good thing and commoditie of the children of God or of the Church is That God himselfe is in her as a moste lightsome Sun For euen as from this visible Sunne there commeth vnto the worlde Light Heate and Shining beames wherby al things are quickened and cherished so frō God which is the Sun inuisible there cometh vnto the Church Light that is to say cleere knowledge of GOD there commeth Heate that is affections burning with Faith Hope and Loue and shining beames which are the manifolde consolations whereby the faithfull soule is releeued cherished and comforted This Sunne as it riseth to such as feare God so it setteth to the negligent the wicked lyuer and the carelesse It is therfore with great diligence to be taken heede of that the godlie through a certaine sluggishnes of their owne in hearing or reading the word of God wherin this Sunne brightly shineth doe not suffer this Sunne to be either darkened or hidden from them For as this visible Sunne if it shall seeme to a sicke body in his dreame to be hid or darkened there is daunger as Hippocrates affirmeth of moste certaine death to the sicke body to be at hand so if our Sunne Christe be darkened vnto vs his doctrine beeing either abolished or obscured not onely darcknes hangeth ouer vs but also the death of the soule and moste assured eternall condemnation Furthermore we may heereby perceiue the misery of them as many as are destitute of this Sunne the worde of GOD. For they beeing blinde doe bothe grope in the darknesse of ignorance and beeing ignoraunt of God are stricken with dreadfull amasednesse of minde when sinne sheweth foorth it selfe in their consciences And albeit that Conscience seemeth in many to be as it were with an hot yron feared as though it were voyd of all feeling of sinne yet notwithstanding it will at sometime be wakened vp at the least in the extreame agonie of death and will driue the miserable soule into desperation than the whiche thing nothing may happen vnto manne either more heauy or more bytter as hauing leather that hee had neuer beene created and brought vnto light The second good thing or commoditie of them which knowe the Essence and will of GOD and yeelde themselues obedient to the same is that God is a defence or sheeld vnto them wherwith they are compassed defended and sheelded against the kingdome of darcknesse Of this sheeld speaketh Dauid in Psal 5. when he saith All they which hope in thee shall reioyce they shall euer be giuing thanks and thou shalt dwell in them all they which loue thy name shall reioyce in thee For thou Lord shalt blesse the righteous and with thy fauourable kindenesse shalt thou compasse vs as with a sheelde Item Psal 18. And thou haste giuen me the defence or sheelde of thy saluation and thy right hand doth vpholde me In this manner it is the good pleasure of God that he wil not only with the crowne of his fauourable kindenesse compasse his about but also will haue them to bee happie with perpetuall blessednesse Paule when he writeth to the Ephesians thus Take vnto you the sheeld of Faith wherewith ye may quench all the fiery dartes of the wicked Signifying that we are thē compassed about with the sheeld of faith when we fight a good fight holdeing a stedfast beleefe of the doctrine with a sure confidence of mercy a good conscience This sheelde forasmuch as the enemies of God doe want what I pray ye can be more miserable then they For in asmuch as they be naked and vnarmed they are not able to resist the diuel the prince of darkenes but he obteineth ful dominion in them throweth them headlong out of one wickednes into an other vntill he haue brought them to vtter destruction The third good thing or commoditie which the godly haue by the healthfull knowledge and feare of the true God is called of Dauid Grace This Grace is the fauour of God forgiuing sinne to the beleeuers for the death of his sonne and garnishing them with a most pure garment which is The obedience or righteousnesse of Christe VVhereby they are in such wise reputed righteous in the sight of God as if they them selues had fulfilled the lawe But they which are out of the congregation are voide of this grace of saluation and doe remaine vnder sinne the wrath of God and eternall damnation for their iniquitie The fourth commoditie which they that know and feare God doe inioy is called of Dauid Glory This Glory is The adoption of the adopted sonnes of GOD The inhabiting of the holy ghoste and the hereditary Possession of eternall blessednesse by Iesus Christe But contrarywise they whiche doe not knowe God are the bondslaues and dwelling places of the diuell are mooued by his spirit and to eternall ignominie are they reserued The fifth good thing or commoditie which God by the Psalmist promiseth vnto the godly is cōteined in these wordes He will withholde no good thing from them which walke in innocencie O how great is this promise It is all one as if he should say They which walke in innocencie that is to say they which by faith doe yeelde obedience vnto God shall be abundantly