Chapter THE sixte thinge which I proponed to bee knowen of our Lorde Iesu Christe is of the applycation of his benefits namely How wee beeing made partakers of them are brought vnto euerlastinge blessednesse Our Lord and Sauiour Iesus Christe being moued through his deuine goodnesse towarde vs and with a feruent care of our saluation maketh vs partakers of his benefits By the Gospell by Faith and By the holy Sacraments with whiche the holy Ghoste is effectually present and giuen Of these three instruments ordeyned by GOD I will speake in order The first is THE GOSPEL which he hath commaunded to be promulged through y e whole circle of the worlde by the ministery wherof he is effectuall through the holy Ghost and out of all mankinde gathereth vnto himselfe a church which he gouerneth and conserueth by the doctrine of the Gospel the Sacraments Discipline and Ceremonies so that whersoeuer these foure the foūdation beeing vncorrupt are found sound perfect there must of necessitie be the Christian congregation although in that outward company certaine dead members be adioyned whiche doe boast of the title of the Church in vaine In this his Church Christe offereth by the ministery of the gospel his Grace to all men according to this his commaundement Go yee into all the world preach the gospel to al creatures Item Luke 24. Repentance and remission of sinnes must be preached in my name to all nations Therfore when thou hearest by this voice of the gospel forgiuenesse of sinnes and life euerlasting through Christe to be offred vnto thee thinke thus in thy minde with thy selfe Heere Christe offreth me Grace and Saluation in his woorde which he himselfe by the voyce of a man speaketh vnto me If I therfore shall obey vnto the same it turneth to may saluatiō but if I shal shew my selfe disobedient to this his voyce this hearing vnlesse I repēt turneth to my destruction and condempnation For euen as a murtherer guiltie of death contemning the fauour whiche he heareth to be offered vnto him of a most merciful king calleth vnto himself y e more greeuous punishment so in likecase if any hearing the gospel of grace imbraceth not y e same is to himselfe the author of heauier punishment and condemnation Diligence is therfore to be giuen of all Christians that with high reuerence and attention they may heare the healthfull Gospell of Christ and by faith imbracing the same declare themselues thankful towardes our Lorde and Sauiour Iesus Christe I will in this place set downe a breefe definition of the Gospel The GOSPEL as I may speake in fewe words is a vniuersall preaching of Repentaunce and remission of sinnes in the name of Christe As he himselfe saith So it is written so it behoued Christ to suffer and rise againe from death the third day and repentance and remission of sinnes among all nations to be preached in his name This preaching Christe calleth The Gopell that is to say A ioyfull message by the which are offered vnto all men beleeuing in him aswel Iewes as Gentiles these good things namely deliuerance from the curse of the law and the wrath of GOD Remission of sinnes saluation and life euerlasting and that without all merite of man for his death passion that whosoeuer are made partakers of these benefites might with heart mouth and life set forth the honour of GOD. This definition of the GOSPEL contayneth foure members The first is The vniuersal commaundement of GOD to all men which who so will not heare contemneth God and maketh himselfe giltie againe of death euerlasting The second is That as the Gospel doth offer vnto men forgiuenesse of sinnes righteousnesse saluation and eternall life so they whosoeuer shall not receiue the same doe remaine in sinne vnrighteousnesse condemnation and eternall death The thirde is That these benefits are offered freely vnto all men without al respect of persons nations and humane conditions For Christe would haue all men saued as many as desyre to obtayne saluation leaste any shoulde despayre eyther for his owne vnworthynes or multitude of his sinnes The fourth sheweth To whome these good things doe come namely to those which in a true fayth turne them selues vnto GOD as now shalbe further said touching the same Let these things suffice concerning the firste instrument namely the GOSPELL by the ministerye whereof GOD offereth saluation to all men It is at large saide before How the lawe is to vs a Scholemaister vnto Christe whiche deliuereth vs from the curse of the lawe The seconde meane whereby Christe applyeth his benefits vnto vs is FAITH For euen as on Christes part the Gospell is in steade of a hand by which he reacheth foorth his benefits vnto vs so on our parte Faith is in place of a hand whiche receiueth Christe beeing offred with all his benefits But that it may bee vnderstoode what the true nature of Faith is I will first set downe so manifest a definition of the same that doubte may be lefte vnto no man what the true and Christian faith is Furthermore I will rehearce the naturall properties of Faith by whiche euery one may easely perceiue whether he hath the true and naturall fayth or no. When Iohn Baptist pronounceth