hee will in Heauen and in Earth Againe if we looke vpon the commaundement Christe willeth all nations to be baptised that this might bee a testimonie that God will remit sinnes to all those whiche beleeue and turne them selues vnto him To conclude if we fasten our eyes vppon his presence Christe himselfe will appeare heere who baptising with the holy Ghoste woorketh that inwardly which the water outwardly applyed doth signifie By foure vnmouable arguments therfore we haue proued this to be the wil of God That he would haue all men to be saued as many as turne them selues vnto him by faith in Iesus Christ Whosoeuer therefore inwardly regardeth his saluation let him stedfastly rest in this will of GOD which God hath not onely manifested in his woorde but also by many meanes effectually proued and shewed Let vs therfore conclude that they teach falsely which to the slaūdring of the death and passion of Christe doe say that his sacrifice made for the forgiuenesse of sinnes is not profitable for all men but for a certaine few elected The second errour is of those which defend that there be certaine sinnes which cannot bee remitted for the mirite of the passion and death of Christe To this opinion these wordes of Paule are contrary VVhere sinne did abounde there Grace in Iesu Christe did superabound Likewise Iohn when he affirmeth Christe to take away the sinnes of the worlde giueth to vnderstande that the sacrifice of Christe is of farre greater force to saue then the sinnes of the whole worlde are to destroy Therefore let vs thinke that there is no sinne greater then to thinke that there is any sinne greater then the grace of GOD in Iesu Christe Such was the sinne of Cayne who beeing ouercome with the conscience of his wickednesse and dispayring sayde Greater is myne iniquitie than that it may bee forgiuen But rightly doeth Augustine aunswere him Thou lyest Cayne for the mercy of God is greater than the misery of all sinne He therefore argueth God of vntrueth whosoeuer despayreth of forgiuenesse for the heape and greatnes of his sinnes he contemneth the othe of GOD who by an othe confirmeth That hee will not the death of a sinner but that he should be conuerted and liue For when GOD beholdeth thy sinne he therwithall considereth that an infinite price is payde for the same namely the Lords passion From whence also peceedeth that voyce of the conscience reioycing in Bernarde concerning the remission of sinnes I holde sayth hee a moste strong argument THE PASSION OF THE LORD for his voice was of much more force than the voyce of the blood of Abell crying in the heartes of the elect the forgiuenesse of all offences For hee was betrayed for our sinnes neither is it to be doubted but that his death is mightyer and of more force vnto good then our sinnes vnto euill I haue sinned saith Manasses aboue the sande of the Sea but thou O LORDE according to thy greate mercie shalt saue mee though vnwoorthye But heere some body may obiect and say I haue oftentimes promised amendment of my life and yet notwithstanding wittingly and willingly I haue againe oftentimes sinned and doone against my conscience To this I aunswere thus This kinde of sin is in the sight of God horrible and dangerous and many for the same are condempned as Saule and many others who by soudaine death are caught from hence without repentaunce but notwithstanding Grace in our Lorde Iesu Christe aboundeth aboue bothe this and all the sinnes of the whole worlde For whosoeuer doe rise againe from sin by earnest repentance they all for the death and passion sake of Christe doe obtaine forgiuenesse of sinnes This temptation did so assaulte the Iewishe people that despayringly brusting foorth into this voyce they cryed out in Ezechiel 33. Our sinnes and iniquities are gone ouer vs and wee are waxed faynt in them How then can we liue Tell them sayth the mighty Lorde As truely as I liue I will not the death of a sinner but that he be conuerted and liue Turne ye turne yee from your most wicked offences O yee house of Israell wherefore will ye dye Whosoeuer therfore is afflicted with the conscience of his owne wickednesse let him remember the greatnesse of the mercy of GOD exceeding all y e works of God Let him consider that the will of God is not to will the death of a sinner but his conuersion and life Let him beholde the raunsome throughly payd by Christe which is farre greater than the sink of all the sinnes of whole worlde Let him consider the examples of suche as haue beene turned after moste horrible offences as the example of the Theefe of Manasses and of many other Let him beware leaste vnto the greatnesse of his sinnes he ad desperation wherby the trueth of God is denied than the which sinne doubtlesse none can be more greeuous And so let him approche to the Throne of Grace and with an earnest heart for Christ his sake aske forgiuenesse neither let him ceasse by faithfull prayer to knock before that he feele in his heart an aunswere to be giuen him by the holie Ghoste which thing without all doubt shalbe accomplished so that he cast from him earnestly the purpose of sinninge When the minde is by this meanes strengthened perceiuing the aunswere of God by the consolations of the heart then a confirmatiō by the voice of y e Ministers of the Gospel and the vse of the Lordes Supper is rightly required But he which asketh forgiuenesse and neuerthelesse keepeth still a purpose to sinne is a damned hypocrite which thinketh God to bee like to himselfe as which should be mooued and delighted or els deceiued through hypocrisie To the same as long as he shal be such a one aswell the absolution by the ministerye of the Church as also the vse of the Lords Supper doth stretch to his greater dampnation so farre of it is that he should hope that any commodity shall thereof come vnto him Of the sinne Jrremissible commonly called the sinne against the holie Ghoste BUt what is then to be saide touching Christ which maketh mention of y e 12. of Matt. of a sin not to be forgiuen when he saith All sinne basphemy shalbe remitted vnto men but the blasphemy against the spirite shall not be forgiuen neither in this worlde neither in the worlde to come In like manner Mar. 3. Verely I say vnto you that all sinnes and blasphemies shall be forgiuen to the children of men but he which shall blaspheme against the holy Ghoste shall neuer be forgiuen but shall be guiltie of eternall offence 1. Iohn 5. He which knoweth his brother to sinne a sinne not vnto death let him aske and life shall be giuen him for him which sinneth not vnto death there is a sinne vnto death for the which say I not that a man should pray All vnrighteousnesse is sin and there is a sinne not vnto death