indewed with all good thinges so that they may perpetually inioy them and shall neuer stand in feare of any euill to come vnto them And albeit that all the Children of God shal in this world suffer persecution yet notwithstanding they are certaine of the good things promised which heere they obtaine by hope and in the life to come shall without all impediment for euer possesse But contrarywise they which haue neither learned to knowe God by his worde neither yet to feare him according to his will vnto them ignominies sorowes and calamities shall neuer be wanting but vnto the Diuell whome they haue serued they shall be thrall and subiect for euer Heereby now euery one may easely vnderstand that to be moste true which I propounded in the beginning namely That of all things which are in the world there is nothing either more better or more precious neither yet more profitable than rightly to know the ESSENCE and WIL of God and that this knowledge is drawne forth of the word of God in the which word he hath opened bothe him self and his wil. But least any man should suffer himselfe to be seduced by the deuill his members it is to bee knowne that the worde of GOD is not any other where to be sought than in the writinges of Moses the Prophetes the Euangelistes and Apostles whiche are beautified with the testimonie of the omnipotent God which is the eternall veritie and can not lye as Paule speaketh But some may obiect or at the least thinke with himselfe in his heart as many doe although they expresse it not by their mouth after this manner If wee were certaine that that worde were in very deede the worde of
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
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
and Commaundements of men That is to say They thinke mee to bee worshipped when they goe busily aboute those thinges wherein man iudgeth the worship of God to consiste but they wander farre wide and loose all their laboure And Paule manifestly condemneth all wil worshippings that is to say all those worshippings which men inuent of a good intention as they call it Heereby this rule is established That no worship or seruice is acceptable vnto God but that which GOD himselfe in his owne word doth ordayne and commende vnto man For on the worde dependeth the purenesse and holynesse of eche woorke Furthermore that Fayth is necessaryly required to the substaunce of this worship is euident heerby because God requireth a pure and sincere worship which cannot be yeelded of any man whose hearte is with all abhominable filthynesse defyled and corrupted in the sighte of God Paule affirmeth the hearts of the vnfaithfull to be vncleane and defyled therfore it must needes be that their works albeit they appeare fayre and beautifull in the sight of the worlde are abhominable in the presence of God Wherfore to the Romanes Paule sayth VVhatsoeuer is not of Fayth is sinne And to the Hebrues It is impossible without Faith to please God But what then woorketh Fayth Fayth purifyeth the heart of man for so sayth the Apostle By Fayth purifying your heartes But this thinge commeth to passe not that Fayth of her owne nature obtayneth that efficatie but that the consciences of the faythfull as the Apostle speaketh are sprinckled with the blood of Iesu Christ wherwith they are cleansed from all their deadlye offences Moreouer that the worship or seruice must principally respect the glory of God Paule teacheth saying Doe ye all things to the glory of God For inasmuch as we are created and also moreouer redeemed that wee should worship God doubtlesse it becommeth vs to yeelde due worship vnto God for his commaundement sake A woorke therfore which is doone after this manner According to the commaundement of God proceeding from Fayth and vnto the glory of God is called a holy a pure so a worship or seruice pleasing God Whether therefore this sorte of worke be inwarde or outwarde a high kinde of worke or a base it is notwithstanding iudged a spirituall seruice of God because it proceedeth not from the flesh but from the spirit of faith which hath respect to y e glory of God But wheresoeuer any one of these three is wanting there the worke of man deserueth not to be called a seruice or worship grateful and acceptable vnto God That Pharisie of whome the Gospell maketh mention that Courtior Cornelius of whom it is written in the Actes of the Apostles gaue almes by the benefit wherof many were releeued and comforted Heere bothe of them do one the same workes yet notwithstanding of y e almose of these twaine y e differēce is great The almose of the Pharisie were not y e worshipping of god because they neither proceeded from Fayth neither tended to the glory of God But Cornelius albeit he was not fully instructed in the knowledge of Christe yet notwithstanding forasmuch as he beleeued hoped for saluation and bestowed his almes through the commaundement of God vnto God his glory and the comforte of the poore his almes were a pure holy and acceptable worship or seruice vnto God Therefore