him which beleeueth in the Sonne to haue eternall life he giueth warning that the same is not els where to be sought For hee which hath the sonne hath the way to euerlasting life The sonne is the VVay as he himself saith I am the way Moreouer He which hath the Sonne hath the gate of life according to that saying I am the doore Furthermore hee which hath the sonne hath the merit of eternall life For the sonne did not merit eternall life for himselfe to whom by right it was due but for his that is to say for those whiche beleeue in him Besides this he which hath the Sonne hath with the Sonne all things For he which spared not his owne sonne but gaue him for vs all how should hee not also giue vs all things with him To conclude hee whiche hath the sonne is one with him therfore it can not bee but he is veryly and with the Sonne heyre of eternall life He which hath the sonne hath eternall life it selfe as hee himselfe sayth I am the lyfe Therefore whether thou seekest the way of life or the Doore or the merite or the Fountaine and Lord or euerlasting life it selfe thou haste euery one of these in the Sonne when thou beleeuest in him And contrarywise Hee which beleeueth not in the Sonne shall not see life but the wrath of GOD abydeth vpon him Heereby we may esteeme what the excellencie and vtilitie of Fayth is whiche no man can obtayne but hee whiche beeing first admonished by the Lawe of his sinne doth feele the greatnesse of the anger of GOD and iuste condempnation Therefore the Scripture teacheth vs to be sory for our sinne so that we would that we had
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
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
God him self doutlesse it were of all things farre the most preciousest but the world for a great parte therof is against the same and fewe there be which imbrace it fewest of those which liue according to the same yea there be also very many which verely with their mouth confesse the same to be the word of God but yet by their liues and manners contrary to the same worde whereof they doe so commonly boast they deny the same This without all dout is that temptation which the Diuell breathed into our first Parents whereby he also seduced them neither doth he at this day ceasse with vnwearied study by this his olde deceitfull subtiltie to circumuent and destroy very many It is therefore cheefely necessary for all Christians to haue in a readinesse touching the certitude of the word of God firme arguments sure demonstrations which in the olde and new Testament are euery where to be found There be in generall two kindes of testimonies by which it is coÌ„uinced that the doctrine of the church in the bookes of the Prophets and Apostles deliuered is verely proceeded and inspired of GOD him selfe Of these the first is An outwarde testimonie but the other is Inwarde in the heartes of eche of the godly I call that the Outwarde Testimonie which runneth into the sences of men that it may send to the minde the brightnesse of the Heauenly veritie Of this there be six partes of which partes albeit euery one by it selfe might suffice to euince the infallible certitude of the doctrine of the Church yet not withstanding it pleased the moste mercifull God by so many meanes to sustaine our infirmitie The firste parte therefore of the Outwarde testimonie is The Diuine manifestation by the whiche God him selfe proceeding from his secret seat hath with his owne voyce reuealed his wil touching the doctrine of the Lawe and the Gospell And albeit that God hath often and at diuerse times manifested himself repeating with other other words the selfe same doctrine we notwithstanding wil recite certaine of the more selected appearings of God First of all therefore hee appeared to Adam after the fall and deliuered first with his owne voyce the doctrine of the Lawe and the Gospell For in that that he layd punishments vpon our first parentes for their rebellion in perpetuall testimonie of his anger against sinners it perteineth to the lawe and in that that he promised The seede of the woman to crush the Serpents head it is the voyce of the Gospell Furthermore God appeared vnto Noah and by a wounderful deede confirmed bothe the doctrine of the law the Gospel For when with the flood he destroyed the vnrepentant he executed the sentence of his lawe but when he deliuered Noah beleeuing his word by faith beeing obedient vnto him he established a testimonie of the promise of his grace reserued which is of the Gospell After the flood GOD appeered vnto Abraham ten times to Isaach his sonne twise and to his Nephew Iacob seuen times In which appâ—ritions was propounded not diuers but one and the same doctrine alwayes of the Seede of the woman that is to say of Christe Iesus our Sauiour After these thinges God appeered to Moses in Aegypt repeating bothe the doctrine of the lawe and the Gospell and with wonderfull doings confirming the same For the iust plague calamitie of Pharao and his ministers is to be referred to the Lawe but that glorious deliuerance of the people with Moses foorth of that Aegypticall house of seruitude is to bee