious blood shed vpon the Altar of the crosse for the forgiuenesse of thy sinnes and which moreouer clothed thee with his righteousnes yea maketh thee a member of his owne body so that by his meanes thou art called the sonne of God The holy Ghost also who regenerateth and sanctifyeth thee vnto life eternall that thou beeing knit vnto God mayst with him inioy saluation without end This is the most simple and plaine sentence of y e words of Baptisme which beeing gathered out of the holy scriptures I comprehend in this one little forme of speech I Baptize thee In the name For in the worde NAME is contayned bothe a confessing of GOD and beside whatsoeuer this Confession requireth of man By these thinges it is easye to bee perceiued what manner of couenant betweene God and man baptisme is God promiseth vnto man forgiuenesse of sinnes righteousnesse and euerlasting life and this his promise he sealeth by Baptisme the partie which is baptized doth againe by faith binde himself vnto God and promiseth that he will deny the Deuil with all his works and by a sure faith inuocatiō worshipping fear and in all things by due obedience cleaue vnto GOD. For this cause Peter calleth Baptisme A COVENANT wherin a mutuall promise is made of God demaunding and promising grace to the partie baptized and againe of him which is Baptized answering and affirming that hee will constantly abyde in the mutuall knot and couenant In the seconde place Baptisme warneth vs VVhat we shoulde doe to our selues As we are dipped in the water of Baptisme and tary vnder the water and are drawen from thence againe so we should mortifye sinne and choke the vitious affections desyres of sinne and corrupt concupiscences in vs rise againe in newnesse of life Of this thing Paule Rom. 6. doth admonish vs where he inueigheth against those which supposed that libertie to sinne was graunted because that Paule had sayd VVhere sinne did abounde there Grace did more abounde Whom hee confuteth with these words VVhat shall we say then shall wee abide in sinne that Grace may abounde God forbidde Howe shall we which are deade to sinne that is to say whose sinne is deade liue any longer therein Knowe yee not that wee whiche are Baptized into IESVS CHRISTE are Baptized to dye with him that is to say we which are baptized doe in Baptisme put on Christe whose death doth effectually kill and keepe vnder sinne in vs that it shoulde not reigne in vs. VVee are therefore buryed together with him by Baptisme for to dye that is that sinne might bee deade in vs that euen as Christ was raysed vp frō death by the glory of the father so we also shoulde walke in newnesse of life For if we be ingraffed into death like vnto him so shall wee also bee partakers of his resurrection Knowing this that our olde man that is the corrupt nature is crucifyed with him that the body of sinne might be abolished that is the corrupte affections that wee should no more bee seruants vnto sinne And so it appeareth how Paule by the reason of our Baptisme teacheth vs to mortifye sinne to destroy the wicked concupiscences and to walke in a new life Whereunto he also directeth the scope of his whole disputatiō which he setteth downe in these wordes And so doe ye also esteeme your selues to be dead vnto sinne But to liue vnto GOD in Christe Iesu our Lorde Let not sinne therefore reigne in your mortall bodyes that ye should obay thereunto by the lustes thereof As often therefore as the corruption of our nature shall prouoke vs to sinne let vs call to remembraunce our Baptisme which admonisheth vs of innocencie of manners and newnesse of life to the glorye of GOD through IESVS CHRISTE THIRDLY Baptisme teacheth vs VVhat we must suffer For euen as Christe whome in Baptisme wee doe put on was baptized with the crosse so we also as long as we remaine in this worlde let vs prepare our selues to the Crosse and aduersities Yea GOD will by this meanes haue his adopted sonnes to be made like to his onely begottē sonne that they may reign together with him in his glory This is that which Paule saith in Rom. 8. If wee be sonnes then are we also heyres the heyres I meane of God and heyres annexed with Christe so that if we suffer together with him we shall also bee gloryfyed together with him And Paule addeth there this consolation that the Crosse worketh for the best to such as loue GOD. Of this crosse of the godly he also speaketh in the Epistle to Timothie VVhosoeuer saith he will liue godly in our Lord Iesu Christe