that in the twinckling of an eye he must of necessitie be GOD. Sixtly and lastly it requireth that the Mediatour doe giue to those whiche are raysed vp which in the true faith haue departed this life eternall life perpetuall glorie and conformitie with GOD. But who can bring this to passe but onely GOD Wee haue therefore aboundantly shewed That our Sauiour and Mediatour is GOD And why it was needefull that hee should be very GOD. Of the third point or Chapter IN THE THIRD PLACE wee haue proponed of Christe that hee is VERY MAN And why it was needefull that the Mediatour should bee man The whole vniuersall Churche as it beleeueth Christe to be borne very man So that he also at this day is and for euer shall remaine very man it doth godlyly confesse Genes 3. The seede of the woman which shall breake the head of the Serpent is promised By the name of THE SEEDE OF THE VVOMAN without all doubt the nature of man which our Mediatour at the time appointed by the father should take vnto him is signifyed GOD promised to Abraham that in his seede all nations should be blessed Hee promised also to Dauid that his sonne should sit vpon his seate and reigne for euer Esaie 7. Beholde a virgin shall conceiue and bring foorth a Sonne and thou shalt call his name EMANVEL that is to say which shalbe GOD and MAN With these Prophecies agreeth the whole History Euangelicall The Angel beeing sent to the virgin Marie saith Beholde thou shalt conceiue in thy wombe and shalt bring foorth a Sonne and thou shalt call his name IESVS he shalbe great and shalbe called the Sonne of the hyest VVhiche thing when she had heard she meruayled and saide How can this thing bee forasmuch as I knowe not man And the Angell aunswered vnto her The holy Ghoste shall come vppon thee and the power of the moste hyest shall ouershadowe thee that is to say Thou shalt conceiue and bring foorth not by the seede of man or after the common lawe of nature but by the power and wise counsaile of GOD. And so the Angell concludeth his oration with this sentence worthy to be remembred with GOD nothing shall bee impossible The eight day after his natiuitie hee was Circumcised according to the lawe after the manner obserued in other Infantes of the Iewes He was brought vp by Ioseph and Mary hee greewe in wisedome and in fauour with GOD men was he found altogether a naturall man hauing body and soule and all condition and properties of humane nature sin onely excepted This is the summe of the Christian fayth touching the manhood of Iesu Christe as wee confesse in the articles of the Symbole when we say I beleeue in IESVS CHRISTE our Lorde which was conceiued by the holy Ghost borne of the virgin Mary But why was it needfull that the Mediatour should be VERY MAN Foure causes may be rehearsed out of the holy Scriptures why it was needefull that the Messias should bee man 1. The Iustice of GOD. 2. The restoring of the Image of GOD in man agayne which through Sinne was lost 3. The manner of Adoption 4. The assurance of our Resurrection frō death First THE IVSTICE OF GOD required that the disobedience in our flesh committed should bee amended in the same For it was agreeable to the order of the Iustice of GOD that in asmuch as mankinde in one Adam had firste offended so some body in mankinde fre from sinne should sustaine the paiues whiche should bee the price for the rest Our Lorde therefore tooke mans nature vnto him was made man shewing forth as it were the person of Adam himselfe whose name is also attributed vnto him y t he might thorowly satisfie the punishment of sinne in the flesh beeing in flesh committed Therefore Paule Rom 5. saith If by the sinne of one death reigned by the meanes of one namely Adam much more they which receiue abundance of Grace and of the gifte of Righteousnesse shall reigne in life by the meanes of one Iesus Christe Item As by the disobedience of one Adam many All men became sinners So by the obedience of one of Christe many are made righteous Item 1. Corin. 15. For by a man Adam came death And by a man Iesus Christe came the resurrection from Death Hebr. 2. Forasmuch as the Children are partakers of flesh and blood he himselfe also in like case tooke parte with them that through death he might abolish him which had the rule of death that is to say the Deuill Heerevnto also appertaineth that saying of Irenaeus It behoued him whiche should begin to slea sinne and to redeeme man which was guiltie of death to be made the selfe same thing that is to say Man And Augustine saith flesh had blinded thee flesh doth heale thee because Christe came in such wise that by fleshe he might quench the corruptions of the flesh The second cause is THE RESTORING OF THE IMAGE OF GOD according vnto which man was created This thing could by no meanes bee doone but by the naturall Image of GOD that is the euerlasting and onely begotten sonne of GOD which therfore tooke mans nature vnto him that he might againe restore the Image of God in all those which through a liuely faith are into his body ingraffed Whereof Athanisius saieth It was conuenient that the Sonne should take man his nature vnto him