The Way of life.  
A Christian, and Catholic Institution comprehending principal points of Christian Religion, which are necessary to be known of all men, to the attaining of Salvation.  
First delivered, in the Danish language for the instruction of those people, by Doctor Nicolas Hemmingius, Preacher of the Gospel, and Professor of Divinity, for the King of Denmarcke, in his University of Hafnia: And about three years past, (for the commodity of others) translated into Latin, by Andrew Severinus Velleius: And now first, and newly Englished, for the commodity of English Readers: By N. Denham, this year of our Redemption. 1578.  
Imprinted at London by Richard Jones, and are to be sold over against S. sepulchres Church.   

To the Right worshipful, Master Henry Sadleyre esquire, Son of the right Honourable, Sir Ralph Sadleyre Knight, (one of her Majesties, most honourable privy Counsel, and Chancellor of her Duchy of Lancastre:) And also to Mistress Dorothy, wife of the said Henry: Nicolas Denham: wisheth the favour of God, with the increase of the knowledge of assured salvation, in JESV CHRIST.  
Amongst those seven special Sages of the Greeks, there was one, which being desirous to leave to a certain follower of his sect, some special token worthy of remembrance: commended unto him (as the speciallest thing that he could devise) this Symbol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is) Fellow thou God. Whereby it is to be perceived, that even the very heathens, endowed only, with the light, and wisdom of nature, and not able to pierce farther, than their reasonings, and arguments taken of the visible creatures, which they saw, and perceived with their senses) would stretch: did not only conclude, that there was a God, which was the woorkemayster, and disposer of all those things, and that he was immortal: but also that he was to be feared, and honoured, and the sight, and presence of him, to be desired.  
For whilst that they considered, the globe, and compass of the Firmament, and the earth, with all the noble, and variable furniture thereof, as the Sun, the Moon, the Stars, and under them, the variety of the other creatures in their kinds, and lastly, the excellency of the workmanship of the frame of the body of man: they were induced to gather thereof, this conclusion: that the woorkemayster, of these things, was, not only much more beautiful, and excellent, but that he was, also, to be honoured, and to be wished for, by presence to be enjoyed. Hereof sprung up many contentions, and sundry devices among them, concerning the way, as well how to worship him, here upon the earth, as also to seek some short, and ready mean, to come to the sight, and beholding of him. But notwithstanding, in asmuch as they wanted the direction of him, which is the leader into all truth: 
Rom. 1.  they tired themselves in their own fond imaginations, and, not only in stead of the true worshipping of him, frequented Idolatries, most horrible, and execrable: but also, to come (as they supposed) to the sight of him, attempted means, most pernicious, and damnable. In so much, that diverse of them, willing to high themselves apace, to be in presence, with that immortality: could find no better, or readier way, then speedily, to murder, and kill themselves. Which doings of theirs, notwithstanding they were heinous, and wicked, and miss of the end, and purpose, for which they were done, (for this is certain, 
Ihon. 3.  that He which believeth not in the Son of God, the anger of God doth abide upon him: And again the Apostle saith: 
Heb. 11. & Rom. 14.  It is impossible without faith to please God: yet it is apparent thereby, what earnestness was amongst them, both to seek (according to their own blind judgements) what this God should be: and also, which should be the way, not only to walk, but rather to make haste, and speed unto him. Which, if they that do profess the name of Christ, would consider, and but compare themselves in these circumstances, with these men, being but Heathens, and void, both of the true knowledge of God, the creator, and also of him, 
joh.  which is the only way, and would, but somewhat considerately confer together, the blind diligence of the one, with (as it may be very well termed) the devilish, and secure negligence of the other: their forwardness in seeking after that, which by all their toiling, and tyringe of themselves, they could not truly find out, with our backwardness, in not keeping, and embracing that which (without our labours) is freely given us, and said before our eyes: their fervency, in desiring to find and run the way, to that which they wished for, with our coldness in walking the right way, which is plainly drawn forth, and delineated before us: to be short, their persuasions of themselves, by this visible Sun, with our dullness: who, by that true, and bright shining Sun, which is the brightness and wisdom of the Father, will not be instructed, nor moved: If (I say) they would with some earnestness, consider these things: it were not to be doubted, but as they do detest, and abhor, the name and conversation of the Heathen: so they would loath (in such matters as seem, to be the weightiest of all others) to be either by others accounted, or in their own consciences to be condemned, for inferiors unto them. But, to leave all other parts of comparison, and only to speak of one poyncts, which concerneth our present purpose: it was taught amongst them, and practised by such as were of the best, and most reasonablest amongst them, as a most necessary, and principal doctrine: that they should not always here continue, But pass from hence: and that there was an immortality of the Soul, which being separated by death, from the body, should, either, for the well, and virtuous walkeinge here, (according to their accounting of a virtuous life) be gathered into a certain place of pleasure, with the Gods, or else, for not following the moral precepts in following virtues, and eschewing vices, should not enjoy the sight of the Gods, but should by them be punished.  
This was the Sum of (as I may term it) their natural, and blind religion. Thus much even nature herself, in that her corruption, had taught them. And therefore the better to stir up their hearers, to walk virtuously, and with the more desire, in that path, which they supposed to be the right way: they uttered, and commended unto them, and their posterity, many pithy, and savoury sentences, as: Philosophia continua mortis meditatio, that is: the love or study of wisdom, is the continual meditation of Death: And, Ad Ens Entium semper contendendum, that is: We must ever be walkeinge toward the chief being of beeinges, (whereby is meant, God himself,) with infinite such others, to tedious, here to be recited, as in their books daily handled, are plentifully to be seen. But we, which do bear the name of Christians, which live at these days, in which (by the great mercy of God) such infinite treasures of Heavenly wisdom, and knowledge of Christian doctrine, is powered forth upon us: yea we which have, for their shadowed, and false, a clear, and perfect religion: for their crooked, and uncertain by path, a straight and most assured highway: for wisdom natural, the wisdom Divine: for Plato, Aristotle, and their Scholars, the Prophets, Christ, and his Apostles: for the doubtful end of the path, which they taught, the certain, and assured end of the way which we are instucted to walk in: are yet notwithstanding, in respect of them so dull, and so careless of all these things, yea, and so little ashamed of this comparison with them: that we are little, or nothing pricked forward, with the consideration of our more plentiful blessings; little, or nothing consider our own contempt, and ingratitude: seem to make less account of Christ, his Apostles, and Ministers, than the heathen did of Pythagoras, Plato, Aristotle, and their Sectaries, and disciples: seem, neither by the promises of God to be alured, nor, by his threatenings to be feared: to be short, seem neither to fear to run headlong into that path, which leadeth to destruction, nor to regard to walk in that way which guideth to salvation. It is therefore to be feared, lest that come to pass, in this comparison, which our Saviour JESUS CHRIST himself pronounceth in the 12. of S. Math. comparing, the diligence, and regard of the Queen of the South, in coming from the farthest parts of the world, to hear the wisdom of Solomon, with the negligence, and contempt of the jews: in refusing to be taught by Christ himself, coming amongst them: and likewise in comparing the repentance of the Ninivites, at the hearing of jonas: with their obstinacy, and rebellion, in refusing to hear the Son of God himself: namely, that as he there concludeth of them both: that aswell the Queen of the South as also the Ninivites, being profane people, and heathens: shall rise in the last judgement, and condemn that adulterous, and obstinate nation: so that these heathens, shall then also arise, though not to their own salvation, yet to the condemnation of those, which (glorying in the name of Christians) have so little regard to walk the right way of eternal salvation. Which way of Salvation, forasmuch, as it hath been, by diverse worthy instruments, of the Church of Christ, in these our latter times, and ages of the world: tried, and dissevered from that bypath, which leadeth to destruction and is (by the word of God, wherein that right way is set forth, and offered) sufficiently cleansed, from all brambles, and weeds of encumbrance, which both for want of good husbanding, and walking in, had overgrown, and hidden the same from many: and is now at the length, made so plain, and visible, that it may be seen of all those, which do not wilfully either close up their eyes, that they will not see it, or if they do see it, yet will not suffer their foot once to tread within it: a godly man (considering this) may, with sorrow, and grief of mind, justly marvel, why there be so many, which will not know it: so few, that do regard to know it: and why, fewer having found it, and being set into it, do so slenderly go forward, and continue their course in the same. That we may the better conceive the causes of these things: let us first consider, wherein this way of Salvation doth consist. The knowledge thereof consisteth, in the right understanding of these two things, namely of the Law, and the Gospel. Whereas the Law therefore setteth forth unto us the justice of God, and is set before us, that we may plainly see therein, as it were in a glass, both what God requireth of us, and also how weak, and unable we be to fulfil the same, that we seeing our own, both deformity, and imbecility, should seek for a cleanser, and a stronger, that may hath cleanse us, and fulfil it for us: and by this means to be led to the Gospel, which setteth forth the same unto us: here, the first sort, having been trained up, and noozeled in another manner of doctrine, concerning the Law and the Gospel, and having not learned, the true ends, and right uses of them, for the which they were given: are so obstinately bent against this true knowledge of the right way, which is in them contained: that they will suffer themselves by no means, to be brought, once to enter their foot into it. The second sort of people, are mere Athaeistes, and such as having been always full fed like Epicures, and thoroughly pampered up, with all kinds of worldly voluptuousness, and pleasures of the flesh: are so lulled a sleep in them, by the subtlety of the Devil, who holdeth them fast snarled: that they have no leisure, once to bethink themselves, nor to regard, either what GOD is, or his Law, and Gospel, neither yet, what nor where they themselves be, nor how they came, or for what cause they are placed in the world, nor how they shall depart forth of it, nor what shall become of them after this life, and so neither pass for Heaven, or Hell, GOD, or the Devil: and therefore, no wonder, though they care not, for the inquiring, and much less for walking in this way: being (as they suppose themselves, (in such a way, as there neither is, nor can be any better. The third sort, which do find it, and do enter, and walk into it, and yet are oftentimes stayed, and hindered in their course: are even the most holiest in this life, and the very elect of God: who having entered into it, and purposing with a good Conscience to walk forward in the same: are notwithstanding oftentimes, through the malice of the Devil, (continually warring against them, and seeking to pluck them forth of that way, into the bypathe of destruction with him, and through the frailty of their own flesh, and the continual allurements, and baits of the world, are oftentimes so drawn aside, and hindered, yea so bewitched, and dazzled: that it oftentimes seemeth unto them themselves: that they need not so earnestly, and so diligently regard, to continue still their walking in the same. Hereof it cometh to pass, that, (by the permission of God) they being either drawn back, or stayed from going forward, or plucked for a season beside the way: many heinous, and horrible offences, are by them committed: which advantage (as long as they héedefully kept themselves, within the limits of the right way of Salvation) the Devil could not have of them. When David demanded of the Lord, Wherewithal, a young man should cleanse his way, and the answer of the holy ghost within him was this: By ruling himself according to the word of GOD, was then no doubt, both mindful of this way, and diligently trod, and walked in the same: but, being a little stayed therein, he was drawn aside, and committed the most horrible offence of Murder, and Adultery: but God having compassion upon him, and not suffering him, utterly to lose the right way of his Salvation: joining his Mercy, and justice together, and sending them unto him, by the Prophet Nathan, did both mercifully set him in the right way again (after he had repentauntly acknowledged his declining from the same) and also therewithal, justly scourged him for his wandering & digression. The like may be found of Ezechias, Manasses, Peter, and diverse others: which (in reading of the holy Scriptures) are almost every where to be found, and here, for expelling of tediousness, are omitted. So that albeit, the godly man, or woman, be sometimes hindered in the walking of this course, from going forward, or be plucked backward, or seemeth (as it were) set quite beside the way, whereby (as the examples above recited do declare) many horrible offences, and wicked acts, pleasant to the Devil, are by them committed: yet, this hope they have left them: that God will not suffer them (with the obstinate wicked, & careless ungodly,) to perish utterly from the right way, but that he will reach forth his merciful hand of direction unto them: which (they heartily repenting, and taking hold of) will set them in the straight, and right way again: wherein if they shall perseavere, and continue unto the end: they shallbe sure (as our Saviour Christ himself hath promised) to be undoubtedly saved. For, so he himself saith in Math. He that continueth to the end, shallbe saved: And again: Continue unto the end, and I will give thee a Crown of life. Thus we see the diversity of the people, which live, & remain, even amongst us which profess the name, and religion of JESUS CHRIST, how, and in what manner they be affected, to the knowledge of this way of eternal life, and Salvation. Whereof, some, (by means of a former false received opinion deeply rooted in them) be obstinate, and wilfully will not learn it: some, are negligent and careless, that they pass not for it: the third sort yet embracing it, and rejoicing to walk in it: are notwithstanding (through diverse, and infinite impediments, and hinderances) either stayed, or plucked back, or aside from it: and yet notwithstanding, by the mercy of God, are called back again by earnest repentance, and are again set therein: wherein they walk here upon the earth, and continue their course in the same unto the end, depart this life in walking in the same, and at the end of this way, enter into the City of eternal rest, and salvation. The true doctrine whereof, being in this little Treatise both learnedly, and also clearly, & plainly set forth, by this godly learned man, being such a one, as by the judgement, and opinion of diverse of the best learned of this our time, hath deserved, not the least commendation, of the Church of Christ: when I had perused, and conferred with my friend, I thought very meet, and profitable, to convert into our vulgar speech, for the commodity, & comfortable instruction of all those, to whom it shall please God, to give eyes to see, ears to hear, hearts to conceive, and feet to walk aright, in the ready way to life, therein set down, and delivered: as in the diligent reading, and meditating of the same, shall (I hope) to the comfort & sound instruction of the Christian Conscience, more plainly appear. For, as the Doctrine therein contained, is, both necessary (and as touching the substance thereof) is such, that the true Christian man, or woman, may not be without the knowledge, and practise thereof, in this life, if they desire to attain to the knowledge, and understanding of their salvation in the life to come: so is it (asmuch as is requisite thereunto) both pithily, very plainly, and also familiarly, aswell in plain speech as easy Method, set down, and delivered: & further, with good advisement, and deliberation handled, and divulged. Touching the Author himself, it is sufficiently known amongst the learned, what he is: as being such a one, which hath not the lowest room, amongst the best, and most approved Christian writers of this our age: brought up from his infancy, in the studies, and exercises of learning, and godliness, notably qualified, and furnished aswell with liberal arts, and languages: as principally in the study, & profession of Divinity: which profession he hath worthily and diligently executed (as by his own testimony set down in his Epistle before this book, is to be seen) by the space, and continuance of thirty years: being thereunto called, by the King of Denmarcke, to supply the place of his public reader, and professor of Divinitic, in his university of Hafnia, where with great fame (as I hear) he at this day continueth. Touching the particular matters, contained, and handled in the book, there are such (as I have already said, and in the diligent perusing thereof shallbe better perceived) that the knowledge of them in a Christian, may not be wanting. And I doubt not but the Christian reader (if he have any desire to aspire to the knowledge of jesus Christ) having a while busied himself therein: shall freely in his own conscience confess, as much as I have here spoken. For, if he desire (in short sum, and briefly, and yet sufficiently) the perfect, and right understanding of the Law of God, what it is, how many, and what the true uses thereof be, to what end it is given unto men: also, what the Gospel is, and to what end it is given, what we must necessarily believe of Christ, (as it is consonant to our common faith:) How he is our Mediator, Redeemer, and Sanctifier: by what means he declareth and setteth forth his benefits unto mankind, what his benefits be toward us: what is to be considered & learned of the Sacraments, aswell of Baptism, as of the Supper of the Lord: besides diverse other necessary doctrines, of the right worshipping, and service of God, of prayer, and diverse other places which (as I have said) in the diligent perusing of the same, shall more evidently appear, to the Christian reader. If he desire (I say) to be instructed, exhorted, or comforted, in these things, he may here find them, both sound, & plainly expounded. All which points, being by other most godly, & learned pastors of the Church of Christ, notably, and pithily in these latter times set abroad unto the beholding of the world, to no small benefit of the Congregation of Christ: yet by reason of their buckling with the adversaries of the truth, in refelling their corruptions, and cavilling objections, they were forced, to write with greater style of words, and more Schoolelyke, whereby their works became more convenient (in some points) for students in Divinity, then for the common people's perceaverance, and Capacity. Which things I speak, not that I would dehort any from the reading, and diligent exercising of them: yea I do rather most heartily exhort them thereunto: but this I say, to the end, to take away the offence, which (as I myself have heard (some have taken (though undeservedly) when they perceive them in some places (for the causes afore recited) to write either somewhat longer than they think meet, or somewhat more artificially than they do conceive. Which offence, (not given, but unjustly taken,) they should easily let fall, if they would consider the causes aforesaid, which violently drew those learned men, and by an inevitable necessity, enforced them so to do. From which tediousness, (if they will needs so account it) they are in this small treatise delivered: where so sundry great occasions were not given to the Author: For as he answereth here but to few objections, so, writing his book for the common sort, he frameth his answers and solutions, both short, and easy. Which work (after sundry other learned, and fruitful labours written of Divinity, by him, which are extant, and set abroad in the Latin tongue:) the said Author wrote, and delivered abroad, at the first, in the Danish language, for the instruction, and consolation of the people of that nation, and specially for such of them, as could not gather the knowledge of godliness, forth of other languages, wherein it was written: which being so written, and set abroad, it was, by diverse learned men of the same Region concluded upon, for the worthiness thereof, to be turned into the Latin speech, to the end, that other faithful heads, and teachers of the Church of Christ, seeing the same, and perceiving it to be, both sound, and comfortable, might the sooner convert, or cause the same to be converted, into their own several languages: and commend the same, to those portions of the Church, and flock of Christ which are to their several charges committed.  
Which Treatise being now at the last, converted into our common language, by me, for the causes above rehearsed: I here dedicate, and present (Right worshipful) unto you both: beseeching you to accept the same, as an argument, and testimony of that well willing affection, which (by sundry your gentlenesses exhibited, and showed) you have, deservedly, raised up in me. And albeit, I can not justly avouch it, to be any recompense for any part of the same: neither yet do proffer it to that end: yet rather than I would incur the compass of that sentence of the Philosopher, Perit quod facis ingrato: That is lost which is done to an unthankful person: I had leiffer by proferinge that little, that I may make avoidance thereof. I beseech almighty God preserve you both, and confirm, and increase in you, unto the end, those good gifts of his grace which he hath already begun in you: and so illuminate you with the light of his holy spirit, that ye may both see the right way, and seeing it, you may have a desire to walk in the same: and that walkeing daily forward in the same, and so continuing unto the end: you may pass, in at that gate, which leadeth from the sourginge, and dangerous Sea of this transitory life, into the Haven of perpetual rest, and quietness, there quietly, peaceably, & joyfully, to behold the glorious face of JESUS CHRIST to whom with the Father, and the holy Ghost, be praise and dominion for ever. Amen.  
Your worship's humble at commandment: N. Denham. From London this XXV. of October, the year of our Redemption. 1578.  
FINIS.   

To the Christian Reader.  
Whereas in this book (good Christian Reader,) certain faults are committed in the printing thereof, though they be not many: which have come to pass, for want of directing the Printer, in some such places of the written copy, which were either blotted, or obscurely penned: & in reading might be some trouble, or hindrance unto thee: my counsel is, that (before thou settle thyself, to the diligent reading thereof) thou shouldest look upon these faults here following, and as thou findest them here set down, and noted by the Pages, & lines: so thou shouldest turn unto them, and with thy pen, amend them, which being done, thou shalt read it (I hope) to thy instruction, and comfort. I cease here to speak further of the dignity, of the work: wishing thee, first to read it, and then after, to report the dignity thereof to others: and in my simple judgement thou shalt find in thy conscience, cause sufficient to commend it, and thank God for it.  
So far well.   

Faults escaped in Hemmingius his Epistle.  
Page. line. Fault. Correction. 8. 25. appeerations, apparitions. 9 3. Aegypticall, Aegyptiacall. Eodem. 30. variety, variety. 12. 23. Prophet, Prophets. Eodem. 26. unifosme, uniform. Eodem. 31. althefull, healthful.  

Faults escaped in the Book.  Page. line. Fault. Correction. 17. 13. admonish, admonished. 19 23. Ceremonicall, Ceremonial. 22. 30. native, nativity. 25. 9 first, fift. 28. 12. as, all. 35. 27. punished, unpunished. 44. 23. clean, cleave.   

¶ To the magnificent, and worthy Gentleman, excellent in wisdom, virtue & godliness, Biornone Kaaes, Lord of Starupgaarde, most prudent Senator of the kingdom of Denmark, precedent for the King in the Tower of Malinogien: And to his well-beloved wife, the noble, chaste & godly Lady Christine Nicolai Fil. Nicolas Hemmingius wisheth grace and peace from God the father, through our Lord JESUS CHRIST.  
OF all the things which are in the world, there is nothing either more better, or more precious, either yet more profitable: than to know God, & his will aright, and to worship and reverence the same. For, as this whole world is momentany, and shall pass away: so in like manner the treasures thereof, with how soever beautiful and magnificent titles they be named: Yet (to be all fleeting & falling away) daily experience may show and teach us: unless we would suffer ourselves to be blinded, or (as it were) to be bewitched of the same. But, to know God (Aright) and (having gotten the knowledge of him) to worship him aright, according to his will, revealed in his word: that continueth for ever, and leadeth man (from the unsteadfastness of this unconstant world) the right way to eternal life and salvation. Therefore in john, Christ saith: 
john. 17, verse. 3,  This is eternal life, to know thee to be the only true God: and jesus Christ whom thou haste sent. And in another place: What doth it profit a man to gain the whole world, and lose his own soul? Therefore David judgeth aright, in Psal. 84. 
Psal. 84.  where he saith One day in thy courts, is better than a thousand: I had rather be a door keeper in the house of my God, than to dwell in the tents of ungodliness. For the Lord God is a light and defence, the Lord will give grace and glory: and no good thing will he withhold from them, which walk in innocency. In these words, David putteth a difference between those, which are without the church, and those (which being within the Church of CHRIST) have the true understanding of the BEING and WILL of God.  
This difference, he placeth in five things, most specially to be remembered: by the contraries of which, both do appear the more evident: namely, both how great, the honour, and high blessed estate of the children of GOD is: and contrariwise, how great the misery and calamity is, even of the most mighty of this world, which be not citizens of the Church of God.  
The first good thing, and commodity of the children of God, or of the Church is, That God himself is in her as a most lightsome Sun. For, even as from this visible Sun, there cometh unto the world, Light, Heat, and Shining beams, whereby all things are quickened and cherished: so, from God, (which is the Sun invisible) there cometh unto the Church, Light, (that is to say) clear knowledge of GOD: there cometh Heat, 
1, Cor. 13.  that is, affections burning with Faith, Hope, and Love: and shining beams, which are the manifold consolations, whereby the faithful soul is relieved, cherished, and comforted. This Sun, as it riseth to such as fear God: so it setteth to the negligent, the wicked liver, and the careless. It is therefore (with great diligence) to be taken heed of: that the godly (through a certain sluggishness of their own, in hearing, or reading the word of God, wherein this Sun brightly shineth) do not suffer this Sun to be, either darkened, or hidden from them. For, as this visible Sun, if it shall seem to a sick body in his dream, to be hid, or darkened, there is danger (as Hypocrates affirmeth) of most certain death, to the sick body, to be at hand; so, if our Sun Christ be darkened unto us (his doctrine being either abolished, or obscured) not only darkness hangeth over us, but also the death of the soul, and most assured eternal condemnation.  
Furthermore, we may hereby perceive, the misery of them, as many as are destitute of this Sun the word of God. For, they being blind, do, both grope in the darkness of ignorance: and being ignorant of God, are stricken with dreadful amazedness of mind, when sin showeth forth itself in their consciences. And albeit, that Conscience seemeth in many, to be (as it were with an hot iron) feared, as though it were void of all feeling of sin: yet notwithstanding it will at sometime be wakened up, at the least in the extreme agony of death, and will drive the miserable soul into desperation: than the which thing, nothing may happen unto man, either more heavy, or more bitter: as having leather, that he had never been created and brought unto light.  
The second good thing, or commodity of them which know the Essence and will of GOD, and yield themselves obedient to the same, is: that God is a defence, or shield unto them, wherewith they are compassed, defended, and sheelded, against the kingdom of darkness. Of this shield speaketh David in Psal. 5. 
Psal. 5.  when he saith: All they which hope in thee shall rejoice, they shall ever be giving thanks, and thou shalt dwell in them: all they which love thy name, shall rejoice in thee. For thou Lord shalt bless the righteous, and with thy favourable kindness, shalt thou compass us as with a shield. Item Psal. 18. 
Psal. 18.  And thou hast given me the defence or shield of thy salvation, and thy right hand doth uphold me. In this manner, it is the good pleasure of God, that he will not only, (with the crown of his favourable kindness) compass his about: but also, will have them to be happy, with perpetual blessedness. Paul, when he writeth to the Ephesians, thus: (Take unto you the shield of Faith, 
1, Tim. 1.  wherewith ye may quench all the fiery darts of the wicked:) Signifying, that we are then compassed about with the shield of faith, when we fight a good fight, holdeing a steadfast belief of the doctrine, with a sure confidence of mercy, & a good conscience. This shield, forasmuch as the enemies of God do want: what (I pray ye) can be more miserable than they? For in asmuch as they be naked and unarmed, they are not able to resist the devil the prince of darkness: but he obtaineth full dominion in them, & throweth them headlong out of one wickedness into an other, until he have brought them to utter destruction.  
The third good thing or commodity, which the godly have by the healthful knowledge, and fear of the true God: is called of David Grace.  
This Grace, is the favour of God, forgiving sin to the believers, for the death of his son, 
What this grace is.  and garnishing them with a most pure garment, which is, The obedience or righteousness of Christ: 
Roma. 5.  Whereby they are in such wise reputed righteous in the sight of God, as if they themselves had fulfilled the law. But they which are out of the congregation, are void of this grace of salvation: and do remain under sin, the wrath of God, and eternal damnation, for their iniquity.  
The fourth commodity which they (that know and fear God) do enjoy: is called of David, Glory, 
What this glory is, and wherein it consisteth.  This Glory is, The adoption of the adopted sons of GOD: The inhabiting of the holy ghost, and the hereditary Possession of eternal blessedness, by jesus Christ. But contrariwise, they which do not know God, are the bondslaves, and dwelling places of the devil, are moved by his spirit, and to eternal ignominy, are they reserved.  
The fifth good thing or commodity, which God (by the Psalmist) promiseth unto the godly, is contained in these words: He will withhold no good thing from them which walk in innocency. O, how great is this promise? It is all one as if he should say: They which walk in innocency, (that is to say) they which by faith do yield obedience unto God, shall be abundantly endued with all good things: so, that they may perpetually enjoy them, and shall never stand in fear of any evil to come unto them. And albeit, that all the Children of God, shall in this world suffer persecution: yet notwithstanding they are certain of the good things promised, which here they obtain by hope, and in the life to come, shall (without all impediment) for ever possess. But contrariwise, they (which have neither learned to know God by his word, neither yet to fear him according to his will: unto them ignominies, sorrows, and calamities, shall never be wanting: but unto the Devil, (whom they have served) they shall be thrall and subject for ever.  
Hereby now every one may easily understand that to be most true which I propounded in the beginning, namely: That of all things which are in the world there is nothing either more better or more precious, neither yet more profitable, than rightly to know the ESSENCE and WILL of God: and that this knowledge is drawn forth of the word of God, in the which word, he hath opened both himself and his wil But least any man should suffer himself to be seduced by the devil & his members: it is to be known, that the word of GOD is not any other where to be sought, than in the writings of Moses the Prophets, the Evangelists and Apostles, which are beautified with the testimony of the omnipotent God, which is the eternal verity, and can not lie, 
Rom. 3.  as Paul speaketh. But some may object, or, at the least think with himself in his heart, (as many do, although they express it not by their mouth) after this manner: If we were certain, that that word were in very deed, the word of God himself, doubtless, it were of all things far the most preciousest: but, the world, for a great part thereof, is against the same, and few there be which embrace it, & fewest of those which live according to the same: yea, there be also very many, which verily with their mouth confess the same to be the word of God, but yet by their lives and manners (contrary to the same word, whereof they do so commonly boast) they deny the same. This (without all doubt) is that temptation, which the Devil breathed into our first Parents, whereby he also seduced them, neither doth he at this day cease with unwearied study, by this his old deceitful subtlety, to cirumvent and destroy very many. It is therefore chiefly necessary for all Christians, to have in a readiness; (touching the certitude of the word of God) firm arguments & sure demonstrations, which (in the old and new Testament) are every where to be found.  
There be in general two kinds of testimonies, by which it is convinced, that the doctrine of the church in the books of the Prophets and Apostles delivered: is verily proceeded and inspired of GOD himself. Of these, the first is, An outward testimony: but the other is Inward in the hearts of each of the godly.  
I call that the Outward Testimony, which runneth into the senses of men, that it may send to the mind, 
What the out ward testimony is.  the brightness of the Heavenly verity. Of this, there be six parts, of which parts, albeit every one by itself, might suffice, to evince the infallible certitude of the doctrine of the Church: yet not withstanding it pleased the most merciful God, by so many means to sustain our infirmity.  
The first part therefore, of the Outward testimony is, The Divine manifestation, by the which God himself, (proceeding from his secret seat) hath, (with his own voice) revealed his will, touching the doctrine of the Law and the Gospel. And, albeit that God hath often, and at diverse times manifested himself, repeating with other, & other words, the self same doctrine: we notwithstanding, will recite certain of the more selected appearings of God.  
First of all therefore, he appeared to Adam after the fall, and delivered first with his own voice, the doctrine of the Law and the Gospel. For in that that he laid punishments upon our first parents, for their rebellion (in perpetual testimony of his anger against sinners) it pertaineth to the law: and in that that he promised: 
Gen. 3.  The seed of the woman, to crush the Serpent's head, it is the voice of the Gospel.  
Furthermore, God appeared unto Noah, and by a wonderful deed confirmed both the doctrine of the law & the Gospel. For, when with the flood, he destroyed the unrepentant: he executed the sentence of his law: but when he delivered Noah believing his word, & (by faith) being obedient unto him, he established a testimony of the promise of his grace reserved, which is of the Gospel.  
After the flood, GOD appeared unto Abraham ten times, to Isaac his son twice: and to his Nephew jacob, seven times. In which appearations, was propounded not divers, but one, and the same doctrine always, of the Seed of the woman, (that is to say) of Christ jesus our Saviour.  
After these things, God appeared to Moses in Egypt, repeating both the doctrine of the law and the Gospel, and with wonderful doings confirming the same. For the just plague & calamity of Pharaoh, and his ministers, is to be referred to the Law: but, that glorious deliverance of the people, with Moses, forth of that aegyptiacal house of servitude: is to be referred to the Gospel. All which things are, figures of the last judgement, wherein God will condemn the Devil, with all his train: and receive to himself, into everlasting Tabernacles, as many, as with a true, and lively faith, shall constantly cleave unto Christ.  
In the new Testament also, the same GOD hath sounded his word from Heaven, and hath commended unto us Christ the teacher, with his own mouth, saying; This is my beloved son, in whom I am well pleased: hear him. As if he should say: In time paste, 
Matth. 3.  I promised the Seed of the woman to crush the head of the serpent, & to repair again my image in man, (the curse of the Law being taken away) behold, he is here present, hear ye him, which heartily love life, and salvation: for in him am I well pleased (that is to say) by this my son, am I reconciled to the world, that is, to all them, which (by faith) shall receive him. Let us oppose all these apparitions, with many others (in which one, and the same doctrine is always repeated) against the Devil, and all wicked Sophisters, Mahometistes, unbelieving jews, and profane nations: and to conclude, against our own prudence, and carnal wisdom, ascribing unto God alone, the praise of the verity.  
The second part of the Outward testimony is, The variety of miracles, (that is to say) of the peculiar, and extraordinary works of God, which can not be done, by any creature. All these things hath God done, that he might help our imbecility: that when these outward miracles should present themselves to our eyes, we should decree in our mind, that to be the doctrine of God, which (with such manner of works,) as with seals is confirmed.  
And, albeit that these miracles (from the beginning of the world, forth until the times of the Apostles) be innumerable: yet notwithstanding the scope, and end of them all, is one: namely, that they might confirm the truth of God, (that is to say) the doctrine of the Law, and the Gospel.  
In the old Testament are found miracles done be fore the flood, in the flood, and after the flood. Likewise in Egypt, and after the going out of Egypt, and in the wilderness, by the space of 40. years. In like manner, in the time of josua, of the judges, of the Kings, of the Captivity of Babylon, and of the Macchabees, unto the coming of Christ: all which, did seal the same doctrine, being oftentimes repeated.  
The miracles also, of the new Testament, wrought by Christ, are no less wonderful: concerning which, he saith to the jews: If ye believe not me, believe my works. Chiefly this is worthy to be considered, that Christ the third day rose again from death, and afterward, in the beholding of five hundred brethren, did ascend visibly into heaven: and so accomplished the first promise made unto Adam. 
Gen. 3.  All these, yea or one of these miracles might be sufficient for us, that we should believe the word of God: but it so seemed good unto God, by the variety of these, to sustain our infirmity.  
The third part of the Outward testimony, is The most certain fulfilling, (or accomplishment) of the Prophets: which witnesseth, that God himself spoke, by the mouth of his ministers. For, we have an unmovable foundation of our faith, when (to the foresayings concerning the Messiah, or Christ, prophesied by Moses, David, Daniel, and other Prophets) we see the History evangelical, to answer. The steadfastness of faith (saith Augustine) consisteth in this: that all things which came to pass in Christ, were told of before. Hereof our faith concludeth on this manner.  
He alone, without all doubt, is the true, and only Messiah and Saviour of the world, in whom alone do meet together whatsoever hath been foretold, touching the Messiah, by Moses, and all others the Prophets of God.  
In jesus, the son of Mary alone, meeteth together, whatsoever hath been (touching the Messiah) foretold by Moses, and all the rest of the Prophets of God:  
Therefore: jesus alone, the son of the virgin Mary, is, (without all doubt) the Sole, true, and only Messiah, and Saviour of the world.  
Upon this foundation, the Apostles of Christ, Peter and Paul, builded the faith of the Gentiles: which would never have believed in Christ, unless they had showed them, this agreement of the foresayings, and their fulfillinges in Christ. Touching this matter, let the 17. Act: and 2. Peter. 1. be read.  
In like manner also, the foretellings of the Prophets (touching the most grievous persecutions of the Church, which at this day, we find that Romish Antichrist, and Mahomet, to fulfil) are extant. Hear, let us comfort and lift up ourselves against the kingdom of the Pope, & the raging of Mahomet, when we confer the event, with the Prophecies showed long time before. Of the tyranny of the Roomish Bishop, and Mahomet: jeremy, and Daniel, foreshowed: when we therefore do see these things to have come to pass, what letteth, that we should not thoroughly persuade ourselves, that those things shall come to pass, which are foretold of the advent, or coming of the kingdom of JESUS CHRIST, wherein, namely in the last day, he will appear, and will raise up all people from death, those which have done good, to the Resurrection of life: but those which have done evil, unto the Resurrection of damnation, as the whole sacred Scripture, touching this matter, doth every where most plentifully teach us.  
The fourth part of the Outward testimony, is, the consent of Moses, the Prophets Christ, the Apostles, and of the whole universal Church, in doctrine and worshipping of God. For, all these, with one uniform agreement, have holden the same doctrine of The Law, and The Gospel, and the same manner of worshipping God. Neither hath the diversity of ceremonies (which for the consideration of times, have been changed) troubled this agreement, one, & the same foundation of the true and althfehull doctrine, every where remaining. But if this doctrine had not been inspired by God, so great an agreement had never been in these Ministers of God: whom, (both in teaching, and propounding the same matters, it is convenient, that their successors should imitate.  
Where that thing is accomplished, there must needs be the true Church of Christ, and without this not else where.  
The fifth part of the Outward testimoninie, is, The Induraunce, and conservation of the Church, from the beginning of the world, unto this time, and so farther, unto the last day of judgement. Hereunto appertaineth that, which is in Acts. 5. when the Scribes, and Pharisees rose up and went together to counsel, to suppress the Apostles of Christ: that ancient gamaliel, a Doctor of the Law rose up, and said: 
Acts. 5.  If this counsel, or this work, be of men, it shall be dissolved: but, if it be of GOD, ye cannot dissolve it. This is it which Christ himself affirmeth, that against his Church, 
Matth. 16.  The gates of Hell shall not prevail.  
The sixth part of the Outward testimony, is, The bloody confession of many Martyrs, from able unto this present day. For, they are called Martyers, because they bear witness to the truth of the Heavenly doctrine, not only with their mouth, but also with their blood. A matter worthy to be remembered, is reported of Ignatius the Scholar of Saint john: that, when at a certain time, the Tyrant would by threatenings have constrained him to deny Christ, he answered: How can I deny him, whose name I do bear written in my heart? Which thing being heard, the Tyrant commanded the body of Ignatius, to be cut in sunder, and the heart being taken out, to be divided into small pieces: which thing when it was accomplished, in every piece so cut of the heart, the name of jesus was found manifestly described.  
The other kind of testimonies, whereby the certainty of the doctrine of the Church is confirmed, is: The inward certification (or assurance made) by the holy Ghost, sealing the hearts of faithful people, touching the verity of the Gospel. Of this thing, Paul 2. Cor. 1. speaketh: It is God (saith he) which hath anointed us, and sealed us in Christ, and hath given the earnest of the spirit in our hearts. This Certification, the godly do feel, chiefly, in fervent & earnest prayer unto God. For, when Prayers do proceed from a true faith: we feel in our hearts the answer of God, whereby we are made the more assured of the divine promises.  
Hitherto, I have numbered briefly, the testimonies whereupon, as upon foundations, the unmovable certainty of the Christian doctrine, is stayed. God grant, that these things may be effectually confirmed in the minds of 
* He useth this phrase of speech as S. Paul doth when he saith, Many became sinners. Rom. 5.  many, that they waver not any more, but that they may daily, more, and more abound, in all sense, and knowledge. This word of God, being by so sure testimonies approved: God hath commanded to be spread abroad, through the whole compass of the world, and by the ministery of the same, gathereth out of all mankind, a Church unto himself: which (through Christ) he hath predestinated to eternal life and salvation. 
Ephe. 1. & 5.  It, therefore becometh godly Magistrates, to promote this self same word, that it may be purely, and sincerely delivered in Schools, and Churches, and set over to the posterity. The charge whereof, when the most godly, and wise Princes, and Kings of Denmark, perceived to appertain unto them: they founded this noble university of Hafnia, and moreover enriched the same, with most bountiful stipends: that in the same, they (which in delivering the pure doctrine of the Gospel, might in time to come, with fruit, serve their country) might be instructed and learned.  
I, being called unto this University, that with my labours, I might assist the studies of Learners: forasmuch as I had hitherunto, both with lively voice taught, and also committed to open monuments of letters, many things of the most sacred divinity, in Latin: it seemed good to me now, by this writing, set forth in the common language, to set forward the studies of godliness in them, which are ignorant of the Latin speech. I have drawn together, into this little book, out of the writings of the Prophets, and Apostles, all those things which are necessary to be known of a Christian man to the attaining of salvation. And I will, this same little book to remain in place of my confession of every article of the Christian Religion, which hitherto, about the space of 30. years, I have, in the Church &, School of Hafnia, openly propounded.  
That it hath seemed best to me, to establish the same (most worthy Gentleman) under your name: that thing is done, that I might declare myself to be mindful of very many benefits, which have been by you, to mewards performed, these 21. years now together, from that time, wherein, that magnificent, and gentle Gentleman your brother Nicolas Kaaes, was first committed to my fidelity, and discipline.  
I beseech God, that for his only begotten son our Lord JESUS CHRIST, he will conserve the purity of his word, in this Kingdom of Denmark, to the glory of his name, and the salvation of many: and that, with his holy spirit, he would govern the endeavours of those which, either in the ecclesiastical, or political estate, which shall go about to set forward his Gospel: that the kingdom of the Devil being destroyed, the Temple of Christ, may in our hearts be builded, Amen. That ye also, (by the favour, and goodness of GOD) may long time be preserved safe, and in good health, I wish of God from my whole heart, through jesus Christ our Lord.  
From Haffnia the feast day of Martin, in the year of our Lord. 1570.   

