diuine nature of our Sauiour is prooued The first of which testimonies is taken of the manifest worde of God in which he is called GOD. The second is taken of his diuine woorkes The third of the worship which is deseruedly giuen vnto him by all creatures The fourth of the vnited consente and experience of the whole Church of Christe FIRST by the manifest testimonies of holie Scripture it is prooued that our Mediatour and Sauiour is true eternall and omnipotent GOD. Esaie 54. The Lord of hostes is his name and thy redeemer the holie one of Israel shalbe called GOD of all the earth Iere. 23. This is the name whiche they shall call him IEHOVAH our righteousnesse Psal 6.8 IEHOVAH is his name reioyce ye before him Iohn 1. In the beginning was the VVORDE and the worde was with GOD and GOD VVAS THE VVORDE Heere he calleth Christe the worde of God because the worde of God doth sounde of him Rom. 9. Of whome according to the fleshe Christe came which is abooue all GOD blessed for euer 1. Iohn 5. And wee are in the trueth in his sonne the same is very GOD and life eternall It is to be noted that as often as Christe is called the onely begotten Sonne of GOD so often he is prooued to bee very God together with the father and the holie Ghoste beeing three persons in one diuine essence euen as all Christians according to the diuine manifestation doe confesse one God and three persons of the Godhead THE SECOND kinde of testimonies wherby the deuine nature of our sauiour is proued is taken of his diuine works For these are the works of God alone viz. to create to quicken the creature to conteine all thinges vnder the hand of his power by his owne power to raise the dead againe to see y e hearts of men to heare the inward mournings and desires of the heart of man to be present euery where and to be at one and the same time in the hearts of all Christians These diuine woorkes and properties are in the holie Scriptures attributed to Iesu Christe wherefore it is heereof rightly concluded that he is true and essentiall God This argument is of force by this rule VVhen soeuer any thing is truely affirmed of some thing and artributed vnto it which appertaineth to our nature only then of necessitie the same nature must bee also attributed vnto that same thing THE THIRD kinde of testimonies wherby the diuine nature of the Messias is proued is required of the honor and worship which is giuen and ascrybed to him in the holie scripture God saith in the Prophet My Glorie that is to say my diuine honor and worship which is dewe to me alone I will giue to none other I onely am that fountaine from whence all good things doe flowe I onely am hee whiche wipe out your iniquities I onely doe iustifie and sanctifie the people I onely am the Sauiour in me alone all people should beleeue and call vpon me alone Let all creatures Heauen and earth Angels and men honour me alone yea and whosoeuer are in Hell let them bowe their knees vnto mee Such honour and worship which is dewe vnto GOD alone is in the Scriptures attributed to our Lorde Iesu Christe 1. Corinth 1. Christe is made vnto vs of GOD VVISDOME RIGHTEOVSNESSE SANCTIFICATION and REDEMPTION that hee whiche reioyceth shoulde reioyce in the Lorde that is to saye in Iesu Christe Hebru 1. And let all the Angels of God worship him that is to say Iesus Christe Stephen Actes 7. sayeth Lorde Iesu receiue my spirite 2. Thessalonians 2. Our Lorde Iesus Christe and GOD and our Father whiche hath loued vs and giuen vs eternall consolation and good hope comforte your hearts in grace and strengthen you in all good saying and doing Paule likewise in all his Epistles wisheth to them to whome he writeth Grace from our Lord Iesu Christe 2. Cor. 13. He saith The Grace of our Lorde Iesu Christe and the loue of GOD and the felowship of the holie Ghoste bee with you all THE FOVRTH KINDE of testimonyes whereby Christe our Lorde is prooued verye GOD is the vnited consente of the Christian congregation and the sure experience in the harts of all those which with a true and liuely faith doe imbrace Christe our Lord and Sauiour Athanasius in his Simbole speaketh on this manner This is the Catholike faith that we worship one GOD in trinitie and trinitie in vnitie Neither confounding the persons nor deuiding the substance For there is one person of the Father and another of the Sonne and another of the holie Ghoste But the Godhead of the Father and of the Sonne and of the holie Ghoste is one the glory equall the maiestie coeternall Such as the Father is such is the Sonne and such is the holie Ghoste The Father vncreate the Sonne vncreate and the holie Ghoste vncreate The Father incomprehensible the Sonne incomprehensible and the holie Ghost incomprehensible The Father eternall the Sonne eternall and the holie Ghoste eternall And yet they are not three eternals but one eternall As also there be not three vncreated nor three incomprehensible but one vncreated and one incomprehensible Likewise the father is almightie the Sonne almightie and the holie Ghoste almightie And yet they are not three almighties but one almightie So the father is God the Sonne God and the holie Ghost God And yet not three Gods but one God So the Father is Lord the Sonne is Lord and the holie ghoste is Lorde And yet not three Lords but one Lorde For like as wee are compelled by the Christian veritie to acknowledge euery person by himselfe to be God and Lorde So are we forbidden by the Catholike Religion to say there be three Gods or three Lordes The Father is made of none neither created nor begotten The Sonne is of rhe Father alone neither made nor created but begotten The holie Ghoste is of the Father and of the Sonne neither made nor created nor begotten but proceeding Therefore there is one Father not three Fathers one Sonne not three Sonnes one holie Ghoste not three holie Ghostes And in this Trinitie none is afore or after other none is greater or lesse then other But the whole three persons are coeternall together and coequall Agreeable to this in all poyntes is the confession of the vniuersall Church set foorth in the Nicene Creede I beleeue in one GOD the father almightie maker of Heauen and Earth and of all thinges visible and inuisible And in one Lorde IESVS CHRISTE the onely begotten Sonne of God begotten of the father before all worlds GOD of GOD Light of Light very God of very God begotten not made beeing of one substance with the father by whome all things were made c. That addition to the Himpnes now vsed many yeeres in the church of Christe Glory bee to the father and to the Sonne and to the holie Ghost As it was in the beginning is now and euer
shalbe world without end proueth the same thing Likewise the whole Greeke Latine church for continuall agrement sake do vse this Greek Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And by this little forme of prayer Christian people doe confesse one GOD and three persons of the Godhead therefore all whiche are truely Christians beeing taught by their owne experience doe knowe and confesse Iesus Christe to be very and omnipotent GOD. For in the time of their praying they feele the presence and power of God by whiche he comforteth them and not onely sealeth the trueth of his most holie Gospel in their hearts but also maketh them couragious that they may boldely triumph ouer Death Sinne Hell the Deuill and all his bondslaues and members Of this thing many examples of holy Martyres are extant of whome euen many noble matrons and virgins and innumerable others dyd with greater reioysing and desire couet to dye for the name of Christe than to flowe and abound with the delicates honours riches and pleasures of this world But from whence proceedeth this so great fortitude of minde and redines to receiue punishments but from that only efficacie of the power of Iesus Christ which hath manifested his diuine strength present in them Let vs in like manner at this day keepe fast this same Iesus Christe whiche will alwayes be at hand so that with a sure faith wee craue his ayde earnestly and feruently And thus by sure and euident testimonies I haue shewed that IESVS CHRISTE our Sauiour is VERY GOD. Now let vs see why it was needeful the mediatour should be GOD That it was necessary that the Messias and our Sauiour should bee GOD there bee two moste weightie causes The first is The greatnesse of the euil wherwith the nature of man was pressed downe which by any creature could not be taken away The other is The weakenesse or infiirmitie of the creatures to the restoring againe of those good things which were lost by sinne Of these two causes I will speake somewhat that the benefites of Christe towarde vs might the more shine forth and that we may be stirred vp therby to the honouring of his name with due thankfulnesse of our whole life and minde THE GREATNES OF THE EVIL wherwith the nature of man was oppressed is perceiued in foure things cheefely namely In the VVEIGHT OF SINNE In the IVSTICE OF THE ANGER OF GOD In the POVVER OF DEATH and in the MOSTE CRVEL TYRANNIE OF THE DEVILL THE VVEIGHT OF SINNE was greater then that any finite or bounded power such as is the power of Angels and men might beare the burthen thereof For in asmuch as y e guiltinesse was infinite by reason of the infinite good whiche was offended namely GOD whose maiestie was offended by the sinne of our first parentes It was needefull that this sin should either with infinite paines be punished according to the rule of the deuine Iustice or els that satisfaction to the deuine iustice should be made for the same But because this satisfatiō must be the price of infinite goodnesse and equiualent to the same it coulde not by any creature no neither by all creatures together be accomplished It was needfull therefore that the clenser of sinne should bee GOD for onely GOD as he is infinite so he is able to abolish and ouercome infinite euill THE IVSTICE OF GODS ANGER required a proportion of reuengement according to the offence Forasmuch therefore as the offence was infinite the anger was also infinite which the first creature was not able to pacifie nor sustaine wherefore it was needeful that the Mediatour which