that this person whiche is the substantiall Image of the Father might restore againe the Image of GOD in vs. The thirde cause was that the reason of our ADOPTION did require the same For the Sonne of God did therefore take the nature of man vnto him that hee might make vs the Sonnes of God He would therfore by the societie of nature bee ioyned vnto vs and become our brother that we beeing become his members might be made the sonnes of God For we are therefore called and are the Children of God because wee are by faith in CHRIST whiche is the naturall sonne of God For in him alone wee are beloued and Sonnes Iohn 1. To as many as beleeued on his name hee gaue power to be made the Sonnes of GOD. Gal. 4. VVhen the fulnesse of time was come GOD sent his Sonne made of a woman made bond vnto the lawe that he might redeeme those which were vnder the lawe that we might receiue the Adoption of Sonnes Because ye are the Sonnes of GOD therefore GOD hath sent the Spirit of his Sonne into our hearts crying Abba Father In this sentence also speaketh Irenaeus VVe could not be saith he partakers of the Adoption of his Sonnes vnlesse we had receiued the same by his Sonne that is to say vnlesse his Sonne had beene made man The fourth cause THE ASSVRANCE force and efficacie of OVR RESVRRECTION consisteth in this that our Mediatour is man For the only hope and assurance which we haue of the Resurrection of our bodyes is that Christ
Dauid plainely expresseth the great dolors and vexations wherewith as with tempestes he is ouerwelmed for his sinnes Thirdly Let him reuerence in God Iudgement and Mercy It is the parte of the most iust iudgement of God to punish sinne in all men but of his Mercy to punish not to destroy but y t he might saue so that we do not contempne the Medicine Whereof Esaie saith Trouble giueth vnderstanding Item The distresse wherein they cry is a doctrine vnto them Breefely God punisheth By IVDGEMENT that hee might saue By MERCIE as it may bee seene in Psal 51. In the word of y e Gospel Let him seeke counsail and remedyes The Gospell sendeth all afflicted sinners to this onely Physition Iesus Christe which calleth vnto him and saueth all offenders This counsaile is moste excellent because neither in Heauen nor in earth any is founde which is able to heale the wounds of sin beside this onely Iesus Christe Furthermore this very worde which giueth vs counsaile doth also minister helpe vnto vs and healeth the woundes of sinne in such wise that we may be holpen by Christ so that we beleeue in him and with a constant Fayth pray with Dauid saying Heale me Lorde and I shall be whole In this place againe are to be called back into our mindes the fiue Articles of whome mention is made a little before The Finall causes wherefore GOD will haue his Church to bee subiecte to the Crosse are many of which these are the cheefe First that wee may learne that those good things whiche God hath promised to his Children are not to be looked for in this worlde but that we should think of the true countrie to the which we are called so that wee might ease all the aduersities of this life by the meditation of the ioy to come and life euerlasting For if all things should succeed vnto the godly in this life according vnto their desires they would not be affectioned with the desire of the good thinges promised by Christe Secondly that man by the Crosse as by a bridle may be restrayned who through the corruption of nature is otherwise prone to sinne Heereof the Psalmist sayth Holde their chawes with bit and bridle which drawe not nigh vnto thee Thirdly that the Crosse might be a sensible preaching of repentance For euen as the conscience assenteth to the law reprouing sinne so also by the Crosse we are admonished to repent that we may be saued Fourthly That the crosse may ouerthrowe al mans presumption and confidence of the flesh and teach vs to cleaue with a firme fayth vnto GOD alone and to call vpon him according to his Commaundement Call vpon me sayth he in the day of tribulation and I will deliuer thee and thou shalt glorifie mee Let these things suffice to be spoken touching the Crosse or calamitie of which our Baptisme doth admonish vs. IN THE FOVRTH PLACE Baptisme teacheth vs what wee should looke for For euen as the partie Baptised beeing sprinkled with the water is drawen from the water and as Christe himselfe after his passion and death entred into his glory so wee also doe take our iourney from the straunge wandring of this world vnto saluation life euerlasting a moste euident testimonie wherof Christe hath giuen namely Baptisme to all the beleeuers IN THE FIFT PLACE Baptisme teacheth vs that our life in this worlde is nothing els than a Pilgrimage of three dayes Wee suffer we are buryed and we shall ryse againe at the sound of the last Trumpet when Christe shall say Aryse yee Deade THE third signifycation of Baptisme wherof wee haue made mention aboue is that it is a Souldierly marcke or Cognisance whereby the Souldiours of Christe are knowen whiche haue giuen their names vnto him and taken an othe that they will fight vnder his standerde agaynst the Deuill