of Dauid the kingdome of Israël the kingdome of Christ euen as Dauid himselfe fought most manfully for the establishing of that kingdome in the name of the liuing God ouercomming valiantly not onely mighty champions and huge Gyants in that defence but also vanquishing and subduing his other foes the enemies of God in infinite numbers before him behinde him and round him as appeareth notably in the bookes of Kings in the Chronicles and in his owne Psalmes And to omit the handling of militar vertues it is most certaine that no man is more carefull to doe his dutie then a christian cōscience no man more harty in doing it then a christian faith no mā more trusty then christian charity no man more conscionable more faithfull more charitable then a true christian man and that secretary of hell not only of Florence is forced to confesse in some places l. 1. disp c. 11. vpon Liuy and elswhere but most emphatically in his proeme to L. Philip Strozza by vehement and zealous interrogation In whom ought there to be more feare of God then in a warriour which euery day committing himselfe to infinite perils hath most neede of his helpe A right Italian sentence a notable word a fit preserue against the other venims which this Spider gathered out of old philosophers and heathen authors for that is the wit and disposition of our reformatiue age to gather precepts from those things which our forefathers in their learning iudged no better then obiections and to study those matters for practise which were first taught them for their safety by knowing and auoiding them and to gather common places of mens certaine and supposed errours omitting their vertues and commendations But I cannot now stand to debate any such particular point or seuerall branch of Antichristianisme he is already confuted sufficiently by the generall testimony of all good consciences and by the vniuersall harty consent of all godly and manly christians as it may also please God at his gratious pleasure to worke in many other not yet regenerate that now account too well of him Be not deceiued God is not mocked for whatsoeuer a man soweth that shall he also reape for he that soweth to the flesh shall of the flesh reape corruption but he that soweth to the spirit shall of the spirit reape life euerlasting Gala. c. 6. v. 7 8. Gods works are great and mighty and wonderful and exceeding admirable euen aboue the capacitie of the wisest and profoundest minde in the world yet are his mercies aboue his works and the depth of his mercies far more wonderfull then the height of his works O mercifull Lord open the infinite fountaines fludgates of thy vnspeakeable mercies and touch the harts of so many as are not vtterly obdurate and reprobate with the finger of thy holy spirit euen to the final reformation of the prodigall sonne and ioyfull recouery of the lost sheepe so farre as it is possible for strayed sheep to haue any portion in the sheepefold of the lambe of God Thy holy seruants and prophets assure vs of the most happy condition and blessed estate of the kingdome of Israël the kingdome of Dauid the kingdome of Christ ô let thy kingdome come and let thy will be done in earth as it is in heauen As for such vncircumcised Philistines such blasphemous Goliahs such rebellious Achitophels such vnnaturall Onans such wicked and desperate Atheists as I haue named if any such remaine vpon the earth as I feare me there are too many and haply some among Christians and haply some amōg schollers sauouring too much of these vngratious schollers Lord God either speedily reforme thē in the aboundance of thy mercy so farre as they haue not cōmitted that great vnpardonable sinne against the holy Ghost or vtterly confound them with the yron rod of thy iustice and teach other by their example to tremble at the mighty maiesty of their Lord God Let them feele the force of the liō of the tribe of Iuda that would not see the goodnes of the lambe of God let them tast the insufferable torments horrors of damnation that refused to enioy the most comfortable blessed estate of saluation thy mighty stretched out arme is not weakened or shortened teach them to feare their God either like good children or like cursed creatures dreading the horrible punishmēt due to their horrible sins It hath pleased God in all ages by the mouth of his Prophets vnder the law and by the mouth of his Apostles vnder the gospell to winne infinite thousands to vnfayned repentance and to the faithfull worship of the true God as manifestly appeareth partly by the ancient histories and prophesies of the old Bible partly by the gospell and Acts of the Apostles in the new Testament In the primitiue Church the number of conuerts and confessors and zealous Christians and martirs was