A CHRISTIAN AND Catholic Institution, comprehending, principal points of Christian Religion, which are necessary to be known of man, to the attaining of salvation.  
THe Princely, and divine Prophet David, in the 119. Psalm, (showeth, that all mankind is so blinded with the darkness of ignorance, that he cannot perceive the right way of salvation, unless he be, of God himself, by his healthful word, brought into this right path,) in these words: Thy word is a Lantern unto my feet: as though he would say, even as without thy word (O LORD) I must of necessity go astray: so by the benefit of thy word, (which I esteem to be as a Lantern to me, to my salvation) I tread the right way, and as long as I follow this light going before me, that is to say Thy word, I cannot go astray or be deceived. Which thing happeneth alike to all other people in the world. For which cause also they are not amiss compared unto straying Sheep, which wandering far from the shepherd, & sheepfold, must (if they will be brought back again) hear the voice of their Shepherd, and (as a burning light) follow the same.  
Forasmuch therefore, as I have determined, in this present writing, to dispute of the Way of Salvation, it seemeth good unto me, first of all, to follow this counsel of David, and to show forth this healthsome Lantern, which leadeth all people into eternal joy, and salvation, as many as persevering unto the last hour of death, shall follow the same, going before them. And because this same Laterne, which we call The word of God, is divided into two parts, namely into the Law and the Gospel: I will in the beginning set down a text out of the 22. Chapter of S. Matthew, which, (as it were in a Tabulature) shall set before our eyes, these two kinds of doctrines, which are most specially needful to be known, unto salvation. Moreover I will in such wise declare these two principal fountains, with the other articles comprehended under these, (particularly, but yet somewhat plentifully & plainly,) that nothing at all may be let pass, which is behoveful for them to know, believe, or do, which desire to be made partakers of eternal salvation.  
The words of the Evangelist are these.  Matth. 22. 
THE Pharisees (hearing that he had put the Saducees to silence) they came together, & one of them, a certain Doctor of the Law, 
The question of the Pharisie.  asked him a question, tempting him, and saying: Master, which is the greatest commandment in the law? 
The answer of Christ.  JESUS saith unto him, THOU shalt love the LORD thy GOD, with all thy heart, and with all thy mind, and with all thy soul: This is the first, and the greatest commandment, and the second is like like unto this: THOU shalt love thy neighbour as thyself: In these two commandments hang all the LAW, & the PROPHETS. Whilst the Pharisees were gathered together, jesus asked them saying, 
The question of Christ.  what think ye of CHRIST? whose Son is he? They say unto him, The son of DAVID: 
The answer of the pharisees.  He saith unto them, How then doth David in spirit call him LORD saying, The Lord said unto my Lord, Sat thou on my right hand, until I make thine enemies thy footstool: If David therefore call him LORD, how is he then his SON? And no man was able to answer him any thing, neither durst any man from that day forth, ask him any more questions.  
In this text of the Gospel recited, are contained two questions, most chief and weighty of all others, which may be brought forth of the scripture, touching the attaining of salvation.  
The first question is propounded by the pharisees, the other by our Lord jesus Christ.  
The pharisees, through notable malice of heart, and unmeasurable hatred, wherewith they pursued Christ, do move a question concerning the law, and demand of jesus, which is the greatest commandment in the Law: for in asmuch as Christ condemned the pharisees, which esteemed themselves to live according to the law, and would bring in Baptism, whereof there was no mention made in the Law: they thought that he would speak something, rashly against the Law of Moses, that they, (by this means) might have occasion to accuse him, and take him out of the way.  
CHRIST, on the other side, having compassion on the great blindness of the Pharisees, asketh them, what they thought of Christ, & whose son he is? and that thing he doth, with this intent, that an occasion might be given him, whereby he might instruct, and teach them forth of the Scripture, what they should esteem of Christ, (that is to say) of him, whom God promised to Adam, Abraham, and the rest of the holy fathers, to be the Saviour of the world.  
Furthermore, that these questions of the Law, and of Christ, may the more commodiously serve us to the furtherance, & instruction of salvation: I will choose from hence three doctrines, which (the grace of GOD assisting) I will declare in order.  


FIRST, of the causes, by which the pharisees being moved go about to take Christ out of the way, and what crafts they use, to bring this wicked purpose to effect.  
SECONDLY, of the true understanding, and use of the Law.  
THE THIRD, of CHRIST, namely, what we ought to esteem of him: And how we obtain salvation through him.    

The first Doctrine.  
THE jews, and chiefly the Pharisees, went about this thing with great endeavour, 
Matth. 22.  That they might tangle Christ in his words, & being caught, they might quarrel with him, and, at the length deliver him to death. Behold therefore how great the diversity of mind is of the one towards the other, in Christ & in the Pharisees. JESUS sought this only thing, that they being delivered from sin, he might save them: but the Pharisees craftily catch his words, whereby they might accuse, and oppress him. This waywardness of minds is at this day (alas for sorrow) found in many, which persecute those, which wish well unto them, and show them selves very careful of their salvation. But whereof cometh this so fiery and insatiable hatred of the Pharisees toward Christ?  
CHRIST reprehended their great & manifold sins, namely, Arrogancy, Hypocrisy, Covetousness, & erroneous Doctrine, whereby they led awry both themselves & others. Arrogant, and proud people, are of such malice of mind, that they take it grievously, that they should be admonished, & do with great contention persecute those, which dare be so bold as once to minish or hinder their false conceived opinion of the great estimation of themselves. Wherefore it is the less to be marveled, that these so proud & arrogant pharisees do with hatred persecute Christ: which every where, and continually, told them to their teeth, and condemning them, objected unto them, this their filthy pride: especially when as they in the mean time, considered not, that this was done of Christ, for their profit, and salvation. But, forasmuch as these are Hypocrites, which repute themselves to be righteous before God, and man, albeit they be inwardly filled with all filthiness and malice, yea altogether like unto dead men's graves, which although they show outwardly whited, and garnished, yet inwardly they abound with poisoned, and abominable filthiness: therefore, they do not gladly suffer those, which reprehend, and condemn them of sin. And, for this cause these Hypocrites, will not grant unto jesus Christ this glory, (That he alone is righteous, and that whosoever will be made righteous, do obtain the same, by this our only Lord jesus Christ. Therefore, in the 21. of S. Matthew, Christ saith unto them: Publicans, and sinners, shall enter into the kingdom of God, before you.  
Moreover, if you inquire, why these things be so? the cause is in a readiness: for Hypocrites do presume, that they are without all sin, and trust to their own righteousness which they have not: but Publicans, and sinners do know and confess themselves to have sinned, and to have no righteousness of their own, whereby being upholden, they may make their boast. When they therefore do hear sin reproved, they do forthwith very easily (in comparison of the Hypocrites) acknowledge their sins, and embracing with joy the preaching of grace, do repent, forsake the conversation of their former life, convert themselves unto God, by faith in jesus Christ, & bring forth fruits of faith. An example of this thing is to be seen in Luke Chap. 18. in the Publican, & the Pharisie, of the which two, the Publican standing in the Church afar of prayed: the Pharisie with great pride boasted of his own righteousness. Likewise Luke 7. In Simeon that host of Christ, and in that sinful woman, which, there having washed the feet of Christ with her tears, wiped them with the hairy locks of her head.  
This waywardness is moreover very like unto covetousness, for that it suffereth itself to be reprehended of no body, but endeavoureth to cover itself, with the cloak of wisdom, sedulity, and sparefulnesse: when as notwithstanding it is in very deed, (as Paul teacheth) mere Idolatry: for, the covetous man reposeth more hope, in these momentany goods of the world, than in the living God. Therefore, it is not to be marveled, that the pharisees hated Christ, and with all their power persecuted him, which justly reproved their wicked covetousness, and execrable Idolatry. That Christ also did in like manner reprehend their errors about the heavenly doctrine, neither did they take that with quiet minds: For they dreamt that the keys of wisdom, were in their powers alone, wherewith, every of them supposed, that he might open, and shut up heaven at his pleasure: whereas they notwithstanding were, in the mean time, void, both of the true understanding of the Law, and of the true knowledge of the Messiah: this their blindness, they could at no hand suffer, to be reproved of Christ.  
LASTLY. The Pharisees took this thing also grievously in Christ: that he not only reproved them of their own wandering out of the way: but that they also, (through their erroneous Doctrine) did lead other awry, from the true shepherd, and way of Salvation.  
Of these so great offences, Christ accused the Pharisees, that either (amending themselves) they might be saved: or else (continuing in their sins,) they should look for, both here in this world, the just punishments of God: as also after this life, everlasting damnation. But, how did the Pharisees take these things of Christ? Even altogether after the same manner, as a mad man is affected against him: which goeth about to deliver him from his disease, and madness. For, even as a man distraught of mind, doth with feet, nails, and biting, enemylike assail him, which laboureth to lay medicinable hands upon him: so the Pharisees with hands, and feet apply to this thing: that they may slander Christ, and take him out of the way: and therefore they solemnly sent their messengers thrice unto him, the tuesday next before they crucified him. In the first Embassage were the Pharisees, with the Herodians, which demanded whether it were lawful to give tribute to Caesar, or not? And that thing they do with this intent, that if Christ did affirm the question propounded, the common people might forsake him, and so it might be easily lawful, to deliver him to death: but if he did deny it, he might fall into the hands of Herodes servants, who having taken him, might kill him as a seditious man: But in vain doth the craftiness of man weary itself, against the wisdom of God. Christ answereth neither affirmatively, nor negatively, but the coin being showed by them, he saith, whose Image, and inscription is this? They answered him Caesar's: And he said unto them: Give unto Caesar, the things which are Caesar's, and unto GOD, those things which are Gods: so, that of this answer of Christ, neither the Herodians, nor the common people found, why they might justly be offended.  
THE SECOND Embassage was of the Saducees, which deny the resurrection of the dead. These men thought that (out of the doctrine of Christ, teaching that all people should rise again in the last day) they might infer some absurdity, in this manner: There were (say they) with us seven brethren, and the first having married a wife, deceased: and having no seed, left his wife unto his brother: likewise the second, and the third, unto the seventh: last of all the woman also died: In the resurrection therefore, whose wife shall she be of the seven?  
They supposed now that Christ would appoint her either to one of them, or to all of them together, which if he had done, they would have cried out, that the could not be convenient, for the coutentions, hatreds, and abominable filthynesses, that would follow thereof. By this way, they hoped, that they should confute the doctrine of Christ, & to deliver Christ to judgement, 
Matth. 22.  as guilty of untruth, to be punished. Let us hear what Christ answereth unto them: Ye err (saith he) not knowing the Scriptures, nor the power of God and are ignorant what is the difference to come, between the condition of this life, and of the life everlasting. In these words Christ showeth three causes of the erroneous Doctrine of the Saducees.  
THE FIRST IS, that they knew not the Scriptures, which alone teacheth us to try the truth, from falsehood, in all those matters, which concern the business of salvation. Therefore David faith, 
Psal. 119.  Thy word is a lantern unto my feet.  
THE SECOND CAUSE, that they knew not the virtue and power of God, by the which, he was able as easily to raise up the dead, in the last day, as it was not hard to him, to create all things, of nothing, in the first day. Therefore, when we think upon the resurrection of the dead, reason is not to be admitted into counsel, which is only occupied about these corporal things: but we must look back to the scripture, and know that nothing is impossible before God, the omnipotent creator of all things.  
THE THIRD CAUSE of the error of the Saducees, Christ assigneth to be this, that they did not consider the difference of the condition of man in this world, and in the life eternal. In this life there is need of wedlock: but in the life eternal they shall neither marry nor be married: for they shallbe as the Angels of God, in heaven. And the love of the other life, doth by a thousand degrees excel the love of this world, yea, that will darken this: even as the sun rising in the morning, taketh away the light from all the other stars, and alone with his own brightness lighteneth the world.  
THE THIRD EMBASSAGE was of the jews, being made unto Christ the very same day: this is the same, whereof the present text of the Gospel maketh mention.  
When the Pharisees had heard that jesus had in this wise stopped the mouths of the Saducees, 
Matth, 22.  they came unto him, and asked him which was the greatest commandment in the Law?  
That was done of them, not because they would learn, but that they might have some occasion to destroy him. For they thought thus with themselves: because this fellow bringeth in Baptism, and accuseth us, which living according to the Law, do boast ourselves to be righteous by the works of the Law: surely, and without all doubt he contemneth the Law, and doth far less esteem it than his Baptism which if he do, there will lie a just action for us against him, as against one blasphemous against God himself, as one which hath the law of God, in no estimation, which the Lord himself gave unto us by his servant Moses. To these things Christ answereth, saying: the greatest, and the first commandment is: Thou shalt love the Lord thy God, with all thy heart, with all thy soul, and with all thy mind.  
And the second is like unto this.  Thou shalt love thy neighbour as thyself: In these two Commandments hang all the Law and the Prophets. 
Doubtless the Pharisees looked not for such an answer to be given them, therefore none of them could say any thing against him. And so we see, that neither wisdom nor prudence can prevail against the Lord, which bringeth to nought the wisdom of the wise, and confoundeth the understanding of the prudent, as it is in Esay. Chap. 29.   

The second Doctrine.  
TOUCHING THE LAW I will explicate these three things.  


FIRST, I will speak in general of the two chief Commandments and heads of the Law, (that is to say) Thou shalt love the Lord thy God, with all thy heart, with all thy soul, and with all thy mind: And: Thou shalt love thy neighbour as thyself.  
SECONDLY, of the four principal errors about the doctrine of the Law.  
THIRDLY, of the true use of the Law.     

¶ Of the first.  
THE Law in this place setteth before us, the two chiefest commandments: the first of the loving of God: the other of loving our neighbour. And in what manner God is to be loved, it expoundeth saying: Thou shalt love the Lord thy God, with all thy heart, with all thy soul, and with all thy mind: In what manner also thy Neighbour is to be loved, it by and by addeth: Thou shalt love thy neighbour (As thyself.)  
But what is it to love God, with all thy heart, with all thy soul, and with all thy mind? This word of (LOVE) comprehendeth three things. 
Ignoti nulla cupido.  first, it comprehendeth a knowledge of the thing that is to be loved: for of a thing unknown there is no desire. Moreover it comprehendeth all the affections and motions of the heart, which do accompany pure love. Thirdly, it comprehendeth all works which are required to this love. Therefore the law of God joineth these three together, when it saith: Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind: so that there be in the heart, that is to say, in the understanding of man, a clear light and knowledge of God. Whom (he assuredly persuadeth himself) to be the most best, and most excellent, namely the Fountain of all goodness.  
Moreover, With all thy soul, that is, all the affections, motions, and desires of the heart, should tend to this end: that thou mayest love God, cleave unto him, & place in him the soundness of thy love, whereby thou mayest keep him most sure in thy heart, and, for ever enjoy him.  
LASTLY: thou shouldest love him, With all thy mind, or, with all thy strength: so that thou shouldest convert all thy cogitations, endeavours, and studies, to set forward, and defend whatsoever things do appertain unto God, and to fight against those things, which are contrary unto GOD, namely, by resisting the Devil, Sin, and all their troop, and garrison.  
And so we see here, in what manner the three chief natural powers, or abilities, engrafted into the soul of man, namely, REASON, APPETITE, and 
* or Zeal.  ANGER do show forth their strengths. For, REASON inquireth for the chiefest good (that is to say.) GOD: APPETITE, desireth that same principal good, and by love joineth itself unto it. ANGER (or Zeal) is kindled to uphold, and defend that principallest good, GOD, and enemy like fighteth against the Devil, sin, and the occasions thereof, and all other things what soever are contrary unto God.  
MOREOVER, when thou hearest, that thou art commanded, to love God, with all thy heart, with all thy soul, and with all thy mind: here thou must consider that God doth require a love, PURE, and PERFECT, ETERNAL, and spiritual, so, that thy love should be, pure, without spot: perfect, with out all fault: eternal, without all intermission: and spiritual, without all affection, and leaven of fleshly concupiscence.  
THE OTHER great Commandment is this. (Thou shalt love thy Neighbour, as thyself.) Hear God appointeth the rule of the love of our neighbour, to be, the love of our own self. But, that this may be the rightlyer understanded, two things do come to be considered. FIRST, we must discern between two manners, after which man loveth himself: for, of these two, the one is damnable, and unlawful, the other is accounted good, and lawful. Furthermore, we must discern also, between the person of man, and that corruption which sticketh in man. Man is sometime affected towards himself, with a blind, unwise, and hurtful love, springing from the corrupt and depraved nature, (that is to say) from the fountain of sin, which by our sin of heritage dwelleth in us. This love shall not be the rule of the love of thy neighbour: for, to love him after this manner, were plainly before God to hate thy neighbour.  
There is beside this, another manner of loving himself, and the same is lawful, and granted, which springeth from the holy Ghost, and faith in JESUS CHRIST: when a man directeth all his counsels to that end, that he may do those things which are acceptable unto God and healthsome to himself. This love being lawful, and laudable, shallbe the rule, of the love, wherewith we should love our neighbour: so that from the very heart we should rejoice with him, over all those things, which may redound, to his profit, and salvation, by godly desires wishing him, all goodness, and, by faithful counsels, labour, goods, and prayers, setting him forward: and on the other part, by turning away studiously with all the mind, and heart, what soever, either to his life, or soul: or, (to be short) either to his goods or fame: may be hurtful. In another 
* john. 13. & 15.  place, our Lord and Saviour jesus Christ, setteth before us his own example, in place of a rule to be followed: Love ye (saith he) one another, even as I have loved you: And therefore Christ calleth this, (A new Commandment.) Whereby he would teach us, that we should help our neighbour, if necessity require, even with the peril of our life: not having so great regard of our own commodities, as of the health, & profit of our neighbour. In what manner Christ hath loved us, Paul showeth in the 5. Chap. to the Romans: as hereafter, in the third Doctrine, shallbe said more at large.  
The second thing, which I gave warning of, to be considered, in this chief commandment of the love of our neighbour, is, The difference between the person of the man, and that corruption which cleaveth unto him. The corrupt and wicked man, (as much as appertaineth to his corruption, and wickedness itself) it is lawful to hate: but, as much as appertaineth to the person, as far forth as it is man, partaker of human nature with us, the same is to be loved: so, that what we hate in him, namely sin, and corruption itself, that we should reprehend: and again, we should love in him, that which deserveth love, that is, that being man, he might be conserved, as Augustine teacheth. Let these things suffice touching the first member, which I admonish in the beginning to be observed concerning the law.   

Of the second.  
ANother thing which I propounded, was touching the errors, which false teachers sow abroad, about the doctrine of the law. Of these, there be four sorts. In the first order are they, which flatly reject the law, and utterly deny it, to be taught in Christian Churches. In the second are they, which in deed retain the Law: but they teach, that man is able through his own power to satisfy the law. Next unto these are they, which affirm, that man is not able to fulfil the whole law: but yet some part thereof. They occupy the fourth room, which say, that every religion hath her law, which is sufficient to salvation, to him that fulfilleth it.  
These four errors, through their poisoned contagion, are very mischievous: neither are they stayed upon any other foundation, then upon the deceipts, and lying subtleties of the Devil, which stirreth up men, to seduce one another, from the purity of the true Doctrine of the Law and the Gospel. I will therefore refute these errors one by one, in the same order as they were before, of me rehearsed.  
THE ANTINOMIANS which flatly reject the Law, and deny it to be taught in the congregations of Christians, are scant worthy, that their opinion should be refuted with many words, as against whom not only, true reason of man: but also CHRIST himself, and his Apostles, and as many as have been faithful teachers in the Church of Christ, do resist. The Arguments wherewith they uphold their opinion, are these.  
Christians (say they) have nothing to do with Argument 1 Moses: Therefore, neither are they subject to his Law.  
Argument 2 Item: Christians are made free by Christ: Therefore: Christ commanded the Gospel to be preached to all creatures, of preaching the law he commanded nothing at all. Lastly: The holy Ghost (say they) is the teacher of Christians: what use then shall there be of the law, amongst them? With these, and other like reasons, they suppose themselves to prove, that the Law is neither to be retained, nor taught in the congregation of Christians.  
But a man may first demand of these men: Doth it become Christians, to love GOD, and their neighbour? I believe, there is none so possessed of the Devil, that he dare deny this.  
seeing then that Christians must love GOD and their Neighbour, why shall it not be also lawful for them to know, in what sort they ought to perform the same? For, what thing shall the work of love be, unless it be directed by some certain manner? But, forasmuch as the Law of God, (that is to say, the ten Commandments) doth teach us both: namely, that we should love GOD, and our Neighbour, and also, in what manner the same should be done of us: what is he that seeth not these men manifestly to err, which would abolish the Law of God, and forbid that it should not sound in the Christian congregations.  
1. Where as they object, and say: Christians have nothing to do with Moses, that is true, as far as appertaineth to the ceremonical, and forensical laws of Moses, the sacrifices, Circumcision, and such like outward ceremonies, which ought to endure until the coming of Christ only, and afterward to cease: but it is not true, as touching the law of GOD, that is to say, the Decalogus, which was given unto man in his first creation, and afterward repeated, and written in two tables of Stone, that the remembrance thereof might be perpetual.  
I will cease here to speak, how that Christ himself both taught the law and expounded it at large: as did also the holy Prophets, and their successors.  
2 But, that which the Antinomians affirm in the second place: Christians not to be under the law but under Grace: I grant this also, so that it be rightly understood, as Saint Paul himself expoundeth it: Christians are not under the Law: that is to say, they which believe in JESUS CHRIST are not under the condemnatory sentence of the law, because there is no condemnation to them which are engraffed into jesus Christ, Rom. 8. But the Christian hath need of the Doctrine of the law, which must be the rule of his life; showing him what doth please God, and what is contrary to his godly will.  
Furthermore, where they say: Christians are made free: Therefore, They are not under the Law.  
To that, I answer thus: True it is, Christians are made free, from the Condemnation of the Law, from sin, and hell: but not so, that in the mean season, it may be lawful for them to do what they list: they are for this cause made free, that they should serve God alone, love him, and their neighbour asmuch as lieth in their whole powers, as the Law exhorteth, and teacheth.  
If moreover they go forward to say: Christ gave commandment touching the preaching of the Gospel to every creature: but, touching the Law he commanded nothing at all: I answer, Christ commanded forgiveness of sins to be preached, but what is sin, but transgression of the law? Now then, If Christians have no law, than it must needs be, that they neither have any sin. Beside this, Christ himself, and the Apostles do exhort all Christians, to bring forth fruits of repentance, (that is to say) good works, according to the law of God.  
The last argument of the Antinomians is such: The holy Ghost (say they) teacheth Christians: Therefore, They need not the law:  
O, how foolish, and frivolous an argument is this? They should rather have concluded thus: The holy Ghost teacheth Christians, Therefore we need teachers, and the word, namely The Law, and The Gospel. For, the holy Ghost, doth then teach, and move the heart of man, when the word is received by the ears, in which word the Holy Ghost will be of force, in those which hear it, and by faith embrace the same.  
We see then, how, not only foolishly, but wickedly they do, which dare snatch away from us the law of GOD, and throw it out of the Christian congregations, and affirm, that the same is not to be taught. Leaving therefore, the contagions mischief of this error, let us give thanks unto God, for communicating unto us his Holy Law, and let us further beseech him, that he would give unto us his holy spirit, by the which, many things acceptable, and pleasing unto him, may be done of us. For if the Devil had obtained this victory of us, that he had spoiled us of the law of GOD, as he had success therein, in Paradise: what should let, that he should not again, make us guilty of death and eternal damnation? For, he which learneth not to acknowledge his sins, by the Law, the same, doubtless, knoweth not how to embrace, grace by the Gospel. He which can not esteem his sickness, or the grievousness of his disease: the same, must of necessity have a negligent care, of seeking forth a wholesome medicine.  
IN THE SECOND ORDER of those which err about the doctrine of the law; are they, which, in deed, do retain the law, and do rightly affirm, that it is to be taught in the Churches of Christians, but this they falsely affirm, That whosoever will, may by his own power, and mind fulfil the Law: & by this means attain righteousness before GOD, and merit eternal life. The falseness of this opinion, I will in such wise show by manifest demonstrations, that every one may easily perceive, that no man amongst all men (the only man jesus Christ excepted) is able to fulfil the Law of God.  
The Condition of human nature in all men yieldeth unto us, the first argument of this our asseveration. The same is such, that all men even from the very nativity, are unpure, unclean, and thrall unto sin. Forasmuch then, as it is evident, that from a rotten, and stinking fountain, no water can be drawn, but rotten, and stinking: it is manifest that man being unpure and defiled with sin, cannot yield pure, sincere, and undefiled obedience, unto God. Therefore Solomon saith Eccle. Cap. 7. There is not a man righteous upon the earth, which doth good, and sinneth not.  
And job. Chap. 14. Who can make that clean, which cometh of an unclean seed? truly no mortal man can bring this to pass. For we do all draw our beginning, from a sinful lump, and an unclean root: and is it possible that the fruit should be better, than the Tree itself? therefore, this demonstration of the proof standeth sure.  
Whosoever are unclean, can not yield clean, and pure obedience to the law of God.  
But, all men, (only JESV CHRIST excepted, which from the laws of birth customable, and common to nature, is exempted) are by nature unclean:  
Therefore, No mortal man can fulfil the law of God.  
The second argument whereby it is convinced, that no man can fulfil the law of GOD, is taken of the universal experience of man. For, there is no man found in the universal world, who (asking his own heart, and examining his own conscience,) shall not straight way find himself to be far of from that perfection, which the Law requireth.  
Who perceiveth not himself, to have done oftentimes things not to be done, and again, to have left undone, things to be done? And albeit some dare boast much of fulfilling the law, done by themselves, or by others: yet notwithstanding the judgement of their own hearts, is against themselves, which although it lie hid from the sight of men, yet it is evident, and lieth open unto God, which seeth, weigheth, and trieth, all the cogitations, and affections of the heart of man.  
The third argument, whereby it is proved, that no mortal man can fulfil the law of God, is required, Of the just judgement of God, who condemneth only the guilty, and the transgressors of his divine law, and commandments. Forasmuch then, as no man is free, from the judgement of God, and punishments, namely, sicknesses, adversities, and at the last death itself: which do all fall in, by reason of sin: (that is to say) for transgression of the law of God: who doth not hereby easily perceive, and without doubt concludeth, that all men are guilty, and transgressors of the law of God, so that by the works of the Law they can attain no righteousness?  
The fourth argument is taken, Of the contrariety of the Law, and the nature of man. For, the law is Spiritual, but the nature of man is Carnal, which thing Paul proveth Rom. 7. where he saith: We know that the law is spiritual, but I am carnal sold under sin: that is to say, I am so subject unto Sin, that I am never so free from it, that I may fulfil the spiritual law of God: but I give thanks unto God, by JESUS CHRIST, which for my sake hath abundantly performed all that, which I myself could not perform. This argument Paul handleth at large, in the Chapter even now cited of us.  
The first argument whereby it is proved, that no mortal man can fulfil the law of God, The voice of GOD himself doth offer us, in Moses, the Psalms, and the Prophets, and so forth in the whole evangelical, and Apostolical Scripture.  
Genes. 6. GOD saw, that the malice of man was great upon the earth, and all the thoughts of his heart were always bent unto evil.  
job. 9 I know for a truth, that it is so, that man shall not be justified in the sight of GOD, if he would contend with him, he shall not be able to answer him one for a thousand. And a little after Jobe saith of himself, If I would justify myself, my mouth will condemn me.  
Psalm. 14. They are become corrupt, 
Verse. 2.  and abominable in their doings, there is none which doth good, no, not one.  
The Lord looked down from Heaven upon the children of men, that he might see if any did understand, and inquire after God.  
They have all gone out of the way, they are altogether become unprofitable, there is not one that doth good, no, not one.  
Psalm. 130. If thou, Lord, shalt mark our iniquities, (O LORD) who, may abide it? For this cause David, in the 143. Psalm, prayeth on this manner: Enter not into judgement with thy servant O LORD, for none living shallbe found righteous in thy sight.  
Poruerb. 20. Who can say my heart is clean, I am clear from sin?  
Isaiah. 64. We are become unclean all the sort of us, and our righteousness is as a stained Cloth: We have all fallen away as a leaf, and our iniquities have, as the wind, snatched us away.  
CHRIST in the third of john saith: That which is borne of the flesh, is flesh.  
Paul. Rom. 3. We have showed (causes being rendered) that both jews, and Greeks are all under sin.  
Ephe. 2. We are by nature the Children of wrath.  
Out of these now recited, and many other testimonies of the Scripture, it is manifestly convinced: That no mortal man can fulfil the Law of God.  
The sixth Argument of this our asseveration is set down by Paul, to the Galathians. Chap. 2. In these words: If righteousness come by the Law: then CHRIST died in vain. For, Christ came into the world, to fulfil the Law, which was impossible for all men in the whole world to perform: But as many as believe in him, to them shallbe imputed the righteousness of the Law, which, Christ, in his own person, hath done, and obtained.  
Thus I have proved, by six most firm, and evident Arguments, the opinion of the Papists to be false, who, in teaching, writing, and declaiming, dare affirm, against their own conscience, that, man is able to fulfil the law of God, and so, by works, to be reputed righteous in the sight of God.  
AMONGST THOSE, which teach not rightly of the Law, they are to be placed in the third room, which do grant, that man can not in part satisfy the Law of God: yet notwithstanding he may in many things perform obedience to the Law. And therefore (say they) by how much, the more store of good works be done according to the Law, by so much the greater shallbe man's righteousness by the Law, and that which lacketh, is to be borrowed by Prayer, of Christ.  
This opinion, although it stick in many, chiefly in politic men, it is, notwithstanding, false, and contumelious against the son of God, our Lord JESUS CHRIST, who alone taketh away the sins of the world, and justifieth those which believe in him.  
And, that this opinion also, was not the least cause of the casting away the jews, Paul teacheth Rom. 10.  
They (saith he) being ignorant of GOD his righteousness, and seeking to establish their own righteousness: have not been obedient to the righteousness of GOD: for CHRIST is the end of the Law, to justify all that believe: (that is to say) whosoever believeth, hath that thing which the Law requireth: namely, Righteousness, which Christ imputeth to the believer. Likewise, Philip. 3. Paul giveth a difference, between the righteousness of the Gospel, and the righteousness of the Law. The Righteousness of the Gospel, as the faithful do obtain: but the Righteousness of the Law, none can attain by his own works, Christ only excepted.  
Besides this, no man can begin any good work according unto the Law, whereby he may be able to stand sure before the judgement seat of GOD: before he be made righteous, through faith in CHRIST. For, (as Paul witnesseth in an other place,) It is impossible to please God without faith. 
Hebr. 11.  Some woorcks (in deed) may be done, which among men have a show of goodness, and which are also profitable for the life, and conversation of man, in this world: but, that righteousness should be attained unto by them, it is impossible: for, he which offendeth against one Commandment, he is made guilty of all, saith james:  

jacob. 2.  Neither can any thing please God, which is done of him, which is not a member of Christ, and made righteous by the obedience of him.  
For, as by the disobedience of only Adam, we are all made guilty of damnation: so all we, as many as believe in jesus Christ, are made righteous, by the only obedience of him. It is evident therefore, that they do err, which willbe made righteous, partly, by their own works and partly, by the merit of Christ, so, that by how much the more, a man doth abound with good works: he may by so much the more boast himself, to bring of his own, and to seek at Christ, the reside we which are wanting.  
THOSE WHOM I have named in the in the fourth place, to err about the doctrine of the Law, have sprung from the School of Mahomet. Mahomet, (to the end, that he might the rather keep his disciples and underlings addicted to his devilish subtleties:) did teach, 
Matth, 22.  that every man was saved by the keeping of that law, to which he was a subject: That is, If the jew did keep his Ceremonies, and Circumcsiion: he should by that his obedience, merit salvation. And if the turk, or Mahometist: (saith he) doth keep his law, by the same reason, he also shallbe saved. So in like case, the Christian, obtaineth salvation, by the Law of the Gospel. Some politic men there be, which are full stuffed with this wicked opinion, which neither rightly consider the heavy weight of sin, nor the benefits of CHRIST.  
Against all these, which in this manner, do seek salvation, by their Law, to which they be subject, in what place so ever they lead their lives, I set these plain words of the unmovable verity. john 3. He which believeth in the son, hath eternal life: but he which believeth not in the son shall not see life, but the wrath of GOD abideth upon him.   