shall suffer persecution The history of the Passion of our Lord Iesu Christ setteth before vs three kindes of crosses vnto which may be referred the diuerse sortes of all calamities which may happen vnto man in this life The first Crosse is the crosse of Christ which is seene in the middle betwene two others The second is of the Theefe hanging on the right hand The third of the Theefe hanging on the left hand Christe asmuch as concerneth his owne person suffered beeing innocent but bothe these Theeues suffred iustly for their offences But he which hanged at the right hand repented vnder the Crosse and beeing conuerted vnto Christe obtayned comforte and saluation The other at the left hand continued stifly in his malice and dying without repentaunce was condempned After this same manner it also goeth at this day The greatest parte of the godly Christians doe suffer persecution for righteousnesse sake which happeneth to many holie Martyrs whome Christe pronounceth blessed in Matth. 5. Blessed saith he are they which suffer persecution for righteousnesse sake for theirs is the kingdome of heauen Blessed are ye when men reuile you and persecute you and shall falsely say all manner of euill against you for my sake Reioyce and bee glad for great is your reward in heauen for so did they persecute the prophets which haue beene before you Many doe also suffer as the theefe vpon the right hand These are they which for their certaine offences are punished of God namely by taking away their goodes Children powers helth body or els doe fall into the hands of the Magistrate and are drawen vnto punishment as also vnto this Theefe it happened These beeing oppressed with calamities and punishments do confesse themselues to be iustly punished for their sinnes and flying vnto Christ doe with a firme faith desire forgiuenes of their offences And by this meanes they obtaine pardon of God whiche accepteth their crosse as a sacrifice pleasant vnto him through Iesus Christe The example of this Theefe is by the singular
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
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
baptized with the Baptisme wherewith I am baptized As though the Lorde shoulde say yee all aspire to ioy and glory but ye must of necessitie suffer somewhat before that it shalbe lawful to inioy this glory and gladnesse Moste bitter death falleth in ouer whome we must triumph before we come vnto this glory Therfore to be sprinkled with the water in Baptisme noteth foorth the death of Christe to tary vnder the water shadoweth foorth his buriall To bee drawne from the water representeth the glorious Resurrection of Christe As often therfore as we remember our baptisme or be present at the Baptisme of others let vs call to minde the history of the three dayes Of the Death Buriall and Resurrection of Christe But if you demaunde VVhy Christe hath doone this Paul aunswereth and in two words knitteth together the whole matter in Rom. 4. Christe sayth he dyed FOR OVR SINNES and was raised againe FOR OVR IVSTIFICATION For as Christe by the merite of his death wypeth out our iniquities and by his blood cleanseth our consciences from all mortall sinne So in like manner by his resurrectiō from death he declareth himselfe to be righteous and in all respectes perfectly pure according to the lawe of God Therfore Dauid in the 16. Psal sayth Thou shalt not leaue my soule in hel neither shalt thou suffer thine holy one to see corruption Christe also meaneth the same thing when he saith in Ioh. 16 The holy Ghost shall reprehend the world of Righteousnesse because I go to the father that is to say Herode Pilate and the Iewes deny me to be righteous and without all sinne but when they shall see me not to be ouercome of death my resurrectiō from death shalbe a testimony of my righteousnesse before them For that cause Paule saith Hee was raysed againe for our iustifycation that is to say that by his rising againe he might declare his owne righteousnesse which righteousnesse he giueth and imputeth vnto all those which beleeue in him Furthermore VVhat Christe doth in Baptisme Iohn sheweth saying He baptizeth with the holy Ghoste and with fyer And Paule when he saith He cleanseth vs in the fountaine of water through the worde Whereas Iohn affirmeth Christe to baptise VVith the HOLIE GHOST and VVith FYER he sheweth that Christe giueth in Baptisme the holye Ghoste who by his presence is effectuall in the worde and Baptisme What the holy