a thousād hangings which committing this kinde of thefte far more greeuous doth vnfaythfully instruct the youth vpon good trust committed vnto him Tutors or gouernours also which are in the steede of parentes should wholy frame themselues according to the rule prescribed beefore to parentes Therfore they should not onely haue a regarde and studious care to keepe the goods of their pupilles which fall to them by way of heritage but they should haue a special care that they might bee well and honestly instructed knowing that they themselues are as streightly bound before the iudgement seate of GOD by the promise which they made to the parentes of those children as if they had couenaunted with God himselfe that they would bee faythfull tutors and patrones of those pupilles For this cause GOD calleth himselfe a father of the fatherlesse and a defender of the Widdowes But what is doone at these dayes by the common sorte of tutors is euidente to all men and the miserable pupilles and widdowes alas for sorow to their great greefe haue experience Last of all also the Ministers of the woorde of GOD are bound to exhort their hearers to outward honesty of lyfe according to the law of God by doctrine examples by admonishments togeather with chastisements set beefore them as Christe himselfe did and the holye Apostle Paule But if they shall lay aside this due care of their duety and deceiptfully doo the businesse of the Lorde they shal not escape the iust iudgemente and punishmente in that laste day of the Lorde But how manye may wee see now a dayes which follow that verse of the Poet. The rauening Crow is pardoned still The simple Dooue susteynes much yll When as notwithstanding God would haue thee to respecte the person of no man so that thou bee moderate after the example of most excellēt Nathan It is better for the Minister of the woord of God with Iohn to bee beheaded then with Herode to bee feasted for there ought to bee had greater regarde heere to the glory of God and the saluation of man than to our owne liues and commodities Let these things suffise to bee spoken touchinge the externall vse of the Lawe and how farre the same stretcheth There bee foure most weighty causes why this outwarde discipline should bee exercised First The commaundement of GOD. Secondly That the punishmentes might bee auoyded Thirdly That wee might liue peaceably and quietly amongest our selues Fourthly That the same might bee an Instruction makinge vs the more apte to heare the healthsome doctrine of y e Gospel of IESVS CHRISTE Of the Internall or inwarde vse of the Lawe AS THE FIRST VSE OF THE LAVV is externall and concerneth the societie of man so that whosoeuer expresseth in outwarde conuersation in woord and deede the letter of the Lawe is Iudged of the people to bee good and honest so the seconde vse of the Lawe is INTERNALL in the heart and Conscience of man that hee might bee staied before the Iudgement seate of GOD and render a reason whether with all his power hee hath fulfilled the lawe of God or no Here if hee can boast of the fulfilling of the Law which is impossible for all men Christe onely excepted hee may then vnderstand that vnto him belongeth blessinge and mercy vnto thousandes accordinge to the promise annexed to the Lawe but if hee perceyue himselfe to bee a transgressour of the Law hee heareth the vengeaunce and iudgement of God propounded agaynst him vnto the thirde and fourth generation Likewise hee heareth Cursed is euery one which fulfilleth not whatsoeuer things are written in this booke of the Lawe This sentence was first giuen in Paradise and moreouer in manifeste woordes expressed by Moses Besides this the conscience of each man confirmeth the same and in like manner all the calamities of this life and at the last death it selfe prooueth the same Lastly the eternal tormentes of Hell shal punish as many as shal not be deliuered by our Lord IESVS CHRIST Caine when hee weighed his sinne in an euen Ballance according to the Law sayde My iniquitie is greater than may be forgiuen The same thinge befell vnto Saule also despairinge and throwinge himselfe into eternall damnation But Dauid when hee examined his deed by the Lawe and knewe his sinne sayde If thou O Lorde shalt marke what is doone amisse O Lorde who shall abide it But there is mercye with thee therfore shalt thou bee feared Manasses likewise Mary Magdalene and the Theefe vpon the Crosse confessing their sinnes repented and did flye to the mercy of GOD. And thus wee see what the INTERNALL or inward VSE OF THE LAVV is namely to examine the deedes of our liues by euery precept of the Law of GOD as often as we finde our selues to haue offended so often wee should holde for a suretie that the curse of the Law and the punishmentes of God his anger are denounced against vs. What counsayle shall wee take in this case onely two wayes are set beefore vs the one by desperation to eternall death and malediction the other by the throne of grace to eternall life and benediction THE THRONE OF GRACE is CHRIST IESVS which reconcileth vs to his father and giueth lyfe euerlasting For hee which beeleeueth in Iesus Christe obteyneth by him both righteousnesse and forgiuenesse of sinnes by which righteousnes he entreth into euerlasting life For Christe hath fulfilled the lawe to iustifie all that beeleeue in him This Fayth in Christe is the foundation of our saluation as all Christians do confesse in the Creed when they say I beleeue the forgiuenes of sinnes that is to say although my sinnes bee innumerable and the greatnesse of Gods anger is infinite and the punishmentes which fall in by reason of sinne be horrible yet notwithstanding forasmuch as I am vnder grace and not vnder the Law I doo assuredly beleeue the forgiuenesse of sinnes through the merite of the death and passion of Iesus Christe who not onely clenseth mee from all Sinne by his precious bloud but also imputeth vnto mee his righteousnesse so that the Lawe with her sentence of condemnation hath no right ouer mee at all This fayth springeth out of the knowledge of the Gospell which offereth to all the faythfull GRACE in Iesu Christ Wherfore Augustine sayth Christe hath made our sinnes his that hee might make his righteousnesse oures Also when Caine sayde My iniquitie is greater then that I may bee forgiuen Augustine answereth Thou lyest Caine for the mercy of GOD is greater than the wretchednesse of all Sinners This is that which Iohn sayth Beholde the Lambe of GOD which taketh away the sinnes of the world Item CHRIST is the propitiation not only for our sinnes but also for the sinnes of the whole worlde This fayth resteth in the obedience of GOD alone and trusteth to no creature beside eyther in heauen or in earth But concerning the nature of fayth it shalbee sayd more