and his kingdome namely Sinne. The Souldiours of Christe are discerned by foure notes cheefely from those whiche are in wages vnder their Captaine the Deuill The first and moste surest note of the Children of God is Faith inuisible and onely knowen vnto God with her priuy and inwarde frutes in the heart of the man The seconde is The open profession of Faith in the mouth before all the worlde The thirde is seene In Godlynesse and Honestie of life when the Christian doth so order his life that y e same may be a manifest testimony of the faith which lyeth hid in the heart of man The fourth is the note of the body namely Baptisme whereby we professe our selues to be the seruāts of Christ Heervnto also maketh the sacrament of the Lorde his Supper whereof we will now speake a fewe wordes Of the supper of the Lord. I Haue sayd before that the Sacramentes of the new Testament doe occupy the third place accommodating or applying of the benefites of Christe Forasmuch as we haue hetherto spoken of Baptisme it remaineth now that we intreate of the other Sacrament namely of The supper of the Lorde God graunt that it may be to the glory of his name and the wholesome instruction and profite of all the godly I will remoue all vnprofitable questions and diuersities of opinions which doe more hurte then profit and set downe onely those things touching the most holy Supper of the Lorde which I haue learned and drawen out of the fountaines of the sacred Scripture And that the same may be done to the greater fruit profit of the christian Reader I will comprehend this whole doctrine in a fewe and certaine assured poyntes Articles The firste and cheefest thing that wee must knowe concerning the Supper of the Lorde instituted of Christe himselfe vnder the visible Symboles of Bread and Wine is That Christe in the same night in which hee was betrayed did institute this Sacramente that the same might bee amongst all his an euerlasting monument of his Passion in whiche hee deliuered his body to death and shed his blood vpon the Altar of the Crosse for many for the remission of sinnes as he himself saith This is my body whiche is giuen for you This is my blood which is shed for many for the remission of sinnes Item Doe ye this in REMEMBRANCE of mee Secondly The Supper of the Lorde testifyeth that they which vse the same rightly are vnited and as it were incorporated into Christ and that spiritually according to the woords of Paul The Cup of blessing which we blesse is it not the partaking of the blood of Christe The Breade which wee breake is it not the participating of the body of Christ That is to say whosoeuer doth eate the body of Christe and drinke his blood he so that a lyuing fayth be not wanting abydeth in Christe and Christe in him Thirdly the Supper of the Lord teacheth a spirituall education in the body of Christe which is accomplyshed whilst we vse his Supper For euen as we are by the blood of Christe cleansed and by the holy Ghost in Baptisme
them and shew them selues very carefull of their saluation But wherof commeth this so fyery and insatiable hatred of the Pharises towarde Christe CHRIST reprehended their great manifolde sinnes namely Arrogancie Hypocrisie Couetousnes erronious Doctrine wherby they led awry both them selues others Arrogant and proude people are of such malice of minde that they take it greeuously that they should be admonished do with great contention persecute those which dare be so bold as once to minish or hinder their false conceiued opinion of the great estimation of thēselues Wherfore it is the lesse to be meruailed that these so proude arrogant Pharisies doe with hatred persecute Christe which euery where and continually tolde them to their teeth and condempning them obiected vnto them this their filthy pride especially whē as they in the meane time considered not that this was doone of Christe for their profit and saluation But forasmuch as these are Hypocrites which repute thēselues to be righteous before God and man albeit they bee inwardly filled with all filthynesse and malice yea altogether like vnto dead mennes graues whiche although they shewe outwardly whited and garnished yet inwardly they abounde with poysoned and abhominable filthynesse therfore they doe not gladly suffer those whiche reprehende and condemne them of sinne And for this cause these Hypocrites will not graunt vnto Iesus Christ this glory That he alone is righteous and that whosoeuer wil be made righteous doe obtaine the same by this our onely Lorde Iesus Christe Therefore in the 21. of S. Matthew Christe saith vnto them Publicanes and sinners shall enter into the kingdome of God before you Moreouer if you inquire why these things be so the cause is in a redynesse for Hypocrites doe presume that they are without all sinne and trust to their owne righteousnesse whiche they haue not but Publicanes and sinners doe knowe and confesse them selues to haue sinned and to haue no righteousnesse of their owne wherby beeing vpholden they may make their boast When they therefore doe heare sinne reprooued they doe foorthwith very easily in comparison of the