Of the third.  
THE third THING followeth which I propounded concerning the Law: namely: to what end, the law availeth, and what the true use thereof is: among men chief in the Christian congregation? We have heard before, what the law requireth, and, that none is able to fulfil: It is therefore, thirdly demanded, what the use thereof is? seeing no man can fulfil it, nor any man, by the works thereof, can obtain righteousness in the sight of God.  
The use of the Law is of three sorts: namely, external, Internal, and Spiritual.   

Of the external (or outward) use of the Law.  
THE EXTERNAL, (or outward) USE of the Law, is, by discipline to govern the people, that in outward honesti of manners, they might live quietly, according to the Law, and that they should not commit any heinous wickedness, openly, which is forbidden in the law of God. Here, Parents, Magistrates, Masters, and Tutors, yea, and the Ministers of the word of GOD also, must dilygently take heed, that such as be committed to their charge, do live, in outward honesty of life, sound, and shamefastly. For, the law of GOD is therefore called, MORAL, because it is a certain common rule, according unto which every man should direct, and frame his manners.  
FIRST OF ALL, this external discipline of the Law, is commanded unto parents, that with the same they may instruct their children, and keep them, under outward honesty of manners. And, that they may the more easily bring that thing to pass, let them use, doctrine, examples, quiet, and also severe admonitions, yea, and moreover (if the matter so require) the rod: which thing whosoever shall not do, let them look for the just plagues of God, as despisers of the most severe commandments of GOD, which hath commanded Parents, that they should, (according unto the level of the Decalogus,) godlily, and honestly bring up, and instruct their Children.  
First, let them use doctrine, that is so say, let them accustom their children (so soon as they can speak, and use reason) to learn thoroughly, and with a memorable mind to recite morning, and evening all the parts of the Christian instruction.  
Moreover they themselves should walk before their children, with their own example of an honest led life, so that the life of the parents may be aunsweareable to the doctrine which they taught, which life, the Children might afterwards follow. For, they which labour with words only in the education of children, do seem, (in my judgement) to do very foolishly, and I can not tell, whether I may call this a teaching, or rather a hindering of them. For that thing which by teaching, by their word, they build up: the same through evil living; by their deeds, they pull down. And what a sink of mischiefs do follow hereof, as well in the ecclesiastical, as in the political estate, who is it, which seeth not, and hath daily experience. Besides this, parents should sometime, use gentler words unto their Children, that by them, as by enticements, their minds might the more easily, be alured, and stirred up to the duties of virtue.  
But if the children will not obey the fatherly admonitions, here the parents must provoke them with more severe speech, & countenance, and with wisdom, and gravity forewarn them, what punishments for their disobedience, they shall at the length sustain.  
fifthly, when as the parents, can (neither by gentle, or sharp admonitions) profit any thing at all, and that no hope of amendment of manners is seen in the Children: here at the length as the last mean of the fatherly remedy, the rod is to be added. With the same they shall correct them, when they accustom themselves to swearing, lying, thieving, filthy, or, by any ways, unhonest talking. For sirach saith Chap. 30. He that loveth his Child, doth often move the rod toward him: that in the last days of his life he may rejoice. And Salom. Pro. 23. Withhold not discipline from the child: for if thou strikest him with the rod, he shall not die: strike him with the rod, and thou shalt deliver his soul from Hell.  
They which do overmuch cocker their children, and winckinge at every of their faults, do suffer them to live as they list: are to be esteemed the authors of their destruction. Pontanus showeth, that a certain wanton being spilled, through to much licentiousness granted by the Mother, at the length (being of ripe age) was, (for a heinous offence committed) adjudged to die: when he was brought by the tormentor to the place of punishment, he, with a loud voice, mournfully uttered these words: Think not (O ye beeholders) this tormentor to have brought me to this so infamous a kind of punishment, but rather mine own Mother. It standeth Parents therefore greatly upon, to accustom their Children, to direct the course of their life, according to the level of the Decalogus. By this means they shall make a way of more easy instruction for those, to whose fidelity, and discipline, they shall afterward commit their children.  
This outward discipline of Moses law, is likewise committed to the Magistrate: For Paul calleth the Magistrate, The Minister of GOD, 
Rom. 13.  to the promoting of goodness, and to the punishing of evil. And forasmuch as Magistrates are ordained of God: therefore they are bound to set forward the glory of GOD, and to turn back, whatsoever things are against God: as far forth as appertaineth to the outward conversation of men. The Magistrate is also called, a keeper of both laws, because he should with a diligent care, contain his subjects under an honest discipline of manners, according to the Decalogus: and also trade over the course of his own life in such sort: that he may be a pattern, and a glass, into which his subjects living godly may look into. He must also have a diligent care, that his positive laws, and all his decrees may agree with the Decalogus, and be as walls, and fortresses of the same. The Magistrate should moreover punish, the manifest transgressions of the law divine: as are, blasphemings of GOD, Idolatries, perjuries, usual swearings, contempt of the word of God, disobedience, murders, Adulteries, lying, false witness bearing, thefts, and such like vices, which fight directly against the word of GOD: so, that if the Magistrate neglect his office in these things, he becometh partaker, and guilty of all those offences, the not punishment of which he hath granted unto others. There is told an History, of a certain murderer, which had slain seven men, when he was perforce brought unto the Law, and was set before the judgement seat, & accused of manslaughter, answer was made, that he only, had killed but one only man, the other six the Magistrate had killed, which did not punish that first murder in him. And verily the Magistrate is guilty before God, when he punisheth not such as stubbornly break the law of God, & by his giving of liberty, he oppeneth a window to others to offend. It is an unmerciful pity, to spare one, with the loss, and destruction of many.  
To the bringers up of youth, this same care, doth also belong, that they should instruct those which are committed to their discipline, in such sort, by doctrine, by example, by often admonitions, and corrections, that in their outward manners, nothing might be seen, out of square, or contrary to the law of God. Which thing if they neglect to do, they sin against God, against the parents of the children, and the whole common wealth, neither shall they (for ever) bear this punished. For if (by right) he be hanged, which stealeth an Ox, or a Cow from another: how much more is he worthy of a thousand hangings, which committing this kind of theft, far more grievous: doth unfaithfully instruct the youth, upon good trust committed unto him.  
Tutors, or governors also, which are in the steed of parents, should wholly frame themselves, according to the rule, prescribed before to parents. Therefore, they should not only have a regard and studious care to keep the goods of their pupils, which fall to them by way of heritage: but they should have a special care, that they might be well, and honestly instructed, knowing, that they themselves, are as straightly bound, before the judgement seat of GOD, by the promise which they made to the parents of those children, as if they had covenanted with God himself, that they would be faithful tutors, and patrons of those pupils. For this cause, GOD calleth himself, a father of the fatherless, and a defender of the Widows. But what is done at these days by the common sort of tutors, is evident to all men, and the miserable pupils, and widows (alas for sorrow) to their great grief have experience.  
Last of all also, the Ministers of the word of GOD, are bound, to exhort their hearers to outward honesty of life according to the law of God, by doctrine, examples, by admonishments together with chastisements set before them, as Christ himself did, and the holy Apostle Paul. But if they shall lay aside this due care of their duty, and deceitfully do the business of the Lord, they shall not escape the just judgement and punishment, in that last day of the Lord. But how many may we see now a days, which follow that verse of the Poet.  
The ravening Crow, is pardoned still:  
The simple dove, susteynes much ill.  
When as notwithstanding, God would have thee to respect the person of no man: so that thou be moderate, after the example of most excellent Nathan: It is better for the Minister of the word of God, with john, to be beheaded: then with Herode to be feasted: for there aught to be had greater regard here, to the glory of God, and the salvation of man, than to our own lives, and commodities. Let these things suffice to be spoken, touching, the external use of the Law, and how far the same stretcheth.  
There be four most weighty causes why, this outward discipline should be exercised:  


First: The commandment of God.  
Secondly: That the punishments might be avoided.  
Thirdly: That we might live peaceably, and quietly amongst ourselves.  
Fourthly: That the same might be an Instruction, making us the more apt, to hear the healthsome doctrine of the Gospel of JESUS CHRIST.     

Of the Internal (or inward) use of the Law.  
AS THE FIRST USE OF THE LAW, is external, and concerneth the society of man, so, that whosoever expresseth, in outward conversation, in word, and deed, the letter of the Law, is judged of the people, to be good, and honest: so, the second use of the Law is, INTERNAL in the heart, and Conscience of man, that he might be stayed before the judgement seat of GOD, and render a reason, whether with all his power he hath fulfilled the law of God, or no? Here, if he can boast of the fulfilling of the Law, which is impossible for all men, (Christ only excepted:) he may then understand, that unto him belongeth, blessing, and mercy unto thousands, according to the promise annexed to the Law: but if he perceive himself to be a transgressor of the Law: he heareth the vengeance, and judgement of God propounded against him, unto the third, and fourth generation.  

Deut. 27.  Likewise, he heareth: Cursed is every one which fulfilleth not whatsoever things are written in this book of the Law. 
Gala. 3.   
This sentence was first given in Paradise, and moreover, in manifest words 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 itself proveth the same: Lastly, the eternal torments of Hell shall punish as many, as shall not be delivered, by our Lord JESUS CHRIST.  
Cain, when he weighed his sin in an even Balance according to the Law, said: 
Gen. 4.  My iniquity is greater, than may be forgiven. The same thing befell unto Saul also, despairing, 
1. Reg. 31.  and throwing himself into eternal damnation.  
But David when he examined his deed, by the Law, and knew his sin, said: If thou (O Lord) shalt mark what is done amiss: O Lord who shall abide it? But there is mercy with thee, 
Psalm. 130.  therefore shalt thou be feared.  
Manasses, likewise, Marry Magdalene, and the Thief upon the Cross, confessing their sins, repent, and did fly to the mercy of God.  
And thus we see, what the INTERNAL (or inward) USE OF THE LAW is, namely, to examine the deeds of our lives, by every precept of the Law of GOD, &, as often as we find ourselves to have offended: so often we should hold for a surety, that the curse of the Law, and the punishments of God his anger, are denounced against us. What counsel shall we take in this case? only two ways are set before us: the one, by desperation, to eternal death, and malediction: the other, by the throne of grace, to eternal life, and benediction.  
THE THRONE OF grace. is CHRIST JESUS, which reconcileth us to his father, and giveth life everlasting. For he which believeth in jesus Christ, obtaineth by him, both righteousness, and forgiveness of sins, by which righteousness he entereth into everlasting life. For, Christ hath fulfilled the law, to justify all that believe in him. This Faith in Christ, is the foundation of our salvation, 
Rom. 10.  as all Christians do confess in the Creed, when they say: I believe the forgiveness of sins: that is to say, although my sins be innumerable, and the greatness of God's anger is infinite, and the punishments which fall in, by reason of sin, be horrible: yet notwithstanding forasmuch as I am under grace, and not under the Law, I do assuredly believe the forgiveness of sins, through the merit of the death and passion of jesus Christ, who, not only cleanseth me from all Sin, by his precious blood, but also imputeth unto me his righteousness: so, that the Law, with her sentence of condemnation, hath no right over me at all.  
This faith springeth out of the knowledge of the Gospel, which offereth to all the faithful, GRACE in jesus Christ: Wherefore Augustine saith: Christ hath made our sins his: that he might make his righteousness ours. Also, when Cain said: 
Gen. 4.  My iniquity is greater, then that I may be forgiven: Augustine answereth: Thou liest Cain, for the mercy of GOD is greater, than the wretchedness of all Sinners. This is that which john saith: Behold the Lamb of GOD, which taketh away the sins of the world: 
john. 1.  Item: CHRIST is the propitiation, not only for our sins but also for the sins of the whole world. This faith resteth in the obedience of GOD alone, and trusteth to no creature beside, either in heaven, or in earth. But, concerning the nature of faith, it shallbe said more at large, beneath in the third doctrine: now let us pass to the third use of the Law.   

Of the spiritual use of the Law.  
THE third USE of the Law which is called spiritual, hath place in the regenerate, which believing in Christ, have obtained (by the death, and intercession of Christ) remission of their sins, and are counted righteous in the sight of GOD, through the righteousness of Christ, imputed unto them. Where this faith is lively, and void of hypocrisy, there withal dwelleth the holy ghost, which both worketh faith in the hearts of men, by hearing the healthful doctrine of the Gospel, and regenerateth man, and stirreth him up, to thank fullness towards God, whereby, it cometh to pass that man more esteemeth the will of God, and his commandments, than all the goods of the whole world, how beautiful, and precious so ever they may be esteemed, and continueth in purposing good, keeping faith, and a good conscience. Then, because the man that is borne anew, would show obedience unto God, 
1. Tim. 1.  he looketh again into the law, and setteth the same as an infallible rule before him, that he may understand, what he should do, and what he should leave undone, in the right serving of God.  
And although no man doth fulfil the Law by his own works, yet notwithstanding, the obedience of the faithful pleaseth God, because he is set free from the malediction of the Law, and is, 
Rom. 8.  (by the means of Christ) under grace. For so Paul saith: There is no damnation to them, which are in jesus Christ, which walk not after the flesh but after the spirit.  
This obedience is not only acceptable unto God, as who of his fatherly goodness, commandeth, & willeth the faithful, to love him, and, to exercise charity toward their neighbour: but he also, addeth a promise of reward, that he will recompense all good doings, so, that he which shall give a cup of cold water, in the name of Christ, shall not be void of his reward.  
Hereof it cometh to pass, that examples do remain of many of the godly, which for their obedience performed to God, through faith: have received, both spiritual, and corporal blessings. But they which say, they do believe, and yet notwithstanding, purpose not, to eschew sin, but suffer themselves to be ruled, by their own corrupt concupiscence, and to be drawn away of the desires of the flesh: these tread not in the steps of Abraham, which had leiffer kill his only Son, and heir, then by turning back, to commit any thing, against the commandment of God. They do also, against the doctrine of Saint Paul, which commandeth the believers, and such, as with Abraham would be made partakers of the grace of God: that they should declare their faith, by obedience towards God, which hath set forth his unmeasurable grace towards all men, in that, that he hath delivered his only begotten Son for them. But how wicked, and not to be uttered is this argument, which some (being gone forward unto that state of ungodliness) dare utter.  
We are justified, and made free, freely by faith: to what end then shall we need to apply ourselves to do good works?  
Hearken what Paul answereth to these people, whose damnation (saith he) is just yea, truly, 
Rom. 3.  Just, forasmuch as they, by this error, do draw sins, unto themselves (as dark clouds). For, first, they are coutemelious against God: moreover, they tread under their feet. the precious blood of Christ. Furthermore, they expel the holy ghost. Besides this, they reprove themselves of untruth. Lastly, by giving offence, they offend many and instraunging their minds from the doctrine of the Gospel: obedience them forward to perdition, and destruction. First of all (I say) they are contumelious against God, which by his infinite mercy desireth to have them free from sin and condemnation. These men truly, are to be compared, as it seemeth to me, to disobedient children, which having been sometime; (for their manifold malice & wickednesses) excluded from all hope of succession in their father's riches: & yet notwithstanding, being again become suppliant, and received into favour, have returned back again to their former disposition, and contemning their father's commandment, have again abused his goodness, and gentleness: what other thing here shall the father put in practice, but to deal with them, by extreme justice, even as their stubbornness requireth?  
Moreover, these do tread under their feet, the pricious blood of CHRIST, which was shed upon the cross, for the remission of sins. As though Christ, had therefore shed his blood, and stretched forth his hands, arms, and feet, yea and his whole body embrewed with blood upon the gibbet of the cross: that it might be lawful for us to prostitute our hearts, our hands, our feet, and our whole body, to all filthiness, wantonness, tyranny, unrighteousness, craftiness, deceit, subtlety, & (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 provoketh us: and yet notwithstanding in the mean time to say: CHRIST is my saviour, I will believe in him, and I will wholly cleave unto him. Who so in such sort frameth his life, is altogether like to an unfaithful traitor, which doth his business hypocritically, unto his Lord, whose wages he taketh: and in the mean time favoureth his enemy, and laboureth by all the means that he may to please him, and with his diligence to serve him. Even in like manner, to boast of faith in Christ, and in the mean time, to live loocely and wickedly: what other thing is it, then to speak outwardly, those things with our mouths, from which, both the heart itself, and all the studies and actions of our whole life do disagree. The jews boasted themselves to be the sons of GOD, and the seed of Abraham: but what said Christ to these things? Ye (saith he) are of the Devil, 
john. 8.  because ye do the works of him, from which Abraham was far of. It is therefore, an horrible thing, and joined with extreme danger of damnation, to carry Christ outwardly in our mouth, and privily to hide his enemy in our heart, and with all our members aswell inward, as outward, to frame ourselves to obey him. What is this else (I say) then to spurn with our feet, the precious blood of Christ, & to set at nought his bitter passion, and death, which he suffered for our sins, not that there might lie open for us a liberty to sin: but, that we (by faith) receiving forgiveness of our sins, might keep him in our hearts: and denying the devil with all his works, namely, sin, and iniquity, should yield pure, and continual obedience to this our only Lord and redeemer.  
Thirdly, whosoever (by hearing of the healthful doctrine of the Gospel,) are justified by faith in CHRIST, and do again fall back into manifest wickednesses, & are led and governed by the rule of the flesh, the world, and the Devil, these do make sorrowful the holy Ghost, and expel him forth of their hearts, and admit, and receive into his place, the spirit of the devil, whose dwelling places they are become again, as they were before. What other thing is here to be looked for, than that which Christ hath pronounced in the 12. of Matthew. and in the 11. of Luke: When the unclean spirit is gone forth of a man, he walketh through dry places seeking rest, and findeth none, and then he saith: I will return into my house, whence I came forth: and when he cometh, he findeth it swept, and garnished: Then goeth he, and taketh with him, seven other spirits worse than himself, and they enter in, and dwell there, and the end of this man becometh worse, than the beginning.  
Hereby it may be easily perceived, of how great importance it is, either, to embrace, and believe the word of GOD: or, in our heart, and life to decline again shamefully from it, and to expel the holy Ghost being sorrowful, from his habitation.  
Furthermore, whosoever do boast of faith, and yet do in the mean season live wickedly: do most impudently, reprove, and convince themselves of untruth. For inasmuch as they boast those things which they have not, they are like unto babbling Thrasoos, which stick not with their mouths to promise golden mountains, when is very deed, they, of all other, be most bare, and needy.  
The error of these people is confirmed by this, that they think, that GOD doth not more inwardly search, and look into the hearts of men, than men themselves.  
But they are much deceived: For man seeth only the outward appearances, but GOD seeth not those things only, but he also looketh into the heart itself. GOD, therefore can not be deceived, although thy heart thinketh otherwise then thy mouth speaketh.  
Therefore it is, that james requireth an agreement of the word, and thought, so that the outward works of the life, should be answerable the faith, which is said to be in the heart: even as it is to be seen in the example of Abraham.  
For it is certain, that the heart, and the works do agree, and are answerable one to the other: so, that wheresoever there is an evil heart, the works of the same must in like case, of necessity follow evil, according to the rule of Christ: A good tree bringeth forth good fruits.  
We see therefore manifestly, how impudently they reprove themselves of untruth, which boasting of faith, in the mean time neither have, nor pass for good works: doing therein, as if a man had a Crown set upon his head, he would therefore straightway be esteemed, and called a King. These are such, whom in name only, (but not in very truth, and deed) a man may call Christians.  
To conclude: who soever boasteth of Christ, and will be accounted, and called a Christian, which is baptised, and boasteth his faith, and useth the Supper of Lord, and notwithstanding doth in the mean season live wickedly: the same doth, by open offence, pluck away the minds of many from the GOSPEL and is unto them an occasion of damnation.  
Paul in the 1. Corin. 8. where he entreateth of those, which abuse Christian liberty in things lawful to the offence of others, affirmeth, that they, by abusing of their knowledge, and Christian liberty do destroy the weak brother, for whom Christ died.  
How much more than shall he be in fault, which, through his corrupt wickedness giveth occasion to others to think evilly, and to speak blasphemously of the most holy Gospel, and Christian Religion? In Rom. 2. Paul accuseth the jews of the wickedness of their life, and saith, that through them, the name of God is therefore blasphemed among the Gentiles.  
And in the 1. Timo. 6. He giveth commandment to servants, which are believing, and regenerate, that they should esteem their masters (not yet converted, nor believing) worthy of all honour, That the name of God, & his doctrine be not evil spoken of. And, that there should come such people in the last times, the holy Apostle Peter foretold, in the 2. Pet. 2.  
Thou feast therefore, how great the heaviness of this sin is, whereby, a man is author, not only of his own destruction: and also giveth occasion to many, (with the hurt of their own salvation, and blaspheming of the name, and doctrine of God,) to refuse and contemn the GOSPEL of Christ.  
There is no doubt, but many among the Turks, at this day, do for this cause also, pursue with hatred the Gospel of Christ, for that, they see Christian people to live so loosely, and and wickedly. And who may doubt, that there be not many amongst the Papists, which persecute the Gospel of Christ, or nothing at all esteem it: for that there be so many, which boast of the Gospel, but so few which live according to the Gospel? But what should I say of those, which have received with us the pure doctrine of the Gospel, whose minds are yet weak, and wavering? Doubtless, thou mayst see many of these, either to withdraw their minds, or, to prefer the manners, and times, under which we lived in the Papacy: before the manners of this age, so wanton, and lascivious. What other thing thinkest thou would these do, if any persecution, or change of Religion should fall in, then, that (not unwillingly) they would suffer Idolatry, and the old mockeries of the Roomish antichrist to be again thrust upon us? But through whose fault cometh this to pass, but only of those, which should be as leaders, and lights unto others, and according to the counsel of Paul, should in all things, (that is to say) in word, work, and life, set forth the doctrine of the Lord, and our Saviour jesus Christ. Hereof therefore we conclude, that it becometh all those which believe in Christ, to set the Law of GOD before them, as the glass of their lives, according unto which, they should direct all their doings, to the glory of God, their own commodity, and the edification of others: whereby it may be brought to pass, that the works of the devil might be destroyed, and the works of God might increase, to the glory of God the father everlasting, who of his own mere mercy, through faith, without any our deserts, or works, hath saved, & regenerated us, that we should live unto him, & walk in all good works. Ephe. 2.   

The third Doctrine.  
THE THIRD DOCTRINE which in the beginning of this little book I proponed to be explicated is, concerning, Our Lord jesus Christ, in the true knowledge of whom alone, consisteth life everlasting, as he himself saith john. 17. This is everlasting life, to know thee to be the true God, and whom thou haste sent, JESUS CHRIST.  
After that Christ had answered the Pharisees to the question propounded by them, to him: he again demandeth of them, what they thought of Christ. This question he moveth, that occasion might be given to them, to search the scriptures, out of which they might learn, what they should certainly hold, concerning Christ. Behold therefore with how great diversity of mind these things are done, on either part. The Pharisees go about this business, not because they would learn, but with a desire to quarrel, and to destroy: but Christ, by his question, intendeth this thing, that he might thoroughly bring them to the knowledge and possession of assured salvation.  
Let us hear therefore, what is done on either side. Christ demandeth: What think ye of CHRIST? whose Son is he? They faith unto him, 
Matth. 22,  The Son of David: this answer they gave, because they knew that Christ should be borne of the seed of David, according to the promise made unto him. But forasmuch as this sufficed not to the true knowing of Christ: Christ, by this question inferreth another, by the which he endeavoureth to lead them into a fuller knowledge of Christ. Therefore he saith: How then doth David in spirit call him LORD? saying, The Lord said unto my Lord, sit thou on my right hand, until I make thine enemies the footstool of thy feet: If David therefore call him (Lord) how is he then his (Son?)  
As if Christ would say: The father is superior to the son, and, the son must be subject to the father: And, the Lord is superior to the servant, and, the servant must be subject to his Lord: How then cometh it to pass, that David acknowledgeth Christ to be his Lord, to whom with all lowliness of mind, he wholly submitteth himself? Hear, if the jews had admitted to counsel the holy Scripture declaring of Christ, and had a little while considered with themselves, what the office of Christ should be in the world: they had easily found this answer: Christ in respect of the human nature which he took unto him, is, the son of David: but, in respect of the divine nature, he is the son of God. As far forth therefore, as appertaineth to the human nature, he is in appearance base, and poor: but as far forth as appertaineth to the divine nature, he is Lord of Lords, and King of Kings, to whom David must give place, and humbly bow his knees: yea, of him only, and by this only one, receive forgiveness of sins, righteousness, and life everlasting.  
Of this CHRIST his Lord, David speaketh in the Psalm. 51. where he saith: Thou shalt purge me with hyssop, and I shall be clean, Thou shalt wash me, and I shallbe whiter than snow.  
Likewise, Psal. 130. If thou Lord, wilt mark what is done amiss. O Lord who shall abide it? But there is mercy with thee, therefore shalt thou be feared.  
By this MERCY (or peopitiation) he understandeth Christ, which after the human nature should be borne of him: but after the divine nature, very GOD, from everlasting.  
After this manner, Christ, (by the question propounded by him) would reduce the jews, to the true knowledge of Christ, wherein (as I have said) consisteth eternal life, and the wisdom of salvation: as Paul teacheth, 1. Corin. 1. where he saith: For asmuch as the world, knew not GOD, through wisdom: (that is to say through understanding and reason, naturally engraffed in man, by God): In the wisdom of God, (that is, in the marvelous works of God, which are wrought by him): It pleased God, by the foolishness of preaching, to save those which believe. For the jews require signs, and the Greeks seek wisdom, but we preach Christ crucified, unto the jews an offence, and unto the Greeks, foolishness: but unto both jews, and Greeks which are called, we preach Christ, the power of GOD and the wisdom of God.  
Paul in this place dissevereth the wisdom of the world, or man's wisdom, from the wisdom of God. For in that, that GOD sent his son, borne of a woman, made bond unto the Law, and subject to most bitter passion, and death: it seemed unto men, not wisdom, but foolishness: forasmuch as GOD, by his omnipotency, could easily find another way to save mankind. But it seemeth far otherwise unto God, yea, that which men esteemed foolishness, that GOD esteemeth and accounteth for wisdom.  
But, that we may more fully understand these things, let us seek 
* As far as the holy scriptures set forth the same unto us.  the foundation of this the so wonderful counsel of GOD, whereupon we may build safely.  
Although, GOD, if we consider the greatness of his power, could do whatsoever he would: yet notwithstanding, it seemed good to him, to attempt nothing in this matter, but that which was agreeable to the justice, and glory of his majesty divine, (that is to say) that, which all Angels, aswell good as evil, and all people, yea, and all creatures should acknowledge to be in very deed, just, and praise worthy: 
Luke. 2.  saying: Glory be to GOD on high.  
For, even as any King, or Tyrant, when he granteth unto one, that which he hath taken away from another, may be said to play, the part, partly of an unjust, and partly of a liberal man: Even so, GOD, if using his power only, he had restored man, it had been, on the one part derogation to his justice: and on the other part too much had been granted to mercy: therefore it was needful to find such a way to save man, that these four properties in GOD, (without the which GOD could not (be), or be called GOD), might stand together, and consent in the highest degrees, namely, MOST HIGH, or PERFECT POWER, PERFECT RIGHTEOUSNESS: PERFECT MERCY, and PERFECT WISDOM. Such a secret purpose, pleaseth God therefore, That his only begotten son should take unto him man's nature, and die: to the end, that who so believeth in him may obtain salvation, and life everlasting. So, that if GOD had used his omnipotency, and justice, he had for ever condemned all men, who through their rebellion, had offended the eternal majesty of God, and were therefore subject, & guilty of eternal death, and Hel. But what had then been the praise of his mercy? Where then should the glory of his wisdom have had place? Man, without all favour condemned, had perished: and the wisdom of GOD, of the end of his counsel, (whereby, he had appointed man, being made according to his own Image, to eternal salvation) had been void, and frustrate.  
That nothing at all therefore might be derogated, from the PERFECT JUSTICE of God. It pleased him, that even as by the disobedience of one man, we are all made guilty: so by the obedience of one, many should be made righteous: God himself should be satisfied: and, we being delivered from guiltiness, should be endowed with life everlasting.  
Hear also shineth forth the PERFECT and great MERCY of GOD, which so loved the world, that he would give his own only begotten Son, that All which believe in him, should not perish, 
john. 3.  but have life everlasting. Hear withal is also seen the PERFECT POWER OF GOD, in that, that by the death of his Son, he hath overcome Death, Hell, Sin, and all the power of the Devil. Hear also appeareth the PERFECT WISDOM of God: in this thing chiefly, that by his Son, which is the natural Image of himself, and coeternal with him: he reneweth his own Image in us, and giveth unto us eternal life, whereunto we being in the beginning by his eternal wisdom apopoynted) he hath created us.  
All which things are offered, with this condition. 
1. Ioh, 3.36.  IF WE BELIEVE IN HIM. For so saith john Baptist: He that believeth in the Son hath eternal life, but he that believeth not in the son, shall not see life, but the wrath of God abideth upon him. This is that wisdom of salvation, which all the Prophets, Christ himself, and the Apostles, and their successors, have hitherto taught, and do yet at this day teach: but the wise of this world, whom fortune fostereth as it were in her bosom, have the same in derision, and contemn it, to their own damnation.  
Forasmuch therefore, as the whole wisdom of the Church of Christ is founded in this only JESV CHRIST: I will set down, what every one of us ought to esteem, and know of him, as many as desire to obtain salvation by him. Which thing that it might the more commodiously be done, these six points, with their questions and answers, are to be diligently considered.  


first, that JESUS the son of mary, is, that promised Messiah: (that is to say) CHRIST.  
second, That this CHRIST is, very GOD, and, why it was needful he should be God.  
third, That this CHRIST is, very Man, And, why it was needful he should be man..  
In the fourth place is, to be considered in this CHRIST, the unity of Person, wherein, albeit there be two natures, yet notwithstanding, not two persons, but one only, and why it was needful it should be so.  
Fiftly: That this CHRIST is, the Saviour of the world, and by what means he declareth himself to be the Saviour of the world.  
sixth: How we are made partakers of the benefits of CHRIST, and obtain everlasting life, through him.     