the Angel sayth to Cornelius Acts. 10. Thy prayers and thy almes are come vp into remembraunce in the sight of GOD. Dauid and Scipio doe bothe fight agaynst their enemyes the warre of Dauid was a worship or seruice of GOD but not the warre of Scipio For Dauid hauing the Commaundemente of God beleueth and holdeth battayle to the glory of God and the defence of his people But Scipio inasmuch as he wanted both the commaundement of God and Faith neither sought the glory of God his battails were only wicked and cruell butcheryes of men in the sight of God After the like manner two Maydens of the which two one fearing God the other indewed with no feare of God albeit they two bee occupyed about one and the same woorke as cleansing of garments yea or wyping of shooes or doing any other commandement of their Maistresse yet notwithstanding onely the works of the maiden which feareth God are the worshipping or seruices of God forasmuch as they are doone of fayth according to the precept of God commaunding obedience of seruants towards their Maysters but the woorkes of the other beeing the woorks of a wicked life albeit they doe outwardly appeere more excellent are not the worshippings or seruices of God forasmuch as they are defyled with the vncleanesse of the heart and inwarde filthynesse The like iudgement is also to bee had of other dooings And verely no worke albeit it be glorious beautifull may bee called The worship or seruice of God vnlesse the same be 1. Commaunded by GOD and 2. be doone of him whiche beleeueth and feareth God 3. vnto the honouring of his name Let this suffice to be spoken concerning The woship or seruice of God whereby it is easye to vnderstand what is to bee thought of the Masses Vigilles Rosaryes and many suche innumerable trifles and inuentions of that Antichriste of Rome which he dare vtter vnder the title of holynesse and the worship of GOD against the manifest veritie of the whole Scripture THE third condition of The feare of God is that he which feareth God Doth studiously beware of deceipts and lyings in waite for him Herevnto maketh that sayinge of Syrach Chapter 33. No euill shall come agaynst him that feareth the Lorde but in the time of temptation GOD wil vpholde him and deliuer him from euill Amongst many enemyes with whome a Christian must haue conflict there be three cheefe which bend themselues to hinder his saluation namely The Flesh The worlde and the Deuill The Flesh that is to say The prudence and wisdome of man will take in hand either to reforme God himselfe and prescribe a manner of worshipping him or els by her concupiscences pleasures goeth about this thing y t shee may vtterly turne away the whole man from God Fleshe and Bloude is sayde to will to reforme God and to prescribe an order of worshippinge him when man appoynteth anye woorship for God which is not commaunded of God as it is doone in the papacie and will haue this to be obserued as a rule vnmoueable That whatsoeuer is doone of a good intente pleaseth GOD. Agaynst these the feare of God doth set it selfe and considering such manner of suggestions to be deceipts of the Deuil acknowledgeth GOD to bee wiser than that hee needeth or will bee taught of duste and ashes Hee therfore which feareth God thinketh thus of good intention as they call it If so bee that good intention be directed by the woorde of GOD it proffiteth but if not it is daungerous if it fight agaynst the woorde
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
on either part The Pharises goe about this busines not because they would learne but with a desire to quarel and to destroy but Christ by his question intendeth this thing that he might thorowly bring them to the knowledge and possession of assured saluation Let vs heare therfore what is done on either side Christe demaundeth VVhat think yee of CHRISTE whose Sonne is he They fay vnto him The Sonne of Dauid this answere they gaue because they knew y t Christe should be borne of the seed of Dauid according to y e promise made vnto him But forasmuch as this suffised not to the true knowing of Christ Christ by this question inferreth another by the which hee indeuoreth to lead them into a fuller knowledge of Christe Therfore he saith How then doth Dauid in spirit call him LORD saying The Lorde saide vnto my Lord sit thou on my right hand vntill I make thine enemies the footestole of thy feet If Dauid therfore call him Lorde how is he then his Sonne As if Christ would say The father is superiour to the sonne and the sonne must bee subiect to the father And the Lord is superiour to the seruant and the seruant must be subiect to his Lord How then commeth it to passe that Dauid acknowledgeth Christe to be his Lorde to whome with all lowlinesse of minde he wholly submitteth himself Heere if the Iewes had admitted to counsaile the holye Scripture declaring of Christ and had a little while considered with them selues what the office of Christe should be in the worlde they had easily founde this answere Christe in respect of the humane