infinite paganisme idolatrie blasphemie infidelitie and heresie gaue place to christianitie the mighty power and firie operatiō of the holy-ghost is exceeding wonderfull innumerable multitudes were dayly and continually gayned to the church as Augustine by the zealous and eloquent deuout and learned Sermons of S. Ambrose was reclaymed from his heathenish philosophy and manichisme and became a good Christian a zealous doctor a godly Bishop a reuerend father as his bookes of confessions doe testifie from the thirteenth and fourteenth chapters of the fift booke vnto the end of that worke I might declare the like conuersion of infinite other but his example is most famous and the matter it selfe most euident the kingdome of darkenes stouped to the kingdome of light Satan yeelded to Christ the world the flesh and the deuill were cōquered by the lambe of God and great hope appeared of the very vniuersall establishment and catholick peace of the Israëticall kingdome But Satan cannot sleepe long hee and his hellish angels must play their parts the malice of the deuill lyeth in continuall wayte to intrap and intangle the soule of man Satan is a cunning and strong aduersarie and euer striueth to increase his Synagogue and route of infidels of Atheists of Gyants of Heretikes of Apostataes of Schismatiks in euery dangerous and pestiferous kinde that iniquitie might haue the vpper hand Alas his malice and craft preuayle too much ô God when thou seest thy gracious time confound all his pestilent craft and malice good lambe of God take away the sinne of the world euen this horrible and abhominable sinne of the wicked world thy goodnesse is aboue all the naughtinesse of the world we are not to limit or restraine thy omnipotencie ô good God be mercifull vnto vs wretched sinners euen where our sinnes deserue hell fire and vtter damnation The world is wicked the flesh is frayle the deuill is busie man is man and man is subiect to all imperfections and vices to all infirmities and sinnes to all lewdnesse and naughtines euen to that great and most horrible sinne of blasphemie infidelitie
stead of a lamb hauing power to leaue his life and take it Iohn c. 10. v. 18. Hebr. c. 7. v. 3 23 24. Wherefore our sinnes shall not bruse vs and presse vs to death by their importable weight whilest Iesus easeth vs of that burden an endlesse comfort Our sinne cannot accuse vs and condemne vs to death as law requireth because Iesus hath cancelled the detbooke disanulled the acts that Sathan obiected and giuen out a sufficient quittance and warrant for that payment a blessed pennie and no Saints but Christs penny coyned in the third heauens and beset with this posie or embleme mercy not merite Neuerthelesse this caueat and exception must euer be redie in our hearts and lips to iudge and confesse that sinne remayneth in vs and is not taken away seeing we are a very lumpe of sinne and heape of offence but worthie to feele the fire and hammer in Ieremie ca. 23. the punishment and reward of sinne is taken away the plagues appointed for sinne are swept and caried out of the way and what is the plague or rewarde of sinne but euerlasting death but perpetuall torments in hell but infinite woes and miseries in the bondage of the deuill but continuall affliction of the minde but insufferable vexation and anguish of the bodie but most horrible confusion and most lamentable execution of bodie and soule for euermore Such is the fruite of our sinnes and transgressions which we committe dayly this punishment is due for the sinne of the world and worldly men Rom. c. 5. v. 12. Iohn 1. Epist c. 3. v. 8. c. Can our eares heare this beloued Christians and will not our hearts tremble shall we see and not perceiue heare and not regard and be little better then dead senselesse idoles you see we are attainted and arraigned of high treason against God our hands accuse vs of briberie our armes of violence our harts of vngodly and prophane thoughtes our whole bodies of ill dealing with our neighbours the braine and eyes complayne of wantonnes which wasteth them the veines and marowe cry out vpon idlenes and gluttonie which rotte them the whole worlde layeth all abuses and outrages to our charge the abuses of all creatures and the outrages committed against our owne frends and our tongues that can only speake and pleade for vs after long counsell and deepe aduisement confesse and denie not and with great sighes answere guiltie the iudge of iudges euen God himselfe pronounceth this terrible sentence geueth out this dreadfull dome against vs Seeing you haue abused all things both liuing and dead in leaning to your owne willes in leauing my commandements in making your flesh quick and your spirite dull in fighting for the earth against