referred to the Gospell All which things are figures of the last Iudgement wherein God will condemne the Diuell with all his traine and receiue to himself into euerlasting Tabernacles as many as with a true and liuely faith shall constantly cleaue vnto Christe In the new Testament also the same GOD hath sounded his word from Heauen and hath commended vnto vs Christe the teacher with his owne mouth saying This is my beloued sonne in whom I am well pleased heare him As if he should say In time paste I promised the Seede of the woman to crush the head of the serpent to repaire againe my image in man the cursse of the Lawe beeing taken away beholde he is heere present heare ye him which hartely loue life and saluation for in him am I wel pleased that is to say by this my sonne am I reconciled to the world that is to all them which by faith shall receiue him Let vs oppose all these apparitions with many others in which one and the same doctrine is alwayes repeated against the Deuill and all wicked Sophisters Mahometistes vnbeleeuing Iewes and prophane nations and to conclude against our owne prudence and carnall wisdome ascrybing vnto God alone the praise of the veritie The second parte of the Outwarde testimonie is The varitie of miracles that is to say of the peculiare and extraordinarie workes of God which can not bee doone by any creature All these thinges hath God done that he might help our imbecillitie that when these outwarde miracles should present themselues to our eyes we should decree in our minde that to be the doctrine of God which with such manner of woorkes as with seales is confirmed And albeit that these miracles from the beginning of the worlde foorth vntill the times of the Apostles be innumerable yet notwithstanding the scope and end of them all is one namely that they might confirme the trueth of God that is to say the doctrine of the Lawe and the Gospell In the olde Testament are found miracles done be fore the flood in the flood and after the flood Likewise in Aegypt and after the gooing out of Aegypt and in the wildernesse by the space of 40. yeeres In like manner in the time of Iosua of the Iudges of the Kings of the Captiuitie of Babylon and of the Macchabees vnto the comming of Christe all which did seale the same doctrine beeing oftentimes repeated The miracles also of the new TestameÌ„t wrought by Christe are no lesse wounderfull concerning which he saith to the Iewes If ye beleeue not mee beleeue my woorkes Cheefly this is woorthy to be considered that Christe the third day rose again from death and afterwarde in the beholding of fiue hundred breethren did ascend visibly into heauen and so accomplished the first promise made vnto Adam All these yea or one of these miracles might be sufficient for vs that we should beleeue the word of God but it so seemed good vnto God by the varietie of these to sustaine our infirmitie The third parte of the Outwarde testimonie is The moste certaine fulfilling or accomplishment of the Prophets which witnesseth that God himselfe spake by the mouth of his ministers For we haue an vnmoueable foundation of our faith when to the foresayings concerning the Messias or Christe prophecied by Moses Dauid Daniell and other Prophets we see the History Euangelicall to aunswere The stedfastnesse of
what is the difference to come betweene the condition of this life and of the life euerlasting In these words Christe sheweth three causes of the erronious Doctrine of the Saduces THE FIRST IS that they knew not the Scriptures which alone teacheth vs to try the trueth from falshod in all those matters which concerne the businesse of saluation Therefore Dauid faith Thy word is a lanterne vnto my feete THE SECOND CAVSE that they knewe not the vertue and power of God by the which he was able as easily to raise vp y e dead in the last day as it was not hard to him to create all things of nothing in the first day Therfore when we thinke vpon the resurrection of the dead reason is not to be admitted into counsail which is onely occupyed about these corporall things but we must looke back to the scripture and knowe that nothing is impossible before God the omnipotent creator of all things THE THIRD CAVSE of the error of the Saduces Christe assigneth to bee this that they did not consider the difference of the condition of man in this worlde and in the life eternall In this life there is neede of wedlock but in the life eternall they shal neither mary nor be maryed for they shalbe as the Angels of God in heauen And the loue of the other life doth by a thousand degrees excel the loue of this world yea that will darken this euen as the sunne rising in the morning taketh away the light from all the other starres and alone with his owne brightnesse lightneth the world THE THIRD EMBASSAGE was of the Iewes beeing made vnto Christe the very same day this is the same whereof the present text of the Gospell maketh mention VVhen the Pharises had heard that Iesus had in this wise stopped the mouthes of the Saduces they came vnto him and asked him which was the greatest comaundement in the Lawe That was doone of them not because