nature which he tooke vnto him is the sonne of Dauid but in respect of the deuine nature he is the sonne of GOD. As farre foorth therefore as appertaineth to the humane nature he is in appearance base and poore but as farre foorth as appertaineth to the deuine nature hee is Lord of Lords and King of Kings to whome Dauid must giue place and humbly bowe his knees yea of him only and by this onely one receiue forgiuenesse of sinnes righteousnesse and life euerlasting Of this CHRISTE his Lord Dauid speaketh in the Psalme 51. where he saith Thou shalt purge me with Hisope and I shall be cleane Thou shalt wash me and I shalbe whiter then snowe Likewise Psal 130. If thou Lord wilt marke what is done amisse O Lord who shal abide it But there is mercy with thee therefore shalt thou be feared By this MERCYE or peopitiation hee vnderstandeth Christe which after the humane nature should be borne of him but after the deuine nature very GOD from euerlasting After this manner Christe by the question propounded by him would reduce the Iewes to the true knowledge of Christe wherein as I haue saide consisteth eternall life and the wisdome of saluation as Paule teacheth 1. Corin. 1. where he saith For asmuch as the worlde knewe not GOD through wisdome that is to saye through vnderstanding and reason naturally ingraffed in man by God In the wisedome of God that is in the meruelous woorks of God which are wrought by him It pleased God by the foolishnesse of preaching to saue those whiche beeleeue For the Iewes require signes and the Greekes seeke wisdome but wee preache Christe crucifyed vnto the Iewes an offence and vnto the Greekes foolishnesse but vnto bothe Iewes and Greekes which are called we preache Christ the power of GOD and the wisdome of GOD. Paule in this place disseuereth the wisdome of the worlde or mans wisdome from the wisdome of GOD. For in that that GOD sent his sonne borne of a woman made bonde vnto the Lawe and subiecte to moste bitter passion and death it seemed vnto men not wisdome but foolishnesse forasmuch as GOD by his omnipotencie could easily finde another way to saue mankinde But it seemeth farre otherwise vnto God yea that which men esteemed foolishnesse that GOD esteemeth and accompteth for wisdome But that wee may more fully vnderstande these things let vs seek the foundation of this the so wounderfull counsaile of GOD wherevpon we may builde safely Although GOD if we consider the greatnesse of his power coulde doe whatsoeuer hee would yet notwithstanding it seemed good to him to attempte nothing in this matter but that whiche was agreeable to the iustice and glorye of his maiestie diuine that is to saye that whiche all Angels aswell good as euill and all people yea and all creatures shoulde acknowledge to bee in very deede iuste and praise worthy saying Glory bee to GOD on hyghe For euen as any Kinge or Tyrant when he graunteth vnto one that which hee hath taken away from another may be said to play the part partely of an vniuste and partely of a lyberall man Euen so GOD if vsing his power only he had restored man it had beene on the one parte derogation to his Iustice and on the other parte too muche had beene graunted to mercy therefore it was needefull to finde suche a way to saue man that these foure properties in GOD without the whiche GOD coulde not BEE or be called GOD might stande together and consent in the hyest degrees namely MOSTE HIGH or PERFECT POVVER PERFECTE RIGHTEOVSNESSE PERFECT MERCIE and PERFECT VVISDOME Suche a secret purpose pleaseth God therefore That his onely begotten sonne should take vnto him mans nature and dye to the ende that who so beleeueth in him may obtaine saluation and life euerlasting So that if GOD had vsed his omnipotencie and Iustice hee had for euer condemned all men who through their rebellion had offended the eternall maiestie of God and were therefore subiect giltie of eternall death and Hel. But what had then beene the praise of his mercy Where then shoulde the glory of his wisedome haue had place Man without all fauour condempned had perished and the wisdome of GOD of the ende of his counsaile whereby hee had appoynted manne beeing made according to his owne Image to eternall saluation had beene voyde and frustrate That nothing at all therefore might be derogated from the PERFECT IVSTICE of God It pleased him that euen as by the disobedience of one man wee are all made giltie so by the obedience of one many should be made righteous God him selfe should bee satisfyed and wee beeing deliuered from guiltynesse shoulde bee indowed with life euerlastynge Heere also shineth foorth the PERFECT and great MERCIE of GOD whiche so loued the worlde that he would giue his owne onely begotten Sonne that All which beleeue in him should not perishe but haue life euerlasting Heere withall is also seene the PERFECTE POVVER OF GOD in that that by the death of his Sonne hee hath ouercome Death Hell Sinne and all the power of the Deuil Heere also appeareth the PERFECTE VVISDOME of God in this thinge cheefely that by his Sonne whiche is the naturall Image of him selfe and coeternall with him hee reneweth his owne Image in vs and giueth vnto vs eternall life wherevnto