at large beneath in the third doctrine now let vs passe to the third vse of the Law Of the spirituall vse of the Lawe THE THIRDE VSE of the Law which is called SPIRITVALL hath place in the regenerate which beleeuing in Christe haue obteyned by the death and intercession of Christe remission of their sinnes and are counted righteous in the sight of GOD through the righteousnes of Christ imputed vnto them Where this faith is liuely and voyde of hypocrisie there withall dwelleth the holie ghost which both worketh faith in the harts of men by hearing the healthfull doctrine of the Gospell and regenerateth man and stirreth him vp to thank fulnesse towards God whereby it commeth to passe that man more esteemeth the will of God and his commaundements then all the goods of the whole world how beawtifull and precious so euer they may be esteemed and continueth in purposing good keeping faith and a good conscience Then because the man that is borne anew would shew obedience vnto God he looketh againe into the lawe and setteth the same as an infallible rule before him that he may vnderstand what hee shoulde doe and what hee should leaue vndone in y e right seruing of God And although no man doth fulfill the Lawe by his owne woorks yet notwithstanding the obedience of the faithful pleaseth God because he is set free from the malediction of the Lawe and is by the meanes of Christe vnder grace For so Paul saith There is no damnation to them which are in Iesu Christe which walke not after the fleshe but after the spirit This obedience is 〈◊〉 onely acceptable vnto God as who of his fatherly goodnes coÌ„maundeth willeth the faithfull to loue him and to exercise charity toward their neighbour but hee also addeth a promise of rewarde that hee will recompence all good doinges so that he which shall giue a cuppe of colde water in the name of Christe shall not bee voyde of his reward Hereof it commeth to passe that examples do remayne of many of the godlye which for their obedience perfourmed to God through fayth haue receyued both spirituall and corporall blessinges But they which say they do beleeue and yet notwithstandinge purpose not to eschue sinne but suffer them selues to bee ruled by their owne corrupt concupiscence and to bee drawne away of the desires of the fleshe these treade not in the steppes of Abraham which had leiffer kill his onely Sonne and heyre then by turninge backe to commit any thinge against the commaundement of God They doo also agaynst the doctrine of Sainct Paule which commaundeth the beleeuers and such as with Abraham would bee made partakers of the grace of God that they should declare their fayth by obedience towardes God which hath set foorth his vnmeasurable grace towardes all men in that that hee hath deliuered his only begotten Sonne for them But how wicked and not to bee vttered is this argument which some beeinge gone forwarde vnto that state of vngodlynesse dare vtter VVee are Iustified and made free freely by fayth to what end then shall we neede to apply our selues to doe good woorks Hearken what Paule answereth to these people whose damnation saith hee is iust yea truely Iust forasmuch as they by this errour doe draw sinnes vnto them selues as dark cloudes For first they are coutemelious against God moreouer they treade vnder their feete the precious blood of Christ Furthermore they expell the holie ghost Besides this they reproue themselues of vntrueth Lastly by giuing offeÌ„ce they offend many and instraunging their mindes from the doctrine of the Gospel obedieÌ„ce them foreward to perdition and destruction First of all I say they are coÌ„tumelious against God which by his infinite mercy desireth to haue them free from sinne and condemnation These â—ontruely are to be compared as it seemeth to me to disobedient children which hauing beene sometime for their manifolde malice wickednesses excluded froÌ„ all hope of successioÌ„ in their fathers riches yet notwithstaÌ„ding being againe becoÌ„e suppliaÌ„t and receiued into fauoure haue returned backe againe to their former disposition and contemning their fathers commaundement haue againe abused his goodnesse and gentlenesse what other thing heere shall the father put in practise but to deale with them by extreme iustice euen as their stubbernesse requireth Moreouer these do tread vnder their feete the pricious blood of CHRIST which was shed vpon the crosse for the remission of sinnes As though Christ had therfore shed his blood and stretched foorth his hands armes and feete yea and his whole body imbrewed with blood vpon the gibbet of the crosse that it might bee lawfull for vs to prostitute our hartes our handes our feete and our whole body to all filthinesse wantonnes tyranny vnrighteousnes craftines deceipt subtiltie as I may speak in one word to all these together to the which the corruption of the world and the lust of the flesh prouoketh vs and yet notwithstanding in the meane time to say CHRISTE is my sauiour I will beleeue in him and I will wholy cleaue vnto him Who so in such sorte frameth his life is altogether like to an vnfaithfull traitour which doeth his businesse hypocritically vnto his Lorde whose wages he taketh and in the meane time fauoureth his enemie and laboureth by all the meanes that hee may to please him and with his diligence to serue him Euen in like manner to boaste of faith in Christe and in the meane time to liue loocely and wickedly what other thinge is it then to speake outwardely those things with our mouthes from which both the heart it selfe and all the studyes and actions of our whole life doe disagree The Iewes boasted them selues to be the sonnes of GOD and the seede of Abraham but what saide Christe to these things Ye saith he are of the Deuil because