they would learne but that they might haue some occation to destroy him For they thought thus with them selues because this fellowe bringeth in Baptisme and accuseth vs which liuing according to the Lawe doe boast our selues to be righteous by the woorks of the Lawe surely and without al doubt he contemneth the Law and doth far lesse esteeme it thē his Baptisme which if he doe there wil lye a iust action for vs against him as against one blasphemouse against God himself as one which hath the law of God in no estimation which the Lorde him selfe gaue vnto vs by his seruaunt Moses To these things Christ answereth saying the greatest and the first commaundement is Thou shalt loue the Lorde thy God with all thy heart with al thy soule and with all thy mynde And the seconde is like vnto this Thou shalt loue thy neighbour as thy selfe In these two Commaundements hang all the Lawe and the Prophets Doubtlesse the Pharises looked not for such an answere to be giuen them therefore none of them could say any thing against him And so we see that neither wisdome nor prudence can preuaile against the Lorde which bringeth to naught the wisdome of the wise and confoundeth the vnderstanding of the prudent as it is in Esay Chap. 29. The seconde Doctrine TOVCHING THE LAVVE I will explicate these three things FIRST I wil speake in generall of the two cheefe Commaundements and heads of the Law that is to say Thou shalt loue the Lord thy God with all thy heart with all thy soule and with all thy minde And Thou shalt loue thy neighbour as thy selfe SECONDLY of the foure principall errours about the doctrine of the Lawe THIRDLY of the true vse of the Lawe ¶ Of the first THE Lawe in this place setteth beefore vs the two cheefest commaundements the first of the louing of God the other of louing our neighbour And in what manner God is to be loued it expoundeth saying Thou shalt loue the Lord thy God with all thy heart with all thy soule and with al thy minde In what manner also thy Neighbour is to bee loued it by and by addeth Thou shalt loue thy neighbour As thy selfe But what is it to loue God with all thy hart with all thy soule and with all thy minde This word of LOVE comprehēdeth three things Firste it comprehendeth a knowledge of the thing that is to be loued for of a thing vnknowen there is no desire Moreouer it comprehendeth all the affections and motions of the hart which do accompany pure loue Thirdly it comprehendeth all workes whiche are required to this loue Therefore the lawe of God ioyneth these three together when it saith Thou shalt loue the Lord thy God with all thy heart with all thy soule and with all thy minde so that there be in the heart that is to say in the vnderstanding of man a cleere light and knowledge of GOD. Whome he assuredly perswadeth him selfe to bee the moste beste and moste excellente namely the Fountaine of all goodnesse Moreouer VVith all thy soule that is all the affections motions and desires of the heart shoulde tende to this end that thou maiest loue God cleaue vnto him place in him the soundnesse of thy loue whereby thou mayest keepe him moste sure in thy heart and for euer inioy him LASTLY thou shouldest loue him VVith all thy minde or with all thy strength so that thou shouldest conuert all thy cogitations indeuours and studies to set forwarde and defend whatsoeuer thinges doe appertaine vnto God and to fight against those thinges whiche are contrary vnto GOD namely by resisting the Deuill Sinne and all their troupe and garrison And so we see here in what manner the three cheefe naturall powers or abilities ingrafted into the soule of man namely REASON APPETITE and ANGER doe shewe foorth thier strengthes For REASON inquireth for the cheefest good that is to say GOD APPETITE desireth that same principall good and by loue ioyneth it selfe vnto it ANGER or Zeale is kindled to vpholde and defende that principallest good GOD and enemy like fighteth against the Deuill sinne and the occasions thereof and all other things what soeuer are contrary vnto God MOREOVER when thou hearest that thou art commaunded to loue God with all thy heart with all thy soule and with all thy minde heere thou must consider that God doth require a loue PVRE and PERFECT ETERNALL and SPIRITVALL so that thy loue should bee pure without spotte perfecte with out all faulte eternall without all intermission and spirituall without all affection and leuen of fleshly concupiscence THE OTHER great Commaundement is this Thou shalt loue thy Neighbour as thy selfe Heere God appointeth the rule of the loue of our neighbour to bee the loue of our owne selfe But that this may be the rightlyer vnderstanded two thinges doe come to bee considered FIRST we must discerne betweene two manners after which man loueth himselfe for of these two the one is dampnable and vnlawfull the
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
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