through sinne we haue loste And albeit in this one woorde of THE IMAGE OF GOD these good thinges be comprehended yet many things to the reparation of the same are necessarilie required whiche Paule 1. Cor. 1. reconeth vp where he saith CHRIST is borne vnto vs of GOD VVISDOME RIGHTEOVSNESSE SANCTIFICATION and REDEMPTION that he which reioyceth should reioyce in the Lord These foure kindes of good thinges no creature or finite power was able to restore againe vnto men as we shal se of euery of these things in order FIRST therefore the Mediatour must restore VVISDOME not such as that of the worlde is whiche is shut vp within certaine limites but such as is hid from the Princes of this world which wisdome is of Zachary defined to be The knowledge of saluation for the remission of sinnes by the bowels of the mercy of our God Of this wisdome speaketh the Euangelist Iohn in his first Chapter when he sayth No man hath seene God at any time but the sonne which is in the bosome of the father he hath declared him vnto vs. But some man may saye Coulde not God haue reuealed this wisdome vnto men by Angels and Prophets I aunswere It is one thing to giue and to teach wisdome as Ministers and another thing to bee the wisedome that is to say effectually to bring to passe that the harts of men may receiue sauing wisdome The voice of man striketh the eares of the body but the Sonne of God which is the wisedome it selfe of God replenisheth the minde of man with the wisdome of saluation For the worde of the Prophets and of other Ministers of the woorde of God doth then at the length bring fruite when as God by the worde openeth the hearte and instilleth the seedes of true wisdome whiche thing doubtlesse is not in the power of any creature but of the Creatour alone whereof it followeth that the Mediatoure must be GOD. SECONDLY The Mediatour must restore againe RIGHTEOVSNESSE For without perfect righteousnesse no man may come foorth into the sight of GOD. But no man is able to giue Perfect Righteousnesse which should be sufficient for all people except GOD. For that man might be perfectly righteouse before God two things are required Of which the first is To be set free from vnrighteousnesse and sinne which euils men bring with them into the world The other To bee indowed and garnished with a full obedience of the lawe of GOD which is the measure of righteousnesse whiche is before God auaylable Of the former we haue spoken before where we shewed the enormitie of sinne and the iustice of the angre of GOD. Touching the other which is To be indowed and garnished with righteousnesse whereby the lawe of GOD is satisfyed It is euident that the righteousnesse of no creature forasmuch as it is finite can bee sufficient to saluation for infinite numbers of people which thing doubtlesse in the Mediatour is required For as hee must with a sufficient sacrifice of clensing make satisfaction for sinnes and so take away all guiltinesse So must hee by his owne obedience towarde the lawe set all those righteous in the sight of God whiche beleeue in him For so Paule saith Him whiche knew no sinne he made sinne that is to say God cast vpon him the guiltinesse of all sinners that he should suffer and die for them that we might be made the righteousnesse of GOD in him that is to say that the righteousnesse of him might be imputed to vs for righteousnesse in the sight of GOD. Therefore in another place Paule saieth Christe is THE ENDE OF THE LAVVE to saue all those whiche beleeue in him Heereby it may be seene that the Mediatour must of necessitie be VERY GOD. In the third place followeth SANCTIFICATION which the Mediatour must bring Which thing forasmuch as no creature can performe the Mediatour must needes bee GOD. For it is the propertie of God alone to giue the holie Ghoste the sanctifier without whome our Sanctification can not bee broughte to passe Moreouer forasmuch as SANCTIFICATION is set against SINNE and in Sinne are two things namely the formalitie as the guiltinesse and the materiall parte as the corrupt qualities and actions the Sanctification must be also double one whiche is set against guiltinesse whiche is The cleansing of sinne by the blood of Christe the other whiche is set against the corrupt â—ualities and actions which is aswell the separation of man from the prophanitie of the nations by the mortifying of the flesh which is doone by resisting corrupt cogitations affections and desires of the flesh and with the whole power abstayning from euill woorkes as also the ioyning together of man with GOD by the quickening of the spirite by obeying vnto God and by following purenesse of the minde of affections and innocencie of the whole life breefely that man might renounce the Deuill and and his woorkes and cleaue with the whole heart vnto GOD alone This Sanctification is also called of Paule Phillip 3. SPIRITVALL CIRCVMCISION