heauen for vanitie against veritie in esteeming humanitie aboue diuinitie your waies aboue my waies hipocrisie more then faithfulnes in holding my religion euen my religion and seruice for a fashion and your owne pleasure for a law your moments for eternall ioyes your mammets for Saints your portion and inheritance must be with the grandfather of these abuses that olde Serpent that helhound that ramping lion Belzebub the graÌ„dfather of these vices and abuses with whom you haue deserued to liue and die without all help Now what shall we doe in this case to whom can we appeale when all the world accuseth vs and God himselfe condemneth vs I will tell you to whom wee must appeale and how Thou art displeased ô Lorde thou art displeased with vs ô chastise vs not in thy fury neither cast vs off in thy sore displeasure be mercifull vnto thy creatures ô God and then we appeale to thee be not angrie with vs ô Lord and so wee will appeale to none but thee we appeale from God when he is offended vnto God when he is contented ô be wel contented with thy seruants ô Lord. All the world is against vs but thy mercie is greater then all the worlde ô thy mercie is sweete and infinite thy seruants ô God accuse vs and behold thy word is aboue thy seruants thy subiects and inferiors are about to hurt vs but thy omnipotent superioritie can ouerrule them that which they doe thy maiestie can vndoe that they binde thy wisdome can loosen And though this bountie be too great for vs yet is it little in respecte of thee let thy goodnes ô Lord be still our defence thy mercie and louing kindnesse in Iesu Christ thy deare sonne our saluation let thy left hand hould vp our heads and thy right hand imbrace vs imbrace vs the work of thy own hands as thou didst once make vs of earth like thee so make vs by restoring now thy image similitude in vs of prodigal sonnes outcasts partakers of thy table and heires of thy kingdome because thy word hath condeÌ„ned vs holy father mightie iudge pronouÌ„ced vs to be without all help let thy blessed sonne Iesus be our hope whose vertue is beyond all help of man in whom we haue help when we caÌ„not help our selues let him baile vs and repriue vs and get vs a pardon for our sinnes that with our soules and bodies iointly and either of them seuerally we may serue him in holines all the dayes of our liues and sing Psalmes to thee ô thou most mighty according to thy worship and renowne shal the dead praise thee or tel of thy truth in the night and in the darke shall thy noble acts bee knowne in the graue and thy mercy in the land where all things are forgotten vp Lord and helpe vs ô king of heauen when wee call vpon thee which sâ—â—itest hell vpon the cheeke bone and sauest Israël from his enemies saue vs ô God for thy mercy sake ô saue vs and that right soone for we are in our selues brought to great misery saluation onely belongeth to thy name and thy blessing is vpon thy people but we are thy people and the sheepe of thy pasture ô preserue vs from the snare of the hunter and from the noysome pestilence the snare once broken we shall be deliuered and thousands shall fall on both sides but it shall not come nigh vs or if it come it shall not hurt vs or if it hurt thou art our Physician to heale vs to asswage our ambustions to poure oile into our wounds to bind vp our maymed parts carrie vs to thy euerlasting Inne to boorde and dwell with thee for euer Why art thou then so heauy ô my soule and why art thou so disquieted within me ô put thy trust in the lamb of God that daily and hourely taketh thy sinne vpon him and carrieth it away and burieth it where it can neuer reuiue and spring againe Iesus hath redeemed vs neither with siluer nor golde but with his most pretious bloud and water once offered vpon the crosse and he bringeth vs from the prison of sinne he can doe it by his power and he may doe it by the iust claime and title and interest he
hath in vs he can doe it because hee is stronger then Satan the prince of the night who like a tyrant holdeth vs in manacles and fetters he is stronger then this iaylor stronger then his prison stronger then his bandes and can redeeme vs and his will alone is greater then all treasure to pay all fees and ransoms whatsoeuer and as he both can and will so he may redeeme vs by the law of propriety and the lawe of propinquity for as by the lawe of propriety ◠king may redeeme his captiuated subiects and a maister his seruants so may Christ redeeme vs which obey and serue him ô Iesus make vs thy true men and as by the lawe of propinquity a father may ransome his sonne and one brother another whether they be fathers or brothers by bloud or religion so may Christ in the same respects of consanguinity and affection ransome vs who by a louing