ye doe the woorkes of him from which Abraham was farre of It is therefore an horrible thing and ioyned with extreame daunger of damnation to cary Christe outwardly in our mouth and priuely to hide his enemie in our heart and with all our members aswell inwarde as outwarde to frame our selues to obey him What is this els I say then to spurne with our feete the precious blood of Christe to set at nought his bitter passion and death which he suffered for our sinnes not that there might lye open for vs a libertie to sinne but that we by faith receiuing forgiuenesse of our sinnes might keepe him in our hearts and denying the diuell with all his woorkes namely sinne and iniquitie should yeelde pure and continuall obedience to this our onely Lord and redeemer Thirdly whosoeuer by hearing of the healthfull doctrine of the Gospel are iustified by faith in CHRISTE and doe againe fall back into manifest wickednesses are led and gouerned by the rule of the flesh the world and the Diuel these doe make sorowfull the holie Ghoste and expell him foorth of their heartes
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
That these things may somewhat more easily be vnderstanded I will ioyne heerevnto a similitude whiche the Catholique deuines in the olde Church haue vsed MAN consisteth of two substaunces of a soule and of a body and doth many things by the power of the Soule as to vnderstand to reason to number c. and againe doth many thinges by the strength of the bodye as to builde to write to walke and suche other like deedes either well or euill All these things whiche in this manner hee doeth either by the power of the soule by it selfe or by the strength of the body by it selfe or by the woorke of bothe together are attributed to the person of the man Euen in like manner Christe doth certaine woorkes according to his humane nature and certaine according to his diuine nature al which notwithstāding are attributed to whole Christ which is GOD and MAN So the death of Christe which he sustayned according to his humane nature is ascrybed to the whole person which is GOD and MAN Therefore Luke rightly affirmeth that GOD hath purchased a Congregation to him selfe with his owne blood And againe he sayth rightly that IESVS the sonne of Mary hath created Heauen and Earth For Iesus and the eternall sonne of GOD is ONE person In the same sentence also speaketh Cyrell Beecause sayth hee that bodye which hee made his owne did suffer therefore it is sayde the worde it selfe suffered for vs. And heereof it is that all the workes and benefites of redemption in Christe are counted diuine infinite sauing and so inestimable that vnto them nothing neither in Heauen or in earth may be compared as wee haue somewhat touched before From this fountaine an infinite and vnspeakable consolation to the conscience afflicted tremblinge for the multitude of her sinnes floweth foorth For if the death of Christe bee so precious that there is no price of equall value which may be compared to it much lesse preferred before it What should let that it should not abound farre aboue the heape of my sinnes although exceeding Whereof Augustine saieth The mercy of GOD is much greater then the misery of all sinnes And Paule saieth VVhere sinne did abounde there grace did superabound Of the fifte point or Chapter IN THE FIFT PLACE we haue proponed of Christe that he is the Sauiour of Mankinde And in what manner he executeth the businesse of Mannes saluation Although in the matters before handled we haue oftentimes touched somwhat concerning this parte yet notwithstanding a iust explication of eche article as it was conuenient hath not hethervnto beene accomplished Therefore I will now speake of these things more at large and first I will recite the testymonyes of the scripture which testifie Christe to be the Sauiour of the worlde Furthermore I will declare how he is the Sauiour of the worlde Moses saith The seede of the woman shall crush the Serpents head that is to say CHRISTE shall destroy the woorkes of the Deuill and deliuer man from Sinne Death dampnation and Hell and shall iustifie quicken blesse and bring them into the kingdome of GOD. After the same manner GOD speaketh to Abraham In thy seede shall all nations bee blessed that is to say shall bee deliuered from all malediction and saued And the Angell Gabriell sayth to Ioseph Thou shalt call his name IESVS for hee shall saue his people from their sinnes In like manner the Angell to the Sheepeheards Beholde I shewe vnto you great ioy this day is borne vnto you a Sauiour whiche is Christe the Lorde in the citie of Dauid Paule also 1. Timo. 1. sayth This is a sure saying and woorthy of all receiuing that Iesus Christe came into the worlde to saue sinners And what should I bring many testimonyes the whole scriptures euery where affirmeth Iesus Christe to be the Sauiour of the worlde But by what meanes then doth Christe declare himselfe to be the Sauiour of the worlde and the redeemer of mankinde This thing is seene cheefely in fiue benefites towardes vs namely First in giuing vnto vs the true vnderstanding of the wisdome of saluation of which wee were destitute Moreouer in taking away our sinnes wherewith we are laden and oppressed Thirdely in imputing Righteousnesse vnto vs which of our selues we could not haue Fourthly in sanctifying and regenerating vs by his holy spirite so that wee which were the children of wrath may become the children of GOD. Fiftly in deliuering vs from the paines of hell which we had deserued and in giuing vnto vs the possession of euerlasting life which he by his owne death hath purchased for vs. Of these fiue benefites wherby Christe perfourmeth the whole woorke of our redemption and bringeth it to perfection I will breefely out of the holy Scripture adioyne a more plentifull explication The firste benefite COncerning the first benefite of Christ namely that hee giueth vnto vs the true vnderstanding of the wisdome of saluation which by the sharpnesse of our owne wit or reason we are by no meanes able to attain vnto the Euangelist Iohn speaketh in these words No man hath seene GOD at any time the only begotten sonne which is in the bosome of the Father hee hath declared him vnto vs. This wisdome Zachary calleth The knowledge of saluation for the remission of sinnes by the bowels of the mercy of GOD. And Christ saith This is eternall life that they may knowe thee to be very