VVe sayeth hee are Circumcision whiche serue GOD in the Spirite and reioyce in Christe and haue no confidence in the flesh Therefore Spirituall Circumcision is a cutting awaye of the truste of the flesh after whiche succeedeth a reioycing in CHRIST and a pure desire to worship GOD. And this truely is that SANCTIFICATION which GOD and Man our Mediatour doth bring THE FOVRTH GOOD THING which our Mediatour should restore vnto vs is PERFECTE REDEMPTION This Redemption requireth firste a continuall presence of the Mediatoure in the Churche or Congregation that is to say in all the godly euery where dispearsed through out the whole worlde But who can bee together and alwayes present in so many places excepte he bee GOD Secondly it requireth a preseruation of the congregation that is to say that the Mediatour should be a keeper or preseruer not onely of the whole Church but also of euery member of the same against infinite subtilties and lyinges in waight of the Deuil and man Thirdly it requireth that the Mediatour should looke into the heartes of men least hee should be deceiued by the outwarde disguising of hypocrites Now forasmuch as it is the propertie of GOD onely to looke into the hearts of men and to beholde the inwarde secretes of their affections surely the Mediatour must of necessitie be GOD. Furthermore to the office of the Mediatour this also appertaineth that he doe euery where heare the gronings of such as doe call vpon him whiche doubtlesse is the propertie of the diuine power alone Fiftly it requireth that the Mediatour in the last day should rayse vp all the deade whiche work is aboue the powers of all creatures Yea all the creatures of God by their owne power are not able to rayse vp a deade Flye againe muchlesse all people whose bodyes haue beene by diuerse meanes and in diuers places scattered abrode But forasmuch as the Mediatour must doe this and
that in the twinckling of an eye he must of necessitie be GOD. Sixtly and lastly it requireth that the Mediatour doe giue to those whiche are raysed vp which in the true faith haue departed this life eternall life perpetuall glorie and conformitie with GOD. But who can bring this to passe but onely GOD Wee haue therefore aboundantly shewed That our Sauiour and Mediatour is GOD And why it was needefull that hee should be very GOD. Of the third point or Chapter IN THE THIRD PLACE wee haue proponed of Christe that hee is VERY MAN And why it was needefull that the Mediatour should bee man The whole vniuersall Churche as it beleeueth Christe to be borne very man So that he also at this day is and for euer shall remaine very man it doth godlyly confesse Genes 3. The seede of the woman which shall breake the head of the Serpent is promised By the name of THE SEEDE OF THE VVOMAN without all doubt the nature of man which our Mediatour at the time appointed by the father should take vnto him is signifyed GOD promised to Abraham that in his seede all nations should be blessed Hee promised also to Dauid that his sonne should sit vpon his seate and reigne for euer Esaie 7. Beholde a virgin shall conceiue and bring foorth a Sonne and thou shalt call his name EMANVEL that is to say which shalbe GOD and MAN With these Prophecies agreeth the whole History Euangelicall The Angel beeing sent to the virgin Marie saith Beholde thou shalt conceiue in thy wombe and shalt bring foorth a Sonne and thou shalt call his name IESVS he shalbe great and shalbe called the Sonne of the hyest VVhiche thing when she had heard she meruayled and saide How can this thing bee forasmuch as I knowe not man And the Angell aunswered vnto her The holy Ghoste shall come vppon thee and the power of the moste hyest shall ouershadowe thee that is to say Thou shalt conceiue and bring foorth not by the seede of man or after the common lawe of nature but by the power and wise counsaile of GOD. And so the Angell concludeth his oration with this sentence worthy to be remembred with GOD nothing shall bee impossible The eight day after his natiuitie hee was Circumcised according to the lawe after the manner obserued in other Infantes of the Iewes He was brought vp by Ioseph and Mary hee greewe in wisedome and in fauour with GOD men was he found altogether a naturall man hauing body and soule and all condition and properties of humane nature sin onely excepted This is the summe of the Christian fayth touching the manhood of Iesu Christe as wee confesse in the articles of the Symbole when we say I beleeue in IESVS CHRISTE our Lorde which was conceiued by the holy Ghost borne of the virgin Mary But why was it needfull that the Mediatour should be VERY MAN Foure causes may be rehearsed out of the holy Scriptures why it was needefull that the Messias should bee man 1. The Iustice of GOD. 2. The restoring of the Image of GOD in man agayne which through Sinne was lost 3. The manner of Adoption 4. The assurance of our Resurrection frō death First THE IVSTICE OF GOD required that the disobedience in our flesh committed should bee amended in the same For it