shoulde pacifie the anger of GOD should bee GOD. Of this matter Paule Rom. 1. speaketh thus The anger of GOD is reuealed from Heauen vpon the vngodlynesse of all men c. That these things could not be taken away without the mediatour this saying of Iohn Baptist in Iohn 3. teacheth Hee which beleeueth not in the Sonne the wrath of GOD abided vpon him And that this anger of GOD is vnmeasurable and infinite by reason of sin in which these euils doe concurre namely contempt of the diuine maiestie proude rebellion against the lawe of God vnwoorthy of the Image of God wherevnto man was created defilyng following of Sathan the enemie of God filthy declyning from the tents of God to the Deuill and intollerable ingratitude is knowen by the punishments of our first Parentes by the punishments following vpon all y e posterities of Adam by the threatnings of God by the calamities wherewith mankinde is kept vnder by the deuils tyranny against man by the tokens of the anger of God in Heauen in earth in the sea by the greatnes of the paines euerlasting whiche they shall sustaine which are not conuerted to be short by the infinite price paide for the redeeming of the paines for sinne Who seeth not heere that it was impossible that the anger of GOD could haue beene taken away but by a Mediatour whose power should be infinite THE POVVER OF DEATH was greater than that it might be ouercome by any creature insomuch that Plinie saide how beit falsely that it was not possible vnto God to raise vp the dead Now forasmuch as the cheefest office of y e mediatour is TO DESTROY DEATH it was needfull that he should excell with a power diuine whereby as to giue life so he might be able to abolish death For with him no word is impossible THE MOST CRVEL TYRANNY OF THE DEVIL vnder which mankinde was holden captiue for sin was also to be suppressed by y e mediator But how impossible this was to the nature of man the history of the worlde with the experience of all people doth testifie wherfore it was needful the mediatour should be GOD which might suppresse the tyranny of the Deuill by his owne power Heereby it is euident that to the taking away of the greatnesse of the euil wherwith mankinde was oppressed it was requisite that the Mediatour should be GOD. Now heerewithall let the greatnesse of the loue in the euerlasting father the sonne and the holie ghost towards mankinde bee considered The Father spared not his owne sonne but would haue him subiect vnto paines that hee might deliuer vs from euerlasting paines The Sonne willing and obedient to the father is made a sacrifice deriuing the guiltinesse of sinne into himselfe The holie Ghoste himselfe will dwell in the hearts of the reconciled and kindle in vs motiōs agreeing to the wil of God These things wil stir vp in vs faith Inuocation and thankfulnesse towards God and will defende our mindes against the terrour of death against the tyrannie of the deuil yea against all things which are bent to ouerthrowe the hope of our saluation which we haue in our Lord and Sauiour IESV CHRISTE THE SECONDE CAVSE why it was needefull that the Mediatour should bee GOD is THE VNABILITIE AND VVEAKENESSE OF THE CREATVRE to the restoring againe of those good things which
Hebr. 6. It is impossible that they whiche haue beene once lightened and haue tasted of the heauenly gift and haue beene made partakers of the holie Ghost and haue tasted of the good worde of GOD of the power of the world to come If they fall a-away and as touching thē selues crucifie the sonne of God againe and make a mock of him that they should be renued againe by repentance Heb. 10. If we sinne wilfully that is to say If any doe fall away from Christe after the knowledge of the trueth receiued there remaineth now no more sacrifice for sinne 1. Tim. 1. I which before was a blasphemer and a persecuter reprochful haue obtained the mercy of GOD because I did it ignorantly through vnbeleef These testimonyes of the holy Scripture doe speake of a certaine kinde of sinne which neither in this world neither in the world to come is forgiuen This sinne is commonly called THE SIN AGAINST THE HOLY GHOSTE Of the same diuerse doe speake diuersly and do therby driue many into desperation whilest beeing vncertaine they knowe not what they shall beleeue or doe Yea many supposing themselues to bee guiltie of this sinne are vexed in their mindes and beeing intangled in horrible sorowes of conscience doe liue without repentaunce But he whiche shall diligently consider the scripture and conferre amongst themselues those things which in the holy Scriptures are expressed touching this sinne he shal easely vnderstand what the substance and difference of this sinne is I will therfore explicate the places of Scripture euen nowe cited and thereout I will conclude and drawe foorth a plaine and full definition of this sinne EIRST the saying of S. Iohn distingwisheth THE SINNE VNTO DEATH which is otherwise called the sinne against the holy Ghoste from other sinnes All vnrighteousnesse saith hee is sinne but not vnto death Item If any man sinne wee haue an aduocate with the father which is Iesus Christe the righteous and he is the propitiation for our sinnes and not for ours onely but also for the sinnes of the whole worlde Whiche two testimonyes doe aboundantly teach vs that the Sinne against the holy Ghoste is not a transgression of the Lawe of God that is to say of the Decalogus For the word of VNRIGHTEOVSNES which Iohn in this place vseth doeth signifie what soeuer is committed against the lawe which Iohn verely calleth sinne but not vnto death that is not against the holie Ghost Therefore heere hence we conclude That the sinne against the holie Ghoste is not any transgression of the lawe of God neither vniuersall nor particular albeit otherwise the leaste offence whiche is committed against the lawe through his owne nature and malice deserueth death euerlasting But Matthew and Marke doe shewe that the matter of the sinne against the holy Ghoste is THE CONTEMPT OF CHRISTE AND HIS GOSPEL But yet in that this sinne is not finished For Peter in the day of Pentecost receiued 3000. men repenting which had before persecuted Christe vnto the death of the Crosse Paule therfore maketh a difference betweene two sortes of men persecuting Christe One of those whiche doe it ignorauntly The other of those whiche knowe them selues to doe euilly and wickedly I saith Paule was a persecuter and blasphemous against Christe because beeing ignorant I did it through vnbeleefe After this manner others also haue persecuted Christe and his Gospell and yet notwanding haue obtayned mercy because they doe it ignorauntly through vnbeleefe Furthermore Paule to the Hebrues sheweth what goeth before this sin before it be committed namely To haue bene illuminated by the holy Ghoste To haue had the true knowledge of the person and office of Christe To haue tasted the good worde of GOD And to haue beene partaker of the holy Ghost The Turke the Pope which otherwise are execrable sinners forasmuch as they neuer possessed the holie Ghoste haue no such sinne whereby the testimony of the holie Ghost by whome the trueth of the Gospel was sealed is caste foorth of their hearts Therfore Paule also sheweth in whome this sinne is so that he is to be sayd guiltie thereof which hath not onely beene abundantly taught and lightned in the true doctrine of the Gospell of saluation But also which manifestly setteth himselfe against Christe and obiecting against him the reproch of his crosse despiseth him and with all his power persecuteth his doctrine neither can abyde the name of him but ascrybeth the woorkes of Christe vnto the Deuill as the Pharises did to whome Christe imputeth this sinne of blasphemie against the illumination of the holie Ghoste For the Pharises albeit they had beene taught concerning Christe by many prophecies and were moreouer conuicted by the doctrine miracles of Christe yet notwithstanding they witting and willing did persecute Christ and his gospel which by the lightening of the holy Ghost they knew to be of God and that which is more they beeing rebellious did not only oppungne Christe by quarrellinges tyranny and hypocrisie setting themselues against his word which to be true their owne hearts did testifie but also trusted to their owne righteousnesse and heape of sacrifices reiecting the righteousnesse and sacrifice of Christe which sacrifice alone taketh away y e sinnes of the world Heereof therfore we conclude that the sinne against the holie Ghost is not a transgression of the Decalogus nor the cōtempt or persecution of Christ and the Gospell through ignorance incredulitie but one is then said to sin against the holy Ghost VVhen through wilfull rebellion he setteth himself against Christ being truely knowen beefore and departeth from the Gospel which by the holy Ghost illuminating him was sealed in his heart And persecuteth the Church with a cōfidence of his owne righteousnesse and sacrifices the sacrifice of Christe which alone is the cleanser of sinne beeing FINALLY reiected and contemned This is the ful definition of the sinne against the holy Ghoste which hath therefore obtained this name because that the man whose heart was before illuminated in the true knowledge of Christe by the holy Ghost doth now set himselfe against the holy Ghoste and expelleth him from him and attributeth his workes vnto the deuil For what cause this sinne is not forgiuen Paule sheweth to y e Hebrues when he saith There remaineth no other sacrifice for sinne than that of Christe alone Forasmuch therefore as these haue FINALLY renounced Christe despising his sacrifice and trusting to other sacrifices It is no merual though they obtain not grace which only is giuen by y e sacrifice of our Lord Iesu Christ Furthermore If any man demaund and say VVhat if a man beeing guiltie of this sinne against the holie Ghoste doth againe turne him selfe vnto Christe doth earnestly repent him of his former rebellion and with his whole hart aske forgiuenesse for the merit of the passion death of the Sonne of GOD. To this I answere thus with Paule Grace
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