GOD and whome thou hast sent IESVS CHRISTE All the wisedome of the worlde compared to this wsedome is none at all or as if a man would compare one small drop with the whole Ocean or a small grauell stone with the sands of the whole sea or the whole worlde For what cōparison shall there be of a thing momentany to a thing euerlasting Or of a thing humane to that which is deuine This heauenly wisdome namely The moste sacred Gospel is that Perfecte VVisdome which wee boaste our selues to haue of our Lord and Sauiour Iesu Christe The seconde benefite TOuching the seconde kinde of the benefits of Christ namely That he taketh away the heape of our sinnes wherewith we are oppressed Iohn Baptist preacheth Ioh. 1. Beholde the Lambe of GOD whiche taketh away the sinnes of the world that is to say this IESVS will offer that sacrifice wherby he wil make satisfaction for the sinnes of the whole worlde But that we may come to a fuller knowledge of this testimony of Iohn concerning Christe I wil heere vnder set downe the questions which the woords them selues doe minister First VVhy Christe is called a Lambe And wherfore he is surnamed the Lamb of GOD. Secondly VVhat this Lambe doth Thirdly For whose cause he doth 1. There be two reasons why Christe is called A LAMBE The first is that Iohn might put the Iewes and vs in minde of bothe these thinges namely of the shadowe which went before in the olde Testament and the fulfilling of the promise which Iohn
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
wisdome of God set downe before all wretched sinners theeues murtherers and others whatsoeuer whiche for their euill deedes are punished that the same might be an euident testimony of the fauour of God wherewith he receiueth al with howsoeuer infamous kinde of punishment they bee punished in the sight of the worlde so that they with a constant fayth doe flye vnto Iesus Christe But that the wretched offenders whiche are to be punished for their offences may know by what meane they may obtaine the fauoure of GOD I will set downe certaine sure Articles according vnto whiche they may directe their cogitations FIRST of all the wretched sinner which is to be punished for his manifest offences shall not hypocritically make sclender his sinne neither by conferring of his sinne with y e sinnes of other offenders deceiue himselfe but rather he shall examine himselfe and weigh not in deceitful ballances the heuinesse of his iniquitie Let him consider who it is whom he hath offended namely GOD a righteous Iudge from whom nothing can be hid therefore let him esteeme himselfe worthy who deseruedly for the inormitie and fylthynesse of his sinne is vnwoorthy the name of a man Such manner of cogitations do breed in man a knowledge of himselfe and stirre vp a feeling and taste of the bitternesse of death and hell SECONDLY Least feeling the sorrows of Hel he should despayre of the grace of God for the greatnesse of his sinne as Cayne Iudas Saule and many others haue doone these fiue things are to be thought vpon First The promise and good will of God saying I will not the death of a sinner but that hee may bee conuerted and liue Furthermore the commaundement of God earnestly commaunding repentance vnder the rigour of obedience whiche all creatures are bounde to performe vnto him O yee Sonnes of men sayth he turne ye vnto me Item Let euery one be turned from his wicked wayes And Christ sayth Come vnto mee all yee which labour and be heauily loden and I will refreshe you Thirdly Let him set before him the death and passion of Iesus Christ who with his sufficient raunsome hath made satisfaction for the sinnes of all men Augustine sayth The mercy of GOD is greater than the miserye of all sinnes Fourthly Let him set before his eyes the examples of those whiche beeing conuerted haue beene receiued into grace as Adam Dauid Manasses the Theefe and as many as euer haue required pardon so that God hath neuer reiected any earnestly repenting Fifthly Let him consider the testimonie of Grace namely Baptisme whereby God testifyeth that he will remit sinne to all those whiche by faith turne themselues vnto him It is written Marck 1. that Iohn preached the Baptisme of Repentance for the remission of sinnes that is he taught Baptisme to be a testimonye and seale by whiche GOD testifyeth that hee without all respect of persons remitteth sinne to all those whiche by faith turne themselues vnto Iesus Christe THIRDLY the wretched offender beeing exercised with these fiue considerations let him now giue place to the worde of God by the efficatie wherof the holy Ghost working the sparkle of Faith is conceiued in the heart of man FOVRTHLY Faith beeing conceiued forgiuenesse of sinnes is to bee desyred for the precious blood of Christe whiche he shed vppon the Altar of the Crosse for the sinnes of the whole worlde In this praying faith by little and little increaseth and together therewith man feeleth in his heart the answere of the holy Ghoste which bringeth to passe that he most assuredly persuadeth himselfe that all his offences are forgiuen him FIFTLY Pardon of sinne in the sight of GOD beeing obtayned let him with a quiet minde submit himselfe to the punishment deserued and together therewith let him desire of God fortitude of minde that he may patiently suffer the paines layde iustly vpon him for his wicked deedes yea let him also giue thankes vnto God whiche hath drawen him to tempoporall punishments in this world that he shuld flye from eternall condemnation and that he should heere in the body be punished that with the Theefe hee may commende his soule vnto God The thirde kinde of Crosse whereof the history of the passion of Christe maketh mention is The Crosse of the Theefe hanging at the lefte hand After this manner they doe suffer which repent not neither call vpon God but contemning the grace and sacrifice of Christe do dye in desperation and are for euer condemned They which in such sorte doo suffer for their offences and fly not by a sure fayth vnto God this temporarie Crosse is vnto them as foreshowinges of the paynes eternall wherewith they shalbee plagued without all mitigation and comforte in Hell with the Deuilles and all the company of the condemned Hetherto we haue intreated of the three sortes of Crosses wherof the history of the Passion of Christe maketh mention Now let vs moreouer ioyne heerevnto a generall admonition whiche may profit