❧ Of the first point or Chapter.  
THE FIRST THING which I have set down concerning Christ, 
1.  is, that JESUS the son of the virgin Mary, borne in Bethlehem, is Christ, and that Saviour, which God promised to Adam and Eve our first Parents. The same thing all Christians do believe, and with one mind confess, when as in the articles of the Symbol we say: I believe in JESUS CHRIST, the only begotten son of GOD, which was conceived by the holy Ghost, borne of the virgin Mary, suffered under Pontius Pilate, etc. Of this our faith we have this immovable foundation, against the which, no not the gates of Hell are not able to prevail: viz.  
He only, (without all doubt, and truer than truth itself, and so by the confession of all) is the true, and only Messiah, in whom all the Prophecies of the Prophets do meet together, and to whom only agreeth, what soever hath been foretold touching the Messiah, by the holy Prophets, Moses, and others.  
In JESUS the Son of the virgin Marie, the Prophecies of all the Prophets do meet together, and agree, to this JESUS alone, whatsoever hath been foretold touching the Messiah, by the holy Prophets of GOD, Moses, and others.  
Ergo: Only JESUS the son of the virgin Mary, is the true and only Messiah, that is to say, Christ, the Saviour, and redeemer of the world.  
This is the foundation of the Christian Church, firm, and unmovable, whereof Augustine speaketh on this manner. The steadfastness of faith is in this, that all those things which have come to pass in Christ, were spoken of before.  
Of this foundation, Paul disputed with the Thessalonians (as it is written in the 17. Acts) three days together, and proved JESUS to be CHRIST, whom it behoved to suffer, and to rise again from death, according to the scriptures. In which place Luke addeth, that a great multitude of the nobler sort aswell men as women, did with great greediness receive the gospel, daily searching the scriptures, whither those things were so or not, (that is to say) they conferred together those things, which in Moses and the Prophets were foretold of Christ, with all those things which came to pass in jesus the son of mary, and proved in every of those things, in both, a most just agreement. And hereof it cometh, that wheresoever in the history of the Gospel, we read any thing concerning Christ, it is always added: So was it long before, foretold of him. If therefore, we have respect to the place, and time of his birth, to his mother, and to his miracles, to the ingratitude of the jews against him, to be short, to his death, resurrection, and ascension, and to the sending of the HOLY GHOST accomplished in the day of Pentecoste, and to the state of the church of Christ, and so forth, to the persecution, and discord in the same: we shall find all these things to be foretold by the holy Prophets of God, four thousand years back, before that jesus was borne in Bethlehem.  
touching which things, who so will know more, let him read our Commentaries upon the 84. Psalm. I thought it good to note these things on this wise, briefly at the least, that every one might have occasion to confer between themselves, the old Testament, (that is to say) the Prophets: and the new, (that is to say) the evangelical History, of JESV CHRIST: which thing, who soever shall do diligently, shall, not a little, strengthen his faith, against the contemners of GOD, the jews, against the forsakers of the faith, the Mahometistes, and to be short, against all Idolatrous nations, yea, against man's own reason, which cannot comprehend, this so infinite a benefit of Christ, 
1. Cor. 2.24  as Paul saith: The natural man perceiveth not the things which are of God. Let us stick fast therefore, with a firm faith unto the word of God, and captiving our reason, let us yield unto God this glory, that he is far wiser than all creatures, and that he is able to perform his promises, albeit to our reason, it seem otherwise.  
A certain man said wisely: That there is a great strife, between FAITH, and REASON, and that neither of them, will leave of, or give place, before that the eye of one of them is plucked out. Forasmuch therefore, as faith, hath her eye, of the word of God, and of the holy Ghost: and, Reason hath her eye of the fleshly wisdom: every Christian must endeavour with all study, and diligence, by the holy Scripture, & by fervent prayer unto God, so to strengthen his faith: that with the same alone he may see, in the matter of salvation: and that the eye of Reason might be shut up, lest it lead us away, from the fountain of our salvation, that is, from our Lord jesus Christ, our only redeemer, and Saviour.  
Let these things suffice to be spoken, in the first place, concerning Christ, whom I beseech with my whole heart, to illuminate us with his holy spirit, and lead, and keep us in his verity. Amen.   

Of the second Chapter.  
THE SECOND THING which I proponed concerning Christ our mediator, and Saviour, is, that he is very GOD, and why, it was needful, that the Mediator should be God. There be many evident, and firm testimonies, whereby the divine nature of our Saviour is proved. The first of which testimonies, is taken of the manifest word of God, in which, he is called God.  
The second is taken, of his divine works.  
The third, of the worship, which is deservedly given unto him, by all creatures. The fourth, of the united consent, and experience of the whole Church of Christ.  
FIRST, by the manifest testimonies of holy Scripture, it is proved, that our Mediator, and Saviour, is, true, eternal, and omnipotent God.  isaiah. 54. 
The Lord of hosts is his name, and thy redeemer, the holy one of Israel, shallbe called GOD of all the earth.  jere. 23. 
This is the name which they shall call him, JEHOVAH our righteousness.  Psal. 6.8. 
JEHOVAH is his name, rejoice ye before him.  john. 1. 
In the beginning was the WORD, and the word was with GOD, and GOD WAS THE WORD. Hear, he calleth Christ, the word of God, because the word of God doth sound of him.  Rom. 9 
Of whom (according to the flesh) Christ came, which is above all, GOD blessed for ever.  1. john. 5. 
And we are in the truth, in his son, the same is very GOD, and life eternal.  
It is to be noted, that as often as Christ is called the only begotten Son of GOD: so often he is proved to be very God together with the father, and the holy Ghost: being three persons, in one divine essence, even as all Christians, according to the divine manifestation, do confess, one God, and three persons of the Godhead.  
THE SECOND kind of testimonies, whereby the divine nature of our saviour is proved, is taken, of his divine works. For, these are the works of God alone, viz. to create, to quicken the creature, to contain all things under the hand of his power, by his own power to raise the dead again, to see the hearts of men, to hear the inward mournings, and desires of the heart of man, to be present every where, and to be, at one, and the same time, in the hearts of all Christians. These divine works and properties, are in the holy Scriptures, attributed to jesus Christ: wherefore, it is hereof rightly concluded, that he is true and essential God. This argument is of force, by this rule: When soever any thing, is truly affirmed of some thing, and artributed unto it, which appertaineth to our nature only: then, of necessity, the same nature must be also attributed, unto that same thing.  
THE THIRD kind of testimonies, whereby the divine nature of the Messiah is proved, is required of the honour, and worship, which is given, and ascribed to him, in the holy scripture.  
God saith in the Prophet: My Glory (that is to say) my divine honour, and worship, which is dew to me alone, I will give to none other.  
I only, am that fountain, from whence all good things do flow: I only am he which wipe out your iniquities: I only do justify, and sanctify the people: I only am the Saviour, in me alone all people should believe, and call upon me alone: Let all creatures, Heaven, and earth, Angels, and men, honour me alone, yea, and whosoever are in Hell, let them bow their knees unto me: Such honour, and worship which is dew unto GOD alone, is in the Scriptures attributed to our Lord jesus Christ.  1. Corinth. 1. 
Christ is made unto us of GOD, WISDOM, RIGHTEOUSNESS, SANCTIFICATION, and REDEMPTION, that he which rejoiceth, should rejoice in the Lord, (that is to say) in jesus Christ.  Hebru. 1. 
And let all the Angels of God worship him, (that is to say) jesus Christ.  Stephen Acts. 7. 
sayeth: Lord jesus receive my spirit.  2. Thessalonians. 2. 
Our Lord jesus Christ, and GOD, and our Father, which hath loved us, and given us eternal consolation, and good hope, comfort your hearts in grace, and strengthen you in all good saying, and doing.  
Paul likewise in all his Epistles, wisheth to them to whom he writeth, Grace from our Lord jesus Christ.  2. Cor. 13. 
He saith: The Grace of our Lord jesus Christ, and the love of GOD, and the fellowship of the holy Ghost, be with you all.  
THE FOURTH KIND of testimonies, whereby Christ our Lord is proved, very GOD, is, the united consent, of the Christian congregation, and the sure experience in the hearts of all those, which with a true, and lively faith, do embrace Christ, our Lord, and Saviour.  
Athanasius in his Symbol, speaketh on this manner: This is the Catholic faith, that we worship one GOD in trinity, and trinity in unity:  
Neither confounding the persons, nor dividing the substance:  
For, there is one person of the Father, and another of the Son, and another of the holy Ghost:  
But, the Godhead of the Father, and of the Son, and of the holy Ghost is one, the glory equal, the majesty coeternal:  
Such as the Father is, such is the Son, and such is the holy Ghost:  
The Father uncreate, the Son uncreate, and the holy Ghost uncreate:  
The Father incomprehensible, the Son incomprehensible, and the holy Ghost incomprehensible:  
The Father eternal, the Son eternal, and the holy Ghost eternal:  
And yet they are not three eternals, but one eternal:  
As also there be not three uncreated, nor three incomprehensible: but one uncreated, and one incomprehensible.  
Likewise, the father is almighty, the Son almighty, and the holy Ghost almighty:  
And yet, they are not three almighty's, but one almighty:  
So the father is God, the Son God, and the holy Ghost, God:  
And yet, not three Gods, but one God.  
So the Father is Lord, the Son is Lord, and the holy ghost is Lord:  
And yet not three Lords, but one Lord.  
For, like as we are compelled by the Christian verity, to acknowledge every person by himself, to be God, and Lord:  
So, are we forbidden by the Catholic Religion, to say there be three Gods, or three Lords.  
The Father is made of none, neither created, nor begotten:  
The Son is of the Father alone, neither made, nor created, but begotten:  
The holy Ghost is of the Father, and of the Son, neither made, nor created, nor begotten, but proceeding.  
Therefore, there is one Father, not three Fathers, one Son, not three Sons, one holy Ghost, not three holy Ghosts.  
And in this Trinity, none is afore, or after other, none is greater, or less than other,  
But the whole three persons, are coeternal together, and coequal.  
Agreeable to this in all points, is the confession of the universal Church, set forth in the Nicene Creed:  
I believe in one GOD, the father almighty, maker of Heaven, and Earth, and of all things visible, and invisible:  
And, in one Lord JESUS CHRIST, the only begotten Son of God: begotten of the father before all worlds: GOD of GOD, Light of Light, very God, of very God, begotten, not made, being of one substance with the father, by whom all things were made, etc.  
That addition to the Himpnes, now used many years in the church of Christ: (Glory be to the father, and to the Son, and to the holy Ghost: As it was in the beginning, is now, and ever shallbe world without end:) proveth the same thing.  
Likewise, the whole Greek, & Latin church, for continual agreement sake, do use this Greek Prayer: 
Lord have mercy. Christ have mercy.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And, by this little form of prayer, Christian people, do confess one GOD, and three persons of the Godhead, therefore all which are truly Christians, being taught by their own experience: do know, and confess, jesus Christ, to be very, and omnipotent God. For, in the time of their praying, they feel the presence, and power of God, by which he comforteth them, and, not only sealeth the truth of his most holy Gospel in their hearts: but also maketh them courageous, that they may boldly triumph over Death, Sin, Hell, the Devil, and all his bondslaves, and members.  
Of this thing, many examples of holy Martyrs are extant, of whom even many noble matrons, and virgins, and innumerable others, did, with greater rejoicing, and desire covet to die for the name of Christ: than to flow, and abound, with the delicates, honours, riches, and pleasures of this world. But, from whence proceedeth this so great fortitude of mind, and readiness to receive punishments: but from that only efficacy, of the power of jesus Christ, which hath manifested his divine strength, present in them.  
Let us in like manner at this day keep fast, this same jesus Christ, which will always be at hand, so that with a sure faith, we crave his aid, earnestly, and fervently. And, thus, by sure, and evident testimonies, I have showed, that JESUS CHRIST our Saviour is VERY God.  
Now let us see, why it was needful, the mediator should be GOD? That it was necessary, that the Messiah, and our Saviour should be GOD, there be two most weighty causes.  
The first is: The greatness of the evil, wherewith the nature of man, was pressed down, which, by any creature, could not be taken away.  
The other is: The weakness, or infiirmitie of the creatures, to the restoring again of those good things, which were lost, by sin. Of these two causes, I will speak somewhat, that the benefits of Christ toward us, might the more shine forth, and that we may be stirred up thereby, to the honouring of his name, with due thankfulness of our whole life, and mind.  
THE GREATNESS OF THE EVIL, wherewith the nature of man was oppressed, is perceived in four things chiefly: namely, In the WEIGHT OF SIN, In the JUSTICE OF THE ANGER OF GOD: In the POWER OF DEATH: and in the MOST CRVEL TYRANNY OF THE DEVIL.  
THE WEIGHT OF SIN was greater, then that any finite, or bounded power, (such as is the power of Angels, and men) might bear the burden thereof. For, in asmuch as the guiltiness was infinite, by reason of the infinite good which was offended, namely GOD, whose majesty was offended, by the sin of our first parents: 
Ye justiciaries, and merit-mongers, note your own abilities, and the sweetness of your doctrine in this article.  It was needful, that this sin, should, either with infinite pains, be punished, according to the rule of the divine justice: or else that satisfaction, to the divine justice, should be made for the same. But, because this satisfation must be the price of infinite goodness, and equivalent to the same: it could not, by any creature, no neither by all creatures together, be accomplished. It was needful therefore, that the cleanser of sin, should be GOD: for only GOD, as he is infinite, so, he is able to abolish, and overcome infinite evil.  
THE JUSTICE OF GOD'S ANGER required a proportion of revengement, according to the offence. Forasmuch therefore, as the offence was infinite, the anger was also infinite: which, the first creature, was not able to pacify, nor sustain: wherefore it was needful, that the Mediator, which should pacify the anger of GOD, should be God. Of this matter Paul Rom. 1. speaketh thus: 
Rom. 1.  The anger of GOD is revealed from Heaven, upon the ungodliness of all men, etc.  
That these things could not be taken away, without the mediator, this saying of john Baptist, in john. 3. teacheth: He which believeth not in the Son, the wrath of GOD abided upon him. And, that this anger of GOD is unmeasurable, and infinite, by reason of sin (in which these evils do concur, namely, contempt of the divine majesty: proud rebellion against the law of God, unworthy of the Image of God, whereunto man was created, defiling, following of Satan the enemy of God, filthy declining from the tents of God, to the Devil, and intolerable ingratitude) is known by the punishments of our first Parents, by the punishments following upon all the posterities of Adam, by the threatenings of God, by the calamities wherewith mankind is kept under, by the devils tyranny against man, by the tokens of the anger of God in Heaven, in earth, in the sea, by the greatness of the pains everlasting, which they shall sustain, which are not converted: to be short, by the infinite price paid for the redeeming of the pains for sin. Who seeth not here, that it was impossible that the anger of GOD could have been taken away, but by a Mediator, whose power should be infinite?  
THE POWER OF DEATH was greater, than that it might be overcome, by any creature, insomuch that Pliny said, (how beit falsely) that it was not possible unto God to raise up the dead. Now forasmuch, as the chiefest office of the mediator is TO DESTROY DEATH, it was needful that he should excel with a power divine, whereby, as to give life, so he might be able to abolish death: For with him no word is impossible.  
THE MOST CRVEL TYRANNY OF THE DEVIL, (under which mankind was holden captive, for sin) was also to be suppressed by the mediator. But how impossible this was to the nature of man, the history of the world, with the experience of all people doth testify: wherefore it was needful, the mediator should be GOD, which might suppress the tyranny of the Devil, by his own power. Hereby it is evident, that to the taking away of the greatness of the evil, wherewith mankind was oppressed: it was requisite, that the Mediator should be God.  
Now herewithal let the greatness of the love, in the everlasting father, the son, and the holy ghost, towards mankind, be considered: 
A heavenly and joyful meditation.  The Father spared not his own son, but would have him subject unto pains, that he might deliver us from everlasting pains. 
john. 3.  The Son willing, and obedient to the father, is made a sacrifice, deriving the guiltiness of sin into himself. The holy Ghost, himself will dwell in the hearts of the reconciled, and kindle in us motion's agreeing to the will of God. These things will stir up in us faith, Invocation, and thankfulness towards God, and will defend our minds against the terror of death, against the tyranny of the devil, yea, against all things, which are bend to overthrow the hope of our salvation, which we have in our Lord, and Saviour JESV CHRIST.  
THE second CAUSE, why it was needful, that the Mediator should be GOD, is, THE VNABILITIE, AND WEAKNESS OF THE CREATURE to the restoring again of those good things, which through sin we have lost. And albeit in this one word of, (THE IMAGE OF GOD,) these good things be comprehended: yet many things to the reparation of the same, are necessarily required, which Paul. 1. Cor. 1. reckoneth up, where he saith: CHRIST is borne unto us of GOD, WISDOM, RIGHTEOUSNESS: SANCTIFICATION: and REDEMPTION, that he which rejoiceth, should rejoice in the Lord,  
These four kinds of good things, no creature, or finite power was able to restore again unto men: as we shall see of every of these things in order.  
FIRST, therefore, the Mediator must restore WISDOM, not such as that of the world is, which is shut up within certain limits: but such as is hid from the Princes of this world: which wisdom, is, of Zachary defined to be: 
Luke. 1.77.78.  The knowledge of salvation, for the remission of sins, by the bowels of the mercy of our God. Of this wisdom speaketh the Evangelist john in his first Chapter, when he saith: No man hath seen God at any time: but the son which is in the bosom of the father, he hath declared him unto us.  
But some man may say: Could not God have revealed this wisdom unto men, by Angels, and Prophets? I answer, It is one thing, to give, and to teach wisdom as Ministers: and another thing to be the wisdom, (that is to say) effectually to bring to pass, that the hearts of men may receive, 
* Or the wisdom of salvation.  saving wisdom.  
The voice of man striketh the ears of the body: but the Son of God, which is the wisdom itself, of God, replenisheth the mind of man, with the wisdom of salvation. For, the word of the Prophets, and of other Ministers of the word of God, doth then at the length, bring fruit: when as God, by the word, openeth the heart, and instilleth the seeds of true wisdom, which thing doubtless is not in the power of any creature, but of the Creator alone: whereof it followeth, that the mediator must be God.  
SECONDLY, The Mediator must restore again RIGHTEOUSNESS. For, without perfect righteousness, no man may come forth into the sight of God. But no man is able to give, Perfect Righteousness, which should be sufficient for all people, except God. For, that man might be perfectly righteous before God, two things are required: Of which, the first is, To be set free from unrighteousness, and sin, which evils men bring with them into the world. The other: To be endowed and garnished, with a full obedience of the law of GOD, which is the measure of righteousness, which is before God available.  
Of the former we have spoken before, where we showed, the enormity of sin, and the justice of the anger of God. Touching the other, which is: To be endowed, and garnished with righteousness, whereby the law of GOD is satisfied: It is evident, that the righteousness of no creature, forasmuch as it is (finite): can be sufficient to salvation, for infinite numbers of people, which thing doubtless in the Mediator is required. For, as he must with a sufficient sacrifice of cleansing, make satisfaction for sins, and so take away all guiltiness: So must he, by his own obedience toward the law, set all those righteous in the sight of God, which believe in him. For so Paul saith: Him which knew no sin, 
2. Cor. 5.  he made sin, (that is to say, God cast upon him the guiltiness of all sinners, that he should suffer and die for them:) that we might be made the righteousness of GOD in him (that is to say) that the righteousness of him, might be imputed to us, for righteousness in the sight of God. Therefore in another place Paul saith: 
Rom. 10.4.  Christ is THE END OF THE LAW, to save all those which believe in him. Hereby it may be seen, that the Mediator must of necessity be VERY God.  
In the third place, followeth, SANCTIFICATION, which the Mediator must bring. Which thing, forasmuch as no creature can perform the Mediator must needs be God. For it is the property of God alone, to give the holy Ghost the sanctifier, without whom our Sanctification, can not be brought to pass.  
Moreover, forasmuch as SANCTIFICATION, is set against SIN, and in Sin are two things, namely, the formality, as the guiltiness: and the material part, as the corrupt qualities, and actions? the Sanctification must be also double, one, which is set against guiltiness, which is, The cleansing of sin, by the blood of Christ: the other, which is set against the corrupt qualities and actions, which is, aswell the separation of man from the profanity of the nations, by the mortifying of the flesh, which is done, by resisting corrupt cogitations, affections, and desires of the flesh, and, with the whole power, abstaining from evil works: as also, the joining together of man with GOD, by the quickening of the spirit, by obeying unto God, and by following pureness of the mind, of affections, and innocency of the whole life: briefly, that man, might renounce the Devil, and and his works, and cleave with the whole heart unto GOD alone.  
This Sanctification, is also called of Paul Philip 3. (spiritual CIRCUMCISION.) We (sayeth he) are Circumcision, which serve GOD in the Spirit, and rejoice in Christ, and have no confidence in the flesh. Therefore, Spiritual Circumcision, 
Spiritual circumcision what it is.  is a cutting away of the trust of the flesh, after which succeedeth a rejoicing in CHRIST, and a pure desire to worship God. And this, truly, is that SANCTIFICATION, which GOD, and Man, our Mediator, doth bring.  
THE FOURTH GOOD THING, which our Mediator should restore unto us, is PERFECT REDEMPTION.  
This Redemption requireth, first, a continual presence of the mediator, in the Church, (or Congregation:) (that is to say) in all the godly every where dispersed, through out the whole world. But who can be together, and always present, in so many places, except he be GOD?  
Secondly, it requireth, a preservation of the congregation (that is to say) that the Mediator should be a keeper, or preserver, not only, of the whole Church, but also, of every member of the same, against infinite subtleties, and lyings in weight, of the Devil, and man.  
Thirdly: it requireth that, the Mediator should look into the hearts of men, lest he should be deceived, by the outward disguising of hypocrites. Now, forasmuch as it is the property of GOD only, to look into the hearts of men, and to behold the inward secrets of their affections: surely, the Mediator must of necessity be God. Furthermore, to the office of the Mediator, this also appertaineth: that he do every where, hear the groanings of such as do call upon him, which, doubtless is the property, of the divine power alone.  
Fiftly: it requireth, that, the Mediator, in the last day, should raise up, all the dead: which work, is above the powers of all creatures. Yea, all the creatures of God, by their own power, are not able to raise up, a dead Fly again, much less all people, whose bodies have been by diverse means, and in divers places scattered abroad: But, forasmuch as the Mediator must do this, and that in the twinkling of an eye, he must of necessity, be God.  
Sixtly, and lastly, it requireth, that, the Mediator do give to those which are raised up, (which in the true faith have departed this life) eternal life, perpetual glory, and conformity with God. But who can bring this to pass, but only GOD? We have therefore abundantly showed: That our Saviour, and Mediator is GOD: And, why it was needful, that he should be very God.   

Of the third point or Chapter.  
IN THE THIRD PLACE, we have proponed of Christ, that he is VERY MAN, And, why it was needful, that the Mediator should be man. The whole universal Church, as it believeth, Christ, to be borne, very man: So, that he also, at this day, is, and for ever shall remain, very man, it doth, godlily confess.  
Genes. 3. The seed of the woman, which shall break the head of the Serpent, is promised. By the name of, THE SEED OF THE WOMAN, without all doubt, the nature of man, which our Mediator, at the time appointed by the father, should take unto him, is signified. GOD promised to Abraham, that in his seed, all nations should be blessed.  
He promised also, to David, that his son should sit upon his seat, and reign for ever.  
isaiah. 7. Behold a virgin shall conceive, and bring forth a Son, and thou shalt call his name EMANVEL, (that is to say) which shallbe GOD and man..  

Luke. 1.  With these Prophecies agreeth, the whole History evangelical. The Angel, being sent to the virgin Marie, saith: Behold, thou shalt conceive in thy womb, and shalt bring forth a Son, and thou shalt call his name JESUS, he shallbe great, and shallbe called the Son of the highest. Which thing when she had heard, she marveled, and said, How can this thing be, forasmuch as I know not man: And the Angel answered unto her: The holy Ghost shall come upon thee, and the power of the most highest, shall overshadow thee: (that is to say.) Thou shalt conceive, and bring forth, not, by the seed of man, or, after, the common law of nature: but, by the power and wise counsel of God. And, so the Angel concludeth his oration, with this sentence worthy to be remembered: with GOD, nothing shall be impossible.  
The eight day, after his nativity, he was Circumcised according to the law, after, the manner observed in other Infants of the jews. He was brought up, by joseph, and Mary, he greewe in wisdom, and in favour, with GOD, & men, & was he found altogether, a natural man, having body, and soul, and all condition and properties of human nature, sin only excepted.  
This is the sum of the Christian faith, touching the manhood of jesus Christ, as we confess in the articles of the Symbol, when we say: I believe in JESUS CHRIST, our Lord, which was conceived by the holy Ghost, borne of the virgin Mary. But why was it needful, 
The second part of the prepostion.  that the Mediator should be VERY man.. Four causes may be rehearsed, out of the holy Scriptures, why it was needful, that the Messiah should be man.  


1. The justice of God.  
2. The restoring of the Image of GOD, in man again, which, through Sin was lost.  
3. The manner of Adoption.  
4. The assurance of our Resurrection, from death.    
First, THE JUSTICE OF GOD required, that the disobedience, in our flesh committed, should be amended in the same. For it was agreeable, to the order of the justice of GOD, that in asmuch as mankind, in one Adam, had first offended: so some body in mankind, free from sin, should sustain the paives, which should be the price for the rest. Our Lord therefore took man's nature unto him, & was made man, showing forth, as it were, 
1. Cor. 15.  the person of Adam himself, whose name is also attributed unto him: that he might thoroughly satisfy the punishment of sin in the flesh, being in flesh committed.  
Therefore Paul Rom 5. saith: If, by the sin of one, death reigned, by the means of one, (namely Adam:) much more, they which receive abundance of Grace, and of the gift of Righteousness, shall reign in life, by the means of one jesus Christ. Item: As by the disobedience of one, (Adam), many, (All men) became sinners: So, by the obedience of one (of Christ) many are made righteous.  
Item 1. Corin. 15. For, by a man (Adam) came death: And, by a man (jesus Christ) came the resurrection from Death.  Hebr. 2. 
Forasmuch as the Children are partakers of flesh, and blood, he himself also, in like case took part with them: that through death, he might abolish him, which had the rule of death, (that is to say) the Devil.  
Hereunto also appertaineth that saying of Irenaeus: It behoved him, which should begin, to slay sin, and to redeem man, which was guilty of death: to be made the self same thing, (that is to say) man..  
And Augustine saith: flesh, had blinded thee, flesh doth heal thee: because Christ came in such wise: that by flesh, he might quench the corruptions of the flesh.  
The second cause is, THE RESTORING OF THE IMAGE OF GOD, according unto which, man was created: This thing could by no means be done, but, by the natural Image of GOD (that is) the everlasting and only begotten son of GOD: which therefore took man's nature unto him, that he might again restore the Image of God, in all those, which, through a lively faith, are, into his body, engraffed Whereof Athanisius saith: It was convenient, that the Son should take man his nature unto him: that this person which is the substantial Image of the Father, might restore again, the Image of GOD in us.  
The third cause was, that the reason of our ADOPTION did require the same. For the Son of God, did therefore take the nature of man unto him: that he might make us the Sons of God. He would therefore, by the society of nature, be joined unto us, and become our brother: that we, being become his members, might be made the sons of God. For, we are therefore called, and are the Children of God: because we are, (by faith) in CHRIST, which is the natural son of God. For, in him alone, we are beloved, 
Ephe. 1.  and Sons.  john. 1. 
To as many as believed on his name, he gave power to be made, the Sons of God.  Gal. 4. 
When the fullness of time was come, GOD sent his Son, made of a woman, & made bond unto the law, that he might redeem those, which were under the law, that we might receive the Adoption of Sons. Because ye are the Sons of GOD, therefore GOD hath sent the Spirit of his Son into our hearts, crying Abba Father.  
In this sentence also speaketh Irenaeus: We could not be (saith he) partakers of the Adoption of his Sons, unless, we had received the same, by his Son, (that is to say) unless his Son had been made man.  
The fourth cause: THE ASSURANCE, 
The cause & assurance of the rising again at the last day.  force, and efficacy of OUR RESURRECTION consisteth in this, that our Mediator is man. For, the only hope and assurance, which we have of the Resurrection of our bodies, is, that Christ our Mediator, hath taken unto him our flesh. For, the flesh which we do now bear about us, subject to corruption, is already, 
1. Cor. 15.  raised up in Christ, as in the first fruits: and is entered into the possession of the kingdom of heaven, and is there become immortal. By the virtue therefore, of that society, which we have with the glorious body of Christ, we shall be raised up in the last day, and shallbe endowed 
* Or, in our flesh.  after the flesh, with immortality: so, that being like unto Christ our brother, we may enjoy with him, eternal joy, and salvation.  
This thing Paul purposeth to show 1. Cor. 15. when he saith: CHRIST is risen from the dead, the first fruits of them which sleep: for by a man came death, and by a man came the resurrection of the dead: for as in Adam all men die, so in Christ shall all men be made alive. Therefore when soever temptation falleth in, willing to drive us to doubt of the resurrection of the flesh: let us lift up our hearts to jesus Christ, already raised up from death: he both can, and will raise up us also from the dead, forasmuch as he is God almighty, and also our brother, fellow of the same human nature with us.  
Therefore Paul saith, Philip. 3. Our conversation is in Heaven, from whence also we look for the Saviour, even the Lord jesus Christ, which shall transform our vile body, that he may make it like to his glorious body, by the mighty working, whereby he is also able to subdue all things unto himself.  
Thus, I have recited, four most weighty causes, whereby it is showed, that it was highly needful, that the Mediator between GOD and man, should have been Man, and have taken human nature unto him, and in the same, be made like unto us.  
Let us continually in our heart, bear about with us these causes, that we may be stirred up to earnest thankfulness towards GOD, which would have his son, when he was rich, to become man, and verily a poor man: that through his poverty, we might be rich, in the possession of salvation, and life everlasting.   