protection is our father by his familiar kindnesse our brother ô Iesus feed all duties and loues in vs. Thus the first and principall causes of our deliuery are iust and lawfull in Christ as the meanes and concurrent causes are allowable in our selues according to S. Chrysostomes collection That our sinnes are taken away by confessing them to God Esay c. 44. v. 21 22. by forgiuing iniuries to men Math. c. 6. v. 14. by almes and liberality Dan. c. 4. v. 24. by continuall praier Iam. c. 5. v. 16. by fasting and turning vnto God Ioel. c. 2. v. 12 18. Yet these are but apprehensiue and declaratiue causes of our iustifying and sanctifying and Christ alone is the consummatiue and perfectiue cause of all as a learned writer distinguisheth briefly and subtilly because he is sufficient and our goodnesse but straw without him as Luther termeth it for so I may best take that word Stramineam which Bredenbachius casteth so fiercely in his teeth Sententia de dissidijs Ecclesiae componendis fol. 35. and perhaps taught Campian to make his gloze Seeing then we receiue this great and incomprehensible benefit by Christ euen the benefit of our deliuery what kinde of deliuery is it which wee enioy Is it a deliuery by voluntary manumission not so for neither the flesh nor the diuell are of that nature to surrender vp any thing with a franke and willing mind but they are couetous and must be constrayned Is it a deliuery by exchange and commutation not so for Christ will neuer leaue or giue any hostages to the diuell Is it a deliuery by a price and payment so it is a deliuerie But this price is paid to God our king not to Satan Gods Iaylor you are bought with a great price saith Paul 1. Cor. c. 6. v. 20. with the precious bloud of Christ saith Peter 1. Epistle c. 1. v. 19. and without shedding of bloud is no remissiō and without death no testament being without force so long as he that made it is aliue Heb. c. 9. v. 17 22. Is it a deliuery by force and compulsion so it is a deliuerie as when a strong man keepeth a house and a stronger then he commeth in and taketh what he wil out of the house Luke c. 11. v. 22. Thus we were in the Lions mouth readie to be deuoured but Iesus brake the iaw of the Lion asunder as Dauid saued his sheepe 1. Kings c. 17. v. 36. thus we were bondmē but now are we free mē as Israël came out of Egypt Exo. c. 12. v. 41. thus we were woful miserable but nowe are wee ioyfull and blessed in our saluation as Ioseph came from prison Gen. c. 41. v. 14.38 Then for whose sake hath he redeemed vs but for his owne for if we liue we are Christes if we die we are Christes if we are his then must we liue after his will not our own will if we are his then must we serue none but him that saued vs Be not the seruants of men saith Paul 1. Cor. c. 7. v. 23. if we are his it becommeth vs not to iudge our brethren who art thou saith the Apostle that condemnest another mans seruant hee standeth or falleth to his owne master not to thee Rom. c. 14. v. 4. So wee are Christes for he hath bought vs not to raigne ouer vs but that we should liue vnder him In that he bought vs he shewed his loue and in that he stayed so long ere he bought vs he approued his wisdome Hee came in good season in the fulnesse of time saith Paul Galat. c. 4. v. 4. in the last dayes saith Esay c 2. v. 2. in the latest times for our sakes saith Peter 1. Epistle c. 4. ver 20. for by that time the greatnesse of sinne which had so many yeares in growing made playne the corruption of mans nature to make man humble by that time the immeasurable mercie of God appeared which spared the liuers of so many ages to make man thankfull by that time the faith of the godly was throughly sharpened and their hope at the highest point after so long a trial therof to make man constant by that time the disease of sinne was so ranke and desperate that mans knowledge and foresight being at an end the glorie and maiestie of God might more aboundantly be seene in curing such a maladie and so vast a sinne to make men obedient yet must wee not be too busie in searching out those thinges which God will haue secrete but take heede of climing too high of wading too farre of too much diligence leste we be smitten as Vzzah was for touching Gods arke and die as Vzzah died for being too bolde 2. Kings c. 6. v. 7. The secrete thinges belong to the Lord our God saith Moses Deut. c. 29. v. 29. and S. Paul teacheth our extreame Quaestionists a good non plus whereof they shall neuer be ashamed Rom. c. 12. v. 3. What neede we any more determinations and conclusions vpon this commendatorie sentence of Iohn effectiue propertie of Christ If Iesus onely taketh away sinne how can the Church say I forgeue sinnes and geue absolution seeing the Church is the