we say I beleeue in the holie Church The Communion of Sainctes Of this Sanctification Christians may boast against the kingdome and members of the Deuill so that they may worthyly say that they haue fellowship with GOD the father the sonne and the holy Ghoste and are seperated from the Prince of darcknesse that is to say from the Deuill and his members VVee declare vnto you saith Iohn that yee also haue felowship with vs and our fellowship is with the father and with the sonne IESV CHRISTE With this Sanctification Dauid comforteth him selfe Psal 86. where he prayeth in this maner Keepe thou my Soule for I am holie O my GOD saue thy seruant which hopeth in thee Heere first of all Dauid affirmeth himselfe to be Holie Furthermore how this Santification commeth he sheweth namely when by a sure faith we rest in GOD and trust in him alone For he which doth this hee is spiritually ingraffed into our Lord Iesu Christe of whome he obteineth perfecte and personall Sanctifycation of the whole man For as I haue said the Sanctifycation of Christe is imputed to the beleuer as Christe himselfe teacheth in Iohn 17. I Sanctifie my selfe saith he for them that they also might bee holie This HOLYNESSE therefore consisteth in the forgiuenes of sinnes in the imputation of the righteousnesse of Christ in renouncing the Deuil breefely in faith it self whiche taketh fast holde of Christe with his RIGHTEOVSNES and HOLINESSE With this holynesse of man is also ioyned the holynesse of the thing it selfe which for the measure of faith hath also her increasements and in some is founde greater in some lesser euen as faith it selfe is greater and lesser For when man conceiueth faith by the holy Ghoste by whose woorkmanship he is also borne anew there foorthwith is felt the efficacie of the holie Ghoste whiche dayly innouateth the minde the affections the hearte and to bee shorte by little and little the whole life of the man He deliuereth the minde by the woorde from the darcknesse of ignorance from errours and corrupt cogitations and afterwarde shineth into and lighteneth the same with the true knowledge of GOD with the doctrine of saluation and good cogitations whereby it commeth to passe that the affections beeing purged doe by little and little free themselues frō the vncleane desires of the flesh and by y e effectuall working of the holy ghost are inflamed to good motions according as the mind it self shalbe illuminated The heart of man in like case waxeth meeke and beginneth to molifie and putting away that naturall stubbernesse sprong from originall sin it beginneth to yeeld and obey vnto God according to the knowledge infused into the hart by the holy ghost To this obedience of the hart also aswel the inwarde as the outwarde workes of the man are answerable Breefely this Sanctification consisteth in true repentance and in a right holy purpose so that the man doth to this ende direct all the indeuours of his heart and minde that hee might obay God not to commit any thing vpon knowledge and wilfulnes which is forbidden of GOD more esteeming the will of GOD then all other matters of the whole worlde Furthermore this Sanctification is sharply assaulted with moste greeuous temtations as being that thing which of moste mightie enemies the deuill the flesh and the world is oppugned wherby it commeth to passe that oftentimes in this spirituall battail of the spirit and the flesh the Christian feeleth the weakenes of his owne power so that somtimes he semeth to fal vnder yea rather to be cast downe to the grounde and vtterly as it were thrown downe prostrate but in the meane time by the ayde presence and power of the holy ghost he is lifted vp againe After this maner Dauid beeing ouercome of y e flesh was subdued defiled himselfe with adulterie and murther but when hee heard the admonitions of the Prophet Nathan by the working of the holy Ghoste hee was lifted vp The same thing doth in like case happen to many other the holy ones of GOD so that Paule saide not in vaine Let him which standeth take heede least hee fall Therefore hee exhorteth the Galathians Chapter 5. saying VValke in the spirit and fulfill not the lustes of the flesh for the flesh lusteth contrary to the spirite and the spirite contrary to the fleshe And so the life of a true faithfull Christian is nothing else then a perpetuall warfare as Prosper showeth in his Epigrammes when he sayth Vnto the good both battails sharpe and daungers great are alwayes rife The godly minde eke euer hath with whome to fight and holde the strife The whiche thing dayly experience witnesseth and also Christ himself when he commaundeth vs dayly to pray Forgiue vs our trespasses as we forgiue them that trespasse against vs. Salomon sayth The iuste man sinneth seuen times in a day and ryseth againe For this difference is betwene the children of God the children of the deuil The children of the Deuill through stubbernnesse doe sinne and continue in their sinnes but the children of GOD doe sinne through infirmitie and are sometime seduced by the worlde by their owne flesh and by the Deuill but they rise againe and apprehende the right hande of GOD the father that is to say they imbrace with a stedfast faith Iesus Christe The fifte benefite of Christe THe fifte benefite of Christe wherevnto al these former are directed is FINALL DELIVERANCE and