the new Testament promiseth to the beleuers forgiuenesse of sinnes and regeneratiō by the holy ghost addeth an outwarde signe which in the scripture is called The Baptisme of Repentance He promiseth also that he would offer his body vpon the Altar of the Crosse and shed his blood for the remission of sinnes and heere hee also adioyneth an outwarde signe which he nameth his body and blood and the newe Testament And so it is manifest what custome God hath kept in opening his wil vnto men namely BY VVORDE and BY SIGNE bothe which he hath set foorth to be perceiued with the minde and sences that we might be the easilyer and fullier of his wil instructed Secondly It is to be considered why God hath giuen to the Sacramentall Signes the names of the thinges themselues for whose cause the Sacraments are instituted Doubtlesse for this cause that when wee doe vse the outwarde signes wee should lift vp the eyes of Faith to the cōtemplation of y e heauenly things of which the outwarde signes haue obtayned their names When Abraham circumcised his sonne the name set vpon Circumcision by God wherwith he named the same his couenaunt with Abraham and his seedes came into his minde And Moses when he sprinkled the people with the blood of the red Cowe thought vpon the name of TESTAMENT whiche God had giuen vnto this signe So in like manner our Baptisme is called The Baptisme of Repentance that wee might lifte vp the eyes of our hart from the element of water to the promise wherewith GOD sealeth vnto the repentant his MERCIE and GRACE For whiche cause Baptisme is called the Fountaine of Regeneration that we might consider that those which are baptized are spiritually borne again by the holy Ghoste After the same manner Bread is named the body of Christe and wine the blood of Christ in the Lords his supper because they doe note foorth that secret meate which Christe reacheth foorth vnder the bread and wine To be short God of his infintie wisdome hath giuen to the Signes and Sacramentes the names of the spirituall things and giftes which by the Sacraments are signifyed that wee should not stick in those things which are seene with the eyes only but in those things rather whiche Fayth seeth and beholdeth in the Sacraments After that wee haue expounded these two things of the substance of the Sacramentes in generall wee may now be the easilyer brought vnto the knowledge of the Sacraments of the new Testament of which I will now speake in order Of the Sacrament of Baptisme THat wee may the more profitably vnderstand the reason of our Baptisme let vs heere in the beginning see the cause why our Lorde Iesus Christe would be baptized Why Christe would be baptized aswell the voice of the father from heauen vpon him doth shew as also the appearing of the holy Ghost doone in the shape of a Doue The voyce of the Father vpon Christe nowe newly baptized was this This is my beeloued Sonne in whome I am well pleased Of this voice Baptisme witnesseth For this is the cheefe and principall end of baptisme that it is a testimonie or seale of the fauour of GOD towarde the Baptized It is therefore to be noted that wee which are cloathed with Christe through Baptisme are gratefull and acceptable vnto God through Christ Wherunto Paule also hath respect Ephe. 1. when hee sayth VVee are beloued in the beloued Yea God himselfe sayth In him I am pleased CHRISTE therefore would be baptized and vse this outwarde seale of the grace of God that according to the voyce of the father we which are baptized and ingraffed into his body by Baptisme may knowe that we haue GOD mercifull and pleased through Christe Therefore all the efficacie of our Baptisme dependeth on Christe The appearing of the holy Ghost in the shape of a Doue signifieth that spirituall Baptisme wherwith Christ doth inwardly baptize When the minister of God worketh the outward Baptisme of water according to the commaundement of Christ This is that which Iohn Baptist saith I baptize you with water but amongst you standeth one which baptizeth with the holy Ghost That the holy Ghoste appeareth in the shape of a Doue the same is a shewing of peace and reconciliation made betweene God the partie baptized that therewithall we might be admonished what the Arke of Noah did signifye out of which the Doue beeing sent returned bringing a Braunche of an Oliue Heereof therefore wee make vp the definition of Baptisme in this manner BAPTISME is an outwarde signe signifying the inwarde Baptisme which Christe woorketh by his holie Spirite to seale in VS THE MERCY and GRACE of God Furthermore that we may with the more frute be occupyed in the meditation of this our Baptisme a threfolde signifycation of the same is to be obserued The first is that Baptisme is A testimony of Grace The second is that it is A Symbole or token of secret and spirituall things The third is that it is the Cognisance of our outwarde profession and Christianitie Of this threefolde signifycation of Baptisme I will speake in order Firste that Baptisme is A testimonie of Grace wee haue proued before For it is an outwarde seale of the grace of God testifying that the partie which is baptized is sanctifyed and as a sacrifice consecrated vnto GOD who regenerateth vs beeing cleansed and seperated from the deuil his societie that we may be made new men yea the sonnes of God himselfe whome he adopteth in his beloued sonne our Lorde Iesu Christe Secondly Baptisme is A Symbole or token of things which by his proportion or comparison teacheth vs. Whereof Augustine saith If Sacraments had not a certaine cōparison with those things whereof they be Sacramentes they were no Sacramentes at all So our Baptisme in the which man is dipped vnder the water and is drawne foorth againe hath his spirituall signification for whiche it is called A Symbole or token of things Baptisme is A Symbole or token of two thinges cheefely namely Of the doinges of Christe And of our dutie Concerning the doinges of Christe it teacheth vs foure things namely VVhat hee hath doone VVhy hee hath doone VVhat he doth to them which are baptized And moreouer what he wil doe vnto them How then doth Baptisme teache vs VVhat Christ hath doone It putteth vs in minde of the history of the three dayes namely of the day of the preparation in which Christe suffred And of the Saboth in whiche Christe rested in the Sepulchre And of the day of Easter in the which Christe hauing ouercome death rose from the dead Therefore Christe calleth his death buriall and Resurrection BAPTISME Marke 10. where the sonnes of Zebedee Iames and Iohn required that the one might sit on the righte hand of Christe the other on the left in his glory to whome Christe answereth Are ye able to drinke of the Cup which I shall drinke of and to be
baptized with the Baptisme wherewith I am baptized As though the Lorde shoulde say yee all aspire to ioy and glory but ye must of necessitie suffer somewhat before that it shalbe lawful to inioy this glory and gladnesse Moste bitter death falleth in ouer whome we must triumph before we come vnto this glory Therfore to be sprinkled with the water in Baptisme noteth foorth the death of Christe to tary vnder the water shadoweth foorth his buriall To bee drawne from the water representeth the glorious Resurrection of Christe As often therfore as we remember our baptisme or be present at the Baptisme of others let vs call to minde the history of the three dayes Of the Death Buriall and Resurrection of Christe But if you demaunde VVhy Christe hath doone this Paul aunswereth and in two words knitteth together the whole matter in Rom. 4. Christe sayth he dyed FOR OVR SINNES and was raised againe FOR OVR IVSTIFICATION For as Christe by the merite of his death wypeth out our iniquities and by his blood cleanseth our consciences from all mortall sinne So in like manner by his resurrectiō from death he declareth himselfe to be righteous and in all respectes perfectly pure according to the lawe of God Therfore Dauid in the 16. Psal sayth Thou shalt not leaue my soule in hel neither shalt thou suffer thine holy one to see corruption Christe also meaneth the same thing when he saith in Ioh. 16 The holy Ghost shall reprehend the world of Righteousnesse because I go to the father that is to say Herode Pilate and the Iewes deny me to be righteous and without all sinne but when they shall see me not to be ouercome of death my resurrectiō from death shalbe a testimony of my righteousnesse before them For that cause Paule saith Hee was raysed againe for our iustifycation that is to say that by his rising againe he might declare his owne righteousnesse which righteousnesse he giueth and imputeth vnto all those which beleeue in him Furthermore VVhat Christe doth in Baptisme Iohn sheweth saying He baptizeth with the holy Ghoste and with fyer And Paule when he saith He cleanseth vs in the fountaine of water through the worde Whereas Iohn affirmeth Christe to baptise VVith the HOLIE GHOST and VVith FYER he sheweth that Christe giueth in Baptisme the holye Ghoste who by his presence is effectuall in the worde and Baptisme What the holy Ghost woorketh in the partie which is baptized according to the commandement of Christ is shewed by the word Fyer For as the Fyer altereth things sometimes by burning out sometimes by inflaming So the holy Ghost altereth man by regenerating burneth out by mortifying the olde man inflameth by quickening and raysing vp the new man And heereof it is that Paule sayth Christe clenseth vs in the fountaine of water through the word of life In which words hee ioyneth together three things namely Outwarde Baptisme which hee calleth The fountaine of water Then Christe who cleanseth vs inwardly with his blood and holy spirit And lastly The VVorde that is The promise of Christe whereupon the whole efficatie of Baptisme doth depend For Baptisme is not effectuall for the water which the Minister of God sprinckleth neither for the words which are recited by him but all the force of Baptisme floweth from the moste ample promise of Christ who with his holy spirit and with fier baptizeth him which with the externall element of water is sprinkled But although