expositor and messenger not the Lady and correcter of the scripture she may bid vs hope for remission of sinnes by faith in Christ she may warrant vs that if we repent beleue our sinnes are forgeuen vs but there lie her boundes and that is all she can doe vnlesse she dareth arrogate to herselfe the worke of the holy spirite of God I omitte some conclusions purposely if Christ be a lambe herein we acknowledge his humanitie and bodily substāce or els he cannot be called a lambe and so doeth his incarnation his natiuitie his growing his eating his drinking his sleeping his weeping his groning and other his actions and passions proue and conclude him to be a man The word was made flesh saith Iohn c. 1. v. 14. made not by confusion of substance but by vnitie of person not by conuersion of the Godhead into flesh but by taking
the manhoode into God for so his diuinitie is ioyned to his humanitie by an vnspekable coniunction that both of them keepe and retaine their owne natures yet in such maner that of two natures is made but one Christ not two Christes one a God-christ the other a man-christ as Nestorius thought neither is his manhode extinguished by his Godhead as Eutychetes dreamed but both Godhead and manhode make one Iesus Lastly if Christ take away sinne herein we confesse his diuinity seeing none but God can forgiue sinne that we may know that the lambe of God is God the Baptist preacheth in the desert that he taketh away sin and burieth it Wherfore if Christ were Man and God then neither was his soule without reason and sense as Apollinaris iudged without all iudgement neither was his body without a spirite as Eunomius defended most strangly and erroneously what may the Iewes then thinke that haue such a one in the mids of them how much may they account thēselues worthier then other and superiour to all their neighbours that haue such a one onely in their company Be not high minded ô ye Iewes saith the Baptist but feare and stand in awe of him for he not onely taketh away your sinne but the originall sin of Adam your forefather the roote and body of sinne the life and essence of sin the beginning and maintenance of sinne not this kind of sinne and that branch of sinne and the sinne of this and that nation but sinne it selfe sinne in generall all sinne with all appurtinances with all differences with all properties with all qualities with all fruites and effects whatsoeuer the sinne of the world he is not onely among you but with all men that are gathered together in his name not vbiquitarily but diuinely not corporally but spiritually yea and as effectually with them as in the land of Iury in those daies The world was cursed by meanes of the first Adam so it was blessed by the second Adam 1. Cor. c. 15. v. 22 45. his disobedience was amended with Christs obedience his arrogancie corrected by the simplicitie of Iesus his lust subdued by Christs loue and Christ Gods lambe destroyeth the original and cause of sinne to destroy the effect euen sin itselfe for if the bloud of buls and goates the ashes of an heyfer Leuit. c. 16. v. 14. sprinkling them that are vncleane sanctifieth as touching the purifying of the flesh how much more shall the bloud of Christ which through the eternal spirit offered himselfe without spot to God purge our cōscience from dead works to serue the liuing God Hebr. c. 9. v. 13 14. Yet let vs beware that wee tempt not the Holy-ghost let vs take heed of presumpteous sinnes least they get dominion ouer vs let vs not say within our selues goe to and cease not to sin because our sinne shall not be laid vpon vs for he that sinneth willingly and offendeth with his conscience wittingly shall neither be forgiuen in this world saith Christ nor in the world to come Math. c. 12. v. 31 32. make rather your light to giue light to other men and striue to enter in the narrow way that leadeth to heauen watch with carefulnesse and pray with zeale that you be not taken vnawares your best good and good worke in it selfe is altogether vnprofitable and then the worst must needs be abominable glorifie the immortall God in your mortall bodies make not the house of God a house for sinne to riot in serue God daily for his blessings and praise him which gaue you all that you haue for his goodnesse endureth for euer he sent his prophets to teach you his statutes for his goodnes endureth for euer euen Iohn-baptist his chosen seruāt for his goodnes endureth for euer to tell vs the glad tidings of his gospel for his mercy is euerlasting to shew vs the lamb of God for his mercy is euerlasting which taketh away the sin of the world yesterday to day and for euer for his goodnes mercy endure for euer and euer Now consider I pray you now I beseech you cōsider and let vs alwaies consider