was agreeable to the order of the Iustice of GOD that in asmuch as mankinde in one Adam had firste offended so some body in mankinde fre from sinne should sustaine the paiues whiche should bee the price for the rest Our Lorde therefore tooke mans nature vnto him was made man shewing forth as it were the person of Adam himselfe whose name is also attributed vnto him y t he might thorowly satisfie the punishment of sinne in the flesh beeing in flesh committed Therefore Paule Rom 5. saith If by the sinne of one death reigned by the meanes of one namely Adam much more they which receiue abundance of Grace and of the gifte of Righteousnesse shall reigne in life by the meanes of one Iesus Christe Item As by the disobedience of one Adam many All men became sinners So by the obedience of one of Christe many are made righteous Item 1. Corin. 15. For by a man Adam came death And by a man Iesus Christe came the resurrection from Death Hebr. 2. Forasmuch as the Children are partakers of flesh and blood he himselfe also in like case tooke parte with them that through death he might abolish him which had the rule of death that is to say the Deuill Heerevnto also appertaineth that saying of Irenaeus It behoued him whiche should begin to slea sinne and to redeeme man which was guiltie of death to be made the selfe same thing that is to say Man And Augustine saith flesh had blinded thee flesh doth heale thee because Christe came in such wise that by fleshe he might quench the corruptions of the flesh The second cause is THE RESTORING OF THE IMAGE OF GOD according vnto which man was created This thing could by no meanes bee doone but by the naturall Image of GOD that is the euerlasting and onely begotten sonne of GOD which therfore tooke mans nature vnto him that he might againe restore the Image of God in all those which through a liuely faith are into his body ingraffed Whereof Athanisius saieth It was conuenient that the Sonne should take man his nature vnto him that this person whiche is the substantiall Image of the Father might restore againe the Image of GOD in vs. The thirde cause was that the reason of our ADOPTION did require the same For the Sonne of God did therefore take the nature of man vnto him that hee might make vs the Sonnes of God He would therfore by the societie of nature bee ioyned vnto vs and become our brother that we beeing become his members might be made the sonnes of God For we are therefore called and are the Children of God because wee are by faith in CHRIST whiche is the naturall sonne of God For in him alone wee are beloued and Sonnes Iohn 1. To as many as beleeued on his name hee gaue power to be made the Sonnes of GOD. Gal. 4. VVhen the fulnesse of time was come GOD sent his Sonne made of a woman made bond vnto the lawe that he might redeeme those which were vnder the lawe that we might receiue the Adoption of Sonnes Because ye are the Sonnes of GOD therefore GOD hath sent the Spirit of his Sonne into our hearts crying Abba Father In this sentence also speaketh Irenaeus VVe could not be saith he partakers of the Adoption of his Sonnes vnlesse we had receiued the same by his Sonne that is to say vnlesse his Sonne had beene made man The fourth cause THE ASSVRANCE force and efficacie of OVR RESVRRECTION consisteth in this that our Mediatour is man For the only hope and assurance which we haue of the Resurrection of our bodyes is that Christ
neuer sinned or offended GOD and that we should feele a true greefe sorrowe of heart for our sinnes committed Hee which is gone so farre forwarde hee at the length rightly acknowledgeth how ioyfull that message of the Gospell is which offereth to the beleeuers Remission of sinnes the fauour of GOD Righteousnesse and life euerlasting But what is FAITH These two manners of speaking namely To beeleeue in Christ And To beleeue in the name of Christe will plainly declare vnto vs the substance of Fayth The former sentence namely To beleeue in Christe sheweth Christe onely to be the obiect of Fayth or sure confidence so that Saluation is not to be hoped for but in him alone The latter namely To beleeue in the name of Christe sheweth the qualitie of Fayth that is to say that our confidence in Christe should be such as his name is in the Gospell and as his doinges are which testifie of him When as Christe therefore is in the Gospell named the Sauiour of all whiche beleeue in him very GOD very MAN one true and eternall person and the Lambe of GOD taking away the sinnes of the worlde And many examples doe testifye that the dooinges of Christe doe aunswere vnto this honourable name as the example of the Theefe vpon the Crosse the example of Mary Magdalen of Paule Peeter and innumerable others it appeareth that true Fayth in CHRISTE is A liuely and constant confidence of the heart whereby it is surely decreede that CHRISTE is the Sauiour of all those whiche beleeue in him as hee whiche is able to bring to passe all thinges whiche hee will as GOD whiche wylleth the beste vnto vs as MAN by the societie of nature