this be the institution and ordinaunce of Christe yet notwithstanding let vs not thinke his hand to be shortened to baptize spiritually without water those which are partakers of his promise that is to say all the Infantes of the Christians and those cheefely whiche departing in the mothers wombe doe not touche the outwarde Baptisme Therefore godly Parents should not despayre of the saluation of such Infantes neither with vncomelynesse and contempt bury them in a grounde which the common people call not consecrated but let them surely persuade themselues y t these are in the same couenāt with the children of Abraham as Paule in Gallath 3. plainely teacheth Therfore as the fleshely children of Abraham which departed this life before the eight day of Circumcision were not condemned but by the vertue of the promise and couenaunt of GOD were saued so also after the same manner the spirituall Children of Abraham that is to say the infantes of all the Christians are not condemned if they decease before baptisme but are saued by the efficatie of the promise of God and by inuisible baptisme wherewith Christe baptizeth them who by his death and precious blood hath redeemed them With this consolation let christian Parents lifte vp themselues whose Children departe hence either in the mothers wombe or foorthwith after the birth before they be made partakers of Baptisme Yet I would not that any should heereof take occasion to protract to Baptisme of Infants yea rather I am an exhorter that assoone as they be newe borne they should haue a regarde to haue them sealed with this outwarde Symbole or token of saluation and therewithall to be assisted with the prayers of the godly whiche shall bee present at the Baptisme It remayneth now to be explycated VVhat Christe wil doe to those which are Baptized This thing he himselfe sheweth in his last comaundement which ascending vnto heauen he gaue to his Apostles in these wordes Go and Baptise all nations whosoeuer beleueth and is Baptized shalbe saued but he that beleeueth not shalbe condemned For euen as they whiche were in the Arke of Noah were preserued from the floud so whosoeuer doth earnestly stick to the couenant of this outwarde Baptisme are deliuered from the euerlasting floud that is to say from the paines and torments of Hel by IESVS CHRIST Breefely as he which is baptized is drawen frō the water so Christe will take vs from all calamities and bring vs into his kingdome where with him we shall reigne in all eternitie After that we haue sayd How our Baptisme is a Symbole or token of the actions of Christ we will now see Howe it also admonisheth vs of our dutie that is to say what we shuld perfourme vnto GOD what we owe vnto our selues what we must suffer And what we must looke for How we must passe from miseryes to saluation For of euery of these partes of our duetie our Baptisme doth admonish vs. But VVhat shall we performe vnto GOD This Christe teacheth vs when hee sayth Baptize them In the name of the Father and of the Sonne and of the holy Ghoste In which woordes hee comprehendeth the principall end of Baptisme which it were conuenient we should alwayes and continually haue in remembrance For this is the moste simple and plaine meaning of these wordes I Baptize thee in the name of the Father of the Sonne and of the holy Ghost that is to say I Baptize thee to this ende cheefely that thou shouldest acknowledge confesse inuocate
worship and honour this only true GOD namely The Father the Sonne and the holy Ghoste The Father which so loued thee y t hee hath deliuered his owne only begotten sonne to death for thee The Sonne whiche dying for thee clenseth thee from all sinne by his precious blood shed vpon the Altar of the crosse for the forgiuenesse of thy sinnes and which moreouer clothed thee with his righteousnes yea maketh thee a member of his owne body so that by his meanes thou art called the sonne of God The holy Ghost also who regenerateth and sanctifyeth thee vnto life eternall that thou beeing knit vnto God mayst with him inioy saluation without end This is the most simple and plaine sentence of y e words of Baptisme which beeing gathered out of the holy scriptures I comprehend in this one little forme of speech I Baptize thee In the name For in the worde NAME is contayned bothe a confessing of GOD and beside whatsoeuer this Confession requireth of man By these thinges it is easye to bee perceiued what manner of couenant betweene God and man baptisme is God promiseth vnto man forgiuenesse of sinnes righteousnesse and euerlasting life and this his promise he sealeth by Baptisme the partie which is baptized doth againe by faith binde himself vnto God and promiseth that he will deny the Deuil with all his works and by a sure faith inuocatiō worshipping fear and in all things by due obedience cleaue vnto GOD. For this cause Peter calleth Baptisme A COVENANT wherin a mutuall promise is made of God demaunding and promising grace to the partie baptized and againe of him which is Baptized answering and affirming that hee will constantly abyde in the mutuall knot and couenant In the seconde place Baptisme warneth vs VVhat we shoulde doe to our selues As we are dipped in the water of Baptisme and tary vnder the water and are drawen from thence againe so we should mortifye sinne and choke the vitious affections desyres of sinne and corrupt concupiscences in vs rise againe in newnesse of life Of this thing Paule Rom. 6. doth admonish vs where he inueigheth against those which supposed that libertie to sinne was graunted because that Paule had sayd VVhere sinne did abounde there Grace did more abounde Whom hee confuteth with these words VVhat shall we say then shall wee abide in sinne that Grace may abounde God forbidde Howe shall we which are deade to sinne that is to say whose sinne is deade liue any longer therein Knowe yee not that wee whiche are Baptized into IESVS CHRISTE are Baptized to dye with him that is to say we which are baptized doe in Baptisme put on Christe whose death doth effectually kill and keepe vnder sinne in vs that it shoulde not reigne in vs. VVee are therefore buryed together with him by Baptisme for to dye that is that sinne might bee deade in vs that euen as Christ was raysed vp frō death by the glory of the father so we also shoulde walke in newnesse of life For if we be ingraffed into death like vnto him so shall wee also bee partakers of his resurrection Knowing this that our olde man that is the corrupt nature is crucifyed with him that the body of sinne might be abolished that is the corrupte affections that wee should no more bee seruants vnto sinne And so it appeareth how Paule by the reason of our Baptisme teacheth vs to mortifye sinne to destroy the wicked concupiscences and to walke in a new life Whereunto he also directeth the scope of his whole disputatiō which he setteth downe in these wordes And so doe ye also esteeme your selues to be dead vnto sinne But to liue vnto GOD in Christe Iesu our Lorde Let not sinne therefore reigne in your mortall bodyes that ye should obay thereunto by the lustes thereof As often therefore as the corruption of our nature shall prouoke vs to sinne let vs call to remembraunce our Baptisme which admonisheth vs of innocencie of manners and newnesse of life to the glorye of GOD through IESVS CHRISTE THIRDLY Baptisme teacheth vs VVhat we must suffer For euen as Christe whome in Baptisme wee doe put on was baptized with the crosse so we also as long as we remaine in this worlde let vs prepare our selues to the Crosse and aduersities Yea GOD will by this meanes haue his adopted sonnes to be made like to his onely begottē sonne that they may reign together with him in his glory This is that which Paule saith in Rom. 8. If wee be sonnes then are we also heyres the heyres I meane of God and heyres annexed with Christe so that if we suffer together with him we shall also bee gloryfyed together with him And Paule addeth there this consolation that the Crosse worketh for the best to such as loue GOD. Of this crosse of the godly he also speaketh in the Epistle to Timothie VVhosoeuer saith he will liue godly in our Lord Iesu Christe shall suffer persecution The history of the Passion of our Lord Iesu Christ setteth before vs three kindes of crosses vnto which may be referred the diuerse sortes of all calamities which may happen vnto man in this life The first Crosse is the crosse of Christ which is seene in the middle betwene two others The second is of the Theefe hanging on the right hand The third of the Theefe hanging on the left hand Christe asmuch as concerneth his owne person suffered beeing innocent but bothe these Theeues suffred iustly for their offences But he which hanged at the right hand repented vnder the Crosse and beeing conuerted vnto Christe obtayned comforte and saluation The other at the left hand continued stifly in his malice and dying without repentaunce was condempned After this same manner it also goeth at this day The greatest parte of the godly Christians doe suffer persecution for righteousnesse sake which happeneth to many holie Martyrs whome Christe pronounceth blessed in Matth. 5. Blessed saith he are they which suffer persecution for righteousnesse sake for theirs is the kingdome of heauen Blessed are ye when men reuile you and persecute you and shall falsely say all manner of euill against you for my sake Reioyce and bee glad for great is your reward in heauen for so did they persecute the prophets which haue beene before you Many doe also suffer as the theefe vpon the right hand These are they which for their certaine offences are punished of God namely by taking away their goodes Children powers helth body or els doe fall into the hands of the Magistrate and are drawen vnto punishment as also vnto this Theefe it happened These beeing oppressed with calamities and punishments do confesse themselues to be iustly punished for their sinnes and flying vnto Christ doe with a firme faith desire forgiuenes of their offences And by this meanes they obtaine pardon of God whiche accepteth their crosse as a sacrifice pleasant vnto him through Iesus Christe The example of this Theefe is by the singular