the summe and effecte of this most gracious and sweete text We were al euen euery mothers sonne of vs euen euery sonne daughter of olde Adam miserably plunged most miserablie plunged and drowned in the horrible gulfe and most woful vggly pitte of sinne which hath also plunged vs most miserably plunged and drowned vs in the horrible gulfe and most wofull vggly pitte of hell and so made vs most miserable and damnable creatures euen in the state of very desperate helhoundes and rakehels to be euerlastingly afflicted and tormented in that vnquenchable endlesse fire where is continuall weeping and wailing and gnashing of teeth world without end Behold the lambe of God lo the blessed lamb of God marke marke see see now I beseech you see this most happie and heauenly lambe of God that taketh away this sinne that redeemeth vs out of this pirte that clenseth our filthie and abhominable corruption that sanctifieth vs for a more holy place that storeth vp euerlasting ioyes and vnspekeable beatitudes for vs that bestoweth all felicitie and euen heauen it selfe vpon vs where himselfe is the lambe of God the sonne of God God himselfe our only glorious and omnipotent god our only sauiour and redeemer our only finall ioy and comfort and felicitie for euer and euer our onely most sacred most blessed most triumphant lambe of God that taketh away the sinne of the worlde and blesseth the world world without end who is therefore blessed and glorified worlde without end So ye now see the right cause of the right effect the right tree of the right fruite the right sunne of the right light the right sauiour and redeemer and Lord master of his right people the right lambe of God that rightly and righteouslie taketh away the sinne of the world the sinne of the wicked and sinfull world Behold then the right lambe of God the right lamb of perfect diuinitie the right lamb of true Christianity the right lambe of pure and sincere religion of pure sincere faith of pure and sincere hope and charitie the right lambe of innocencie of integritie of vprightnes of very goodnes and godlines of perfect and absolute vertue the right lambe of true pietie and deuotion toward God of true charitie and honestie towarde men of true loue towards God and man the onely lamb of the only sacred and blessed gospel to conclude the right lamb of all our cōfort in this world of al our happines felicitie in the world to come of all our sanctification saluation and blessednes both now euer Behold the very right only lambe of God the very right only lambe of heauen that leadeth vs the verie right only way to God and heauen then what neede or what vse nay what abuse of other counterfaited and disguysed lambs of other superstitious and idolatrous lambs
of other antichristian and diabolical lambs such as are commonly called Agnus Dei but are in trueth Agnus diaboli lambs of the Pope lambes of Rome lambs of the deuill lambs of hell the very creatures of the deuils great vicar vpon earth the very impostures and counterfets of the deuils in hell deuises more hotly then either wisely or religiously vsed among vs of late yeares in the Popish bootlesse and godles busines Alas miserable vanitie alas poore follie alas blinde deuotiō alas heathenish idolatrie alas hellish blasphemy call them what ye list call them Agnus Dei call them indulgences call them pardons and as ye list these are no lambs of God they are lambs of the deuill these take not away the sinne of the world they foster drowne the world in sin they hasten the world to damnation they cary the world headlong into hell they are capital enemies and arch-rebels to the lambe of God to the blessed and heauenly and sweete lambe of God that taketh away the sinne of the world Many like enemies and many like rebels there be to this lambe of God all the sonnes and daughters of sinne all the masters and apprentices of sinne all the teachers and schollers of sinne all the traines and practises and enormities of sinne all the transgressions and waies of sinne whatsoeuer they bee named or howsoeuer they bee practised against God or man against the first or second table all such waies and meanes of sinne are secrete and open enemies or rebels to this lambe of God that taketh away sinne that abolisheth the sinne of the worlde that notwithstanding so infinite many legions and huge armies of so strong and mightie enemies of so obstinate and obdurate rebels still and still taketh away the sinne of the worlde Sinne sinful men may striue but they striue against the streame the flesh and fleshly men may kicke but they kicke against a brasen wall the world and worldly men may rebell but they rebell against the Lord of Lords the King of Kings the conqueror of conquerors the almighty ouerthrower