Ghost woorketh in the partie which is baptized according to the commandement of Christ is shewed by the word Fyer For as the Fyer altereth things sometimes by burning out sometimes by inflaming So the holy Ghost altereth man by regenerating burneth out by mortifying the olde man inflameth by quickening and raysing vp the new man And heereof it is that Paule sayth Christe clenseth vs in the fountaine of water through the word of life In which words hee ioyneth together three things namely Outwarde Baptisme which hee calleth The fountaine of water Then Christe who cleanseth vs inwardly with his blood and holy spirit And lastly The VVorde that is The promise of Christe whereupon the whole efficatie of Baptisme doth depend For Baptisme is not effectuall for the water which the Minister of God sprinckleth neither for the words which are recited by him but all the force of Baptisme floweth from the moste ample promise of Christ who with his holy spirit and with fier baptizeth him which with the externall element of water is sprinkled But although this be the institution and ordinaunce of Christe yet notwithstanding let vs not thinke his hand to be shortened to baptize spiritually without water those which are partakers of his promise that is to say all the Infantes of the Christians and those cheefely whiche departing in the mothers wombe doe not touche the outwarde Baptisme Therefore godly Parents should not despayre of the saluation of such Infantes neither with vncomelynesse and contempt bury them in a grounde which the common people call not consecrated but let them surely persuade themselues y t these are in the same couenāt with the children of Abraham as Paule in Gallath 3. plainely teacheth Therfore as the fleshely children of Abraham which departed this life before the eight day of Circumcision were not condemned but by the vertue of the promise and couenaunt of GOD were saued so also after the same manner the spirituall Children of Abraham that is to say the infantes of all the Christians are not condemned if they decease before baptisme but are saued by the efficatie of the promise of God and by inuisible baptisme wherewith Christe baptizeth them who by his death and precious blood hath redeemed them With this consolation let christian Parents lifte vp themselues whose Children departe hence either in the mothers wombe or foorthwith after the birth before they be made partakers of Baptisme Yet I would not that any should heereof take occasion to protract to Baptisme of Infants yea rather I am an exhorter that assoone as they be newe borne they should haue a regarde to haue them sealed with this outwarde Symbole or token of saluation and therewithall to be assisted with the prayers of the godly whiche shall bee present at the Baptisme It remayneth now to be explycated VVhat Christe wil doe to those which are Baptized This thing he himselfe sheweth in his last comaundement which ascending vnto heauen he gaue to his Apostles in these wordes Go and Baptise all nations whosoeuer beleueth and is Baptized shalbe saued but he that beleeueth not shalbe condemned For euen as they whiche were in the Arke of Noah were preserued from the floud so whosoeuer doth earnestly stick to the couenant of this outwarde Baptisme are deliuered from the euerlasting floud that is to say from the paines and torments of Hel by IESVS CHRIST Breefely as he which is baptized is drawen frō the water so Christe will take vs from all calamities and bring vs into his kingdome where with him we shall reigne in all eternitie After that we haue sayd How our Baptisme is a Symbole or token of the actions of Christ we will now see Howe it also admonisheth vs of our dutie that is to say what we shuld perfourme vnto GOD what we owe vnto our selues what we must suffer And what we must looke for How we must passe from miseryes to saluation For of euery of these partes of our duetie our Baptisme doth admonish vs. But VVhat shall we performe vnto GOD This Christe teacheth vs when hee sayth Baptize them In the name of the Father and of the Sonne and of the holy Ghoste In which woordes hee comprehendeth the principall end of Baptisme which it were conuenient we should alwayes and continually haue in remembrance For this is the moste simple and plaine meaning of these wordes I Baptize thee in the name of the Father of the Sonne and of the holy Ghost that is to say I Baptize thee to this ende cheefely that thou shouldest acknowledge confesse inuocate