artificially then they doo conceyue Which offence not geuen but vniustly taken they should easily let fall if they woulde consider the causes aforesayde which violently drew those learned men and by an ineuitable necessity enforced them so to doo From which tediousnesse if they will needes so accompte it they are in this small treatise delyuered where so sundry great occasions were not geuen to the Author For as hée aunswereth here but to few obiections so writinge his booke for the common sort hée frameth his answeres and solutions bothe shorte and easie Which woorke after sundry other learned and fruictfull laboures written of Diuinitie by him which are extant and set abroade in the Latin tongue the sayde Author wrote and deliuered abroad at the first in the Danish language for the instruction and consolation of the people of that nation and specially for such of them as could not gather y e knowledge of godlynesse foorth of other languages wherein it was written which béeing so written and set abroad it was by diuerse learned men of the same Region concluded vpon for the woorthynesse thereof to bée turned into the Latin spéeche to the ende that other faithfull heades and teachers of the Church of Christ séeing thesame and perceiuing it to bée both sound and comfortable might the sooner conuerte or cause the same to bée conuerted into their owne seuerall languages and commend the same to those porcions of the Church and flock of Christ which are to their seuerall charges committed Which Treatise béeing now at the last conuerted into our common language by mée for the causes aboue rehearsed I here dedicate and present Right worshipfull vnto you both beséeching you to accept the same as an argument and testimony of that well willing affection which by sundry your gentlenesses exhibited and shewed you haue deseruedly raysed vp in mee And albeit I can not iustly auouche it to bée any recompence for any parte of the same neither yet doo proffer it to that ende yet rather then I would incurre the compasse of that sentence of the Philosopher Perit quod facis ingrato That is loste which is doone to an vnthankefull person I had leiffer by proferinge that litle that I may make auoydaunce therof I beseeche almighty God preserue you bothe and confirme and increase in you vnto the end those good giftes of his grace which hée hath already béegun in you and so illuminate you with the light of his holy spirit that yée may both sée the right way and seeing it you may haue a desire to walke in the same and that walkeing daily forwarde in the same and so continuing vnto the end you may passe in at that gate which leadeth from the sourginge and daungerous Sea of this transitorie lyfe into the Hauen of perpetuall rest and quietnesse there quietly peaceably ioyfully to beholde the glorious face of IESVS CHRISTE to whom with the Father and the holy Ghost bée prayse and dominion for euer Amen Your Woorships humble at commaundement N. Denham From London this XXV of October the yeare of our Redemption 1578. FINIS To the Christian Reader WHeras in this booke good Christian Reader certaine faults are committed in the Printinge thereof though they bee not many which haue come to passe for want of directing the Printer in some such places of the written copie which were eyther blotted or obscurely penned in reading might be some trouble or hinderance vnto thee my counsayle is that beefore thou setle thy selfe to the diligent reading thereof thou shouldest looke vpon these faultes here followinge and as thou findest them here set downe and noted by the Pages lynes so thou shouldest turn vnto them and with thy pen amend them which beeing doone thou shalt reade it I hope to thy instruction and comforte I ceasse here to speake further of the dignitie of the woorke wishinge thee first to reade it and then after to reporte the dignitie therof to others and in my simple Iudgemente thou shalt finde in thy conscience cause sufficient to commend it and thanke God for it So fare well Faultes escaped in Hemmingius his Epistle Page Lyne Faulte Correction 8. 25. appeerations apparitions 9. 3. Aegypticall Aegyptiacall Eodem 30. varitie varietie 12. 23. Prophet Prophetes Eodem 26. vnifosme vniforme Eodem 31. althefull healthefull Faultes escaped in the Booke Page Lyne Faulte Correction 17. 13. admonish admonished 19. 23. Ceremonicall Ceremoniall 22. 30. natiue natiuitie 25. 9. first fifte 28. 12. as all 35. 27. punished vnpunished 44. 23. cleane cleaue ¶ To the magnificent and worthy Gentleman excellent in wisdome vertue godlinesse Biornone Kaaes Lord of Starupgaarde most prudent Senatour of the kingdome of Denmarke president for the King in the Tower of Malinogien And to his welbeloued wife the noble chaste godlie Lady Christine Nicolai Fil. Nicolas Hemmingius wisheth grace and peace from God the father through our Lord IESVS CHRIST OF all the things which are in the worlde there is nothing either more better or more precious either yet more profitable than to know God his will aright and to worship and reuerence the same For as this whole world is momentanie and shall passe away so in like manner the treasures thereof with how soeuer beautiful and magnificent titles they be named Yet to be all fleeting falling away dayly experience may shew and teache vs vnlesse we would suffer our selues to be blinded or as it were to be bewitched of the same But to knowe God Aright and hauing gotten the knowledge of him to worship him aright according to his will reuealed in his word that continueth for euer and leadeth man from the vnstedfastnes of this vnconstant world the right way to eternall life and saluation Therefore in Iohn Christ saith This is eternall life to knowe thee to be the onely true God and Iesus Christ whome thou haste sent And in another place What doth it profit a man to gaine the whole worlde and loose his owne soule Therefore Dauid iudgeth aright in Psal 84. where he saithe One day in thy courts is better than a thousand I had rather bee 〈◊〉 doore keeper in the house of my God than to dwel in the tents of vngodlynesse For the Lord God is a light and defence the Lord wil giue grace and glorie and no good thing will he withholde from them which walke in innocencie In these wordes Dauid putteth a difference betwene those which are without the church and those whiche beeing within the Church of CHRISTE haue the true vnderstanding of the BEEING and VVILL of God This difference he placeth in fiue thinges moste specially to bee remembred by the contraries of which both doe appeare the more euident namely bothe how great the honour and high blessed estate of the children of GOD is and contrarywise how great the miserie and calamitie is euen of the moste mightie of this world which be not citizens of the Church of God The first
on either part The Pharises goe about this busines not because they would learne but with a desire to quarel and to destroy but Christ by his question intendeth this thing that he might thorowly bring them to the knowledge and possession of assured saluation Let vs heare therfore what is done on either side Christe demaundeth VVhat think yee of CHRISTE whose Sonne is he They fay vnto him The Sonne of Dauid this answere they gaue because they knew y t Christe should be borne of the seed of Dauid according to y e promise made vnto him But forasmuch as this suffised not to the true knowing of Christ Christ by this question inferreth another by the which hee indeuoreth to lead them into a fuller knowledge of Christe Therfore he saith How then doth Dauid in spirit call him LORD saying The Lorde saide vnto my Lord sit thou on my right hand vntill I make thine enemies the footestole of thy feet If Dauid therfore call him Lorde how is he then his Sonne As if Christ would say The father is superiour to the sonne and the sonne must bee subiect to the father And the Lord is superiour to the seruant and the seruant must be subiect to his Lord How then commeth it to passe that Dauid acknowledgeth Christe to be his Lorde to whome with all lowlinesse of minde he wholly submitteth himself Heere if the Iewes had admitted to counsaile the holye Scripture declaring of Christ and had a little while considered with them selues what the office of Christe should be in the worlde they had easily founde this answere Christe in respect of the humane nature which he tooke vnto him is the sonne of Dauid but in respect of the deuine nature he is the sonne of GOD. As farre foorth therefore as appertaineth to the humane nature he is in appearance base and poore but as farre foorth as appertaineth to the deuine nature hee is Lord of Lords and King of Kings to whome Dauid must giue place and humbly bowe his knees yea of him only and by this onely one receiue forgiuenesse of sinnes righteousnesse and life euerlasting Of this CHRISTE his Lord Dauid speaketh in the Psalme 51. where he saith Thou shalt purge me with Hisope and I shall be cleane Thou shalt wash me and I shalbe whiter then snowe Likewise Psal 130. If thou Lord wilt marke what is done amisse O Lord who shal abide it But there is mercy with thee therefore shalt thou be feared By this MERCYE or peopitiation hee vnderstandeth Christe which after the humane nature should be borne of him but after the deuine nature very GOD from euerlasting After this manner Christe by the question propounded by him would reduce the Iewes to the true knowledge of Christe wherein as I haue saide consisteth eternall life and the wisdome of saluation as Paule teacheth 1. Corin. 