of all rebels and rebellious attempts the diuell and diuelish men may rage but they rage in vaine they rage against him that hath power to maister and tame all the diuels in hell with a word that hath already preuayled against hel-gates that hath vanquished all the force all the might and maine of Satan that hath triumphed ouer sin the flesh the world and the diuell and hath gotten the victory the most glorious the most blessed the most happie triumphant victory ouer his enemies ouer all his enemies aduersaries and foes of all sortes Behold this lambe of God this puissant this mighty this almighty lambe of God this onely victorious and triumphant lambe of God that maugre sinne taketh away sin maugre the world redeemeth the world maugre all the spite of Belzebub and all the feends in hell restoreth his elect to their God prepareth them for heauen and heauen for them O almighty goodnesse and all good mightinesse ô wonderfull and vnspeakable mercy ô exceeding most heauenly compassion ô most louing most deere and tender most bountifull and mercifull lambe of God that takest away the sin of the wicked world that easest vs of this grieuous and intollerable burden that payest our huge debt and raunsome that in exceeding singular pitty didst vouchsafe to suffer those most horrible and vnspeakable passions and agonies that wee in our owne persons were corporally and spiritually to abide as most wretched damnable sinners that of so wofull and miserable creatures makest vs thine owne bretheren sonnes of God fellow lambes of God heires of God inheritors of his kingdome Behold this lambe of God still and still behold this lambe of God let vs all altogither both now and euer and alwaies and euer behold this blessed most sweet lambe of God vnto whom we are so infinitely beholding in that he hath generally taken away the sinne of the world in that he hath particularly taken away our sinne euen the sinne of you and me and of vs all who therfore continually is euermore to be glorified of you and me and of vs all O what an ineffable heauenly act was this ô most diuine incomprehensible mercy of mercies ô the very greatest effect of God the very greatest effect of man the very greatest diuinity and humanitie of God and man Could we sufficiently could we in any measure of sufficiency consider our former most miserable most wofull most damnable state and accordingly compare that most wretched state with the most blessed state wherein wee are now established by the exceeding incōparable goodnes of this most blessed lambe of God Lord God what should our liues be what would our selues be but liuely sacrifices and oblations of continuall most zealous praises and duties and thankes world without end with continuall most harty endeuour to reforme and frame our-selues to his gratious will for his euerlasting glory to whom we owe all obedience al glory and al dutifulnes world without end who therfore with the father and the holy ghost one almighty and onely wise God be continually more and more praysed and glorified with al praise and glory for euer and euer world without end Amen Parasceue autoris ex Augustini epistola 106. ad Paulinum Quae enim potuerunt magna acuta ingenia cogitare aut inopiae est tacendo vitare aut arrogantiae contemnendo praeterire I Haue in that measure of Gods spirit grace which it pleased him of his mercifull goodnes to bestow vpon me vttered so much out of this text concerning the lamb of God as I thought cōuenient and requisitiue for the very plaine true sincere effectuall and christian explication or exposition of the same As I pray God euen God the lambe of God make me euer more and more able out of the same scripture and euery like scripture still and still to preach the lambe of God the same blessed lamb of God that taketh away the sinne of the world In the handling and declaring of which text both for the Historie and the doctrine with other circumstances therevnto appertaining my whole treatise hitherto hath bin demonstratiue or declaratiue by way of plainest confirmation and commendation Now more fully to prosecute this matter I purpose by Gods help to enter into a more schollerly discourse by way of Confutation or Reprehension as commonly in cases of doctrine discourse this inuectiue or elenchticall is to follow that other demonstratiue or declaratiue manner of proceeding as one great part of confirmation I would to God many yoong youthes and some other had no more neede of this kinde of confutation then I could wish but seeing I feare me there is great neede thereof with some I trust my good purpose will be the better liked of the better sort vnto whom I wish my self neere both to heare and see them as Lactantius did because he could not be one of them c. 1. l.