Of the fourth point or Chapter.  
THE FOURTH THING which I said, is to be considered in Messiah, is, that HE IS ONE PERSON, and why this thing was needful.  
That our Mediator is one person, (beside many other) these things do confirm.  
john 1. The word became flesh: (that is to say) man.. But john addeth: And we saw the glory of it: But if there had been two persons, without all doubt, he would have said: We saw the glory of (Them): and, not the glory of (It).  
In the 3. of Matth. the voice of God soundeth upon jesus the son of Mary, being baptised of john: This is my well-beloved Son, in whom I am well pleased. In this place, & (the same god) also in the mount, Mat, 17. acknowledgeth this son of Mary, to be his son also, & saith: (HEAR HIM,) but if there had been two persons, without all doubt, he would have said (HEAR THEM.)  
And in the 4. Chapter to the Ephesians, Paul saith: He which descended, is even the same which also ascended above all Heavens, to fulfil all things.  
The whole Church also confesseth the same thing, even as the Symbol of Athanasius hath, in this manner. The right faith is, that we believe, and confess, that our Lord jesus Christ, the Son of God, IS GOD, and man.  
GOD, of the substance of his father, begotten before the world, and MAN of the substance of his mother, borne in the world.  
Perfect GOD, and perfect MAN, of a reasonable soul, and human flesh subsisting.  
Equal to the Father, as touching his godhead, and inferriour to the father, as touching his Manhood.  
Who, although he be GOD, and MAN, yet, he is not two, but ONE CHRIST.  
One, not by conversion of the Godhead into flesh: but by taking the manhood into God.  
One altogether, not by confusion of substance: but by unity of person.  
For, as the reasonable soul, and flesh, is one Man: So, GOD, and MAN, is one CHRIST.  
But, why it was necessary, that the Mediator, should be one person, and not two, as there be in him two distinct natures: there be many weighty reasons, certain of the chief of which it may suffice to note in this place.  
First, Our Mediator, GOD and Man, must be one person, that he might make GOD, and Man (ONE): therefore, he is joined to the father, by his true God head, & unto Man, by true Manhood, that so he might couple both together.  
The second cause: The Mediator should bring nothing to pass, between the parties at variance, if he cleave to the one, and differ from the other: Wherefore, it was needful, that the Mediator by a certain necessity, should be joined to both parties.  
To GOD therefore (who, by our sin was offended:) our Mediator is joined by true divinity: And unto MAN he is associated, by true humanity: that through the society, which he hath with both parts, he might join both parts together: according to that saying of Irenaeus lib. 3. Cap. 2. where he entreateth of the causes, why the word of God became flesh.  
It must needs be (saith he) that the Mediator between GOD, and MAN, by reason of the nigh affinity to both parts: must reduce both into friendship, and concord: and bring to pass, that God should take man unto him: and man should yield over himself unto God.  
And Theodoretus saith: Even as he, 
Dialog 1.  which would reconcile some two persons, joining hands between themselves, putting himself in the midst between, and holding the one by the right hand, and the other by the left, bringeth, & joineth them in friendship together: So he when he had united the divine nature to the human: made a peace inviolable, and which cannot be broken.  
The third cause: If the Mediator were not one person: then the works of the redemption, wrought in the human nature, should not be a sufficient price for sin, through which the infinite goodness was offended. For, Death was due debt for sin, but pure GOD could not taste death: neither, Man alone could overcome death. Therefore GOD became man: that GOD and MAN, both should, and might make satisfaction for eternal death, which was due to mankind. The eternal son of God therefore, took man's nature unto him, into the unity of person: that the works done in the human nature, might be of infinite power, and merit. For, through the indivisible union of the divine, and human nature in one person, the dignity is infinite, the perfection most absolute, and the price of the blood, death, and so of all the actions and sufferings of Christ in his most holy humanity, inestimable. And thereof, is the might, and force of blotting out sin, and the power of remitting offences, of justifying, quickening, and saving the believers.  
And albeit, Christ suffered in the flesh only, as Peter saith: yet notwithstanding, the suffering is attributed to the person, 
1. Pet. 3.  by reason of that most strict union of the two natures in one person. That these things may somewhat more easily be understanded, I will join hereunto a similitude, which the Catholic divines in the old Church have used.  
MAN consisteth of two substances, of a soul, and of a body: and doth many things by the power of the Soul, as, to understand, to reason, to number etc. and again doth many things, by the strength of the body, as to build, to write, to walk, and such other like deeds either well or evil. All these things which in this manner, he doth, either by the power of the soul by itself, or by the strength of the body by itself, or by the work of both together: are attributed to the person of the man.  
Even in like manner, Christ doth certain works according to his human nature, and certain according to his divine nature, all which notwithstanding are attributed to whole Christ, which is GOD, and man.. So, the death of Christ which he sustained according to his human nature, is ascribed to the whole person, which is GOD and man.. Therefore Luke rightly affirmeth, 
Acts. 20.28.  that GOD hath purchased a Congregation to himself, with his own blood: And again he saith rightly, that JESUS the son of Mary hath created Heaven, and Earth: For, jesus, and the eternal son of GOD, is ONE person.  
In the same sentence also, speaketh Cyrell: Because (saith he) that body, which he made his own, did suffer: therefore it is said, the word itself suffered for us.  
And hereof it is, that all the works, and benefits of redemption in Christ, are counted divine, infinite, saving, and so inestimable: that unto them, nothing, neither in Heaven, or in earth may be compared, as we have somewhat touched before.  
From this fountain, an infinite, and unspeakable consolation, to the conscience afflicted, trembling for the multitude of her sins floweth forth. For, if the death of Christ be so precious, that there is no price of equal value, which may be compared to it, much less preferred before it: What should let, that it should not abound far above the heap of my sins, although 
* Or albeit they exceed in number, greatness, etc. Rom. 5.  exceeding. Whereof Augustine saith: The mercy of GOD is much greater, than the misery of all sins.  
And Paul saith: Where sin did abound, there grace did superabound.   

Of the fift point or Chapter.  
IN THE FIFT PLACE, we have proponed of Christ: that he is, the Saviour of Mankind: And in what manner, he executeth the business of Man's salvation. Although, in the matters before handled, we have oftentimes touched somewhat, concerning this part: yet notwithstanding, a just explication of each article, as it was convenient, hath not hitherunto been accomplished. Therefore I will now speak of these things more at large: and, first, I will recite the testimonies of the scripture, which testify, Christ to be the Saviour of the world: Furthermore, I will declare, how he is the Saviour of the world.  
Moses saith: 
Gen. 3.  The seed of the woman shall crush the Serpent's head: (that is to say) CHRIST shall destroy the works of the Devil, and deliver man, from Sin, Death, damnation, and Hell, and shall justify, quicken, bless, and bring them into the kingdom of God.  
After the same manner, GOD speaketh to Abraham: In thy seed shall all nations be blessed, (that is to say) shall be delivered from all malediction, and saved.  
And, the Angel Gabriel saith to joseph: Thou shalt call his name JESUS, for he shall save his people from their sins.  
In like manner, the Angel to the Shepherds: Behold, I show unto you great joy: 
Luke. ●.  this day is borne unto you a Saviour, which is Christ the Lord, in the city of David.  
Paul also, 1. Timo. 1. saith: This is a sure saying, and worthy of all receiving: that jesus Christ came into the world, to save sinners. And what should I bring many testimonies? the whole scriptures every where affirmeth, jesus Christ to be the Saviour of the world.  
But, by what means then, doth Christ declare himself to be the Saviour of the world, and the redeemer of mankind?  
This thing is seen, chiefly in five benefits towards us, namely:  
First, in giving unto us, the true understanding of the wisdom of salvation, of which we were destitute.  
Moreover, in taking away our sins, wherewith we are laden, and oppressed.  
thirdly, in imputing Righteousness unto us, which, of ourselves we could not have.  
Fourthly, in sanctifying, and regenerating us, by his holy spirit, so, that we which were the children of wrath, may become the children of God.  
Fiftly: in delivering us from the pains of hell, which we had deserved, and in giving unto us the possession of everlasting life, which he, by his own death hath purchased for us.  
Of these five benefits, whereby Christ performeth the whole work of our redemption, and bringeth it to perfection: I will briefly, out of the holy Scripture, adjoin a more plentiful explication.   

The first benefit.  
COncerning the first benefit of Christ, namely, that he giveth unto us the true understanding of the wisdom of salvation: which, by the sharpness of our own wit or reason, we are, by no means able to attain unto: the Evangelist john speaketh in these words: 
john. 1.  No man hath seen GOD, at any time, the only begotten son, which is in the bosom of the Father, he hath declared him unto us. This wisdom Zachary calleth: The knowledge of salvation, for the remission of sins, 
Luke. 1.  by the bowels of the mercy of God. And Christ saith: 
john. 1.  This is eternal life: that they may know thee to be very GOD, and whom thou hast sent JESUS CHRIST.  
All the wisdom of the world, 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 gravel stone, with the sands of the whole sea, or the whole world. For what comparison shall there be of a thing momentany, to a thing everlasting? Or of a thing human, to that which is divine? This heavenly wisdom, namely: The most sacred Gospel, is that Perfect Wisdom, which we boast ourselves to have, of our Lord, and Saviour jesus Christ.   

The second benefit.  
TOuching the second kind of the benefits of Christ, namely: That he taketh away the heap of our sins, wherewith we are oppressed: john Baptist preacheth joh. 1. Behold the Lamb of GOD, which taketh away the sins of the world: (that is to say) this JESUS will offer that sacrifice, whereby he will make satisfaction, for the sins of the whole world.  
But, that we may come to a fuller knowledge of this testimony of john, concerning Christ: I will here under set down the questions, which the words themselves do minister.  

First, Why Christ is called a Lamb: And wherefore he is surnamed the Lamb of God.  
Secondly, What this Lamb doth.  
Thirdly, For whose cause he doth.   
1. There be two reasons, why Christ is called A LAMB: The first is, that john might put the jews, and us in mind, of both these things, namely of the shadow, which went before in the old Testament: and the fulfilling of the promise (which, john calleth (The Truth) in the new Testament.  
Hebr. 10. Paul saith: The law hath the shadow of good things to come, but not the very Image of the things themselves, (that is to say) The truth, or fulfilling of the promise.  
Therefore, the Lamb of the jews passover, in the law, was, both, a putting them in remembrance, of benefits received, and also a warning, and shadowing of a thing to come. For as it admonished the jews, that even as the sacrifice of the Lamb in Egypt being finished, the people went out of Egypt, and were delivered from bondage: so it signified, that by the sacrifice of Christ, mankind should be reconciled unto GOD, and brought unto liberty.  
The name of the shadow, (that is to say) of the Lamb, is therefore attributed unto Christ, the Truth: that it might be known that jesus Christ is he, whom the paschal Lamb in the old Testament did shadow. For, it is a thing customable in the Scriptures, to give one, and the same names, to the signs, and the things signified: that by conference of the shadow, and the truth, we way the more fully be instructed.  
So, the Rock, which was a shadow of Christ, is attributed to Christ: because in him, the truth, which was shadowed by the Rock in the wilderness, is fulfilled.  
The Sacrifice, which was only a figure of the cleansing sacrifice, then to come, was called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (that is to say) Propitiation, which name, both by john, and Paul, is attributed to Christ, who alone offered the true propitiatory sacrifice.  
Moreover, when john calleth Christ a LAMB, he signifieth, that he was to be killed for sacrifice. And so john, in one word expressed the end of all the sacrifices of the law, namely, that they should shadow the sacrifice of Christ: and, which being finished, all the sacrifices of Aaron, should cease. Therefore, he saith: Behold the Lamb of God. As though he should say: ye jews have hitherto many years passed offered the paschal Lamb, but, behold this is, that true, immaculate, and pure Lamb, with out all fault: which is worthily called, The Lamb of GOD: because he is a Sacrifice sufficient, for the sins of the whole world. Therefore, rightly said Bernard: Who could better take away sin, than he, in whom sin falleth not? He without doubt, is able to wash me, who, as it is manifest, is not defiled: Let this hand wipe mine eye covered with dirt: which hand alone, is without dust.  
We have said, why Christ is called a Lamb: and chiefly, why he is called the Lamb of God. Now it is to be opened in few words: What this Lamb hath done. Behold (saith john) the Lamb of GOD, 
john. 1.  which taketh away the sins of the world: (that is to say) That Lamb of God this JESUS, namely, which is to be offered: by his death and passion taketh away the sin of the world, (that is) dischargeth the world from sin, which he translateth into himself, that, by the mirit of his sacrifice, that is, of his passion and death, he may abolish the same. And so upon this Lamb of GOD, our Lord jesus Christ GOD, and MAN, are east the sins of the whole world: that as he alone should sustain the guiltiness, so the same should also sustain the malediction. For albeit that Christ was free from fault: yet notwithstanding, the guiltiness, and pain, he, in very deed, received into himself. And this is that which Esay saith: He hath laid all our iniquities upon him.  

Esay. 5. 3.  Therefore Paul, calleth CHRIST (ACCURSED,) or (EXECRATION,) when he saith: Galla. 3. Christ hath redeemed us from the curse of the law, being made ACCURSED FOR US. Hereunto also it maketh that he nameth him (Sin), when he faith: 2. Cor. 5. Him which knew not sin, he made SIN FOR US: that is to say: GOD hath so embased his own Son: that he should be counted, in the sight of GOD, guilty of all sin: that we might be endowed with his righteousness, whereby we might be reputed righteous, in the sight of God.  
By these things already said, it may easily be perceived, what is to be thought of the death, and passion of our Lord jesus Christ, which in one word and other, I will show more at large.  
CHRIST himself. john 17. with his own voice, (being now ready to suffer,) explicateth, what manner of work his passion is, when he saith: I sanctify mine own self for them, that they also might be sanctified in the truth. I sanctify, saith he, that is, I being separated from sinners, by perfect pureness: and joined unto God by perfect love, and obedience, do offer up myself to the father upon the Altar of the Cross, 
Heb. 10.  through the eternal spirit, for a sacrifice of pacification, that by the merit of my sacrifice: the people believing in me, might be separated from the defiling of the world, might be joined unto God, through a lively faith, and so offered, for an holy sacrifice, that they might be truly sanctified for ever. In this manner CHRIST speaketh in this place, of his passion, which he defineth to be a Sanctification: (that is to say) A holy oblation, of himself for the Disciples: that is, for. All which shall believe: that they by the merit of his passion may be sanctified, as an holy sacrifice offered unto God.  
Let us therefore, in few words conclude, what is to be considered, of the passion of Christ, namely: That it is a sacrifice propitiatory, 
What the passion of Christ is.  wherein, the Son of GOD offered up himself to the Faher: that he might merit for all which believe in him, eternal sanctification, deliverance from sin, and death, eternal, and everlasting Salvation.  
And so, in this definition is contained, that which may be answered, to every of these several questions: Who offered? The everlasting Priest JESUS CHRIST. What offered he? Himself. Where offered he? In the Altar of the Cross, by his most bitter passion and death. To whom offered he himself? To the father, whose wrath, (by the merit of his precious sacrifice,) he pacified. For whose cause did he offer himself? For man. Who shallbe partakers of this offering? All, which believe in him.  
Because we have heard, what this Lamb hath done, namely, that he hath received into himself, the sins of men, and hath made satisfaction for them: Let us now discuss this word, (OF THE WORLD). john saith not: 
john. 1.  Behold the Lamb of GOD, which taketh away the sins of man: but, which taketh away the sins of the World: 
He meaneth, that the passion and sacrifice of Christ, is (in itself) infinitely precious & profitable, offered to God the father for all men, extended and proffered to all sinners and for all sins whatsoever (of his part) indifferently & sufficiently: though indeed, The elect penitent believer only can, and do receive and enjoy it effectually and availably. According as the Schoolmen say (and the best learned like, and allow of it) Christus pastus pro omnibus sufficientur, sed pro electis efficienter etc. To say, Christ suffered for all sufficiently, but for the elect (only) effectually or availably etc. This is the Authors justified meaning, in many places of his worthy works else where. Though here, in words, he seemeth somedeal harsh and hard: and is warily to be read.  that he might signify, whereunto the price of the oblation of JESV CHRIST, doth stretch itself.  
There have been in time past, and are also at this day, two sorts of men, which by teaching falsely in this place have foully offended. Of these, the first are, which are of opinion, that the passion, and sacrifice of Christ profiteth not all men, but a certain few peculiar elected. Another kind of them is: which suppose that there be certain sins, which, even by the merit of the death, and passion of Christ, cannot be remitted. These two false, and erroneous opinions I will in this place briefly refute, and throw down by manifest testimonies of the word of God.  
They, whom I named in the first place, are Stoics, and such, as going about to feign tables of destiny out of testimonies of the Scripture, not rightly understanded, do teach, that GOD hath created men, appointed partly, to eternal Salvation: partly, to eternal condemnation, howsoever, they either believe, or live. This perverse opinion, is, not only blasphemous against GOD: but also seduceth many: that either they despair of the forgiveness of their sins, or nourish security: thinking it to be a matter of no force, how they live, forasmuch as they attain salvation, because, that they are elected. Against this opinion is to be set, The merciful will of GOD, which hath made man, after his own Image, and hath promised to Adam, the restoring again of the same.  
Of this will of GOD, the Prophet speaketh in these words: As surely as I live saith the Lord GOD, I will not the death of the ungodly, but that the ungodly should be converted, from his way and live. Therefore, if that these words, that GOD will not the death of a sinner, be true, of which thing, there is utterly no doubt: It must, of necessity, be false, that they say, That GOD hath destinated certain to salvation, certain to condemnation, and that, if we respect the counsel of the creation, & redemption of mankind. For, as far forth as appertaineth to the rebellion of man: there it is said, that GOD hath created many to condemnation, whom notwithstanding, he would, should have been converted, should have sought and obtained salvation.  
For, even as an earthly father, is in such wise affected toward his children, that he would have every one of them, to come to thriftiness, &, be honest, and worthy successors to him of his goods, and substance, and yet notwithstanding, being made frustrate of his hope, findeth the stubbornness, and disobedience of them, whereby they also at the length, do cast themselves with great ignominy, into destruction, and some infamous kind of punishment: Of this father it may be said, that he hath brought up children, kept to this so great mischief, (not, that the will of his purpose, was not far other) but that the children through their own rebellion, have called this mischief unto themselves.  
So, GOD verily, would have all men (made after his own image) to be saved: but, if any of these being rebellious will not embrace his word, and, by faith, be converted, but favouring security, and madness, do die in their own wickedness: those, God, suffereth to perish, that they might sustain the just punishments, aswell of their own offences, against the law of God, as also of their contempt of attaining salvation through Christ. Here we may say, with the scripture: That God hath created such rebellious unthrifts, to eternal condemnation, not, that he is delighted, with their destruction: but, that, they through their own malice have drawn the same unto themselves, preferring the vanity of this world, before the grace, & mercy of God, in jesus Christ. Of this eternal & unmovable will of God: Paul speaketh on this wise: GOD would have all men saved, & come to the truth, for there is one GOD, and one Mediator between GOD, and MAN, even the man jesus Christ, which hath given himself a redemption for all men. And Peter saith: GOD is long suffering, which would have no man lost, but will receive all men to repentance.  
What can be more plainly spoken? And, what shall he be that dare set himself against this? If God therefore, would have no man perish, but would have all men, by the knowledge of the truth to be saved, their untruth is manifest, which say, God would not have all men saved, but hath created many to everlasting damnation. But, that our consciences may the more commodiously be assured out of the word of God, touching this fatherly will of him: I will set down, four most firm arguments, which may abundantly assure us, of the favour of God, which stretcheth itself to all men, in everyplace of the earth, without all respect of persons, regions, sexes, & outward conditions.  
The first Argument is, The universal commandment of GOD: unto all men: GOD himself speaketh with his own voice from Heaven, and saith: 
Mattth. 3.  This is my beloved Son, Hear him. And Christ sendeth forth his Disciples into all the world, 
Mar. 16.  with this commandment: Go ye into all the world, and proclaim the Gospel to every creature, (that is) To all men. Who then is so impudent, that he dare say, GOD in deed, hath commanded all men, that they should hear the Gospel, but in the mean season, he would certain to be saved by faith, but certain to be hardened, and condemned? They which do so think of God, do make him worse, than any Tyrant, which should command those things which he neither willeth nor thinketh: and this is to have two hearts, which GOD himself, highly detesteth, and hateth.  
The second argument, is, The free, and universal promise of God. Come unto me (saith Christ, 
Matth. 11. ) all which labour and be heavily laden, and I will refresh you. 
Mar. 16.  Likewise, He which shall believe and be baptized, shallbe saved: but he which believeth not shall be condemned. And Paul saith: Every one which believeth shall not be confounded. Hereunto is to be referred the whole ministry of the Gospel, which is therefore instituted of GOD, to be in this world, that by the same, men might be brought unto the true knowledge of God. Christ himself confesseth, that he came into this world, to save sinners: The Son of man (saith he) is come to seek, and save that which was lost.  
The third argument is taken, Of the price of the Passion and death of Christ, which sufficeth for the sins of all men: He hath given himself, 
1. Tim. 2.  a redemption for all men. john saith: 
john 1.  Behold the Lamb of GOD which taketh away the sins of the world. And Christ himself saith: I, when I shall be lift up from the Earth, will draw all men unto me. Therefore Paul saith: 
Rom. 5.  Grace aboundeth above sin: because the precious sacrifice of Christ, is esteemed of so great force, that it wipeth out all sin.  
john saith: 
1. john. 2.  Christ is the propitiation for our sins, and not for ours only, but also for the sins of the whole world.  
The fourth argument, which assureth us of the will of GOD, is: The sealing of Grace, which is done by the Sacrament of Baptism.  
Go ye (saith Christ) and teach all nations, 
Mar. 16.  baptizing them: In the name of the Father, and of the Son, and of the holy Ghost. This sealing he hath confirmed with his power, and presence in this world. Of the first he saith: All power is given unto me, in Heaven, & in Earth. Of the last, when he saith: Behold I am with you, unto the end of the world. If therefore, we look back, to the power of Christ: he is able to bring to pass all things, what so ever he will, in Heaven, and in Earth: Again, if we look upon the commandment: Christ willeth, all nations to be baptized, that this might be a testimony, that God will remit sins, to all those which believe, and turn themselves unto him.  
To conclude, if we fasten our eyes upon his presence: Christ himself will appear here, who, baptizing with the holy Ghost, worketh that inwardly, which, the water, outwardly applied, doth signify.  
By four unmovable arguments, therefore, we have proved, this to be the will of God: That he would have all men to be saved, as many as turn themselves unto him, by faith in jesus Christ. Whosoever, therefore inwardly regardeth his salvation: let him steadfastly rest in this will of GOD, which God hath not only manifested in his word: but also, by many means effectually proved and showed.  
Let us therefore conclude, that they teach falsely, which to the slandering of the death, and passion of Christ: do say, that his sacrifice made for the forgiveness of sins, is not profitable for all men, but for a certain few elected.  
The second error is, of those, which defend that there be certain sins, which cannot be remitted, for the mirite of the passion and death of Christ. To this opinion these words of Paul are contrary: 
Rom. 5.  Where sin did abound: there Grace in jesus Christ, did superabound. Likewise john, when he affirmeth, Christ to take away the sins of the world: giveth to understand, that the sacrifice of Christ is of far greater force to save: then the sins of the whole world are to destroy. Therefore let us think, that there is no sin greater: then to think, that there is any sin greater than the grace of GOD in jesus Christ.  
Such was the sin of Cain, who being overcome with the conscience of his wickedness, and despairing said: Greater is mine iniquity than that it may be forgiven. 
Gen 3.  But rightly doth Augustine answer him. 
Augu. Gen.  Thou liest Cain, for the mercy of God is greater, than the misery of all sin.  
He therefore argueth God of untruth, whosoever despaireth of forgiveness, for the heap, and greatness of his sins: he contemneth the oath of GOD, who by an oath confirmeth, That he will not the death of a sinner, but that he should be converted and live. For, when GOD beholdeth thy sin, he therewithal considereth that an infinite price is paid for the same, namely, the Lords passion.  
From whence also peceedeth that voice of the conscience, rejoicing in bernard, concerning the remission of sins: I hold (saith he) a most strong argument, THE PASSION OF THE LORD: for his voice was of much more force, than the voice of the blood of Abel, crying in the hearts of the elect, the forgiveness, of all offences. For, he was betrayed for our sins, neither is it to be doubted, but that his death is mightier, and of more force unto good, than our sins unto evil.  
I have sinned (saith Manasses) above the sand of the Sea: but thou, (O LORD) according to thy great mercy, shalt save me though, unworthy.  
But here some body may object, and say: I have oftentimes promised amendment of my life, and yet notwithstanding, wittingly, and willingly, I have again oftentimes sinned: and done against my conscience.  
To this I answer thus: This kind of sin is, in the sight of God, horrible, and dangerous, and many, for the same are condemned, as Saul and many others, who, by sudden death are caught from hence, without repentance: but notwithstanding: 
Rom. 5.  Grace, in our Lord jesus Christ, aboundeth above, both this, and all the sins of the whole world. For, whosoever do rise again from sin, 
1. john. 2.  by earnest repentance: they all, for the death, and passion sake of Christ, do obtain forgiveness of sins. This temptation did so assault the jewish people, that despayringly bursting forth into this voice, they cried out, in Ezechiel 33. Our sins, and iniquities, are gone over us, and we are waxed faint in them, How then can we live? Tell them, saith the mighty Lord: As truly as I live, I will not the death of a sinner, 
Ezechie. 18.  but that he be converted, and live: Turn ye, turn ye from your most wicked offences, O ye house of Israel, wherefore will ye die?  
Whosoever therefore is afflicted with the conscience of his own wickedness: let him remember the greatness of the mercy of GOD, exceeding all the works of God: Let him consider, that the will of God is, not to will the death of a sinner, but his conversion, and life: Let him behold the ransom, thoroughly paid by Christ, which is far greater, than the sink of all the sins of whole world: Let him consider the examples of such as have been turned, after most horrible offences: as the example of the Thief, of Manasses, and of many other. Let him beware, least unto the greatness of his sins, he add desperation: whereby, the truth of God is denied: than the which sin doubtless, none can be more grievous. And so let him approach to the Throne of Grace, and with an earnest heart, for Christ his sake, ask forgiveness: neither let him cease, by faithful prayer to knock, before that he feel in his heart, an answer to be given him, by the holy Ghost: which thing without all doubt shallbe accomplished, so that he cast from him, earnestly, the purpose of sinning. When the mind is, by this means strengthened, perceiving the answer of God, by the consolations of the heart: then, a confirmation by the voice of the Ministers of the Gospel, and the use of the lords Supper, is rightly required. But, he which asketh forgiveness, and nevertheless keepeth still a purpose to sin: is a damned hypocrite, which thinketh, God to be like to himself, as which should be moved, and delighted, or else deceived through hypocrisy.  
To the same as long as he shall be such a one: aswell the absolution, by the ministry of the Church, as also the use of the Lords Supper, doth stretch to his greater damnation, so far of it is, that he should hope, that any commodity shall thereof come unto him.   

Of the sin Jrremissible, commonly called the sin against the holy Ghost.  
BUt, what is then to be said, touching Christ, which maketh mention, of the 12. of Matt. of a sin not to be forgiven: when he saith: All sin & basphemy shallbe remitted unto men: but the blasphemy against the spirit, shall not be forgiven, neither in this world, neither in the world to come.  
In like manner Mar. 3. Verily I say unto you, that all sins, and blasphemies shall be forgiven to the children of men: but he which shall blaspheme against the holy Ghost, shall never be forgiven, but shall be guilty of eternal offence.  
1. john. 5. He which knoweth his brother to sin, a sin not unto death: let him ask, and life shall be given him, for him, which sinneth, not unto death, there is a sin unto death, for the which (say I) not that a man should pray: All unrighteousness is sin, and there is a sin not unto death.  
Hebr. 6. It is impossible, that they which have been once lightened, and have tasted of the heavenly gift, and have been made partakers of the holy Ghost, and have tasted of the good word of GOD, & of the power of the world to come: If they fall a-away, (and as touching themselves crucify the son of God again, and make a mock of him) that they should be renewed again by repentance.  
Heb. 10. If we sin wilfully, (that is to say, If any do fall away from Christ) after the knowledge of the truth received: there remaineth now no more sacrifice for sin.  1. Tim. 1. 
I, which before was a blasphemer, and a persecuter, & reproachful, have obtained the mercy of GOD, because I did it ignorantly through unbelief.  
These testimonies of the holy Scripture, do speak of a certain kind of sin, which, (neither in this world, neither in the world to come) is forgiven.  
This sin is commonly called, THE SIN AGAINST THE HOLY GHOST. Of the same, diverse, do speak diversly, and do thereby drive many into desperation: whilst being uncertain, they know not, what they shall believe, or do. Yea, many supposing themselves to be guilty of this sin, are vexed in their minds, and being entangled, in horrible sorrows of conscience, do live without repentance. But, he which shall diligently consider the scripture, and confer amongst themselves, those things, which in the holy Scriptures are expressed, touching this sin: he shall easily understand, what the substance, and difference of this sin is. I will therefore explicate, the places of Scripture even now cited, and thereout I will conclude, and draw forth, a plain, and full definition of this sin.  
erst, the saying of S. john distingwisheth, THE SIN UNTO DEATH, 
1. john. 8.  (which is otherwise called, the sin against the holy Ghost) from other sins.  
All unrighteousness (saith he) is sin, but not unto death. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Item: If any man sin, we have an advocate with the father, which is jesus Christ the righteous, and he is the propitiation for our sins, and not for ours only, but also for the sins of the whole world. Which two testimonies, do abundantly teach us, that the Sin against the holy Ghost, is not, a transgression of the Law of God, (that is to say) of the Decalogus. For, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the word of (UNRIGHTEOUSNESS) which john, in this place, useth: doth signify, what soever is committed against the law, which, john, verily, calleth sin: but, not unto death, that is, not against the holy Ghost.  
Therefore, here hence we conclude: That, the sin against the holy Ghost, is not any transgression of the law of God, neither universal, nor particular, albeit, otherwise, the least offence which is committed against the law (through his own nature and malice) deserveth death everlasting.  

Matth. 12. Mar. 3. Luke. 16·  But Matthew and Mark do show, that the matter of the sin against the holy Ghost, is THE CONTEMPT OF CHRIST, AND HIS GOSPEL. But yet in that, this sin is not finished: For Peter in the day of Pentecost, 
Acts. 2.  received 3000. men repenting, which, had before persecuted Christ, unto the death of the Cross.  
Paul therefore maketh a difference, between two sorts of men persecuting Christ: One, of those which do it ignorantly: The other of those, which know, themselves to do evilly, and wickedly. I (saith Paul) was a persecuter, 
1. Tim. 1.  and blasphemous against Christ: because being ignorant, I did it through unbelief. After this manner, others also, have persecuted Christ, and his Gospel, and yet notwanding have obtained mercy, because they do it ignorantly, through unbelief.  
Furthermore, Paul, to the hebrews showeth, 
Heb. 6, 10.  what goeth before this sin, before it be committed: namely, To have been illuminated by the holy Ghost: To have had the true knowledge of the person, and office of Christ: To have tasted the good word of GOD: And to have been partaker of the holy Ghost. The Turk, & the Pope, which otherwise are execrable sinners: (forasmuch as they never possessed the holy Ghost,) have no such sin, whereby the testimony of the holy Ghost, by whom the truth of the Gospel was sealed: is cast forth of their hearts.  
Therefore Paul also showeth in whom this sin is: so, that he is to be said guilty thereof, which hath not only, been abundantly taught, and lightened in the true doctrine of the Gospel of salvation: But also, which manifestly setteth himself against Christ, and objecting against him, the reproach of his cross despiseth him, and with all his power persecuteth his doctrine, neither can abide the name of him: but ascribeth the works of Christ unto the Devil, as the Pharisees did, to whom Christ imputeth this sin of blasphemy, against the illumination of the holy Ghost. For the Pharisees, albeit, they had been taught, concerning Christ, by many prophecies, and were moreover convicted, by the doctrine, & miracles of Christ: yet notwithstanding they witting, and willing, did persecute Christ, and his gospel, which, by the lightning of the holy Ghost, they knew to be of God: and, that which is more, they being rebellious, did not only oppungne Christ, by quarrellinges, tyranny, and hypocrisy, setting themselves against his word, which to be true, their own hearts did testify: but also trusted to their own righteousness, and heap of sacrifices, rejecting the righteousness, and sacrifice of Christ, which sacrifice alone, taketh away the sins of the world.  

What the sin against the holy ghost is  Hereof therefore, we conclude, that the sin against the holy Ghost, is not a transgression of the Decalogus, nor the contempt, or persecution of Christ, and the Gospel, through ignorance & incredulity: but, one is then said to sin against the holy Ghost: When (through wilful rebellion) he setteth himself against Christ, being truly known before: and departeth from the Gospel, which (by the holy Ghost illuminating him) was sealed in his heart: And persecuteth the Church: with a confidence of his own righteousness, and sacrifices, the sacrifice of Christ (which alone is the cleanser of sin) being FINALLY rejected and contemned.  

Why it is called the sin against the holy Ghost,  This is the full definition of the sin against the holy Ghost: which hath therefore obtained this name: because, that the man whose heart was before illuminated in the true knowledge of Christ, by the holy Ghost: doth now set himself against the holy Ghost, and expelleth him, from him, and attributeth his works unto the devil. For what cause this sin is not forgiven. Paul showeth to the hebrews, when he saith: There remaineth no other sacrifice for sin: than that of Christ alone. Forasmuch therefore as these have FINALLY renounced Christ, despising his sacrifice, and trusting to other sacrifices: It is no merual, though they obtain not grace, which only is given by the sacrifice of our Lord jesus Christ,  
Furthermore: If any man demand, and say: What if a man being guilty of this sin against the holy Ghost, doth again turn himself unto Christ, & doth earnestly repent him of his former rebellion, and with his whole heart ask forgiveness for the merit of the passion, & death of the Son of God. To this, I answer thus with Paul: 
Rom. 5.  Grace aboundeth above sin. Neither is the hugeness of this sin so great, but the grace of GOD in our Lord jesus Christ, is a thousand fold greater. And forasmuch as it is most certain, that, GOD would not the death of a sinner, 
Ezechic. 28.  but that he should be converted & live. I affirm, this sin against the holy Ghost to be forgiven, to all those which do earnestly repent, and desire forgiveness, for the merit of Christ.  
But here it may be objected, that Christ doth manifestly teach: this sin not to be remitted, neither in this world, neither in the world to come: therefore, this sin seemeth to be greater, than the Grace of God, GOD forbidden, yea, far of be that: It is most firmly to be believed, that the Grace of God, doth far abound above the sins of the world. Why then is it not forgiven?  
To this, Paul Hebr. 6. maketh answer: Because they cannot be renewed again by repentance. And that, for this cause: because they have utterly denied the true foundation of repentance, namely, The sacrifice of Christ: without the which, neither any healthful repentance, or conversion by faith, can be made unto GOD: neither is there any other sacrifice, which (without this alone) is able to take away sin.  
Repentance, and Remission of sins (saith Christ) must be preached in MY NAME. Wherefore, whosoever doth repent, and, with a sure faith, embrace Christ, and his sacrifice, doth most assuredly by faith, obtain forgiveness.  
This sin is therefore called IRREMISSIBLE, because, that they which commit the same, do, for the most part continue in their wicked purpose, and never fly to the Grace of God, by jesus Christ our Lord. For, he which embraceth the grace of GOD: hath not FINALLY renounced the sacrifice of Christ: which alone remaineth the cleanser away of all sin. These things I purposed, briefly to speak concerning the sin against the holy Ghost, because I perceived, many in this behalf, to be not rightly instructed: and few, hitherunto to have rightly judged, and plainly to have written, of this matter.   