all the godly in what soeuer manner they shalbe afflicted in this worlde Whosoeuer is oppressed with the crosse or calamitie let him respecte these foure thinges in order In the Deuill let him consider Lying and Murther In himselfe let him weigh Sinne and VVretchednesse In GOD let him reuerence Iudgement and Mercie In the Gospel let him seeke counsaile helpe First Let him consider in the Deuill Lying and Tyranny who as by lying he slewe our first Parents so now euery moment with lying and tyranny hee lyeth in waite for all mankinde For as Peter sayth Hee goeth aboute like a roring Lyon seking whom he may deuoure He verely seketh all but he deuoureth only those whōe he intangleth in his snares of Lying For this vncleane spirite continually indeuoureth to make all other vncleane with him Hee infecteth the minde with lying and erronious doctrine He shaketh the hearte with the tempests of corrupt desyres He bewitcheth the will with the shadowe of commodytie to conclude he indeuoreth to defile with wicked actes the whole life of man that he that he at the length might haue man beeing spiritually slaine fellowe and partaker of eternall damnation This consideration of the study of this wicked spirite the enemye of GOD and mankinde shoulde stirre vp an hatred of sinne and breede in the mindes of men an abhorring of the filthynesse thereof Secondly Let him weigh Sinne and wretchednesse in himselfe in euen ballances and let him thinke that the misery whiche he suffereth is a deserued punishment for his sinne And by the greatnesse of the misery let him esteeme the enormitie turpitude multitude of his sinnes Let him consider that hee by his sinne hath offended the cheefest and infinite goodnesse wher of let him conclude the present calamitie to bee away to euerlasting misery vnlesse he be otherwayes holpen In this cogitation the whole man treembleth of whiche thing we may see many examples in many Psalmes cheefely in those whiche they call the Penitentiall Psalmes in whiche
Dauid plainely expresseth the great dolors and vexations wherewith as with tempestes he is ouerwelmed for his sinnes Thirdly Let him reuerence in God Iudgement and Mercy It is the parte of the most iust iudgement of God to punish sinne in all men but of his Mercy to punish not to destroy but y t he might saue so that we do not contempne the Medicine Whereof Esaie saith Trouble giueth vnderstanding Item The distresse wherein they cry is a doctrine vnto them Breefely God punisheth By IVDGEMENT that hee might saue By MERCIE as it may bee seene in Psal 51. In the word of y e Gospel Let him seeke counsail and remedyes The Gospell sendeth all afflicted sinners to this onely Physition Iesus Christe which calleth vnto him and saueth all offenders This counsaile is moste excellent because neither in Heauen nor in earth any is founde which is able to heale the wounds of sin beside this onely Iesus Christe Furthermore this very worde which giueth vs counsaile doth also minister helpe vnto vs and healeth the woundes of sinne in such wise that we may be holpen by Christ so that we beleeue in him and with a constant Fayth pray with Dauid saying Heale me Lorde and I shall be whole In this place againe are to be called back into our mindes the fiue Articles of whome mention is made a little before The Finall causes wherefore GOD will haue his Church to bee subiecte to the Crosse are many of which these are the cheefe First that wee may learne that those good things whiche God hath promised to his Children are not to be looked for in this worlde but that we should think of the true countrie to the which we are called so that wee might ease all the aduersities of this life by the meditation of the ioy to come and life euerlasting For if all things should succeed vnto the godly in this life according vnto their desires they would not be affectioned with the desire of the good thinges promised by Christe Secondly that man by the Crosse as by a bridle may be restrayned who through the corruption of nature is otherwise prone to sinne Heereof the Psalmist sayth Holde their chawes with bit and bridle which drawe not nigh vnto thee Thirdly that the Crosse might be a sensible preaching of repentance For euen as the conscience assenteth to the law reprouing sinne so also by the Crosse we are admonished to repent that we may be saued Fourthly That the crosse may ouerthrowe al mans presumption and confidence of the flesh and teach vs to cleaue with a firme fayth vnto GOD alone and to call vpon him according to his Commaundement Call vpon me sayth he in the day of tribulation and I will deliuer thee and thou shalt glorifie mee Let these things suffice to be spoken touching the Crosse or calamitie of which our Baptisme doth admonish vs. IN THE FOVRTH PLACE Baptisme teacheth vs what wee should looke for For euen as the partie Baptised beeing sprinkled with the water is drawen from the water and as Christe himselfe after his passion and death entred into his glory so wee also doe take our iourney from the straunge wandring of this world vnto saluation life euerlasting a moste euident testimonie wherof Christe hath giuen namely Baptisme to all the beleeuers IN THE FIFT PLACE Baptisme teacheth vs that our life in this worlde is nothing els than a Pilgrimage of three dayes Wee suffer we are buryed and we shall ryse againe at the sound of the last Trumpet when Christe shall say Aryse yee Deade THE third signifycation of Baptisme wherof wee haue made mention aboue is that it is a Souldierly marcke or Cognisance whereby the Souldiours of Christe are knowen whiche haue giuen their names vnto him and taken an othe that they will fight vnder his standerde agaynst the Deuill and his kingdome namely Sinne. The Souldiours of Christe are discerned by foure notes cheefely from those whiche are in wages vnder their Captaine the Deuill The first and moste surest note of the Children of God is Faith inuisible and onely knowen vnto God with her priuy and inwarde frutes in the heart of the man The seconde is The open profession of Faith in the mouth before all the worlde The thirde is seene In Godlynesse and Honestie of life when the Christian doth so order his life that y e same may be a manifest testimony of the faith which lyeth hid in the heart of man The fourth is the note of the body namely Baptisme whereby we professe our selues to be the seruāts of Christ Heervnto also maketh the sacrament