REDEMPTION so that afterwarde no manner of euill either of the worlde the flesh the deuill or any other thing either in Heauen in earth or in hel is to be feared This finall Redemption is called in the Scripture SALVATION wherevnto GOD in the beginning created man and afterwarde by the death and passion of his Sonne redeemed him This Saluation hath foure conditions The firste is That wee are vtterly deliuered from all miserie aduersitie and euils The second is That heereafter wee may not feare of any euill to come vnto vs. The third is That wee obtaine so great good things that we are not able to wish greater The fourth is That wee inioye these good things FOR EVER without all impediment and mutation This Saluation with her Conditions we obtaine in Christe alone These fiue benefites of Iesu Christe already rekened these two names IESVS and CHRIST do contain The first name sheweth him to be GOD and MAN and the Sauiour of the worlde The other sheweth by what meanes he is the Sauiour For CHRIST that is to say annointed sheweth that Christ is A PRIEST A KING and A PROPHET A Prieste which by his sacrifice wipeth out our sinnes by his prayer maketh intercession to our heauenly father for vs and by his innocencie sanctifyeth vs. A Prophet whiche teacheth vs the way of saluation And lastly a King which taketh vs out of the kingdome of the Deuill and leadeth vs into saluation and ioy of life euerlastinge Of the sixt point or
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
wisdome of God set downe before all wretched sinners theeues murtherers and others whatsoeuer whiche for their euill deedes are punished that the same might be an euident testimony of the fauour of God wherewith he receiueth al with howsoeuer infamous kinde of punishment they bee punished in the sight of the worlde so that they with a constant fayth doe flye vnto Iesus Christe But that the wretched offenders whiche are to be punished for their offences may know by what meane they may obtaine the fauoure of GOD I will set downe certaine sure Articles according vnto whiche they may directe their cogitations FIRST of all the wretched sinner which is to be punished for his manifest offences shall not hypocritically make sclender his sinne neither by conferring of his sinne with y e sinnes of other offenders deceiue himselfe but rather he shall examine himselfe and weigh not in deceitful ballances the heuinesse of his iniquitie Let him consider who it is whom he hath offended namely GOD a righteous Iudge from whom nothing can be hid therefore let him esteeme himselfe worthy who deseruedly for the inormitie and fylthynesse of his sinne is vnwoorthy the name of a man Such manner of cogitations do breed in man a knowledge of himselfe and stirre vp a feeling and taste of the bitternesse of death and hell SECONDLY Least feeling the sorrows of Hel he should despayre of the grace of God for the greatnesse of his sinne as Cayne Iudas Saule and many others haue doone these fiue things are to be thought vpon First The promise and good will of God saying I will not the death of a sinner but that hee may bee conuerted and liue Furthermore the commaundement of God earnestly commaunding repentance vnder the rigour of obedience whiche all creatures are bounde to performe vnto him O yee Sonnes of men sayth he turne ye vnto me Item Let euery one be turned from his wicked wayes And Christ sayth Come vnto mee all yee which labour and be heauily loden and I will refreshe you Thirdly Let him set before him the death and passion of Iesus Christ who with his sufficient raunsome hath made satisfaction for the sinnes of all men Augustine sayth The mercy of GOD is greater than the miserye of all sinnes Fourthly Let him set before his eyes the examples of those whiche beeing conuerted haue beene receiued into grace as Adam Dauid Manasses the Theefe and as many as euer haue required pardon so that God hath neuer reiected any earnestly repenting Fifthly Let him consider the testimonie of Grace namely Baptisme whereby God testifyeth that he will remit sinne to all those whiche by faith turne themselues vnto him It is written Marck 1. that Iohn preached the Baptisme of Repentance for the remission of sinnes that is he taught Baptisme to be a testimonye and seale by whiche GOD testifyeth that hee without all respect of persons remitteth sinne to all those whiche by faith turne themselues vnto Iesus Christe THIRDLY the wretched offender beeing exercised with these fiue considerations let him now giue place to the worde of God by the efficatie wherof the holy Ghost working the sparkle of Faith is conceiued in the heart of man FOVRTHLY Faith beeing conceiued forgiuenesse of sinnes is to bee desyred for the precious blood of Christe whiche he shed vppon the Altar of the Crosse for the sinnes of the whole worlde In this praying faith by little and little increaseth and together therewith man feeleth in his heart the answere of the holy Ghoste which bringeth to passe that he most assuredly persuadeth himselfe that all his offences are forgiuen him FIFTLY Pardon of sinne in the sight of GOD beeing obtayned let him with a quiet