The third benefit.  
IT hath been spoken hitherunto, of the second benefit of Christ, namely: That he cleanseth us from all sin: but this sufficeth not, unless: We also become righteous For, inasmuch as (Righteousness) is, the very way to everlasting life: no man ever obtaineth the same, but he which is Righteous. Therefore Christ saith: If thou wilt enter into life, keep the Commandments. But, to keep the Commandments is, to declare himself Righteous, according to the Law.  
And albeit, no man fulfilleth the law of God, as we, before have showed: neither obtaineth Righteousness by the works of the law: yet, the will of GOD remaineth unmovable: That none is admitted to the possession of eternal life, but he which hath that righteousness, which the Law requireth.  
The Son of GOD therefore, came into this world, and took man's nature of the virgin Mary, and made himself subject to the law, and fulfilled the same: so, that he hath obtained Righteousness by the works of the law. This Righteousness of Christ, GOD and MAN, sufficeth in the sight of GOD, being imputed to all those, which believe in him.  
For as by the disobedience of one, we all are guilty: 
Rom. 7.  so, we all, as many as believe in Christ, by the righteousness of one, are reputed Righteous.  
This is the same thing which Paul saith, Rom. 10. Christ is the end of the law, to save all those which believe in him. The end of the law, is called, THE FINAL WILL OF THE LAW, that those things may be done, which she willeth, and commandeth: She willeth Righteousness, which, when she hath gotten, she resteth: neither condemneth she any man, which obtaineth the same.  
Christ is the end of the Law, not for his own cause: but for theirs which could not fulfil the law: so that he imputeth his own righteousness, which he hath obtained by the law, to all those which believe in him: that the law can not by any right, either accuse, or condemn them. Therefore Paul saith: Christ is the end of the Law, to save all which believe: (that is to say) whosoever believeth, hath that which the Law requireth: namely Righteousness, which is the way of salvation.  
Hereunto it maketh, which Augustine saith: That which the law commandeth: Faith obtaineth. And again: Christ hath made our sins his: that he might make his righteousness ours. Therefore, there is now no condemnation (as Paul saith) in them, which are in jesus Christ, because in them, satisfaction is made to the Righteousness of the law. It is therefore diligently to be observed, that we fulfil the law, but not by our works, but by the works of Christ, which imputeth the righteousness of the law to us which believe. For this cause Paul saith: We are not under the law: but under grace. Under the law, we are not, because, the law findeth not in us, what she may accuse: forasmuch as we are in dowed with the righteousness, which she requireth. Christ hath redeemed us from the curse of the law, first, by deriving into himself, the pains, upon the Altar of the cross, which we had deserved.  
Furthermore, by fulfilling the law: and imputing unto us his own righteousness, with the which, we being endowed, may appear, in the last day righteous, when Christ cometh a righteous judge of the quick and the dead. Of this Righteousness Paul entreateth 2 Cor. 5. Him which knew no sin, God made sin for us: that we might be made the righteousness of God in him. 
Rom. 5.  This Righteousness of GOD, is, The obedience of Christ, whereby, he satisfieth the law for us.  
Therefore, when we hear, or read, That man is justified by faith, without the works of the law: in the sight of GOD: that is so to be taken, not, that man by the works of the law, done of himself, is justified: but, that by faith he embraceth Christ, who, by his own obedience, or works, is perfectly righteous in the sight of God, & imputeth this his righteousness of the law, to all those which believe in him. Moreover, this righteousness is called the Righteousness of faith, because it is imputed to the believing: Of Christ, because he hath satisfied the law: Of GOD, because, with the same, he is pleased, and contented.  
Let these things suffice to be spoken, concerning the third benefit of Christ: namely, his Righteousness which he imputeth to the faithful, whereof mention is also made before, where we have disputed of the true use of the Law.   

The fourth benefit of Christ.  
THe fourth benefit of Christ, is, HOLINESS, or SANCTIFICATION. For, when Christ forgiveth us our sins, and taketh us out of the Kingdom of the Devil, and imputeth unto us his own Righteousness, he doth also therewith, sanctify us, and imputeth his holiness unto us, which are made the members of his body. For this cause it is, that john: 1. john. 1. calleth the comany of all such as believe in jesus (THE COMMUNION, OF THE SAINTS.) Whereon also dependeth the article of the Symbol, when we say: I believe in the holy Church, The Communion of Saints.  

But not idle talkers of Christianity.  Of this Sanctification, Christians may boast, against, the kingdom, and members of the Devil, so that they may worthily say: that they have fellowship with GOD the father, the son, and the holy Ghost, and are separated from the Prince of darkness (that is to say) from the Devil, and his members. We declare unto you (saith john) that ye also have fellowship with us: and our fellowship is with the father, and with the son JESV CHRIST.  
With this Sanctification David comforteth himself, Psal. 86. where he prayeth in this manner: Keep thou my Soul, for I am holy: O my GOD, save thy servant, which hopeth in thee.  
Hear, first of all, David affirmeth himself to be Holy. Furthermore, how this Santification cometh, he showeth: namely, when, by a sure faith we rest in GOD, and trust in him alone.  
For he which doth this: he is spiritually engraffed into our Lord jesus Christ, of whom he obtaineth, perfect, and personal sanctification of the whole man. For, as I have said, the sanctification of Christ is imputed to the believer, as Christ himself teacheth in john. 17. I Sanctify myself (saith he) for them: that they also might be holy. This HOLINESS therefore, consisteth, in the forgiveness of sins: in the imputation of the righteousness of Christ in renouncing the Devil: briefly, in faith itself: which taketh fast hold of Christ, with his RIGHTEOUSNESS, and HOLINESS.  
With this holiness of man, is also joined, the holiness of the thing itself, which, for the measure of faith, hath also her increasements, and, in some is found greater, in some lesser, even as faith itself is greater, and lesser. For, when man conceiveth faith by the holy Ghost, by whose workmanship he is also borne anew, there forthwith is felt the efficacy of the holy Ghost, which daily innovateth the mind, the affections, the heart, and to be short, by little, and little, the whole life of the man. He delivereth the mind, by the word, from the darkness of ignorance, from errors, and corrupt cogitations: and afterward, shineth into, and lighteneth the same, with the true knowledge of GOD, with the doctrine of salvation, and good cogitations: whereby it cometh to pass, that the affections being purged, do by little and little, free themselves, from the unclean desires of the flesh, and, by the effectual working of the holy ghost, are inflamed to good motions, according, as the mind itself, shallbe illuminated.  
The heart of man in like case, waxeth meek, and beginneth to mollify, and putting away that natural stubbornness, sprung from original sin: it beginneth to yield, and obey unto God, according to the knowledge, infused, into the heart, by the holy ghost. To this obedience of the heart, also, aswell the inward, as the outward works of the man, are answerable. Briefly, this Sanctification consisteth, in true repentance, and in a right holy purpose: so, that the man doth to this end direct, all the endeavours of his heart, and mind, that he might obey God, & not to commit any thing upon knowledge, and wilfulness, which is forbidden of GOD: more esteeming the will of GOD, than all other matters of the whole world.  
Furthermore, this Sanctification, is sharply assaulted with most grievous temptations, as being that thing, which of most mighty enemies, the devil, 
The secret help of the holy ghost in our stranglings.  the flesh, and the world, is oppugned: whereby it cometh to pass, that oftentimes in this spiritual battle, of the spirit, and the flesh, the Christian feeleth the weakness of his own power, so that sometimes he seemeth to fall under, yea rather to be cast down to the ground, and utterly as it were thrown down prostrate: but, in the mean time, by the aid, presence, and power of the holy ghost, he is lifted up again. After this manner David being overcome of the flesh was subdued: & defiled himself with adultery, and murder: but when he heard the admonitions of the Prophet Nathan (by the working of the holy Ghost) he was lifted up. The same thing doth in like case happen to many other the holy ones of GOD: so that Paul said not in vain: Let him which standeth take heed lest he fall. 
1. Cor. 10.  Therefore he exhorteth the Galathians Chapter 5. saying: Walk in the spirit, and fulfil not the lusts of the flesh: for the flesh lusteth contrary to the spirit, and the spirit, contrary to the flesh. And so, the life of a true faithful Christian, is nothing else, than a perpetual warfare: 
Prosper.  as Prosper showeth in his Epigrams, when he saith: 
Unto the good, both battles sharp,  
and dangers great, are always rife:  
The godly mind, eke ever hath,  
with whom to fight, and hold the strife.   
The which thing daily experience witnesseth, and also Christ himself, when he commandeth us daily to pray: Forgive us our trespasses, 
Matth. 6.  as we forgive them that trespass against us. Solomon saith: The just man sinneth seven times in a day, and riseth again. For this difference is between, the children of God, & the children of the devil. The children of the Devil through stubbornness do sin, and continue in their sins: but the children of GOD, do sin through infirmity, and are sometime seduced, by the world, by their own flesh, and by the Devil: but they rise again, and apprehend the right hand of GOD the father: that is to say, they embrace, with a steadfast faith jesus Christ.   

The fift benefit of Christ.  
THe fift benefit of Christ, whereunto all these former are directed, is, FINAL, DELIVERANCE, and REDEMPTION, so, that afterward no manner of evil, either of the world, the flesh, the devil, or any other thing, either in Heaven, in earth, or in hell, is to be feared. This final Redemption is called in the Scripture, SALVATION, whereunto, GOD, in the beginning created man, and afterward, by the death, and passion of his Son, redeemed him. This Salvation hath four conditions.  


The first is: That we are utterly delivered, from all misery, adversity, and evils.  
The second is: That hereafter, we may not fear of any evil to come unto us.  
The third is: That we obtain so great good things, that we are not able to wish greater.  
The fourth is: That we enjoy these good things FOR EVER: without all impediment and mutation.    
This Salvation with her Conditions, we obtain in Christ alone.  
These five benefits of jesus Christ already reckoned: these two names, JESUS, and CHRIST, do contain. The first name, showeth him to be GOD and MAN, and the Saviour of the world. The other showeth, by what means he is the Saviour. For CHRIST, that is to say, anointed: showeth that Christ, is A PRIEST, A KING, and A PROPHET. A Priest, which by his sacrifice wipeth out our sins, by his prayer maketh intercession to our heavenly father for us: and by his innocency sanctifieth us. A Prophet, which teacheth us the way of salvation: And lastly, a King, which taketh us out of the kingdom of the Devil, and leadeth us into salvation, and joy of life everlasting.   

Of the sixth point or Chapter.  
THE sixth thing which I proponed, to be known, of our Lord jesus Christ, is, of the application of his benefits: namely, How we (being made partakers of them) are brought unto everlasting blessedness.  
Our Lord, and Saviour jesus Christ, being moved, through his divine goodness toward us, and with a fervent care of our salvation: maketh us partakers of his benefits: By the Gospel: by Faith, and By the holy Sacraments, with which the holy Ghost is effectually present, and given. Of these three instruments ordained by GOD, I will speak in order.  
The first is THE GOSPEL, which he hath commanded to be promulged through the whole circle of the world: by the ministry whereof he is effectual, through the holy Ghost, and (out of all mankind) gathereth unto himself, a church, which he governeth, and conserveth, by the doctrine of the Gospel, the Sacraments, Discipline, and Ceremonies: so, that wheresoever these four (the foundation being uncorrupt) are found sound, & perfect, there must of necessity, be the Christian congregation, although in that outward company, certain dead members be adjoined, which do boast of the title of the Church in vain.  
In this his Church, Christ offereth, (by the ministry of the gospel) his Grace to all men, according to this his commandment: Go ye into all the world, 
Mar. 16.  & preach the gospel to all creatures. Item: Luke. 24. Repentance and remission of sins must be preached in my name, to all nations. Therefore, when thou hearest (by this voice of the gospel) forgiveness of sins, and life everlasting through Christ, to be offered unto thee, think thus in thy mind with thyself: Hear Christ offereth me Grace, and Salvation in his word, which he himself, by the voice of a man speaketh unto me: If I therefore shall obey unto the same, it turneth to may salvation: but if I shall show myself disobedient to this his voice: this hearing (unless I repent) turneth to my destruction) and condemnation. For, even as a murderer guilty of death, contemning the favour, which he heareth to be offered unto him, of a most merciful king, calleth unto himself the more grievous punishment: so in likecase if, any hearing the gospel of grace, embraceth not the same, is to himself the author, of heavier punishment, and condemnation. Diligence is therefore to be given of all Christians, that with high reverence, and attention they may hear, the healthful Gospel of Christ, and by faith embracing the same, declare themselves thankful, towards our Lord and Saviour jesus Christ. I will in this place set down, a brief definition of the Gospel.  
The GOSPEL (as I may speak in few words) is, a universal preaching of Repentance, 
What the Gospel is.  and remission of sins, in the name of Christ. As he himself saith: So it is written, 
Luke. 24.  & so it behoved Christ to suffer, and rise again, from death the third day, and repentance, and remission of sins among all nations to be preached in his name.  
This preaching, Christ calleth, The gospel, (that is to say) A joyful message, by the which are offered unto all men believing in him, aswell jews, as Gentiles, these good things: namely, deliverance from the curse of the law, and the wrath of GOD: Remission of sins: salvation, and life everlasting, and that without all merit of man, for his death, & passion, that whosoever are made partakers of these benefits, might with heart, mouth, and life, set forth the honour of God.  
This definition of the GOSPEL, containeth four members: The first is: The universal commandment of GOD, to all men, which who so will not hear, contemneth God, and maketh himself guilty again, of death everlasting.  
The second is: That as the Gospel doth offer unto men, forgiveness of sins, righteousness, salvation, and eternal life: so they, whosoever shall not receive the same, do remain in sin, unrighteousness, condemnation, and eternal death.  
The third is: That these benefits are offered freely unto all men, without all respect of persons, nations, and human conditions. For Christ would have all men saved, as many as desire to obtain salvation, least any should despair, either for his own unworthiness, or multitude of his sins.  
The fourth showeth, To whom these good things do come: namely, to those, which in a true faith, turn themselves unto GOD, as now shallbe further said touching the same. Let these things suffice concerning the first instrument, namely, the GOSPEL, by the ministry whereof GOD offereth salvation to all men. It is at large said before, How the law is to us, 
Galla. 3.  a Schoolmaster unto Christ, which delivereth us from the curse of the law.  
The second mean whereby Christ applieth his benefits unto us is FAITH. For, even as on Christ's part, the Gospel is in stead of a hand, by which he reacheth forth his benefits unto us: so, on our part, Faith is in place of a hand, which receiveth Christ, being offered, with all his benefits.  
But, that it may be understood, what the true nature of Faith is, I will first set down so manifest a definition of the same, that doubt may be left unto no man, what the true, and Christian faith is.  
Furthermore, I will rehearse, the natural properties of Faith, by which every one may easily perceive, whether he hath the true, and natural faith, or no. When john Baptist pronounceth him which believeth in the Son, 
john. 3.  to have eternal life, he giveth warning, that the same is not else where to be sought. For he which hath the son, hath the way to everlasting life. The son is the Way, as he himself saith: I am the way. Moreover, He which hath the Son, hath the gate of life, according to that saying: I am the door. Furthermore, he which hath the son, hath the merit of eternal life. For, the son did not merit eternal life for himself, to whom, by right, it was due: but for his, (that is to say) for those which believe in him. Besides this, he which hath the Son, hath, with the Son all things. For, 
Rom. 8.  he which spared not his own son, but gave him for us all: how should he not also give us all things with him? To conclude, he which hath the son, is one with him: therefore, it can not be, but he is verily, and with the Son heir of eternal life. He which hath the son, hath eternal life itself, as he himself saith, I am the life.  
Therefore, whether thou seekest the way of life, or, the Door, or, the merit, or, the Fountain, and Lord, or everlasting life itself: thou haste every one of these in the Son, 
john. 3.  when thou believest in him. And contrariwise: He which believeth not in the Son, shall not see life, but the wrath of GOD abideth upon him.  
Hereby we may esteem, what the excellency, and utility of Faith is, which no man can obtain, but he, which being first admonished (by the Law) of his sin: doth feel the greatness of the anger of GOD, and just condemnation.  
Therefore, the Scripture teacheth us to be sorry for our sin, so that we would, that we had never sinned, or offended GOD: and that we should feel, a true grief, & sorrow of heart for our sins committed. He which is gone so far forward, he at the length rightly acknowledgeth, how joyful that message of the Gospel is, which offereth to the believers, Remission of sins, the favour of GOD, Righteousness, and life everlasting.  
But, what is FAITH? These two manners of speaking, namely: To believe in Christ: And, To believe in the name of Christ, will plainly declare unto us, the substance of Faith.  
The former sentence, namely, To believe in Christ, showeth, Christ only to be the object of Faith, or sure confidence: so, that Salvation is not to be hoped for, but in him alone.  
The latter, namely, To believe in the name of Christ, showeth the quality of Faith, (that is to say) that our confidence in Christ, should be such, as his name is in the Gospel, and as his doings are, which testify of him.  
When as Christ therefore, is, in the Gospel named the Saviour of all which believe in him, very GOD, very MAN, one true and eternal person, and, the Lamb of GOD, taking away the sins of the world: And many examples do testify, that the doings of Christ, do answer unto this honourable name, (as the example of the Thief upon the Cross, the example of Mary Magdalen, of Paul, Peter, and innumerable others) it appeareth: that, true Faith in CHRIST is, A lively, 
The definition of the lively and justifying Faith.  and constant confidence of the heart, whereby it is surely decreed, that CHRIST is the Saviour of all those which believe in him, as he which is able to bring to pass all things which he will, as GOD: which willeth the best unto us, as MAN, by the society of nature joined unto us: which must, as the Mediator between GOD, and us, appointed of the Father: which hath given himself a price of redemption for us, that every one which believeth, might be cleansed from Sin by his blood, might be justified by his obedience, regenerated to everlasting life, by his spirit, through the unmeasurable mercy of GOD the Father, which so loved the world, 
john. 3.  that he would give his only begotten Son, that ALL WHICH BELIEVE IN HIM, should not perish, but have life everlasting.  
This fuller description of a constant faith, may be drawn more narrow, and that out of the words of john Baptist: (He which believeth in the Son, hath eternal life): in this manner: Faith is a knowledge of Christ, and a sure confidence of obtaining eternal life through him.  
Such was the faith of the Thief upon the cross, 
Luke. 23.  which from a sure trust said: Remember me Lord, when thou comest into thy kingdom: To whom it was answered of the Lord: This day shalt thou be with me in Paradise. Such was the faith of the sinful woman in the 7. of Luke, which heard of the Lord: Thy faith hath saved thee. In like manner of the Publican, Luke the 18. praying on this wise: God be merciful unto me a sinner: And of David, Psal. 25. Be merciful unto my sin (O Lord) for thy name sake. 
A general rule.  All these do agree to the rule in Psal. 2. Blessed are all they which put their trust in him.  
Now, after that we have described FAITH, we will recite five properties of the same: by which, as by infallible notes, every one may know, whether he hath the True Faith, or no.  


The first property of faith is: That it is felt in the heart.  
The second is: That it offereth itself to be seen, in the outward deeds.  
The third is: That it suffereth itself to be tried under the Cross.  
The fourth: That it overcometh the world.  
The fift: That it persevereth unto the end, 
1. Pet. 1.  which is (as Peter witnesseth) The salvation of Souls.    
The first property of Faith is this: That it liveth in the heart of man, so, that there may be felt, an unspeakable consolation, against the malediction of the law, the power of death, and the tyranny of the Devil: that there may be felt, a joy, unable to be told, of the forgiveness of sins, and a spiritual security, of the favour, and friendship of God: that the dwelling of the holy Ghost, and his presence in the heart of the man, may be perceived: that the force of the holy Ghost, stirring up faith to call upon God, may be perceived: that a burning desire, to obey the will of God, and to resist the Devil may be perceived: that a spiritual joy of the beginning of the life eternal may be felt: that thankfulness toward God, may be perceived: Briefly, wheresoever a Christian faith is in man, there it must needs be, that she must show forth herself, by true godliness, by a holy purpose of living well, and by rejoicing in the holy ghost.  
Secondly, I affirm this to be the property of Faith: That in outward works she offereth herself, to be seen: For the outward works do bear witness of the affections of the heart. Therefore Christ saith: By their fruits ye shall know them. It is therefore impossible, that wheresoever true faith flourisheth in the heart, by the holy Ghost dwelling in the heart of man, that there should not therewithal be present, good works testifying of the heart. These works of faith, are in general, to eschew evil, and to do good: so, that faith be the foundation, the beginning, the leader, and governess, of all virtues, and good actions. For first of all, Faith is the pillar, or foundation whereupon is stayed, and upon the which is builded all obedience, virtue, and every good work. Furthermore, it is the beginning, from which, as from a living fountain, the rivers of all honest works, and doings, do flow out. Moreover, It is the leader, which holdeth man in the right way, lest he should decline either to the right hand, (that is to say) to good intentions of men (as they call them) which will worship God according to their own wisdom, and traditions: or, unto the left, that is to say, to the works of the Devil, whereunto this world, with the members of the Devil, hath wholly given, and bound itself.  
Yea, Eayth being the Captain of all virtue, and Christian works, never resteth itself, in any deed objected, or set before it, before that it hear this word: So the mouth of the Lord speaketh: Therefore David through faith prayeth in the 25. Psal. Show me thy ways (O Lord) and teach me thy paths: And Psal. 119. he saith: Blessed are the undefiled in the way: that is, they which through faith show obedience unto GOD, so that they go forward in the right way, declining neither to the right hand nor to the left. Last of all, faith is also the Governess, directing the whole life of man, and all his works, to this mark: namely, to the glory of God, the edification of the church, and the utility of his neighbour. All these works of Faith, already remembered, may be called back, to these four points following.  
The first is, a declaration of godliness in the outward works of this life: namely, in the congregation, & fellowship of the Christians, to hear the word of God, and to call upon him, openly to profess thy faith, & use the sacraments: In like manner with thy counsel, substance, and diligence to set forward the glory of GOD, in such sort, that thou mayst be known, to be earnestly affected in the business, & cause of God. This is that, which David saith Psal. 122. I was glad, when they said unto me, we will go into the house of the Lord. Item: Because of the house of the Lord our GOD, I will seek to do thee good. In which words David showeth, that he bent himself wholly unto this thing, that his subjects might understand, that he went about this thing, with greatest endeavour: that he might show himself to be a minister of God, in the public congregation of the godly, Which example of David, it becometh Kings, & princes, magistrates, & subjects, to imitate, that by this means, they might declare, their faith and piety, towards God.  
The second is: The innocency of the private life, so, that every one of us, even when he is alone, do think himself, to be conversant in the sight of God, and therefore, to abstain from all wantonness, and iniquity. Hereof it is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that God said to Abraham: Walk before me.  
For, God doth not only see those things, which are set forth to the sun light: but, he also looketh into the inward cogitations of the heart.  
The third is, justice, and Love, to be exercised indifferently, towards all men: So that every man do, with a good conscience, the duty of his vocation, that the inferiors to their magistrate, and to others placed in authority, do yield due reverence, and obedience: again, the superiors and potentates, do, with counsel, and diligence, assist their equals, and with a fatherly care, and discipline defend their subjects: and moreover, as much as in them is, comfort the afflicted, and relieve, with their plenty, the poors necessity: yea, doubtless, they should esteem all men, to be members with them in our Lord jesus Christ. And, therefore, let them be of this mind towards others, that whatsoever they would to be done to themselves, the same they should do to them: and never wittingly, and willingly, by any means, through injury and injustice oppress others: Briefly: that thou do live in such wise among men, that thou mayst have among all men, an honest testimony of the faith, and life of a Christian.  
The fourth is: Diligence in each man's vocacation, whether it be in the Church, or in the household, or in the common wealth, or in what soever kind of office, which being, with fidelity, and honesty performed, doth serve to the commodity of the weal public, and common society. In this behalf, the rule of Paul Rom. 12 is to be followed, by which he commandeth every man, to show in his office, faithfulness, and diligence. And, that no man should forsake, his lawful vocation, both Paul and john Baptist do give counsel: the Commandment of Paul is this: Let every man abide in that vocation, 
1. Cor. 7.  to the which he is called. john counseleth: that every one be just in his calling: When the Roman soldiers flocked together unto him, that they might be baptised of him, and demanded, what they should do: he had them not forsake their offices of warfare, or withdraw themselves into the wilderness, or, to put a Cowl upon them, the common covering of slothful unthrifts: but he answered unto them: Hurt not, 
Luke. 1.  nor quarrel with no man, and be content with your wages.  
Behold here, what fruits of faith among men, john requireth of the Soldiers? Let every Christian set before himself this example, every one in his kind of life: neither let them unjustly oppress any man, but rather bestow their diligence, to do justly the works of their vocation, which may be accomplished, with the commodity and, and utility of others. I will therefore collect five things, as it were points, to the which every one ought to have respect, in his vocation, that he wander not out of the way.  
FIRST: Let the vocation be grounded upon the word of GOD, according unto this rule: Every office promoting the glory of GOD, and making to the upholding & beautifying of the states ordained by God, (as the political, economical and Ecclesiastical states) is commanded by the first and fourth Commandments.  
Secondly: Faith and Charity, are the rules of all actions, in each vocation.  
Thirdly: If any adversity chance: we must look back to the word of God, where upon the vocation is founded, and from thence consolation is to be required.  
Fourthly: let the vocation, be always referred to the glory of God, and the profit of the common wealth, wherein each man liveth.  
Fiftly: God is to be continually called upon, for, whether the vocation be more honourable, or more profitable: without the aid of God, nothing can be either happily begun, or brought to perfection. 
Some read Et victum quere honest.  All these things David in the 37. Psal. comprehendeth, in these words: Hope thou in the Lord, and be doing good, dwell in the land, and verily, thou shalt be fed.  
The third instrument, or mean, whereby Christ applieth his benefits unto us, are, the Sacraments, and seals of his grace, and will. But, before that I come to the handling of the sacraments of the new Testament, I will weigh two things, most necessary to be known. The first is, What the custom of God hath been, in opening his will unto men. The other: Why God hath given to the signs, and sacraments instituted by him, their names.  
First, therefore, it is to be known, that God, from the beginning of the world, hath accustomed to make open his will, unto men, by two means, namely, By manifest Word, and By outward Sign: that by this means, he might assist the salvation of man.  
When God had created Adam, and placed him in Paradise, he opened his will unto him, by express word, to the which he added, a double sign, namely, the tree of life, & the tree of knowledge of good, and evil: so that if he did obey the word, he should not wax old, but should eat of the tree of life, & live blessed for ever: but if he did transgress the commandment of God, & eat of the forbidden tree of knowledge, he should die.  
To Abraham likewise he proponed his word, whereunto he adjoined the external sign of circumcision, which he called his covenant. Furthermore, he promised unto Moses, that he would bring his people out of the servitude of Egypt into the land of promise: to this his promise, he added a sign: namely, the paschal Lamb. afterward God promised, that he would give unto his people the land of Canaan to possess, as long as they should obey him, & keep his testament, & his covenant: to this his word, he also added an outward sign, namely, the blood of the red Cow, wherewith the Priest sprinkled the people, and many other signs which he named by the name of covenant. Altogether after the same manner, Christ in the new Testament, promiseth to the believers, forgiveness of sins, and regeneration by the holy ghost, & addeth an outward sign, which in the scripture is called The Baptism of Repentance.  
He promiseth also that he would offer his body, upon the Altar of the Cross, and shed his blood for the remission of sins: and here he also adjoineth an outward sign, which he nameth his body, and blood, and the new Testament. And so it is manifest, what custom God hath kept, in opening his will unto men, namely, BY WORD, and BY SIGN: both which he hath set forth, to be perceived with the mind, and senses, that we might be the easilier and fullier of his will instructed.  
Secondly: It is to be considered, why God hath given to the Sacramental Signs, the names of the things themselves, for whose cause the Sacraments are instituted. Doubtless, for this cause: that when we do use the outward signs, we should lift up the eyes of Faith, to the contemplation of the heavenly things, of which the outward signs have obtained their names. When Abraham circumcised his son, the name set upon Circumcision, by God, (wherewith, he named the same, his covenant with Abraham, and his seeds,) came into his mind. And Moses when he sprinkled the people with the blood of the red Cow, thought upon the name of TESTAMENT: which God had given unto this sign. So in like manner, our Baptism, is called, The Baptism of Repentance: that we might lift up the eyes of our heart, from the element of water, to the promise, wherewith GOD sealeth unto the repentant, his MERCY and GRACE. For which cause, Baptism is called, the Fountain of Regeneration: that we might consider, 
john. 3.  that those which are baptised, are spiritually borne again, by the holy Ghost. After the same manner Bread is named, the body of Christ, and wine the blood of Christ, in the Lords his supper: because they do note forth, that secret meat, which Christ, reacheth forth, under the bread, and wine. To be short: God of his infintie wisdom hath given to the Signs, and Sacraments, the names of the spiritual things, and gifts which by the Sacraments are signified: that we should not stick in those things, which are seen with the eyes only, but in those things rather, which Faith seeth, and beholdeth in the Sacraments.  
After that we have expounded these two things of the substance of the Sacraments in general: we may now be the easilier brought unto the knowledge of the Sacraments of the new Testament, of which I will now speak in order.   

Of the Sacrament of Baptism.  
THat we may the more profitably understand the reason of our Baptism: let us here in the beginning, see the cause why our Lord jesus Christ would be baptised.  
Why Christ would be baptised, aswell the voice of the father from heaven upon him, doth show: as also, the appearing of the holy Ghost, done in the shape of a Dove. 
Matth 3.   
The voice of the Father upon Christ, now newly baptised, was this: This is my beloved Son, in whom I am well pleased. Of this voice, Baptism witnesseth. For, this is the chief, and principal end of baptism: that it is a testimony, or seal of the favour of GOD, toward the Baptized. It is therefore to be noted, that we which are clothed with Christ, through Baptism: are grateful, and acceptable unto God, through Christ. Whereunto Paul also hath respect, Ephe. 1. when he saith: We are beloved, 
Matth. 3.  in the beloved: Yea, God himself saith: In him I am pleased.  
CHRIST therefore, would be baptised, and use this outward seal of the grace of God: that (according to the voice of the father) we which are baptised, and engraffed into his body, by Baptism, may know, that we have GOD merciful, and pleased, through Christ. Therefore all the efficacy of our Baptism dependeth on Christ.  
The appearing of the holy Ghost, in the shape of a Dove, signifieth that spiritual Baptism, wherewith Christ doth inwardly baptise: When the minister of God worketh the outward Baptism of water, according to the commandment of Christ. This is that which john Baptist saith: I baptise you with water: but amongst you standeth one, which baptizeth with the holy Ghost.  
That the holy Ghost appeareth in the shape of a Dove: the same is a showing of peace, and reconciliation, made between God, & the party baptised: that therewithal we might be admonished, what the Ark of Noah did signify, out of which the Dove being sent, returned, bringing a Branch of an Olive. Hereof, therefore we make up the definition of Baptism, in this manner:  
BAPTISM is an outward sign, 
What Bapt. is.  signifying the inward Baptism, which Christ worketh by his holy Spirit, to seal in US, THE MERCY, and GRACE of God.  
Furthermore, that we may, with the more fruit, be occupied, in the meditation of this our Baptism: a threefold signification of the same is to be observed.  