1. where he saith For asmuch as the worlde knewe not GOD through wisdome that is to saye through vnderstanding and reason naturally ingraffed in man by God In the wisedome of God that is in the meruelous woorks of God which are wrought by him It pleased God by the foolishnesse of preaching to saue those whiche beeleeue For the Iewes require signes and the Greekes seeke wisdome but wee preache Christe crucifyed vnto the Iewes an offence and vnto the Greekes foolishnesse but vnto bothe Iewes and Greekes which are called we preache Christ the power of GOD and the wisdome of GOD. Paule in this place disseuereth the wisdome of the worlde or mans wisdome from the wisdome of GOD. For in that that GOD sent his sonne borne of a woman made bonde vnto the Lawe and subiecte to moste bitter passion and death it seemed vnto men not wisdome but foolishnesse forasmuch as GOD by his omnipotencie could easily finde another way to saue mankinde But it seemeth farre otherwise vnto God yea that which men esteemed foolishnesse that GOD esteemeth and accompteth for wisdome But that wee may more fully vnderstande these things let vs seek the foundation of this the so wounderfull counsaile of GOD wherevpon we may builde safely Although GOD if we consider the greatnesse of his power coulde doe whatsoeuer hee would yet notwithstanding it seemed good to him to attempte nothing in this matter but that whiche was agreeable to the iustice and glorye of his maiestie diuine that is to saye that whiche all Angels aswell good as euill and all people yea and all creatures shoulde acknowledge to bee in very deede iuste and praise worthy saying Glory bee to GOD on hyghe For euen as any Kinge or Tyrant when he graunteth vnto one that which hee hath taken away from another may be said to play the part partely of an vniuste and partely of a lyberall man Euen so GOD if vsing his power only he had restored man it had beene on the one parte derogation to his Iustice and on the other parte too muche had beene graunted to mercy therefore it was needefull to finde suche a way to saue man that these foure properties in GOD without the whiche GOD coulde not BEE or be called GOD might stande together and consent in the hyest degrees namely MOSTE HIGH or PERFECT POVVER PERFECTE RIGHTEOVSNESSE PERFECT MERCIE and PERFECT VVISDOME Suche a secret purpose pleaseth God therefore That his onely begotten sonne should take vnto him mans nature and dye to the ende that who so beleeueth in him may obtaine saluation and life euerlasting So that if GOD had vsed his omnipotencie and Iustice hee had for euer condemned all men who through their rebellion had offended the eternall maiestie of God and were therefore subiect giltie of eternall death and Hel. But what had then beene the praise of his mercy Where then shoulde the glory of his wisedome haue had place Man without all fauour condempned had perished and the wisdome of GOD of the ende of his counsaile whereby hee had appoynted manne beeing made according to his owne Image to eternall saluation had beene voyde and frustrate That nothing at all therefore might be derogated from the PERFECT IVSTICE of God It pleased him that euen as by the disobedience of one man wee are all made giltie so by the obedience of one many should be made righteous God him selfe should bee satisfyed and wee beeing deliuered from guiltynesse shoulde bee indowed with life euerlastynge Heere also shineth foorth the PERFECT and great MERCIE of GOD whiche so loued the worlde that he would giue his owne onely begotten Sonne that All which beleeue in him should not perishe but haue life euerlasting Heere withall is also seene the PERFECTE POVVER OF GOD in that that by the death of his Sonne hee hath ouercome Death Hell Sinne and all the power of the Deuil Heere also appeareth the PERFECTE VVISDOME of God in this thinge cheefely that by his Sonne whiche is the naturall Image of him selfe and coeternall with him hee reneweth his owne Image in vs and giueth vnto vs eternall life wherevnto
opinions I will in this place breefely refute and throwe downe by manifeste testimonyes of the woorde of GOD. They whom I named in the first place are Stoickes and such as going about to fain tables of desteny out of testimonyes of the Scripture not rightly vnderstanded doe teach that GOD hath created men appoynted partly to eternall Saluation partely to eternall condempnation howsoeuer they either beleeue or liue This peruerse opinion is not onely blasphemous against GOD but also seduceth many that either they despaire of the forgiuenesse of their sinnes or nourish securitie thinking it to bee a matter of no force how they liue forasmuch as they attaine saluation because that they are elected Against this opinion is to bee set The mercifull will of GOD which hath made man after his owne Image and hath promised to Adam the restoring againe of the same Of this will of GOD the Prophet speaketh in these woords As surely as I liue saith the Lord GOD I will not the death of the vngodly but that the vngodly should bee conuerted from his way and liue Therefore if that these woords that GOD will not the death of a sinner bee true of which thing there is vtterly no doubt It must of necessitie bee false that they say That GOD hath destinated certaine to saluation certain to condempnation and that if we respect the counsaile of the creation redemption of mankinde For as farre foorth as appertaineth to the rebellion of man there it is said that GOD hath created many to condempnation whome notwithstanding hee would should haue beene conuerted should haue sought and obtained saluation For euen as an earthly father is in such wise affected towarde his children that he woulde haue euery one of them to come to thriftines be honest and woorthy successors to him of his goods and substance and yet notwithstanding beeing made frustrate of his hope findeth the stubbernnesse and disobediēce of them whereby they also at the length do cast them selues with great ignominie into destruction and some infamous kinde of punishmente Of this father it may be said that hee hath brought vp children kept to this so great mischeef not that the will of his purpose was not farre other but that the children through their owne rebellion haue called this mischeef vnto them selues So GOD verily would haue all men made after his owne image to be saued but if any of these being rebellious wil not imbrace his word and by faith be conuerted but fauouring securitie and madnesse doe dye in their owne wickednesse those God suffereth to perish that they might sustaine the iust punishmentes aswell of their owne offēces against y e law of God as also of their contēpt of attayning saluation through Christe Here we may say with the scripture That God hath created suche rebellious vnthrifts to eternall condemnation not that he is delighted with their destruction but that they through their owne malice haue drawen y e same vnto themselues preferring the vanitie of this world before the grace mercy of God in Iesu Christe Of this eternall vnmouable will of God Paule speaketh on this wise GOD would haue all men saued come to the trueth for there is one GOD and one Mediatour between GOD and MAN euen the man Iesus Christ which hath giuen himselfe a redemption for all men And Peter saith GOD is longe suffering which would haue no man loste but will receyue all men to repentaunce What can be more plainly spoken And what shall he be that dare set himself against this If God therefore would haue no man perish but wold haue all men by the knowledge of y e truth to be saued their vntruth is manifest which say God would not haue all mē saued but hath created many to euerlasting damnation But that our cōsciences may the more cōmodiously be assured out of y e word of God touching this fatherly will of him I wil set downe foure most firme argumēts which may aboundantly assure vs of the fauour of God which stretcheth it selfe to all men in eueryplace of y e earth without al respect of persons regions sexes outward conditiōs The first Argument is The vniuersall cōmaundement of GOD vnto all men GOD himselfe speaketh with his owne voyce from Heauen and sayth This is my beloued Sonne Heare him And Christ sendeth foorth his Disciples into all the world with this commaundement Goe yee into all the world and proclayme the Gospell to euery creature that is To all men Who then is so impudent that hee dare say GOD in deede hath commaunded all men that they shoulde heare the Gospell but in the meane season hee would certaine to be saued by faith but certaine to be hardened and condempned They which doe so think of God doe make him worse then any Tyrant whiche shoulde commaund those thinges which he neither willeth nor thincketh and this is to haue two heartes which GOD him selfe highly detesteth and hateth The second argument is The free and vniuersall promise of GOD. Come vnto mee sayth Christe all which labour and be heauily laden and I will refresh you Likewise Hee which shall beleeue and be baptised shalbe saued but he which beleeueth not shall be condemned And Paule saith Euery one whiche beleeueth shall not be confounded Heereunto is to bee referred the whole ministery of the Gospell which is therefore instituted of GOD to bee in this worlde that by the same men might be brought vnto y e true knowledge of God Christe him selfe confesseth that he came into this worlde to saue sinners The Sonne of man saith he is come to seeke and saue that which was lost The third argument is taken Of the price of the Passion and death of Christe whiche sufficeth for the sinnes of all men He hath giuen him selfe a redemption for all men Iohn saith Beholde the Lambe of GOD which taketh away the sinnes of the worlde And Christe himselfe sayth I when I shall be lifte vp from the Earth will drawe all men vnto me Therfore Paule sayth Grace aboundeth aboue sinne because the precious sacrifice of Christe is esteemed of so great force that it wipeth out all sinne Iohn sayth Christe is the propitiation for our sinnes and not for ours only but also for the sinnes of the whole worlde The fourth argument whiche assureth vs of the will of GOD is The sealing of Grace which is done by the Sacrament of Baptisme Goe ye sayth Christ and teach all nations baptizing them In the name of the Father and of the Sonne and of the holie Ghoste This sealing hee hath confirmed with his power and presence in this worlde Of the first he sayth All power is giuen vnto mee in Heauen in Earth Of the last when he sayth Beholde I am with you vnto the ende of the worlde If therfore we looke back to the power of Christe hee is able to bringe to passe all thinges what so euer