of the Lorde his Supper whereof we will now speake a fewe wordes Of the supper of the Lord. I Haue sayd before that the Sacramentes of the new Testament doe occupy the third place accommodating or applying of the benefites of Christe Forasmuch as we haue hetherto spoken of Baptisme it remaineth now that we intreate of the other Sacrament namely of The supper of the Lorde God graunt that it may be to the glory of his name and the wholesome instruction and profite of all the godly I will remoue all vnprofitable questions and diuersities of opinions which doe more hurte then profit and set downe onely those things touching the most holy Supper of the Lorde which I haue learned and drawen out of the fountaines of the sacred Scripture And that the same may be done to the greater fruit profit of the christian Reader I will comprehend this whole doctrine in a fewe and certaine assured poyntes Articles The firste and cheefest thing that wee must knowe concerning the Supper of the Lorde instituted of Christe himselfe vnder the visible Symboles of Bread and Wine is That Christe in the same night in which hee was betrayed did institute this Sacramente that the same might bee amongst all his an euerlasting monument of his Passion in whiche hee deliuered his body to death and shed his blood vpon the Altar of the Crosse for many for the remission of sinnes as he himself saith This is my body whiche is giuen for you This is my blood which is shed for many for the remission of sinnes Item Doe ye this in REMEMBRANCE of mee Secondly The Supper of the Lorde testifyeth that they which vse the same rightly are vnited and as it were incorporated into Christ and that spiritually according to the woords of Paul The Cup of blessing which we blesse is it not the partaking of the blood of Christe The Breade which wee breake is it not the participating of the body of Christ That is to say whosoeuer doth eate the body of Christe and drinke his blood he so that a lyuing fayth be not wanting abydeth in Christe and Christe in him Thirdly the Supper of the Lord teacheth a spirituall education in the body of Christe which is accomplyshed whilst we vse his Supper For euen as we are by the blood of Christe cleansed and by the holy Ghost in Baptisme
of God it is then playnely hurtfull and pernitious Whosoeuer therfore instituteth a woorshippe or seruice diuerse from the commaundement of God hee sinneth fower folde First hee becommeth guilty of declininge away from God because hee forsaketh the rule of the true woorship of God namely the woord of God Furthermore Hee incurreth the faulte of rashnesse for that he dare bee so bould to bring in a woorship not commaunded by God Thirdely Hee imprinteth into himself a note of horrible presumption in that hee supposeth himselfe to increase the woorship of God beeyond that which god himself hath cōmaunded Fourthly Hee sinneth in giuinge example whereby others are inuited to the lyke superstitions If any man doth require examples of of this matter hee may finde great plenty not onely among the Papistes but also peraduenture among our selues Let euery man therfore take heed that hee attempt not or institute any thing without the cōmaundement of God Furthermore Flesh and Bloud do also vse the Counsaile of their inward and household guest and the sundry delightes and pleasures of the body Intemperantie and Incontinentie indeuoureth to turne away the whole man from God But against these things THE FEARE OF GOD opposeth it selfe and on the one part repeateth often the examples of our Lorde Iesu Christ and his holy ones and on the other part reconeth vp the vnhappy falles and miseries of those which haue declyned from God of which matter wee haue euen at these dayes manifest examples THE VVORLDE in like manner lyeth in wayt for the Children of GOD whom by wicked counsailes and examples by honoures pleasures ritches and prosperity of thinges it goeth about to seduce from God and vpbraydeth to the Churche of Christe not onely her Crosse and tribulations but also persecuteth and killeth as many as doo confesse Christe Agaynst the priuy deceiptes and open iniuries of the world the feare of GOD setteth The Counsayle of GOD The example and will of Christ Efficatie and ioy in the holy Ghost The heauenly ritches of lyfe euerlastinge The Consolations of the holy Ghoste vnder the Crosse and the victory of saluation in Christe Iesu which all the godly shall fully obteyne when Sathan with his members shal bee cast into the paynes of Hell euerlasting Moreouer THE DEVILL with lyinge and murther assayleth Christian people Agaynst him fighteth the feare of GOD with the swearde of the Spirite namely the woorde of God beeinge assured to obteyne the victory through our Lord IESVS CHRIST as in this fourth member shall now further bee sayde THE FOVRTH Condition of the feare of God is That it requireth ayde agaynst these his enemies The Flesh The VVorlde and the Deuill Of this matter Syrach in Chapter 40. maketh mention The Feare of the Lorde saith hee wanteth nothinge neyther needeth it any helpe The most notable and chiefest refuge agaynst all the enemyes of the Christians is earneste and feruente inuocation of the true and omnipotent GOD. Which thinge Salomon confesseth when hee sayth The name of the Lord is a most stronge Tower the righteous flyeth vnto it and shalbee exalted And GOD himselfe in the Psalme sayth Call vpon mee in the day of tribulation and I will delyuer thee and thou shalte glorifie mee Because therefore the cheefest forte of Christians in all aduersities is faythfull Prayer I will shewe in few woordes what is to be esteemed of CHRISTIAN PRAYER Neither doe I thinke it to bee needefull to refute that deuelishe errour whiche the Pope hath brought in of the Inuocation of Sainctes which is nothinge els than a meere blasphemy of Iesus CHRISTE the Sonne of GOD. For inasmuch as GOD in his woord hath expressely commaunded that wee should trust vnto him alone and call onely vpon him and that wee should not giue this honour vnto any creature doubtlesse they which doe otherwise doe greeuously offend and suffer themselues to bee fowly seduced by the instigation of the Deuill from the true Mediatoure and Intercessour IESV CHRISTE But hee which feareth GOD obeyeth the commaundemente of GOD whereby hee chargeth that hee himselfe onely be called vpon and trusteth to the promyses of God and first of all to that of Christe