The first is: that Baptism is, A testimony of Grace.  
The second is: that it is, A Symbol, (or token) of secret and spiritual things.  
The third is: that it is the Cognisance of our outward profession, and Christianity. Of this threefold signification of Baptism, I will speak in order.   
first, that Baptism is A testimony of Grace, we have proved before. For, it is an outward seal of the grace of God, testifying, that the party which is baptised, is sanctified, and (as a sacrifice) consecrated unto GOD: who regenerateth us, being cleansed and separated, from the devil, & his society, that we may be made new men, yea, the sons of God himself, whom he adopteth in his beloved son, our Lord jesus Christ.  
Secondly: Baptism is A Symbol, (or token) of things, which by his proportion, or comparison teacheth us. 
August. Epist. 13.  Whereof Augustine saith: If Sacraments had not a certain comparison with those things whereof they be Sacraments, they were no Sacraments at all. So our Baptism, in the which, man is dipped under the water, and is drawn forth again, hath his spiritual signification, for which, it is called, A Symbol, or token of things.  
Baptism is A Symbol or token of two things, chiefly: namely, Of the doings of Christ: And of our duty.  
Concerning the doings of Christ, it teacheth us four things: namely.  
What he hath done:  
Why he hath done:  
What he doth to them which are baptised:  
And moreover, what he will do unto them.  
How then, doth Baptism teach us, What Christ hath done? It putteth us in mind of the history of the three days, 
Parasceves.  namely, of the day of the preparation, in which Christ suffered: And of the Saboth, in which Christ rested in the Sepulchre: And of the day of Easter, in the which, Christ, (having overcome death) rose from the dead.  
Therefore, Christ calleth, his death, burial, and Resurrection, BAPTISM, Mark. 10. where the sons of Zebedee, james, and john, required, that the one might sit on the right hand of Christ, the other on the left, in his glory: to whom Christ answereth: Are ye able to drink of the Cup, which I shall drink of, and to be baptised with the Baptism, wherewith I am baptised? As though the Lord should say: ye all aspire to joy, and glory, but ye must of necessity suffer somewhat, before that it shallbe lawful to enjoy this glory, and gladness. Most bitter death falleth in, over whom we must triumph, before we come unto this glory. Therefore, to be sprinkled with the water in Baptism, noteth forth the death of Christ: to tarry under the water, shadoweth forth his burial. To be drawn from the water: representeth the glorious Resurrection of Christ. As often therefore, as we remember our baptism, or be present at the Baptism of others: let us call to mind the history of the three days, Of the Death, Burial, and Resurrection of Christ.  
But if you demand, Why Christ hath done this? Paul answereth, and in two words knitteth together the whole matter, in Rom. 4. Christ (saith he) died FOR OUR SINS, and was raised again, FOR OUR JUSTIFICATION. For, as Christ, by the merit of his death, wipeth out our iniquities: and by his blood cleanseth our consciences from all mortal, sin: So, in like manner, by his resurrection from death, he declareth himself to be righteous, and in all respects perfectly pure, according to the law of God. Therefore David in the 16. Psal. saith: Thou shalt not leave my soul in hell, neither shalt thou suffer thine holy one, to see corruption. Christ also meaneth the same thing, when he saith in joh. 16 The holy Ghost shall reprehend the world of Righteousness, because I go to the father: that is to say, Herode, Pilate, and the jews, deny me to be righteous, and without all sin: but when they shall see me, not to be overcome of death: my resurrection from death, shallbe a testimony of my righteousness, before them. For that cause Paul saith: 
Rom. 4.  He was raised again for our justification: that is to say: that by his rising again he might declare his own righteousness, which righteousness, he giveth, and imputeth unto all those which believe in him.  
Furthermore, What Christ doth in Baptism john showeth saying: He baptizeth with the holy Ghost, 
Mat. 3.  and with fire. And Paul, when he saith: He cleanseth us in the fountain of water, 
Ephe. 5.  through the word. Whereas john affirmeth, Christ, to baptize, With the HOLY GHOST, and With FIRE: he showeth that Christ giveth in Baptism, the holy Ghost: who, by his presence is effectual, in the word, and Baptism.  
What the holy Ghost worketh in the party which is baptised, according to the commandment of Christ: is showed by the word, Fire: For as the Fire altereth things sometimes by burning out, sometimes by inflaming: So the holy Ghost, altereth man by regenerating, burneth out by mortifying the old man: inflameth by quickening, and raising up the new man. And hereof it is, that Paul saith: Christ cleanseth us in the fountain of water, through the word of life. 
Ephe. 5.   
In which words he joineth together three things, namely, Outward Baptism, which he calleth The fountain of water. Then, Christ, who cleanseth us inwardly with his blood, and holy spirit: And lastly, The Word, that is, The promise of Christ, whereupon the whole efficatie of Baptism doth depend.  
For, Baptism is not effectual, for the water which the Minister of God sprinkleth, neither for the words, which are recited by him: but all the force of Baptism floweth from the most ample promise of Christ: who (with his holy spirit, and with fire) baptizeth him, which, with the external element of water, is sprinkled.  
But although this be the institution, and ordinance of Christ: yet notwithstanding, let us not think, his hand to be shortened, to baptise spiritually without water, those which are partakers of his promise, (that is to say) all the Infants of the Christians: and those chiefly, which departing in the mother's womb, do not touch the outward Baptism. Therefore godly Parents should not despair of the salvation of such Infants, neither with uncomeliness, and contempt, bury them in a ground (which the common people call) not consecrated: but let them surely persuade themselves, that these are in the same covenant, with the children of Abraham, as Paul in galath. 3. plainly teacheth. Therefore, as 
* Such as came of his flesh.  the fleshly children of Abraham, which departed this life, before the eight day of Circumcision: were not condemned: but by the virtue of the promise, and covenant of GOD, were saved: so, also after the same manner, the spiritual Children of Abraham, (that is to say) the infants of all the Christians, are not condemned, if they decease before baptism: but are saved by the efficatie of the promise of God, and by invisible baptism, wherewith Christ baptizeth them, who, (by his death, and precious blood) hath redeemed them.  
With this consolation, let christian Parents lift up themselves, whose Children, depart hence, either in the mother's womb, or forthwith after the birth, before they be made partakers of Baptism. Yet, I would not, that any should hereof take occasion to protract to Baptism of Infants: yea rather, I am an exhorter, that assoon as they be new borne, they should have a regard to have them sealed, with this outward Symbol (or token) of salvation, and therewithal to be assisted, with the prayers of the godly, which shall be present at the Baptism.  
It remaineth now to be explycated, What Christ will do to those which are baptized. This thing he himself showeth in his last commandment, which, ascending unto heaven, he gave to his Apostles in these words: Go, and baptize all nations, whosoever believeth, and is baptized, shallbe saved, but he that believeth not, shallbe condemned. For, even as they which were in the Ark of Noah, were preserved from the flood: so, whosoever doth earnestly stick to the covenant of this outward Baptism, are delivered from the everlasting flood, (that is to say) from the pains and torments of Hell, by JESUS CHRIST. Briefly, as he which is baptised is drawn from the water, so Christ will take us from all calamities, and bring us into his kingdom, where, with him we shall reign in all eternity.  
After that we have said, How our Baptism, is a Symbol, (or token) of the actions of Christ: we will now see, How it also admonisheth us of our duty (that is to say) what we should perform unto GOD: what we own unto ourselves, what we must suffer: And what we must look for: How we must pass from miseries to salvation: For of every of these parts of our duty, our Baptism doth admonish us.  
But, What shall we perform unto GOD? This Christ teacheth us, when he saith: Baptize them, In the name of the Father, and of the Son, and of the holy Ghost. In which words, he comprehendeth the principal end of Baptism: which, (it were convenient) we should always, and continually have in remembrance. For, this is the most simple, and plain meaning of these words: I Baptize thee, in the name of the Father, of the Son, and of the holy Ghost: that is to say: I Baptize thee to this end chiefly: that thou shouldest acknowledge, confess, invocate, worship, and honour, this only true GOD, namely: The Father, the Son and the holy Ghost: The Father, which so loved thee, that he hath delivered his own only begotten son, to death for thee: The Son, which dying for thee, cleanseth thee from all sin, by his precious blood, shed upon the Altar of the cross, for the forgiveness of thy sins, and, which, moreover clothed thee with his righteousness, yea, maketh thee a member of his own body, so that by his means, thou art called the son of God. The holy Ghost also, who regenerateth, and sanctifieth thee unto life eternal: that, thou being knit unto God, mayst with him enjoy salvation, without end. This is the most simple (and plain) sentence, of the words of Baptism, which being gathered out of the holy scriptures, I comprehend in this one little form of speech: I Baptize thee, In the name. For in the word (NAME) is contained, both, a confessing of GOD: and beside, whatsoever this Confession requireth of man.  
By these things it is easy to be perceived, what manner of covenant between God, and man, baptism is God promiseth unto man, forgiveness of sins, righteousness and everlasting life, and this his promise he sealeth by Baptism, the party which is baptised, doth again, by faith, bind himself unto God, and promiseth that he will deny the Devil, with all his works: and, by a sure faith, invocation, worshipping, fear, and, in all things, by due obedience, cleave unto God. 
1. Pet. 3.  For this cause Peter calleth Baptism, A COVENANT, wherein a mutual promise is made, of God demanding, and promising grace to the party baptised: and again of him which is baptized, answering and affirming, that he will constantly abide, in the mutual knot and covenant.  
In the second place Baptism warneth us, What we should do to ourselves.  
As we are dipped in the water of Baptism, and tarry under the water, and are drawn from thence again: so we should mortify sin, and choke the vicious affections, desires of sin and corrupt concupiscences in us, & rise again in newness of life. Of this thing Paul Rom. 6. doth admonish us, where he inveigheth against those, which supposed, that liberty to sin was granted, because that Paul had said, Where sin did abound, there Grace did more abound: Whom he confuteth with these words: What shall we say then, shall we abide in sin, that Grace may abound? God forbid. 
Rom. 6.  How shall we which are dead to sin, (that is to say) (whose sin is dead) live any longer therein? Know ye not, that we which are baptized into JESUS CHRIST, are baptized to die with him? (that is to say, we which are baptised do, in Baptism put on Christ, whose death doth effectually, kill, and keep under sin in us, that it should not reign in us.) We are therefore buried together with him by Baptism, for to die, (that is, that sin might be dead in us,) that even as Christ was raised up from death, by the glory of the father, so we also should walk in newness of life.  
For, if we be engraffed into death, like unto him, so shall we also be partakers of his resurrection. Knowing this, that our old man, (that is, the corrupt nature) is crucified with him, that the body of sin might be abolished, (that is, the corrupt affections) that we should no more be servants unto sin.  
And so it appeareth, how Paul, by the reason of our Baptism teacheth us, to mortify sin, to destroy the wicked concupiscences, and to walk in a new life. Whereunto he also directeth the scope of his whole disputation, which he setteth down in these words: And so do ye also esteem yourselves to be dead unto sin: But, to live unto GOD, in Christ jesus our Lord. Let not sin therefore reign in your mortal bodies, that ye should obey thereunto by the lusts thereof. As often therefore as the corruption of our nature, shall provoke us to sin, let us call to remembrance our Baptism, which admonisheth us of innocency of manners, and newness of life, to the glory of GOD, through JESUS CHRIST.  
THIRDLY, Baptism teacheth us, What we must suffer. For, even as Christ, (whom, in Baptism we do put on) was baptised with the cross: so we also, as long as we remain in this world, let us prepare ourselves, to the Cross and adversities.  
Yea, GOD will by this means have his adopted sons, to be made like to his only begotten son: that they may reign together with him in his glory. This is that which Paul saith in Rom. 8. If we be sons, then are we also heirs, 
Rom. 8.  the heirs I mean of God, and heirs annexed with Christ, so that if we suffer together with him, we shall also be glorified together with him.  
And Paul addeth there this consolation, that the Cross worketh for the best, to such as love God. Of this cross of the godly, he also speaketh in the Epistle to Timothy: Whosoever (saith he) will live godly, in our Lord jesus Christ, 
Time.  shall suffer persecution.  
The history of the Passion of our Lord jesus Christ, setteth before us, three kinds of crosses, unto which may be referred, the diverse sorts of all calamities, which may happen unto man in this life.  

The first Cross, is the cross of Christ, which is seen in the middle, between two others.  
The second, is, of the Thief, hanging on the right hand.  
The third, of the Thief hanging on the left hand.   
Christ, (asmuch as concerneth his own person) suffered, being innocent: but both these thieves, suffered justly, for their offences. But he which hanged at the right hand: repent under the Cross, and being converted unto Christ, obtained comfort, and salvation. The other at the left hand, continued stiffly in his malice, and dying without repentance was condemned.  
After this same manner, it also goeth at this day. The greatest part of the godly Christians, do suffer persecution for righteousness sake, which happeneth to many holy Martyrs, whom Christ pronounceth, blessed, in Matth. 5. Blessed (saith he) are they, which suffer persecution for righteousness sake, for theirs is the kingdom of heaven: Blessed are ye when men revile you, and persecute you, and shall falsely say all manner of evil against you for my sake: Rejoice, and be glad, for great is your reward in heaven: for so did they persecute the prophets which have been before you.  
Many do also suffer, as the thief, upon the right hand. These are they, which, for their certain offences are punished of God, namely, by taking away their goods, Children, powers, health, body: or else do fall into the hands of the Magistrate, and are drawn unto punishment, as also unto this Thief, it happened.  
These being oppressed with calamities, and punishments, do confess, themselves to be justly punished for their sins, and flying unto Christ, do (with a firm faith) desire forgiveness of their offences. And by this means they obtain pardon of God, which accepteth their cross as a sacrifice pleasant unto him, through jesus Christ. The example of this Thief, is, by the singular wisdom of God, set down before, all wretched sinners, thieves, murderers, and others whatsoever: which for their evil deeds are punished: that the same might be an evident testimony of the favour of God, wherewith he receiveth all, with howsoever infamous kind of punishment, they be punished in the sight of the world, so that they, with a constant faith, do fly unto jesus Christ.  
But, that the wretched offenders, which are to be punished for their offences, may know by what mean they may obtain the favour of GOD: I will set down certain sure Articles according unto which, they may direct their cogitations.  
FIRST of all, the wretched sinner, which is to be punished for his manifest offences, shall not hypocritically make slender his sin, neither by conferring of his sin, with the sins of other offenders, deceive himself: but rather, he shall examine himself, and weigh (not in deceitful balances) the heaviness of his iniquity. Let him consider who it is, whom he hath offended, namely, GOD, a righteous judge, from whom nothing can be hid: therefore, let him esteem himself worthy, who deservedly, (for the enormity, and filthiness of his sin) is unworthy, the name of a man.  
Such manner of cogitations do breed in man, a knowledge of himself, and stir up a feeling, and taste, of the bitterness of death, and hell.  
SECONDLY: Lest (feeling the sorrows of Hell,) he should despair of the grace of God, for the greatness of his sin: as Cain, judas, Saul, and many others have done: these five things are to be thought upon.  
First: The promise, and good will of God, saying: I will not the death of a sinner, but that he may be converted, and live.  
Furthermore: the commandment of God, earnestly commanding repentance, under the rigour of obedience, which all creatures are bound to perform unto him. O ye Sons of men (saith he) turn ye unto me. Item: Let every one be turned from his wicked ways. And Christ saith: 
Matth. 11.  Come unto me, all ye which labour, and be heavily laden, and I will refresh you.  
Thirdly: Let him set before him, the death and passion of jesus Christ, who, with his sufficient ransom, hath made satisfaction, for the sins of all men. Augustine saith: The mercy of GOD is greater, than the misery of all sins.  
Fourthly: Let him set before his eyes, the examples of those, which being converted, have been received into grace: as Adam, David, Manasses, the Thief, and as many as ever have required pardon: so, that God hath never rejected any, earnestly repenting.  
Fifthly: Let him consider, the testimony of Grace, namely: Baptism: whereby God testifieth that he will remit sin to all those, which (by faith) turn themselves unto him. It is written Marck. 1. that john preached the Baptism of Repentance, for the remission of sins: that is, he taught, Baptism to be a testimony, and seal, by which GOD testifieth, that he (without all respect of persons) remitteth sin, to all those (which by faith) turn themselves unto jesus Christ.  
THIRDLY: the wretched offender being exercised, with these five considerations, let him now give place to the word of God: by the efficatie whereof, (the holy Ghost working) the sparkle of Faith, is conceived, in the heart of man.  
four: Faith being conceived: forgiveness of sins is to be desired, for the precious blood of Christ, which he shed upon the Altar of the Cross, for the sins of the whole world. In this praying, faith (by little, and little) increaseth, and together therewith, man feeleth in his heart the answer of the holy Ghost, which bringeth to pass that he most assuredly persuadeth himself that all his offences are forgiven him.  
FIFTLY: Pardon of sin in the sight of GOD, being obtained: let him with a quiet mind submit himself, to the punishment deserved: and together therewith, let him desire of God, fortitude of mind, that he may patiently suffer the pains, laid justly upon him, for his wicked deeds: yea, let him also give thanks unto God, which hath drawn him to temporal punishments in this world: that he should fly from eternal condemnation: and that he should here in the body be punished, that with the Thief he may commend his soul unto God.  
The third kind of Cross, whereof the history of the passion of Christ maketh mention is, The Cross of the Thief hanging at the left hand. After this manner they do suffer, which repent not, neither call upon God: but contemning the grace, and sacrifice of Christ, do die in desperation, and are for ever condemned. They which in such sort do suffer for their offences, and fly not, by a sure faith, unto God: this temporary Cross, is unto them, as foreshowings of the pains eternal, wherewith they shallbe plagued, without all mitigation, and comfort in Hell with the devils, and all the company of the condemned. Hitherto, we have entreated of the three sorts of Crosses, whereof the history of the Passion of Christ, maketh mention.  
Now, let us moreover join hereunto, a general admonition: which may profit all the godly, in what soever manner they shallbe afflicted in this world.  
Whosoever is oppressed with the cross or calamity, let him respect these four things in order.  


In the Devil, let him consider, Lying and Murder.  
In himself let him weigh, Sin, and Wretchedness.  
In GOD, let him reverence, judgement and Mercy.  
In the Gospel let him seek counsel, & help.    
First: Let him consider in the Devil, Lying, and Tyranny, who as by lying he slew our first Parents: so now every moment, with lying, and tyranny, he lieth in wait for all mankind.  

Peter.  For, (as Peter saith) He goeth about like a roaring Lion, seeking whom he may devour. He verily seeketh all, but he devoureth only those, whom he entangleth in his snares of Lying. For this unclean spirit continually endeavoureth, to make all other unclean with him. He infecteth the mind with lying, and erroneous doctrine: He shaketh the heart, with the tempests of corrupt desires: He bewitcheth the will, with the shadow of commodity: to conclude, he endeavoureth to defile, with wicked acts, the whole life of man, that he, that he at the length might have man (being spiritually slain) fellow, and partaker of eternal damnation. This consideration of the study of this wicked spirit, the enemy of GOD, and mankind: should stir up an hatred of sin, and breed in the minds of men, an abhorring of the filthiness thereof.  
Secondly: Let him weigh Sin, and wretchedness in himself, in even balances, and let him think that the misery which he suffereth, is a deserved punishment, for his sin. And, by the greatness of the misery, let him esteem the enormity, turpitude, & multitude of his sins. Let him consider, that he by his sin, hath offended the chiefest, and infinite goodness: where of let him conclude, the present calamity, to be away to everlasting misery, unless he be otherways helped. In this cogitation the whole man treembleth, of which thing we may see many examples, in many Psalms, chiefly in those, which they call, the Penitential Psalms, in which, David plainly expresseth, the great dolours, and vexations, wherewith, as with tempests, he is overwelmed for his sins.  
Thirdly, Let him reverence in God, judgement and Mercy. It is the part of the most just judgement of God, to punish sin in all men: but of his Mercy to punish, not to destroy, but that he might save: so that we do not contemn the Medicine. Whereof isaiah saith: Trouble giveth understanding. Item: The distress wherein they cry, is a doctrine unto them. Briefly, God punisheth By JUDGEMENT, that he might save By MERCY: as it may be seen in Psal. 51.  
In the word of the Gospel, Let him seek counsel and remedies. The Gospel sendeth all afflicted sinners to this only Physician jesus Christ, which calleth unto him, and saveth all offenders. This counsel is most excellent, because neither in Heaven, nor in earth, any is found, which is able to heal the wounds of sin beside this only jesus Christ.  
Furthermore: this very word which giveth us counsel, doth also minister help unto us, and healeth the wounds of sin, in such wise, that we may be helped by Christ, so that we believe in him, and with a constant Faith, pray with David, saying: heal me Lord, and I shall be whole. In this place again, are to be called back into our minds, the five Articles, of whom mention is made a little before.  
The Final causes, wherefore GOD will have his Church to be subject to the Cross, are many, of which these are the chief.  
First, that we may learn, that those good things which God hath promised to his Children, are not to be looked for in this world: but that we should think of the true country, to the which we are called: so that we might ease all the adversities of this life, by the meditation of the joy to come, and life everlasting. For, if all things should succeed unto the godly, in this life, according unto their desires: they would not be affectioned with the desire of the good things promised by Christ.  
Secondly: that, man, (by the Cross, as by a bridle) may be restrained: who, through the corruption of nature, is otherwise prone to sin. Hereof the Psalmist saith: Hold their chaws with bit, and bridle, which draw not nigh unto thee.  
Thirdly: that the Cross might be a sensible preaching of repentance. For, even as the conscience assenteth to the law, reproving sin: so also by the Cross, we are admonished to repent, that we may be saved.  
Fourthly: That the cross may overthrow all man's presumption, and confidence of the flesh, and teach us to cleave with a firm faith unto GOD alone, and to call upon him, 
Psalm.  according to his Commandment: Call upon me (saith he) in the day of tribulation, and I will deliver thee, and thou shalt glorify me. Let these things suffice to be spoken touching the Cross or calamity, of which our Baptism doth admonish us.  
IN THE FOURTH PLACE Baptism teacheth us what we should look for. For even as the party baptized, (being sprinkled with the water) is drawn from the water, and as Christ himself (after his passion and death) entered into his glory: so we also do take our journey from the strange wandering of this world, unto salvation, & life everlasting: a most evident testimony whereof, Christ hath given, namely Baptism, to all the believers.  
IN THE FIFT PLACE, Baptism teacheth us, that our life in this world, is nothing else than a Pilgrimage of three days. We suffer, we are buried, and we shall rise again, at the sound of the last Trumpet, when Christ shall say, Arise ye Dead.  
THE third signification, of Baptism, whereof we have made mention above, is, that it is a Soldierly mark (or Cognisance) whereby the Soldiers of Christ are known, which have given their names unto him, and taken an oath, that they will fight under his standard, against the Devil, and his kingdom, namely, sin.  
The Soldiers of Christ, are discerned, by four notes, chiefly, from those which are in wages under their Captain, the Devil.  
The first, and most surest note of the Children of God is, Faith, invisible, and only known unto God, with her privy, and inward fruits in the heart of the man.  
The second is, The open profession of Faith in the mouth, before all the world.  
The third is seen, In Godliness, and Honesty of life, when the Christian doth so order his life, that the same may be a manifest testimony of the faith which lieth hid, in the heart of man.  
The fourth is, the note of the body, namely, Baptism, whereby we profess ourselves, to be the servants of Christ. Hereunto also maketh the sacrament of the Lord his Supper, whereof we will now speak a few words.   

Of the supper of the Lord.  
I Have said before, that the Sacraments of the new Testament, do occupy the third place accommodating, or applying of the benefits of Christ. Forasmuch as we have hitherto spoken of Baptism, it remaineth now that we entreat of the other Sacrament, namely of The supper of the Lord. God grant that it may be to the glory of his name, and the wholesome instruction and profit of all the godly. I will remove all, unprofitable questions, and diversities of opinions, which do more hurt, than profit: and set down only those things, touching the most holy Supper of the Lord, which I have learned, and drawn out of the fountains 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 few, and certain assured points, & Articles.  
The first, and chiefest thing, that we must know, concerning the Supper of the Lord, instituted of Christ himself, under the visible Symbols of Bread and Wine, is: That Christ, (in the same night in which he was betrayed) did institute this Sacrament, that the same might be (amongst all his) an everlasting monument of his Passion, in which he delivered his body to death, and shed his blood upon the Altar of the Cross, for many, for the remission of sins, as he himself saith: This is my body, which is given for you: This is my blood, which is shed for many, for the remission of sins. Item: Do ye this in REMEMBRANCE of me.  
Secondly: The Supper of the Lord testifieth, that they which use the same rightly, are united, and as it were incorporated into Christ, and that spiritually, according to the words of Paul. 
1. Cor. 10.  The Cup of blessing which we bless, is it not the partaking of the blood of Christ? The Bread which we break is it not the participating of the body of Christ? That is to say, whosoever doth eat the body of Christ, and drink his blood, he (so that a living faith be not wanting) abideth in Christ, and Christ in him.  
Thirdly: the Supper of the Lord teacheth, a spiritual education in the body of Christ, which is accomplished, whilst we use his Supper. For even as we are, by the blood of Christ, cleansed, and, by the holy Ghost in Baptism, regenerated: so we being cleansed, and regenerated, are spiritually fed, and nourished, by the benefit of the body, and blood of Christ: rightly using the Supper of the Lord, according to his own institution.  
Fourthly: the Supper of the Lord is, a testimony of the new Testament, (that is to say) of A NEW COVENANT, between God, and man, touching remission of sins, whereby God testifieth that he will receive into favour, and forgive sinners, (for the merit of the death, & passion of Christ) to All which believe in HIM. Therefore he himself saith: This Cup is the new Testament in my blood: that is, This Cup is a firm, and unmovable seal of the most ample promise of god concerning the forgiveness of sins.  
Whosoever therefore, (with a true, and lively faith) useth this Sacrament: receiveth the testimony of God himself: whereby he testifieth, that he hath delivered his son, shedding his blood upon the Altar of the Cross, for the remission of sins, that through him, as many as believe in him, may obtain salvation.  
Fiftly: The Supper of the Lord, admonisheth us of the secret, and spiritual communion, whereby we, which do partake this Sacrament together: are united, (as it were) into one body. Of which thing Paul saith: 
1. Cor. 10.  Because we being many, are one bread, and ONE BODY: inasmuch as we are all partakers of one bread. This knitting of the Christians into one body, dependeth hereon: that we all, (as it is already said) are united to the body of Christ, by the partaking of his body, and blood.  
Sixtly: The Supper of the Lord requireth, mutual love between the Communicantes: whereby the mystical members of the same body, (as we have said) should, with heart, word, and work, perform duties one towards the other. This Love of Christian people, which, (from the head CHRIST) floweth into the rest of the members (that is to say, the Citizens of his Church) doth not take away the degrees of persons, but rather confirmeth the diversities of callings in the Congregation: of all which, there is one mark, namely, The Glory of God, and the commodity of thy neighbour. Whosoever feeleth, not in his heart, the sparkle of this mutiall dilection, and, (without a purpose of well doing to his member, (that is to say to his neighbour) cometh to the Supper of the Lord: it were better for him, to abstain utterly from the Sacrament. For who would not affirm that man to be mad, and out of his mind, which would set his own members at strife one with another amongst themselves, so that the hands might pluck, out the eyes, or cut of the feet? I would to GOD, that Christians could, after the same manner, mark their own madness, which they do manifestly betray, and show forth, whilst (through mutual hatreds, and contentions of mind,) they set themselves, one against another.  
Seventhly: The Supper of the Lord is a pledge, and signification of our resurrection, life, and eternal salvation, and that by the power of Christ risen again from the dead. For, whatsoever hath been hitherto spoken, of the Supper of the Lord, are all to be referred to this principal end: that they may be unto us in stead of a pledge, & sealing of life everlasting through Christ, whose members we are made. And so that is fulfilled which Christ saith: 
john. 6.  He which eateth my flesh, and drinketh my blood, hath eternal life, and I will raise him up in the last day.  
By these Articles, which we have brought abroad out of the holy Scripture, to the declaring of this doctrine of the supper of the Lord: every man may easily understand, how needful it is (with a high godliness of mind, and reverence) to approach to this supper, & to prove himself, before he eat of this bread, or drink of the Cup of the Lord. For, 
1. Cor. 10.  (as Paul saith) He which eateth, and drinketh unworthily, eateth and drinketh his own damnation, because he discerneth not the Lords body. 
Mar. 16.  Christ affirmeth the same thing of the Gospel: He which believeth not (saith he) shallbe condemned.  
And Augustine saith of Baptism: Even as he which unworthily eateth the body of the Lord, and drinketh his blood, eateth, and drinketh his omne damnation: so he which receiveth Baptism unworthily (which thing many jews do at this day) receiveth to himself damnation, & not salvation.  
Furthermore, Lest any man should communicate the Supper of the Lord, unworthily, let him follow, the counsel of Paul 1. Corinth. 11. Let a man prove himself, 
1. Cor. 11.  and so let him eat of that Bread and drink of that Cup, for he which eateth and drinketh unworthily, eateth, and drinketh damnation to himself, not discerning the Lords body: (that is to say) he calleth unto himself the punishment, and judgement of God.  
What therefore is the true manner of proving himself? The same Paul prescribeth, 2. Cor. 13. when he saith: Try yourselves whether ye be in faith or no, prove your own selves. Know ye not yourselves, that jesus Christ is in you? Hereby it appeareth that the true trial of proving consisteth in this, that a lively faith be truly felt, and the presence of Christ in us, by the virtue of his spirit, stirring us up to the study of godliness. Briefly: he is truly proved, which (reverently in the fear of GOD, in true repentance, in true confidence, and with an holy purpose,) cometh to this Supper. And contrariwise, he which is without the true fear of God, and earnest repentance, and wanteth lively faith, and an holy purpose: the same eateth, and drinketh judgement to himself both temporal, and eternal, unless he be again (by faith in jesus Christ) converted. And I nothing doubt, but the greatest part of most heavy calamities, every where reigning in many places, is therefore sent: because they be so common which participate the supper of the Lord, without true, and earnest repentance.  
Paul writeth, that the Corinthyans' were plagued, because they touched unreverently the holy Supper: 
1. Cor. 11.  For this cause (saith he) many are feeble and weak among you, and many are fallen a sleep: For if we had judged ourselves, we should not have been judged: but when we are judged of the Lord, we are instructed, that we should not be damned, with the world. I would to God, that many at this day, would not build upon a feeble foundation, and be much deceived with their own opinion: which then suppose themselves to come worthily to the Supper of Christ, when they have confessed their sins before the priest and obtained absolution of him. He which believeth, him God absolveth for the death, and passion of jesus Christ. For, he which believeth (saith john) hath eternal life. 
john. 3.  If therefore the believer hath eternal life, he is also (without all doubt) absolved from all his sins. For, Absolution, is no other thing, than a deliverance from sin, which is in the power of GOD alone.  
Therefore, the Ministers of the word, cannot absolve him, (which is without the fear of God, a lively faith, and a purpose of good living) from the least offence. And he which is such a one, & yet notwithstanding, dare require absolution of the Minister of the word: to him (forasmuch as he is before God a liar, and before the Minister of God, and hypocrite) the absolution turneth unto damnation. For, this outward absolution answereth to the faith, and purpose of the innermost heart. The Priest is the minister of God, therefore let him behave himself according to the commandment of his Lord, neither let him arrogate greater power unto himself, than he hath received of the Lord. He hath power to show forth, aswell, remission of sins to all the believers, as also everlasting condemnation to those which turn not themselves unto God. These are the keys of the Church of Christ, so that if any Minister of the Gospel, should go beyond these bounds, he shall not carry this rashness, unpunished of God.  
What is then to be thought, of private confession, and outward absolution? There be many, and weighty causes, why the holy fathers did institute this talk, or Colloquy, which is had between the party confessing, and the Minister of the word.  
The first: that the rude, and ignorant, might be the more profitably instructed, being demanded, 
Meaning aswell the hearing of the holy Scriptures, as the interpretation of them.  of every principle of the Christian Religion. For, when as many, do many years, hear the holy preachings, & yet do very little or nothing at all profit: such, verily shall with greater profit, talk together with the learned, and godly minister of the word, which may inquire of what matters they stand in doubt, and may teach them those things, whereof they be ignorant.  
Secondly: That in this talking together, the profiting of the youth, and young persons might be tried. For it is the part of a good Pastor, not only to teach openly: but also (according to the example of Paul,) to make a trial at home, how far every one of his hearers have gone forward in the course of godliness.  
Thirdly: that a reason of the faith might be required of those, of whose Faith, and Religion, just doubt might be had: and that unto such as in any heresy were stubbornly obstinate, the Supper of the Lord should be prohibited.  
Fourthly: that in this Colloquy, the doubtful consciences, and such as for the scruple of their sins were unquieted, might by doctrine, counsel, and consolation, be relieved.  
Fifthly: that in this private talk, they might hear the voice of the Gospel, pronouncing forgiveness of sins to those which believe in Christ. For in asmuch as Christ saith: He that heareth you, heareth me: it is much available to hear the Minister of the word, (in the name of Christ according to his commandment) showing forth the remission of sins.  
¶ Private Absolution may be made in this manner.  Because (my Brother) thou dost not only confess thyself to be a sinner, and guilty in the sight of God, And art sorry that thou haste offended God, but also believest the promise of the Gospel, concerning forgiveness of sins, namely, That unto the believer is given eternal life: I declare unto thee (in the name of Christ) the forgiveness of thine offences, In the name of the Father, of the Son, 
john. 8.  and of the holy Ghost, Amen. Go in peace, and sin no more. 
Hitherto we have heard, of the last thing, which I propounded was to be considered in the Messiah, our Lord JESV CHRIST, namely: How we are made partakers of his benefits But because there be many found, which protract repentance unto the last breath of life, I will yet add hereunto, and declare two things.  
First: touching the causes, which should invite us, to the ripening (or hastening) of Repentance.  
The other, by what mean a Christian may persever unto the end, that he lose not faith, and the benefits of Christ.  What then shall invite us to the hastening of Repentance. 
Albeit there be many, and most weighty causes, which should move us, that we should not delay repentance, which (alas for sorrow) many do at these days with great security: yet notwithstanding, I will at this season bring forth ten Arguments at the least, whereby every man may worthily be moved, betimes to repent.  
The first is, The uncertain end of this life, For, no man knoweth in what hour, in what moment, or in what manner he shall depart from hence. This uncertainty should worthily move us to hasten repentance. Christ going about to exhort his disciples to watchfulness, taketh an Argument hereof, when he sayeth: Watch, and pray, because ye know neither the day nor the hour. And in Luke the 12. the Lord propoundeth a Parable of a rich man being careless, and delaying Repentance.  
The ground (saith he) of a certain rich man, 
Luke. 12.  brought forth plentiful fruits, therefore he thought with himself saying, what shall I do, because I have not room wherein to gather my fruits together? and he said, thus will I do, I will destroy my Barns, and build greater, and thither will I gather together my fruits and my goods, and I will say unto my soul: Soul, thou haste much goods laid up in store for many years, take thine ease, eat, drink, and be merry. But God said unto him, Thou fool, this night will they require again thy soul from thee, whose then shall those things be which thou hast prepared? So is it with him that hoardeth up riches to himself, and is not rich towards God. Hereof afterward the Lord inferreth this: But rather seek ye the kingdom of GOD, and the righteousness thereof, and afterwards all other things shall be given unto you.  
Item: In such an hour as ye think not, will the Son of man come. And Augustine saith: God giveth thee a space of amendment, but thou more lovest delayment, than amendment: Thou drawest the time a long, and of the mercy of GOD, thou promisest unto thyself many things: as though he which hath promised thee salvation through repentance, had also promised thee long life, How knowest thou what the morrow day will bring forth? Thou sayest well in thine heart, when I shall amend me, God will forgive me all mine offences: We cannot deny, but that unto the amended, and converted, God hath promised favour: But in what Prophet readest thou, that because God hath promised favour to the amended, dost thou also read, that he hath promised thee long life?  
This uncertainty therefore of the term of this life, should admonish us of the ripening (or hastening of repentance, least sooner than we think, we fall upon the dark mountains, as jeremy speaketh, and so be overwhelmed with the just judgement of God. There have been many which hoped, that they might continue forth their life unto old age: but in the middle flower of their age, they have fallen down flat. Many have looked for a quiet end of life: but have perished in exile. Many have purposed to have the comforts of their friends and acquaintance in the agony of death: but they have miserably perished among enemies.  
Many have promised to themselves a time, in which, (lying in their bed they would mourn, & repent: but they have been suddenly taken forth of this life. Seneca very notably admonisheth: when he saith: Trust not to this quiet calm, for the Sea is turned back again in a moment: and in the same day, where the ships have played, they have been drowned. Briefly: seeing no man knoweth whether he may call back again the breath sent forth of his nostrils: they do very foolishly, which (with the contumely of God) do procrastinate repentance, as if they had the moments of time in their hands.  
The second is: A most pernicious heap of wicked offences, of the anger of God, and of punishments, is, (by delaying of repentance) gathered together. Whereof Paul Rom. 2. saith: But thou after thy hardness, and heart which cannot repent, heapest unto thyself, wrath, against the day of vengeance. For, the sin, which is not suppressed by repentance, forthwith, by the weight thereof, draweth into another, and again from that into another: until an infinite heap of sins be laid together.  
And as a most naughty root, being not plucked up out of the ground, doth continually grow, and bud, more, and more: Even so sin, when thou cherishest it, doth get daily new strength unto it, until a monstrous flood of sins have overcome thee.  
For he which in this sort abuseth the mercy of GOD: is wicked against GOD: as he which hath purposed to serve the Devil a longer time, than God. By this his security he also offendeth the Angels of God. For as they do rejoice at the repetaunce of the ungodly: so with out doubt they are sorrowful for their unrepentance. It grieveth them that so noble a Creature of God should perish through her own fault.  
He is also cruel against himself. For he will rather be evil than good, or rather be sick than sound, or rather be the bondslave of Satan, than the freeman of Christ, or rather be a beggar in heavenly good things, than rich: Briefly, he will rather perish, than be saved, than the which cruelty, doubtless none can be greater. I cease to speak, that he is injurious against the creatures of God: 
Rom. 8.  Whereof Paul affirmeth, that the creatures do mourn, because the wicked do abuse them, and do wait for the freedom of the glory of the Children of God.  
Oedipus perceiving the incest committed with his own mother, plucked out his own eyes, that by this means he might at the least, avoid the sight of the Sun, and all the creatures. For he saw that all the creatures of God, were beholders of his unspeakable, and most filthy wicked act: and that they all, with one consent did condemn him. In like manner at this day whosoever do live wickedly, do perceive themselves to be accused of all the creatures before the tribunal seat of God.  
The third is: The enstraunging of the mind from God, And final Induration. For by how much the longerrepentance is differed: by so much is it become the harder. For even as the matter goeth in the diseases of the body: so is it also in the disease of the mind, which is sin. For, by how much the longer the medicine of the body is differed: by so much the disease is made the more dangerous, and is the hardlyar cured, yea sometime, through continuance it becometh uncurable, as it appeareth in the disease of a Canker: where if the malady be not forthwith in the beginning kept under by fire, or iron: it is to be feared, least by little, and little, it will grow so strong, that it will utterly take the man away. This is the same thing which Solomon saith: A young man walking after his own ways, when he is old, shall not go back from the same. And jeremy saith: If the man of India may change his skin, and the Cat of the Mountain her spots: 
Consuetudo diuturna, altera fit natura.  ye also may do well when ye have done evil. For daily custom is made another nature. This danger of Induration should worthily move us to the ripening, (or hastening) of repentance.  
The fourth is: An evil conscience, than the which, there is nothing more grievous, nothing more heavy, nothing more miserable. They which are delighted in the mire of sin: are compelled, to bear about with them, this witness of their own wickedness. An evil conscience (saith bernard) is herself a witness of our offences, she is the judge, she is the tormentor, she accuseth, she judgeth, she punisheth, she condemneth. Albeit the same be cut of for a time, and as it were, seared with an hot iron: yet notwithstanding she will sometimes show forth herself, and (if not before) yet (at the least) in the agony of death, she will be present as a thousand witnesses: she will accuse, she will condemn, she will punish. For, an evil conscience is a certain divine testimony, imprinted in the minds of men, of the judgement hereafter to come upon the obstinate, and of the punishments which they shall justly sustain.  
The fifth is: Offence, and guiltiness of the sins of others. For in an offence given, there is a double evil, namely, The deed, and the example. As through the fact by itself, the law of God is violated: so by the example thy neighbour is hurt, for imitation, or following thereof. Hereof proceedeth that lamentable exclamation of Christ: Woe be unto the man, by whom the offence cometh. And again: He which offendeth one of these little ones, which believe in me: it were better for him, that a millstone were hanged about his neck, & that he were drowned in the depth of the sea. Paul pronounceth those to sin against Christ, & to destroy the weak brethren, which use indifferent things with offence. But what is to be thought of him which (either through erroneous doctrine, or wicked life) leadeth many into destruction? That so great wickednesses do abound in the world at this day, cometh it not hereof, that one thinketh that lawful for him, which he seeth another do? whom by and by another immitateth, and him another, until (through the scabbedness of one member) the whole body almost of the Church being infected is deformed.  
The sixth is: The privation of spiritual riches, of which, only the holy in the Church of Christ are partakers. For, so long as man liveth without repentance, he is without the joy of the holy Ghost, he is destitute of the peace of conscience, he is deprived of spiritual consolations, in his misery: neither is he partaker of the prayers of the godly Christians.  
The seventh is: The delicates (or dainties) of the Devil. For, as the Angels in heaven, do rejoice over man when he repenteth: so the Devil is thoroughly embrewed, with highest delights, and (as it were) with most pleasant pleasures, when he seeth men, (specially those which have given their names unto Christ) to live without repentance. For, the sins of men are (as certain of the fathers say) the delicate dishes of wicked Devils.  
The eight is: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The consideration of the tragical examples of many men, which, for their contumacy have been cast, of GOD into pains eternal. In the number of whom, are Cain, Pharaoh, Saul, Achitophel, judas, julianus, and infinite others. We see also how many nations, which have heard Christ, and his Apostles have perished: being turned away to pernicious errors of the Devil, the Turk, and the Roman antichrist.  
Ninthly: Let this cogitation also enter into thy mind: That Repentance is not so the work of man, as the the gift of GOD: which if thou contemnest, whiles it is, (day from day, and often) offered unto thee, of God: it is to be feared, that he doth oftentimes cast his precious pearls before swine.  
The tenth is: The condition of late Repentance: For it is oftentimes rightly said: 
Sera peenitentia raro vera.  Late Repentance is seldom true. He is not to be judged to repent, which after he is not able to sin, doth feign repentance. And Augustine saith: The repentance which is required of him, only which is about to die: I fear me least that same repentance do also die. I say this, (not that I do deny the mercy of God to be given unto those, which being about to depart forth of this life) do repent: but that we may consider how dangerous it is to protract repentance unto the last gasp of this life.  
It seemeth good unto me to collect briefly, these reasons: the consideration of which, will keep every of us in the fear of God, that we abuse not the greatness of his mercy to our own destruction.  
Almighty GOD bend our hearts unto true, constant, and healthful Repentance, that we may be the Children of God: and that we may all, and singular (with old simeon, from the bottom of our hearts, when we shall depart forth of this life,) joyfully sing: Now Lord let thy servant depart in peace, according to thy word, etc.  How shall a Christian persever unto the end, that he lose not Faith: and the grace obtained in our Lord jesus Christ. 
Wise, and prudent Physicians, being called to the sick patient: do apply themselves to do two things. First, they bend all their diligence, (by their art, and counsel) to take away the present disease. Furthermore, that (unto the patiented restored to his former health,) they may prescribe an order of living: lest they fall back again into their disease, & so become the authors of their own destruction. The examples of these, will I follow: & because I have hitherto brought (forth of the word of God, the word of salvation) remedy against sin, death, & damnation: I wil now also bestow counsel, by what mean it may be accomplished, That he which hath received Christ with his benefits, may also continue, and obtain those everlasting good things, which Christ hath merited for all those which repose their confidence in him. If I shall therefore say with Paul: (Fight thou a good fight, holding faith and a good conscience: 
1. Tim, 1. ) I have comprehended the whole matter. But if any man go forward further, to say: Now is Faith and a good Conscience to be retained?  
I answer: The Scripture nameth The fear of God, The highest, and chiefest, 
Eccleae, 1.  wisdom of the Children of God. For, this fear containeth us in duty, and obedience towards GOD: in whose sight we walk. It hath four conditions.  
First: It is heedeful, least it should offend God.  
Secondly: It doth diligently execute the things which are commanded it.  
Thirdly: It carefully avoideth all lyings in wait, deceipts, and subtleties.  
Fourthly: It seeketh and imploreth aid, against his enemies.  
First of all, he which feareth God, doth busily take heed, that by any means, he offend not God. For this cause The fear of the Lord is called in the 19 Psalm; PURE: because that he which feareth God, considereth what evils he was subject unto by reason of sin: he considereth, the Christ hath suffered his most bitter death, to take a way sin: he considereth that whether he wake, or sleep, or walk, eat, or drink etc. he is convers at hearth sight of God.  
Furthermore he remembreth that infinite glory, whereby he is adopted into the society of the Sons of God, that he might show himself in all things obedient, to his most loving father: he considereth that sin is the mark of the Children of the Devil: he considereth himself to be a member of Christ, and partaker of that holy fellowship with GOD the father, the Son, and the holy Ghost, and so forth with all the elect of God: he considereth that Sin is spiritual Adultery, breaking the marriage knot, which is between the Soul of man, with her Bridegroom our Lord jesus Christ: he considereth, that it is not comely, that he should turn the Temple of GOD, into the habitation of the Devil: neither that he ought to expel the holy Ghost forth of his heart, whose benefits so exceeding, and many he hath effectually proved: He is at a point, that he will not deal traitorously against his Lord and redeemer Christ, to gratify the Devil: He considereth that he must so trade over his life: that (through any manifest wickedness) he be not an offence to any, or that through him, the Gospel be not evil spoken of.  
These, and such other considerations will breed in the heart of man, the fear of God, and a study to avoid sins, and fallings against the conscience. GOD grant that every one of us, may continually bear about with us, in our hearts, these considerations.  
Secondly: He which feareth GOD, Obeyeth the Commandments of the Lord: For, as the Psalm saith: He hath great delight in his commandments: (that is to say:) He yieldeth due reverence, and obedience unto GOD, according to his Commandments, with his greatest pleasure of mind. From this true worship, (or service) of GOD, the Papists have many years hither unto, foully erred: which do rashly teach, that God is to be worshipped with the precepts of men: and do bind all the worshipping of GOD, to the Priests, and monks of their order: whom (with manifest deceipts, notwithstanding and for lucre sake) they do boldly affirm, to serve God aright, only: and to have also saleable works of supererogation.  
I will therefore add somewhat concerning this matter, whereby every man may learn, rightly to frame his judgement: touching the true worship (or service) of God.   