a one yet notwithstanding dare require absolution of the Minister of the worde to him forasmuch as hee is before God a lyer and before the Minister of God and hypocrite the absolution turneth vnto damnation For this outwarde absolution answereth to the faith and purpose of the innermoste heart The Priest is the minister of God therefore let him behaue himselfe according to the commaundement of his Lord neither let him arrogate greater power vnto himselfe then hee hath receiued of the Lorde He hath power to shew foorth aswell remission of sinnes to all the beleeuers as also euerlasting condempnation to those whiche turne not themselues vnto God These are the keyes of the Church of Christe so that if any Minister of the Gospel should goe beyond these bounds he shall not cary this rashnes vnpunished of God What is then to be thought of priuate confession and outwarde absolution There be many and weightie causes why the holy fathers did institute this talke or Colloquie whiche is had betweene the partie confessing and the Minister of the woorde The first that the rude and ignoraunt might be the more profitably instructed beeing demanded of euery principle of the Christian Religion For when as many doe many yeeres heare the holy preachings yet doe very little or nothing at all profit such verely shal with greater profit talke together with the learned and godlye minister of the woorde whiche may inquire of what matters they stande in doubte and may teache them those thinges whereof they bee ignoraunt Secondly That in this talking together the profiting of the youth and younge persons might bee tryed For it is the parte of a good Pastour not onely to teach openly but also accordinge to the example of Paule to make a tryall at home how farre euery one of his hearers haue gone forwarde in the course of godlynesse Thirdly that a reason of the fayth might be required of those of whose Fayth and Religion iust doubte might be had and that vnto such as in any heresie were stubbernely obstinate the Supper of the Lord should be prohibited Fourthly that in this Colloquie the doubtful consciences and such as for the scruple of their sinnes were vnquieted might by doctrine counsaile and consolation be releeued Fifthly that in this priuate talke they might heare the voyce of the Gospell pronouncing forgiuenes of sinnes to those which beleeue in Christe For in asmuch as Christe sayth Hee that heareth you heareth mee it is much auayleable to heare the Minister of the worde in the name of Christ according to his cōmandement shewing foorth the remission of sinnnes ¶ Priuate Absolution may be made in this manner Because my Brother thou doost not only confesse thy selfe to be a sinner and guiltie in the sight of God And art sory that thou haste offended God but also beleeuest the promise of the Gospel concerning forgiuenesse of sinnes namely That vnto the beleeuer is giuen eternall life I declare vnto thee in the name of Christe the forgiuenesse of thyne offences In the name of the Father of the Sonne and of the holy Ghoste Amen Goe in peace and sinne no more Hetherto we haue heard of the last thing which I propounded was to bee considered in the Messiah our Lorde IESV CHRISTE namely How we are made partakers of his benefites But because there be many founde whiche protract repentance vnto the last breath of lyfe I will yet ad hereunto and declare two things First touching the causes whiche should inuite vs to the ripening or hastening of Repentaunce The other by what meane a Christian may perseuer vnto the ende that hee loose not faith and the benefites of Christe VVhat then shall inuite vs to the hastening of Repentaunce Albeit there bee many and moste weightie causes which should mooue vs that we should not delay repentance which alas for sorowe many doe at these dayes with great securitie yet notwithstanding I will at this season bring foorth tenne Argumentes at the leaste wherby euery man may woorthyly bee moued betymes to repent The first is The vncertaine end of this life For no man knoweth in what hower in what moment or in what manner he shall departe from hence This vncertaintie shoulde woorthyly mooue vs to hasten repentaunce Christe going about to exhorte his disciples to watchfulnesse taketh an Argument hereof when he sayeth VVatch and pray because yee knowe neither the day nor the howre And in Luke the 12. the Lorde propoundeth a Parable of a rich man beeing carelesse and delaying Repentance The ground saith he of a certaine rich man brought forth plentiful fruites therfore he thought with himselfe saying what shall I doe because I haue not rowme wherein to gather my fruites together and he sayde thus will I doe I will destroy my Barnes and builde greater and thither will I gather together my fruites and my goods and I will say vnto my soule Soule thou haste much goodes layde vp in store for many yeeres take thine ease eate drincke and be mery But God sayd vnto him Thou foole this night will they require againe thy soule from thee whose then shall those thinges bee which thou hast prepared So is it with him that hoordeth vp riches to himselfe and is not riche towards GOD. Heereof afterwarde the Lord inferreth this But rather seeke yee the kingdome of GOD and the righteousnesse thereof and afterwards all other things shall be giuen vnto you Item In such an hower as ye think not will the Sonne of man come And Augustine saith God giueth thee a space of amendement but thou more louest delayment than amendement Thou drawest the time a long and of the mercy of GOD thou promisest vnto thy selfe many things as though he whiche hath promised thee saluation through repentaunce had also promised thee long lyfe How knowest thou what the morrowe day will bringe foorth Thou sayest well in thine heart when I shal amende me God wil forgiue me all mine offences VVe cannot deny but that vnto the amended and conuerted God hath promised fauour But in what Prophet readest thou that because God hath promised fauoure to the amended doost thou also reade that he hath promised thee long lyfe This vncertaintie therefore of the tearme of this life should admonish vs of the ripening or hastening of repentance leaste sooner then wee thinke we fall vpon the darcke mountaines as Ieremie speaketh and so be ouerwhelmed with the iuste Iudgement of GOD. There haue been many which hoped that they might continewe foorth their life vnto olde age but in the middle flower of their age they haue fallen downe flat Many haue looked for a quiet ende of life but haue perished in exile Many haue purposed to haue the comforts of their freendes and acquayntaunce in the agonie of death but they haue miserablye perished amonge enemyes Many haue promised to themselues a time in which lying in their bed they would mourne repent but they haue beene soudainly taken foorth
Saule Achitophell Iudas Iulianus and infinite others We see also how many nations which haue heard Christe and his Apostles haue perished beeing turned away to pernitious errours of the Deuill the Turke and the Romaine Antichriste Ninthly Let this cogitation also enter into thy minde That Repentaunce is not so the worke of man as the the gifte of GOD which if thou contemnest whiles it is day from day and often offered vnto thee of God it is to be feared that hee dooth oftentimes caste his precious pearles before swine The tenth is The condition of late Repentaunce For it is oftentimes rightly sayde Late Repentaunce is seldome true Hee is not to bee iudged to repent whiche after he is not able to sinne doth feigne repentaunce And Augustine sayth The repentaunce whiche is required of him onely which is about to dye I feare mee leaste that same repentance doe also dye I say this not that I doe denye the mercy of God to be giuen vnto those which beeing about to departe forth of this life doe repent but that we may consider how daungerous it is to protracte repentaunce vnto the laste gaspe of this lyfe It seemeth good vnto me to collect breefely these reasons the consideration of whiche will keepe euery of vs in the feare of God that wee abuse not the greatnesse of his mercie to our owne destruction Almightie GOD bende our heartes vnto true constant and healthfull Repentaunce that wee may be the Children of God and that wee may all and singuler with olde Symeon from the botom of our heartes when wee shall departe foorth of this lyfe ioyfully sing Now Lorde let thy seruaunt departe in peace according to thy worde c. Howe shall a Christian perseuer vnto the ende that he loose not Faith and the grace obtayned in our Lorde Iesu Christe Wise and prudent Physitians beeing called to the sick patient doe apply themselues to doe two thinges First they bend all their diligence by their arte and counsayle to take away the present disease Furthermore that vnto the patient restored to his former health they may prescribe an order of liuing least they fall back againe into their disease so become the authours of their owne destruction The examples of these wil I follow because I haue hetherto brought forth of the worde of God the worde of saluation remedy against sinne death damnation I â—â—al now also bestow counsayle by what meane it may bee accoÌ„plished That hee which hath receiued Christe with his benefits may also continue and obtayne those euerlasting good thinges whiche Christe hath merited for all those which repose their confidence in him If I shall therefore saye with Paule Fight thou a good fight holding fayth and a good conscience I haue comprehended the whole matter But if any man goe forwarde further to saye Nowe is Fayth and a good Conscience to bee retayned I aunswere The Scripture nameth The feare of God The hyeste and cheefest wisdome of the Children of God For this feare contayneth vs in duety and obedyence towardes GOD in whose sight wee walke It hath foure conditions First It is heedeful leaste it should offend God Secondly It doth diligently execute the things which are commaunded it Thirdly It carefully auoydeth all lyinges in waite deceiptes and subtilties Fourthly It seeketh and imploreth ayde against his enemyes First of all he which feareth God doth busily take heed that by any meanes hee offend not GOD. For this cause The feare of the Lorde is