ioyned vnto vs whiche muste as the Mediatour betwene GOD and vs appointed of the Father whiche hath giuen himselfe a pryce of redemption for vs that euery one whiche beleeueth might bee cleansed from Sinne by his bloode might bee iustifyed by his obedyence regenerated to euerlastinge lyfe by his spirite through the vnmeasurable mercie of GOD the Father which so loued the worlde that hee woulde giue his onely begotten Sonne that ALL VVHICHE BELEEVE IN HIM should not perish but haue life euerlasting This fuller description of a constant faythe may bee drawne more narowe and that out of the words of Iohn Baptist Hee which beleeueth in the Sonne hath eternall life in this manner Faith is a knowledge of Christe and a sure cōfidence of obtayning eternall life through him Such was the faith of the Theefe vpon the crosse which from a sure trust sayde Remember me Lorde when thou commest into thy kingdome To whom it was answered of the Lord This day shalt thou be with me in Paradice Such was the faith of the sinfull woman in the 7. of Luke which heard of the Lord Thy faith hath saued thee In like manner of the Publicane Luke the 18. praying on this wise God bee mercifull vnto me a sinner And of Dauid Psal 25. Be mercifull vnto my sinne O Lord for thy name sake All these doe agree to the rule in Psal 2. Blessed are all they which put their trust in him Now after that we haue described FAITH we wil recite fiue properties of y e same by which as by infallible notes euery one may knowe whether he hath the True Faith or no. The first propertie of faith is That it is felte in the heart The second is That it offereth it selfe to bee seene in the outwarde deedes The third is That it suffereth it selfe to be tryed vnder the Crosse The fourth That it ouercōmeth the world The fift That it perseuereth vnto the ende which is as Peter witnesseth The saluation of Soules The first propertie of Faith is this That it liueth in the heart of man so that there may bee felte an vnspeakeable consolation against the malediction of the lawe the power of death and the tyranny of the Deuill that there may bee felte a ioy vnable to be tolde of the forgiuenesse of sinnes and a spirituall securitie of the fauour and freendship of God that the dwelling of the holy Ghoste and his presence in the heart of the man may be perceiued that the force of the holy Ghoste stirring vp fayth to call vpon God may be perceiued that a burning desire to obey the will of God and to resist the Deuil may bee perceiued that a spirituall ioy of the beginning of the life eternall may bee felte that thankfulnesse towarde God may be perceiued Breefely wheresoeuer a Christian faith is in man there it must needes be that she must shew foorth her selfe by true godlynesse by a holy porpose of lyuing well and by reioycing in the holy ghost Secondly I affirme this to be the property of Faith That in outwarde woorkes shee offereth her selfe to be seene For the outwarde woorkes doe beare witnesse of the affections of the heart Therefore Christe sayth By their frutes ye shall know them It is therfore impossible that whersoeuer true faith florisheth in the heart by the holy Ghoste dwelling in the heart of man that there should not therewithall bee present good woorks testifying of the hart These workes of faith are in generall to eschue euil and to doe good so that faith be the foundation the beginning the leader and gouernesse of all vertues and good actions For first of all Fayth is the piller or foundation wherupon is stayed and vpon the whiche is builded all obedience vertue and euery good woorke Furthermore it is the beginning from which as from a liuing fountain the riuers of all honest workes and doings doe flowe out Moreouer It is the leader whiche holdeth man in the right way least hee shoulde decline either to the right hand that is to say to good intentions of men as they call them which wil worship God according to their owne wisedome and traditions or vnto the left that is to say to the workes of the Deuill whereunto this worlde with the members of the Deuil hath wholy giuen and bound it selfe Yea Eayth beeing the Captaine of all vertue and Christian works neuer resteth it self in any deede obiected or set before it before y t it heare this worde So the mouth of the Lorde speaketh Therfore Dauid through fayth prayeth in the 25. Psal Shew me thy wayes O Lord and teach me thy pathes And Psal 119. he sayth Blessed are the vndefiled in the way that is they whiche through faith shew obedience vnto GOD so that they goe forward in the right way declining neither to the right hand nor to the left Last of all faith is also the Gouernesse directing the whole life of man and all his works to this marke namely to the glory of God the edificatiō of the church and y e vtilitie of his neighbour All these works of Faith already remembred may bee called backe to these foure pointes following The first is a declaration of godlynesse in the outward workes of this life namely in the
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