minde submit himselfe to the punishment deserued and together therewith let him desire of God fortitude of minde that he may patiently suffer the paines layde iustly vpon him for his wicked deedes yea let him also giue thankes vnto God whiche hath drawen him to tempoporall punishments in this world that he shuld flye from eternall condemnation and that he should heere in the body be punished that with the Theefe hee may commende his soule vnto God The thirde kinde of Crosse whereof the history of the passion of Christe maketh mention is The Crosse of the Theefe hanging at the lefte hand After this manner they doe suffer which repent not neither call vpon God but contemning the grace and sacrifice of Christe do dye in desperation and are for euer condemned They which in such sorte doo suffer for their offences and fly not by a sure fayth vnto God this temporarie Crosse is vnto them as foreshowinges of the paynes eternall wherewith they shalbee plagued without all mitigation and comforte in Hell with the Deuilles and all the company of the condemned Hetherto we haue intreated of the three sortes of Crosses wherof the history of the Passion of Christe maketh mention Now let vs moreouer ioyne heerevnto a generall admonition whiche may profit all the godly in what soeuer manner they shalbe afflicted in this worlde Whosoeuer is oppressed with the crosse or calamitie let him respecte these foure thinges in order In the Deuill let him consider Lying and Murther In himselfe let him weigh Sinne and VVretchednesse In GOD let him reuerence Iudgement and Mercie In the Gospel let him seeke counsaile helpe First Let him consider in the Deuill Lying and Tyranny who as by lying he slewe our first Parents so now euery moment with lying and tyranny hee lyeth in waite for all mankinde For as Peter sayth Hee goeth aboute like a roring Lyon seking whom he may deuoure He verely seketh all but he deuoureth only those whōe he intangleth in his snares of Lying For this vncleane spirite continually indeuoureth to make all other vncleane with him Hee infecteth the minde with lying and erronious doctrine He shaketh the hearte with the tempests of corrupt desyres He bewitcheth the will with the shadowe of commodytie to conclude he indeuoreth to defile with wicked actes the whole life of man that he that he at the length might haue man beeing spiritually slaine fellowe and partaker of eternall damnation This consideration of the study of this wicked spirite the enemye of GOD and mankinde shoulde stirre vp an hatred of sinne and breede in the mindes of men an abhorring of the filthynesse thereof Secondly Let him weigh Sinne and wretchednesse in himselfe in euen ballances and let him thinke that the misery whiche he suffereth is a deserued punishment for his sinne And by the greatnesse of the misery let him esteeme the enormitie turpitude multitude of his sinnes Let him consider that hee by his sinne hath offended the cheefest and infinite goodnesse wher of let him conclude the present calamitie to bee away to euerlasting misery vnlesse he be otherwayes holpen In this cogitation the whole man treembleth of whiche thing we may see many examples in many Psalmes cheefely in those whiche they call the Penitentiall Psalmes in whiche
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
of God it is then playnely hurtfull and pernitious Whosoeuer therfore instituteth a woorshippe or seruice diuerse from the commaundement of God hee sinneth fower folde First hee becommeth guilty of declininge away from God because hee forsaketh the rule of the true woorship of God namely the woord of God Furthermore Hee incurreth the faulte of rashnesse for that he dare bee so bould to bring in a woorship not commaunded by God Thirdely Hee imprinteth into himself a note of horrible presumption in that hee supposeth himselfe to increase the woorship of God beeyond that which god himself hath cōmaunded Fourthly Hee sinneth in giuinge example whereby others are inuited to the lyke superstitions If any man doth require examples of of this matter hee may finde great plenty not onely among the Papistes but also peraduenture among our selues Let euery man therfore take heed that hee attempt not or institute any thing without the cōmaundement of God Furthermore Flesh and Bloud do also vse the Counsaile of their inward and household guest and the sundry delightes and pleasures of the body Intemperantie and Incontinentie indeuoureth to turne away the whole man from God But against these things THE FEARE OF GOD opposeth it selfe and on the one part repeateth often the examples of our Lorde Iesu Christ and his holy ones and on the other part reconeth vp the vnhappy falles and miseries of those which haue declyned from God of which matter wee haue euen at these dayes manifest examples THE VVORLDE in like manner lyeth in wayt for the Children of GOD whom by wicked counsailes and examples by honoures pleasures ritches and prosperity of thinges it goeth about to seduce from God and vpbraydeth to the Churche of Christe not onely her Crosse and tribulations but also persecuteth and killeth as many as doo confesse Christe