Of the worship (or service) of God.  

The definition of the true service of God.  THE WORSHIP, (or service) of God is, A work commanded of GOD, wrought through Faith, (principally) to the setting forth of the glory of God. In this definition, there be three things, which in the true worship of God, are necessarily joined together.  


First: The matter (or material part) which is, A work commanded of God.  
Secondly: The cause namely, That the same work be done of faith, in jesus Christ.  
Thirdly: The end, namely, The glory of God, which the worker respecteth, that by this means he may declare himself obedient, to his heavenly father.    
That this worship must be, A work commanded of God, 
The proof of the definition.  he himself in the 20. Chapter of jeremy teacheth us: Walk ye in my Commandments, and not in the Commandments of your Fathers. And Christ when he saith: In vain do they worship me, teaching the doctrines, and Commandments of men. That is to say: They think me to be worshipped, when they go busily about those things, wherein man judgeth the worship of God to consist: but they wander far wide, and lose all their labour.  
And Paul manifestly condemneth all will worshippings, 
Collo. 2.23.  that is to say, all those worshippings, which men invent, of a good intention, as they call it. Hereby, this rule is established: That no worship, (or service) is acceptable unto God, 
A general rule to be observed.  but that which GOD himself, in his own word, doth ordain, and commend unto man. For, on the word dependeth the pureness, and holiness, of each work.  
Furthermore, that Faith is necessarily required, to the substance of this worship, is evident hereby: because God requireth a pure, and sincere worship: which cannot be yielded of any man, whose heart is with all abominable filthiness defiled and corrupted in the sight of God. Paul affirmeth, the hearts of the unfaithful to be unclean, and defiled: therefore it must needs be, that their works (albeit they appear fair, and beautiful in the sight of the world) are abominable in the presence of God. 
Rom. 15.  Wherefore, to the Romans Paul saith: Whatsoever is not of Faith, is sin. And to the hebrews. It is impossible, without Faith, to please God. But, 
Heb. 11.  what then worketh Faith? Faith purifieth the heart of man: for so saith the Apostle: By Faith purifying your hearts. But this thing cometh to pass, (not that Faith of her own nature obtaineth that efficatie:) but that the consciences of the faithful (as the Apostle speaketh) are sprinkled with the blood of jesus Christ: 
1. Pet. ●  wherewith they are cleansed from all their deadly offences,  
Moreover, that the worship (or service) must (principally) respect the glory of God: Paul teacheth saying: Do ye all things to the glory of God For, inasmuch as we are created, and also moreover redeemed, that we should worship God: doubtless it becometh us to yield due worship unto God, for his commandment sake. A work therefore which is done after this manner, (According to the commandment of God,) (proceeding from Faith) and (unto the glory of God): is called a holy, a pure, & so a worship, (or service) pleasing God. Whether therefore, this sort of work, be inward, or outward, a high kind of work, or a base: it is notwithstanding judged a spiritual service of God, because it proceedeth not from the flesh, but from the spirit of faith, which hath respect to the glory of God. But wheresoever any one of these three is wanting: there the work of man deserveth not to be called a service, or worship grateful, and acceptable unto God. That Pharisie of whom the Gospel maketh mention, & that Courtior Cornelius, of whom it is written in the Acts of the Apostles, gave alms: by the benefit whereof, many were relieved and comforted. Hear, both of them do one & the same works, yet notwithstanding of the almose of these twain, the difference is great. The almose of the Pharisie, were not the worshipping of god, because they neither proceeded from Faith, neither tended to the glory of God.  
But Cornelius, albeit he was not fully instructed in the knowledge of Christ: yet notwithstanding, forasmuch as he believed, & hoped for salvation, and bestowed his alms through the commandment of God, unto God his glory, and the comfort of the poor): his alms were, a pure, holy, and acceptable worship, (or service) unto God. Therefore the Angel saith, to Cornelius Acts. 10. Thy prayers and thy alms are come up into remembrance in the sight of God. David, and Scipio, do both fight against their enemies: the war of David was a worship, or service of GOD, but not the war of Scipio.  
For David having the Commandment of God, believeth, and holdeth battle, to the glory of God, and the defence of his people. But Scipio (inasmuch as he wanted both the commandment of God, and Faith, neither sought the glory of God) his battles were only wicked, and cruel butcheries of men, in the sight of God.  
After the like manner two Maidens (of the which two, one fearing God, the other endued with no fear of God (albeit they two be occupied about one, and the same work, as cleansing of garments, yea, or wiping of shoes, or doing any other commandment of their Mistress: yet notwithstanding, only the works of the maiden which feareth God, are the worshipping or services of God, forasmuch as they are done of faith, according to the precept of God, commanding obedience of servants towards their Masters: but the works of the other, being the works of a wicked life, (albeit they do outwardly appear more excellent) are not the worshippings (or services) of God, forasmuch as they are defiled, with the uncleanness of the heart, and inward filthiness.  
The like judgement is also to be had of other doings. And verily, no work (albeit it be glorious, & beautiful) may be called The worship, or service, of God, unless, the same be 1. Commanded by GOD, and 2. be done of him which believeth, and feareth God, 3. unto the honouring of his name. Let this suffice to be spoken concerning The worship (or service) of God: whereby it is easy to understand, what is to be thought of the Masses, Vigilles, rosaries, and many such innumerable trifles, and inventions of that antichrist of Rome: which he dare utter, under the title of holiness, and the worship of GOD, against the manifest verity of the whole Scripture.  
THE third condition of The fear of God, is, that he which feareth God, Doth studiously beware of deceits, and liings in wait for him. Hereunto maketh that saying of sirach, Chapter. 33. No evil shall come against him, that feareth the Lord, but in the time of temptation, GOD will uphold him, and deliver him from evil. Amongst many enemies, with whom a Christian must have conflict, there be three chief, which bend themselves to hinder his salvation, namely, The Flesh, The world, and the Devil.  
The Flesh, (that is to say) The prudence, and wisdom of man, will take in hand, either to reform God himself, and prescribe a manner of worshipping him: or else by her concupiscences, & pleasures, goeth about this thing, that she may utterly turn away the whole man from God.  
Flesh, and Blood is said, to will to reform God, and to prescribe an order of worshipping him: when man appointeth any worship for God, which is not commanded of God, as it is done in the papacy: and will have this to be observed, as a rule unmovable. (That whatsoever is done of a good intent, pleaseth God. 
A common rule of the Papists.   
Against these, the fear of God doth set itself: and considering such manner of suggestions, to be deceits of the Devil: acknowledgeth GOD to be wiser, than that he needeth, or will be taught of dust, and ashes. He therefore, which feareth God, thinketh thus, of good intention, as they call it: If so be, that good intention be directed by the word of GOD, it profiteth: but if not, it is dangerous, & if it fight against the word of God, it is then, plainly hurtful, and pernicious. Whosoever therefore suiteth a worship, (or service) diverse from the commandment of God, he sinneth four fold.  
First, he becometh guilty of declining away from God, because he forsaketh the rule of the true worship of God, namely, the word of God.  
Furthermore: He incurreth the fault of rashness: for that he dare be so bold, to bring in a worship not commanded by God.  
thirdly: He imprinteth into himself a note of horrible presumption: in that he supposeth himself to increase the worship of God, beyond that which god himself hath commanded.  
Fourthly: He sinneth in giving example, whereby others are invited to the like superstitions. If any man doth require examples of of this matter: he may find great plenty, not only among the Papists, but also, peradventure, among ourselves. Let every man therefore take heed, that he attempt not, or institute any thing, without the commandment of God.  
Furthermore, Flesh, and Blood do also use the Counsel of their inward, and household guest, and the sundry delights, and pleasures of the body. Intemperantie, and Incontinentie endeavoureth to turn away the whole man from God.  
But against these things, THE FEAR OF GOD opposeth itself, and on the one part, repeateth often the examples of our Lord jesus Christ, and his holy ones, and on the other part reckoneth up the unhappy falls, and miseries of those which have declined from God: of which matter, we have even at these days manifest examples.  
THE WORLD in like manner, lieth in wait for the Children of GOD, whom, (by wicked counsels, and examples, by honours, pleasures, riches, and prosperity of things) it goeth about to seduce from God: and upbraideth to the Church of Christ, not only her Cross, and tribulations: but also persecuteth, and killeth as many as do confess Christ.  
Against the privy deceipts, and open injuries of the world: the fear of GOD, setteth, The Counsel of GOD, The example, and will of Christ, Efficatie, and joy in the holy Ghost, The heavenly riches of life everlasting, The Consolations of the holy Ghost, under the Cross, and the victory of salvation in Christ jesus: which all the godly shall fully obtain, when Satan with his members shall be cast into the pains, of Hell, everlasting.  
Moreover THE DEVIL, with lying, and murder assaileth Christian people.  
Against him fighteth the fear of GOD, with the sword of the Spirit, namely the word of God: being assured to obtain the victory through our Lord JESUS CHRIST, as in this fourth member shall now further be said.  
THE FOURTH Condition of the fear of God is, That it requireth aid against these his enemies, The Flesh, The World, and the Devil.  
Of this matter sirach: in Chapter 40. maketh mention: The Fear of the Lord (saith he) wanteth nothing, neither needeth it any help. The most notable, and chiefest refuge against all the enemies of the Christians, is earnest, and fervent invocation of the true, and omnipotent God. Which thing Solomon confesseth, when he saith: The name of the Lord is a most strong Tower, the righteous flieth unto it, and shallbe exalted. And GOD himself in the Psalm saith: 
Psalm. 50.  Call upon me in the day of tribulation, and I will deliver thee, and thou shalt glorify me.  
Because therefore the chiefest fort of Christians, in all adversities is, faithful Prayer: I will show in few words, what is to be esteemed of CHRISTIAN PRAYER. Neither do I think it to be needful to refute that devilish error, which the Pope hath brought in, of the Invocation of Saints, which is nothing else, than a mere blasphemy of jesus CHRIST, the Son of God. For inasmuch as GOD in his word, hath expressly commanded, that we should trust unto him alone, and call only upon him, and that we should not give this honour unto any creature: doubtless they which do otherwise, do grievously offend, and suffer themselves to be foully seduced, by the instigation of the Devil, from the true mediator, and Intercessor, JESV CHRIST. But he which feareth GOD, 
Ihon.  obeyeth the commandment of GOD, (whereby he chargeth, that he himself only, be called upon,) and trusteth to the promises of God, and first of all to that of Christ, promising that Whatsoever we shall ask in his name, we shall receive it, so that we ask in a sure faith, nothing at all doubting of his promises.   

Of Christian Prayer.  
What then is Christian Prayer?  
CHRISTIAN PRAYER (is not a babbling of many words, 
The true definition of Christian Prayer.  or much talk, as Christ in Math. 6. showeth, that the hypocrites falsely supposed:) but, It is an inward groninge of the heart, whereby the mind of man is lifted up unto GOD: And either giveth thanks unto him, for benefits (through Christ) received: Or requireth somewhat in the name of the only mediator jesus Christ, surely persuading himself to be heard of God.  
Moses prayeth, his hands being lifted up unto Heaven, no moving of his lips being seen. For, he cried in heart, and the Lord answered him saying: Why criest thou unto me? And David saith: Unto thee (O Lord) have I lift up my soul. By these two examples it appeareth, that true prayer is not a vain noise of the lips: but a fervent groninge of the heart, requiring help of God.  
To what end then do we use a recital of words, we bend the knees, knock the breast, and in the time of praying, lift up our eyes unto Heaven? We use these outward gestures, that the heart of man may be stirred up to pray earnestly: that our cogitations may be the more bent, to the requiring of the things: that GOD, with soul, and body together might be honoured: and that publicly, (with body, and mouth) we might profess our faith in God. Whereof Augustine saith: Although the invisible will of him which prayeth be known unto God, neither needeth he any tokens to open the mind of man unto him, which knoweth the speaking of the heart: yet notwithstanding, man useth the voices, and members of his body, that by praying in such sort, the affections of man may grow the more humbler, devouter, and ferventer.  
How is the heart of man in the time of praying lifted up unto God? That is done (as it were) by two wings: of the which two, one is THE CONSIDERATION OF THE MERCY OF GOD, 
The two wings whereby we are lifted up in praying.  the other is, THE SURE CONFIDENCE IN THE MEDIATOURE our Lord JESV CHRIST.  
The Consideration of the Mercy of God consisteth in this, that GOD himself hath commanded this worship of Invocation, and hath promised, that he will hear them which call upon him: and also (after his hearing, and deliverance) requireth thankfulness.  
These three points are joined together in the saying of the 50. Psalm: Call upon me in the day of tribulation (that is the Commandment) And I will deliver thee, (the promise of hearing) And thou shalt glorify me, (whereby thankfulness is required). Therefore, when we pray, we must not only have respect to the Commandment, and promise of GOD: but we must also think upon thanks giving, which consisteth in yielding obedience unto God.  
Hereby it is evident, that whosoever prayeth, keeping a purpose to sin: the same may not think, that he shall obtain any goodness: but rather, by his prayer to call upon himself the plagues of God, for his unthankfulness. For so saith the Psal. 66. If I had inclined unto wickedness with my heart, the Lord had not heard me.  
And in the 1. john. 3. 
1. john. 3.  If our heart reprove us not (that is to say, if we be free from an evil conscience and purpose of doing evil,) We have trust to Godward, and whatsoever we ask, we shall receive of him. james the 4. Ye ask, and receive not, because ye ask amiss, even that ye may consume it upon your concupiscences.  
Therefore, let the Christian which is about to pray, follow the rule given of Paul in the 2. of Timoth. 2. viz. Let every one which calleth upon the name of the Lord, depart from iniquity.  
THE OTHER WING whereby in the time of praying, the heart of man is lifted up unto GOD, is, AZURE CONFIDENCE, in the Mediator our Lord jesus Christ, which hath 
* Or laid down, viz. in the 16. of john.  given unto his Disciples this most sweet promise: Whatsoever ye shall ask the Father in my name, he will give it you.  
In this most ample promise of Christ, two things are chiefly to be observed namely, the universal sign (WHATSOEVER) and the manner of Invocation, (IN MY NAME.)  
The universal promise is to be restrained, to a certain kind, that the sentence of Christ may be this: Whatsoever ye shall ask, (that is,) Whatsoever ye, being the Children of GOD shall ask of your heavenly Father, (that may be profitable for your salvation, and Commodity) the same he will give unto you. So S. John also declareth the same, in the 1. John 5. when he saith: Whatsoever we shall ask according TO HIS WILL, he heareth us. For, it beeseemeth not good Children, to require any thing of their Father, which might be contrary to the fatherly will. For, if a son doth require of his Father a Scorpion, or a serpent, or, a thing any way hurtful, surely it is against the will of a father, neither will the father give that thing, which the son requireth. Let the Children of God therefore, keep these two rules: The first is this: When we require of GOD, those good things, which we may use either well, or ill: let us ask those things, with Condition, saying: Grant me (O Lord) this, or that thing, (if it be, available for me,) and if it hinder not, those things, which are far more better, and excellent. So in times past, the holy Martyrs prayed, and we also at this day, after the same manner, do submit ourselves to the divine pleasure: when we pray against, either pestilence, war, or other punishments of GOD: or beseech God, for the obtaining of health, and the necessaries of this life.  
The second rule is this: When we desire of GOD those good things, which we can not abuse: those things are to be required without all Condition. Of this sort of good things, are, The knowledge of God, the increase of faith, true godliness, patience under the Cross, & other gifts like unto these. The foundation of this rule, is, the knowledge of the will of God, who would have all men to be saved, and come to the knowledge of the truth, 
1. Tim. 2.  as it is at large showed before.  
THE OTHER THING which I said was to be noted, in that most sweet promise of Christ, is, THE MANNER OF INVOCATION, which is expressed when he saith: (In my Name,) that is to say, Whatsoever ye shall ask in the knowledge, and Confidence in me: the same, the Father will give you, for my sake, which am your advocate, intercessor, and mediator, with my Father, and your Father: yea, the Father loveth you, for my sake, because ye are my members, yea rather, my brethren, and his adopted sons.  
Furthermore, of what sort the knowledge of Christ should be, and what manner of Confidence, our confidence in him should be, we have declared before: therefore, I will now, only give admonition of this thing, namely, How we should be affected, as often as we do hear this promise of Christ: (Whatsoever ye shall ask the Father in my name, he will give it you:) For it containeth, both, manifold doctrine, wholesome admonitions, and effectual consolations.  
The Doctrine is manifold: For, first, it teacheth, that all imagination of our own worthiness, is to be excluded from our prayers. For, when, we pray in the name of Christ: we acknowledge, Christ to be only worthy, for whose sake we are heard of God. Moreover, we learn a difference, between a Christian Prayer: and the prayers of all other sects. For, Christian Prayer is grounded upon the Confidence in the Mediator: whom, forasmuch as profane men do not confess, their prayer is void, & destitute of all foundation.  
The admonitions are these: that this manner of praying, admonisheth us, of our blindness. For, when we must ask in the name of Christ: it is not to be doubted, but, that those things are very great, which must be asked. We must therefore open our eyes, and look diligently about us, what things publicly, what privately, are grievous unto us: what inward, what outward, what corporal, what spiritual things are lacking: that in all these things, we may lift up our hearts to our most merciful Father, and ask of him, in the name of our Mediator JESV CHRIST surely, and without doubt, trusting, that he will give us those things which are necessary for us (so that we pray in a firm faith,) and that those things which we require, may be wholesome for us, as it is already said.  
The Consolations are: that this manner of praying comforteth those which pray, against two most great impediments of Invocation: namely: Fleshly Distrust: and, Our own unworthiness. For, unless when we pray, we were stayed upon the confidence of the Mediator: our Fleshly distrust, (which the remembrance of the manifold sins of our whole life, doth augment) would fear us away from praying, and we should all the sort of us, be easily subdued, being thrown down prostrate with the consideration of our unwoorthynesse, who of ourselves are unworthy to come into the presence of GOD, but the confidence in the Mediator, healeth these maladies. For, it both overcometh fleshly distrust, and boasteth not her own worthiness, but the worthiness of Christ. Hereunto appertaineth that saying of Paul Rom. 5. By faith we have peace with God, through our Lord jesus Christ, by whom also we have access, through faith, unto this grace, wherein we stand. etc.  
With these things notably agreeth, the answer of our Lord, given to the Woman of Samaria, in john 4. For, so he saith: The hour cometh, and now it is, when the true worshippers, shall worship the father, in Spirit, and in the truth, for such the father seeketh to worship him. The Woman of Somaria thought, that the efficatie of Prayer, depended upon the dignity of the place: for, (saith she) Our Fathers worshipped in this mountain, and ye say, that at jerusalem is the place, where men ought to worship.  
From this opinion, Christ calleth back the Woman, and propoundeth unto her, the true manner of worshipping, namely: That she must worship the Father, in Spirit, and in the truth. When he saith, IN THE SPIRIT, he maketh a difference, between that prayer, which proceedeth, only from the mouth, and that which proceedeth from the Spirit: which Spirit worketh faith in the heart of man, whereupon dependeth and from which proceedeth, true adoration. When he saith IN THE TRVETH: he interpreteth two old figures: the former of the mountain, in which jacob prayed: the latter, of the place, which was at jerusalem and was called THE PROPITIATORY. For, that Mountain of jacob did put us in mind, that when we pray, we should not respect any dignity of places in the world: but, that (from all the low valleys of this world) we should lift up our hearts, unto the Hills, that is to say, unto Heaven. And Christ willeth the same thing, when he commandeth those that pray, to say: Our Father which art IN HEAVEN.  
The latter figure Christ expoundeth, when he saith: They shall worship the Father IN THE TRVETH. This Truth is set against this place at jerusalem, which was called THE PROPITIATORY. For this place was a figure of the true propitiatory jesus Christ our only mediator, without whom, there is no entrance open for any to enter into the Holy of holies, that is to say, into Salvation, and life everlasting. By this reason is also excluded from Christian prayer all hypocrisy, and therewithal is necessarily required, true, and fervent Zeal of mind in the time of prayer: so that there must be a consonancy, and agreement of the heart, and mouth, that the one say or speak not otherwise than the other thinketh.  
Thus it is showed, that THE FEAR OF GOD, is the best keeper of faith, and of a good Conscience in us: as being that thing, which studiously avoideth Sin, obeyeth the Commandments of God, diligently bewareth the deceipts of the flesh, the world, and the Devil: and, (before all things,) seeketh (in these manifold dangers of the world,) help at the hands of GOD, by earnest, and Christian prayer: and, by this means, persevereth constant unto the end, (that is to say) endureth so long until GOD calleth us from this vale of misery, and receiveth into Heaven to himself, the souls of the godly, which depart from hence, in the invocation of Christ: their bodies in the mean season resting in the dust of the earth, subject to corruption, in testimony of the just judgement of God: which shall raise up again our bodies in the last day, and (being again restored to their souls) shall quicken them, that we his Children may enjoy eternal life: and being finally taken away from all changes, and dangers of this world, may remain in perpetual joys, with the Lord, and our only Saviour JESV CHRIST, to whom, with the Father and the holy ghost, be praise, honour, and glory for ever, and ever, Amen.  
These things I purposed to write, of the principal points of our religion, for their sakes which do understand, our common Language. Which I also will to remain, in place of the Confession of my faith, and doctrine, which I have taught, and professed in this School of Hafnia, about the space of 30. years. I beseech the Christian Readers, that of this, and other my writings, they would judge, not by the quarrelings of unlearned, & proud spirits, but by the word of God.  
GOD be merciful unto his Church, and with clemency turn away the dissensions, and corruptions of the pure Doctrine; and assist us all with his holy spirit: by whose assistance, we may in such sort daily increase in the knowledge of the true God, in faith and newness of life: that in the last day we may be found in the number of the elect children of God, through JESUS CHRIST our Lord. Amen.   

A small form of Daily Prayer, to be daily used.  

A thanksgiving for all God his gifts, and Benefits in general.  
O Eternal God, and merciful Father, I give thee thanks, by thy well-beloved Son our only Mediator, Lord, and Saviour jesus Christ, for all thy gifts and benefits, aswell corporal, as Spiritual, temporal, and eternal, which are more, and far greater, than that they may be, either in mind conceived, or with words expressed.   

For the preservation of the Church, or Congregation of Christ.  
I I beseech thee, most merciful God, and heavenly Father, by the name of thine only begotten son, to defend thy Church, and Congregation in all parts of the world, and conserve the purity of thy word: that the kingdom of thy Son may be increased throughout all the world, and that many may declare thy goodness, and mercy for ever.   

For the Realm, Prince, counsellors, and every estate of life.  
O Almighty God, and heavenly Father, give unto this Land, safe, and peaceable governance, under thy protection: govern with thy holy spirte, 
1. Tim. 2.  our most merciful Sovereign, the counsellors of the Realm, and every one in his estate of life: that we may lead a quiet life, in all godliness, and honesty, to thy glory.   

For the forgiveness of sins, and obtaining of grace.  
WIpe out (O Father of mercies) all mine iniquities, through, and for thy Son his sake, crucified and raised up again for us: (with the righteousness of thine only begotten Son) make me righteous: cleanse my heart with thy holy Spirit: teach me thy ways, and lead me in thy truth: make clean my mind, that all wicked cogitations, corrupt affections, and unhappy counsels, careless stubbornness, and (to conclude) all wicked facts, may depart far from the same: illuminate the same with the light of thy grace, that it may covet, will, desire and do those things only, which are pleasant unto thee, and wholesome, and profitable for the Church of Christ.   

For the aid of God in the needful businesses of our vocation.  
Give me understanding (O Lord) and assist mine endeavours, that I may faithfully, and diligently perform the works of my vocation, to the glory of thy name, the edification of thy Church, and the commodity of my neighbour.   

For the grace of God to live well, and die well.  
Grant mercifully (O Lord) that, (by thy assistance) I may persevere in holding fast a lively faith, and a good conscience, unto the last breath of this life: that when my hour shall come, I may quietly sleep in the Invocation of my Lord jesus Christ, and that I may obtain eternal life through him: in the which life, I may (with all the elect) for ever, honour, and glorify thee: To thee alone be honour, praise, and glory with thy Son, which liveth with thee in the unity of the holy Ghost, one God, world without end. Amen.    
FINIS.