promising that VVhatsoeuer wee shall aske in his name wee shall receyue it so that wee aske in a sure fayth nothing at all doubting of his promises Of Christian Prayer VVhat then is Christian Prayer CHRISTIAN PRAYER is not a bablinge of many wordes or much talke as Christ in Math. 6. sheweth that the hipocrites falsely supposed but It is an inwarde groninge of the heart wherby the minde of man is lifted vp vnto GOD And eyther geueth thankes vnto him for benefits through Christe receyued Or requireth somewhat in the name of the onely Mediatoure Iesu Christe surely perswadinge himselfe to bee hearde of God Moses prayeth his handes beeinge lifted vp vnto Heauen no moouing of his lippes beeing seene For hee cryed in heart and the Lord answered him saying VVhy cryest thou vnto mee And Dauid sayth Vnto thee O Lorde haue I lifte vp my soule By these two examples it appeareth that true prayer is not a vayne noyse of the lips but a feruent groninge of the heart requiringe helpe of GOD. To what ende then doe wee vse a recitall of wordes wee bende the knees knocke the brest and in the time of praying lifte vp our eyes vnto Heauen Wee vse these outward gestures that the heart of man may bee stirred vp to pray earnestly that our cogitations maye bee the more bente to the requiring of the things that GOD with soule and body togeather might bee honoured and that publiquely with body and mouth wee might professe our fayth in GOD. Wherof Augustine sayth Although the inuisible will of him which prayeth be knowne vnto God neyther needeth hee any tokens to open the minde of man vnto him which knoweth the speaking of the heart yet notwithstanding man vseth the voyces and members of his body that by prayinge in such sorte the affections of man maye grow the more humbler deuouter and feruenter How is the heart of man in the time of prayinge lifted vp vnto God That is doone as it were by two winges of the whiche two one is THE CONSIDERATION OF THE MERCY OF GOD the other is THE SVRE CONFIDENCE IN THE MEDIATOVRE our Lorde IESV CHRISTE The Consideration of the Mercy of God consisteth in this that GOD himselfe hath commaunded this woorship of Inuocation and hath promised that hee will heare them which call vpon him and also after his hearinge and delyueraunce requireth thankfulnesse These three poinctes are ioyned together in the saying of the 50. Psalme Call vpon mee in the day of tribulation that is the Commaundemente And I will deliuer thee the promise of hearinge And thou shalte glorifie mee whereby thankfulnesse is required Therefore when wee pray wee must not only haue respect to the Commaundement and promise of GOD but wee must also thinke vpon thankes geuinge which consisteth in
wherein it consisteth Rom. 3. What the out warde testimonie is Gen. 3. Matth. 3. Gen. 3. Acts. 5. Matth. 16. * He vseth this phrase of speeche as S. Paule doth when hee saith Many became sinners Rom. 5. Ephe. 1. 5. The question of the Pharisie The answere of Christe The question of Christe The answere of the Pharisies Matth. 22. Matth. 22. Psal 119. Matth 22. Ignoti nulla cupido * or Zeale * Iohn 13. 15. Verse 2. Hebr. 11. Iacob 2. Matth 22. Rom. 13. Deut. 27. Gala. 3. Gen. 4. 1. Reg. 31. Psalm 130. Rom. 10. Gen. 4. Iohn 1. 1. Tim. 1. Rom. 8. Rom. 3. Iohn 8. Matth. 22 * As farre as the holie scriptures set foorth the same vnto vs. Luke 2. Iohn 3. 1. Ioh 3.36 1. 1. Cor. 2.24 Lord haue mercy Christe haue mercy Ye iusticiaries and meritmōgers note your owne abilities and the sweetnes of your doctrine in this article Rom. 1. A heauenlye and ioyfull meditation Iohn ◠Luke 1.77.78 * Or the wisdome of saluation 2. Cor. 5. Rom. 10.4 Spirituall circumcision what it is Luke 1. The seconde parte of the prepostion 1. Cor. 15. Ephe. 1. The cause assurance of the rysing againe at the last day 1. Cor. 15. * Or in our flesh Dialog 1. 1. Pet. 3. Acts. 20.28 * Or albeit they exceede in number greatnesse c. Rom. 5. Gen. 3. Luke ◠Iohn 1. Luke 1. Iohn 1. Iohn 1. Esay 5. 3. Heb. 10. What the passion of Christe is Iohn 1. He meaneth that the passion and sacrifice of Christ is in it selfe infinitly precious profitable offered to God the father for all men extended and proferred to all sinners and for all sinnes whatsoeuer of his parte indifferently sufficiently though indeed The elect penitent beleeuer only can and doe receiue and inioy it effectually and auayleably According as the Schoolemen say and the best learned like and allowe of it Christus pastus pro omnibus sufficientur sed pro electis efficienter c. To say Christe suffered for all sufficiently but for the elect only effectually or auayleably c. This is the Authors iustified meaning in many places of his worthy woorkes els where Though here in wordes hee seemeth some-deale harshe and harde and is warely to bee readde Mattth 3. Mar. 16. Matth. 11. Mar. 16. 1. Tim. 2. Iohn 1. Rom. 5. 1. Iohn 2. Mar. 16. Rom. 5. Gen 3. Augu. Gen. Rom. 5. 1. Iohn 2. Ezechie 18. 1. Iohn 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 12. Mar. 3. Luke 16· Actes 2. 1. Tim. 1. Heb. 6 10. What the sin against the holy ghost is Why it is called the sin against the holy Ghost Rom. 5. Ezechic 28. Rom. 7. Rom. 5. But not idle talkers of Christianitie The secret helpe of the holy ghost in our stranglings 1. Cor. 10. Prosper Matth. 6. Mar. 16. What the Gospel is Luke 24. Galla. 3. Iohn 3. Rom. 8. Iohn 3. The definition of the liuely and iustifying Fayth Iohn 3. Luke 23. A generall rule 1. Pet. ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 7. Luke 1. Some read Et victum quere honeste Iohn 3. Matth 3. Matth. 3. What Bapt. is August Epist 13. Parasceues Rom. 4. Mat. 3. Ephe. 5. Ephe. 5. * Such as came of his flesh 1. Pet. 3. Rom. 6. Rom. 8. Time Matth. 11. Peter Psalm 1. Cor. 10. 1. Cor. 10. Iohn 6. 1. Cor. 10. Mar. 16. 1. Cor. 11. 1. Cor. 11. Iohn 3. Meaning aswel the hearinge of the holye Scriptures as the interpretatiō of them Iohn 8. Luke 12. Rom. 8. Consuetudo diuturna altera fit natura 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sera peenitentia raro vera 1. Tim 1. Eccleae 1. The definition of the true seruice of God The proofe of the definition Collo 2.23 A generall rule to bee obserued Rom. 15. Heb. 11. 1. Pet. ◠A common rule of the Papistes Psalm 50. Ihon. The true definition of Christian Prayer The two winges wherby wee are lifted vp in prayinge 1. Iohn 3. * Or layed downe viz. in the 16. of Iohn 1. Tim. 2. 1. Tim. 2.