called in the 19. Psalme PVRE because that he whiche feareth God considereth what euils he was subiect vnto by reason of sinne hee considereth y e Christ hath suffered his most bitter death to take a way sinne hee considereth that whether hee wake or sleâ—â—o or walke eate or drinke c. he is coÌ„uers at harthe sight of God Furthermore hee remembreth that infinite glory whereby he is adopted into the societie of the Sonnes of God that hee might shew himselfe in all things obedient to his moste louing father he considereth that sinne is the marke of the Children of the Deuil he considereth himselfe to bee a member of Christe and partaker of that holy fellowship with GOD the father the Sonne and the holy Ghoste and so foorth with all the electe of God hee considereth that Sinne is spirituall Adultery breaking the mariage knotte whiche is betweene the Soule of man with her Bridegroome our Lorde Iesu Christe hee considereth that it is not comely that hee shoulde turne the Temple of GOD into the habitation of the Deuill neither that hee oughte to expell the holy Ghoste foorth of his hearte whose benefites so exceeding and many he hath effectually prooued Hee is at a point that he wil not deale traiterously against his Lorde and redeemer Christe to gratifie the Deuill Hee considereth that hee must so trade ouer his life that through any manifest wickednesse he bee not an offence to any or that through him the Gospell be not euill spoken of These and suche other considerations will breede in the hearte of man the feare of God and a study to auoyde sinnes and fallinges agaynst the conscience GOD graunt that euery one of vs may continually beare aboute with vs in our heartes these considerations Secondly He which feareth GOD Obeyeth the Commaundements of the Lorde For as the Psalme sayth He hath great delight in his commaundements that is to say He yeeldeth due reuerence and obedience vnto GOD acccording to his Commaundements with his greatest pleasure of minde From this true worship or seruice of GOD the Papists haue many yeeres hether vnto fowlye erred whiche doe rashly teache that God is to bee worshipped with the precepts of men and doe bynde all the worshipping of GOD to the Priestes and Monckes of their order whom with manifest deceiptes notwithstanding and for lucre sake they doe bouldely affirme to serue God aright only and to haue also saleable works of supererogation I will therefore adde somewhat concerning this matter whereby euery man may learne rightly to frame his iudgement touchinge the true worship or seruice of God Of the worship or seruice of GOD. THE VVORSHIP or seruice of God is A woorke commaunded of GOD wrought through Faith principally to the setting foorth of the glory of God In this definition there bee three thinges whiche in the true worship of God are necessaryly ioyned together First The matter or materiall parte which is A worke commaunded of God Secondly The cause namely That the same worke be doone of faith in Iesus Christe Thirdly The end namely The glory of God which the worker respecteth that by this meanes he may declare himselfe obedient to his heauenly father That this worship must bee A worke commaunded of God he himselfe in the 20. Chapter of Ieremie teacheth vs VValke yee in my Commaundements and not in the Commaundementes of your Fathers And Christe when he sayth In vaine doe they worship me teaching the doctrines
in this Mounteyne and yee saye that at Ierusalem is the place where menne ought to woorship From this opinion Christe calleth backe the Woman and propoundeth vnto her the true manner of woorshippinge namely That shee must worship the Father in Spirit and in the truth When hee sayth IN THE SPIRITE hee maketh a difference beetweene that prayer which proceedeth onely from the mouth and that which proceedeth from the Spirite which Spirite worketh fayth in the heart of man whervpon dependeth and from which proceedeth true adoration When hee sayth IN THE TRVETH he interpreteth two old figures the former of the mountayne in which Iacob prayed the latter of the place which was at Ierusalem and was called THE PROPITIATORIE For that Mountayne of Iacob did put vs in minde that when wee praye wee should not respecte anye dignity of places in the worlde but that from all the lowe valleyes of this world wee should lifte vp our heartes vnto the Hilles that is to say vnto Heauen And Christe willeth the same thinge when hee commaundeth those that praye to say Our Father which art IN HEAVEN The latter figure Christe expoundeth when hee sayth They shall woorship the Father IN THE TRVETH This Trueth is set against this place at Ierusalem which was called THE PROPITIATORIE For this place was a figure of the true propitiatorie Iesus Christe our onely Mediatoure without whom there is no entraunce open for anye to enter into the Holy of Holyes that is to say into Saluation and lyfe euerlasting By this reason is also excluded from Christian prayer all hypocrisie and therewithall is necessarily required true and feruent Zeale of minde in the time of prayer so that there must bee a consonancie and agreement of the heart and mouth that the one say or speake not otherwise thā the other thinketh Thus it is shewed that THE FEARE OF GOD is the beste keeper of fayth and of a good Conscience in vs as beeing that thinge which studiously auoydeth Sinne obeyeth the Commaundementes of God dilygently bewareth the deceiptes of the flesh the worlde and the Deuill and beefore all thinges seeketh in these manifolde daungers of the worlde helpe at the handes of GOD by earnest and Christian prayer and by this meanes perseuereth constaunt vnto the ende that is to say endureth so longe vntill GOD calleth vs from this vale of misery and receyueth into Heauen to himself the soules of the godly which depart from hence in the inuocation of Christe their bodyes in the meane season restinge in the duste of the earth subiect to corruption in testimonye of the iuste Iudgemente of God which shall rayse vp agayne our bodyes in the last day and beeinge agayne restored to their soules shall quicken them that we his Children may enioy eternall lyfe and beeinge finally taken awaye from all chaunges and daungers of this world may remaine in perpetual ioyes with the Lord and our only Sauiour IESV CHRIST to whom with the Father and the holy ghost bee prayse honour and glory for euer and euer Amen These thinges I purposed to write of the principal poinctes of our religion for their sakes which do vnderstand our common Language Which I also will to remayne in place of the Confession of my fayth and doctrine which I haue taught and professed in this Schoole of Hafnia about the space of 30. yeares I beeseeche the Christian Readers that of this and other my writinges they would iudge not by the quarellings of vnlearned prowd spirites but by the woord of GOD. GOD bee mercifull vnto his Church and with clemency turne away the dissentions and corruptions of the pure Doctrine and assist vs all with his holy spirite by whose assistaunce wee may in such sort daily increase in the knowledge of the true God in fayth and newnesse of lyfe that in the last day wee may bee founde in the number of the elect children of God through IESVS CHRISTE our Lorde Amen A small forme of Daily Prayer to bee daily vsed A Thankesgeuing for all God his giftes and Benefites in generall O Eternall God and mercifull Father I giue thee thankes by thy welbeloued Sonne our only Mediatour Lorde and Sauiour Iesus Christ for all thy giftes and benefites aswel Corporall as Spirituall temporall and eternall which are moe and farre greater than that they may bée either in minde cōceiued or with woords expressed For the preseruation of the Church or Congregation of Christe I I béeséeche thée most mercifull God and heauenly Father by the name of thine onely begotten sonne to defend thy Church and Congregation in all partes of the worlde and conserue the purity of thy woorde that the kingedome of thy Sonne may bee increased throughout all the worlde and that many may declare thy goodnesse and mercy for euer For the Realme Prince Counsayllours and euery estate of lyfe O Almighty God and heauenly Father geue vnto this Land safe and peaceable gouernaunce vnder thy protection gouerne with thy holy spirte our most mercifull Soueraigne the Counsayllours of the Realme and euery one in his estate of lyfe that wée may leade a quiet lyfe in all godlynesse and honesty to thy glory For the forgiuenesse of sinnes and obteyninge of grace WIpe out O Father of mercies all mine iniquities through and for thy Sonne his sake crucified and raysed vp agayne for vs ▪ with the righteousnesse of thine onely begotten Sonne make mée righteous cleanse my hearte with thy holy Spirite teache mée thy waies and lead mée in thy trueth make clean my minde that all wicked cogitations corrupt affections and vnhappy counsayles carelesse stubbernes and to conclude all wicked factes may departe farre from the same illuminate the same with the light of thy grace that it may couet will desire and doo those thinges only which are pleasaunt vnto thée and holesome and proffitable for the Church of Christ For the ayde of God in the needefull businesses of our vocation GIue mée vnderstanding O Lorde and assiste mine indeuoures that I may faithfully and diligently perfourme the woorkes of my vocation to the glory of thy name the edification of thy Church and the commodity of my neyghbour For the grace of God to lyue well and dye well GRaunt mercifully O Lord that by thy assistance I may perseuere in holding fast a liuely fayth and a good conscience vnto the last breath of this lyfe that when my hower shal come I may quietly sléepe in the Inuocation of my Lord Iesu Christe and that I may obteyne eternall life through him in the which life I may with all the electe for euer honour and glorifie thée To thée alone bee honour prayse and glory with thy Sonne which lyueth with thee in the vnity of the holy Ghost one God world without ende Amen FINIS Rom. 1. Ihon. 3. Heb. 11. Rom. 14. Ioh. Iohn 17 verse 3 Psal 84. 1 Cor. 13. Psal 5. Psal 18. 1 Tim. 1. What this grace is Roma 5. What this glory is and