Agaynst the priuy deceiptes and open iniuries of the world the feare of GOD setteth The Counsayle of GOD The example and will of Christ Efficatie and ioy in the holy Ghost The heauenly ritches of lyfe euerlastinge The Consolations of the holy Ghoste vnder the Crosse and the victory of saluation in Christe Iesu which all the godly shall fully obteyne when Sathan with his members shal bee cast into the paynes of Hell euerlasting Moreouer THE DEVILL with lyinge and murther assayleth Christian people Agaynst him fighteth the feare of GOD with the swearde of the Spirite namely the woorde of God beeinge assured to obteyne the victory through our Lord IESVS CHRIST as in this fourth member shall now further bee sayde THE FOVRTH Condition of the feare of God is That it requireth ayde agaynst these his enemies The Flesh The VVorlde and the Deuill Of this matter Syrach in Chapter 40. maketh mention The Feare of the Lorde saith hee wanteth nothinge neyther needeth it any helpe The most notable and chiefest refuge agaynst all the enemyes of the Christians is earneste and feruente inuocation of the true and omnipotent GOD. Which thinge Salomon confesseth when hee sayth The name of the Lord is a most stronge Tower the righteous flyeth vnto it and shalbee exalted And GOD himselfe in the Psalme sayth Call vpon mee in the day of tribulation and I will delyuer thee and thou shalte glorifie mee Because therefore the cheefest forte of Christians in all aduersities is faythfull Prayer I will shewe in few woordes what is to be esteemed of CHRISTIAN PRAYER Neither doe I thinke it to bee needefull to refute that deuelishe errour whiche the Pope hath brought in of the Inuocation of Sainctes which is nothinge els than a meere blasphemy of Iesus CHRISTE the Sonne of GOD. For inasmuch as GOD in his woord hath expressely commaunded that wee should trust vnto him alone and call onely vpon him and that wee should not giue this honour vnto any creature doubtlesse they which doe otherwise doe greeuously offend and suffer themselues to bee fowly seduced by the instigation of the Deuill from the true Mediatoure and Intercessour IESV CHRISTE But hee which feareth GOD obeyeth the commaundemente of GOD whereby hee chargeth that hee himselfe onely be called vpon and trusteth to the promyses of God and first of all to that of Christe promising that VVhatsoeuer wee shall aske in his name wee shall receyue it so that wee aske in a sure fayth nothing at all doubting of his promises Of Christian Prayer VVhat then is Christian Prayer CHRISTIAN PRAYER is not a bablinge of many wordes or much talke as Christ in Math. 6. sheweth that the hipocrites falsely supposed but It is an inwarde groninge of the heart wherby the minde of man is lifted vp vnto GOD And eyther geueth thankes vnto him for benefits through Christe receyued Or requireth somewhat in the name of the onely Mediatoure Iesu Christe surely perswadinge himselfe to bee hearde of God Moses prayeth his handes beeinge lifted vp vnto Heauen no moouing of his lippes beeing seene For hee cryed in heart and the Lord answered him saying VVhy cryest thou vnto mee And Dauid sayth Vnto thee O Lorde haue I lifte vp my soule By these two examples it appeareth that true prayer is not a vayne noyse of the lips but a feruent groninge of the heart requiringe helpe of GOD. To what ende then doe wee vse a recitall of wordes wee bende the knees knocke the brest and in the time of praying lifte vp our eyes vnto Heauen Wee vse these outward gestures that the heart of man may bee stirred vp to pray earnestly that our cogitations maye bee the more bente to the requiring of the things that GOD with soule and body togeather might bee honoured and that publiquely with body and mouth wee might professe our fayth in GOD. Wherof Augustine sayth Although the inuisible will of him which prayeth be knowne vnto God neyther needeth hee any tokens to open the minde of man vnto him which knoweth the speaking of the heart yet notwithstanding man vseth the voyces and members of his body that by prayinge in such sorte the affections of man maye grow the more humbler deuouter and feruenter How is the heart of man in the time of prayinge lifted vp vnto God That is doone as it were by two winges of the whiche two one is THE CONSIDERATION OF THE MERCY OF GOD the other is THE SVRE CONFIDENCE IN THE MEDIATOVRE our Lorde IESV CHRISTE The Consideration of the Mercy of God consisteth in this that GOD himselfe hath commaunded this woorship of Inuocation and hath promised that hee will heare them which call vpon him and also after his hearinge and delyueraunce requireth thankfulnesse These three poinctes are ioyned together in the saying of the 50. Psalme Call vpon mee in the day of tribulation that is the Commaundemente And I will deliuer thee the promise of hearinge And thou shalte glorifie mee whereby thankfulnesse is required Therefore when wee pray wee must not only haue respect to the Commaundement and promise of GOD but wee must also thinke vpon thankes geuinge which consisteth in
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
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