Hypocrites acknowledge their sinnes and imbracing with ioy the preaching of grace doe repent forsake the conuersation of their former life conuert them selues vnto God by faith in Iesus Christe bring foorth fruites of faith An example of this thing is to be seene in Luke Chap. 18. in the Publicane the Pharisie of the which two the Publicane standing in the Churche afarre of prayed the Pharisie with great pride boasted of his owne righteousnesse Likewise Luke 7. In Simeon that hooste of Christe and in that sinfull woman whiche there hauing washed the feete of Christe with her teares wiped them with the heary lockes of her head This waywardnesse is moreouer very like vnto couetousnesse for that it suffereth it selfe to be reprehended of no body but indeuoureth to couer it selfe with the cloke of wisdome sedulitie and sparefulnesse when as notwithstanding it is in very deed as Paul teacheth meere Idolatrie for the couetous man reposeth more hope in these momentanie goods of the world than in the liuing God Therefore it is not to be meruailed that the Pharisies hated Christe and with all their power persecuted him which iustly reproued their wicked couetousnesse and execrable Idolatrie That Christe also did in like manner reprehende their errours about the heauenly doctrine neither did they take y t with quiet mindes For they dreamed that the keyes of wisdome were in their powers alone wherewith euery of them supposed that he might open and shut vp heauen at his pleasure wheras they notwithstandinge were in the meane time voyde both of the true vnderstandinge of the Lawe and of the true knowledge of the Messias this their blindenesse they could at no hand suffer to bee reprooued of Christe LASTLY The Pharises toke this thinge also greeuously in Christ that hee not onely reprooued them of their owne wandringe out of the way but that they also through their erronious Doctrine did leade other awrye from the true shepheard and way of Saluation Of these so great offences Christ accused the Pharises that either amending themselues they might bee saued or els continuing in their sinnes they should looke for both here in this worlde the iuste punishmentes of God as also after this life euerlastinge dampnation But howe did the Pharises take these thinges of Christe Euen altogeather after the same manner as a madde man is affected agaynst him which goeth about to delyuer him from his disease and madnesse For euen as a man distraught of minde doth with feete nayles and byting enemylike assayle him which laboureth to laye medicinable handes vpon him so the Pharises with handes and feete applye to this thinge that they maye sclaunder Christe and take him out of the waye and therfore they solempnely sent their messengers thrise vnto him the tuesday next beefore they crucifyed him In the first Embassage were the Pharises with the Herodians which demaunded whether it were lawfull to giue tribute to Caesar or not And that thing they doe with this intent that if Christe did affirme the question propounded the common people might forsake him and so it might be easily lawful to deliuer him to death but if he did deny it he might fal into the hands of Herodes seruaunts who hauing taken him might kill him as a seditious man But in vaine doth the craftinesse of man wery it selfe against the wisdome of God Christe answereth neither affirmatiuely nor negatiuely but the coyne being shewed by them he saith whose Image and inscription is this They answered him Caesars And hee said vnto them Giue vnto Caesar the things which are Caesars and vnto GOD those things whiche are Gods so that of this answere of Christe neither y e Herodians nor the common people found why they might iustly be offended THE SECOND Embassage was of the Saduces which deny the resurrectiō of the dead These men thought that out of the doctrine of Christe teaching that all people should rise againe in the last day they might inferre some absurditie in this maner There were say they with vs seuen bretheren and the firste hauing maryed a wife deceased and hauing no seede left his wife vnto his brother likewise the second and the thirde vnto the seuenth laste of all the woman also dyed In the resurrection therefore whose wife shall she be of the seuen They supposed now that Christe would appointe her either to one of them or to al of them together whiche if hee had doone they would haue cryed out that y e coulde not be conuenient for the coutentions hatreds and abhominable filthynesses that would followe therof By this way they hoped that they should confute the doctrine of Christe to deliuer Christ to iudgement as gilty of vntruth to be punished Let vs heare what Christ answereth vnto them Ye erre saith he not knowing the Scriptures nor the power of God and are ignorant
alwayes bente vnto euill Iob. 9. I know for a truth that it is so that manne shall not bee iustified in the sighte of GOD if hee would contende with him hee shall not bee able to aunswere him one for a thousande And a litle after Iobe sayth of himselfe If I would iustifie my selfe my mouth will condempne mee Psalm 14. They are beecome corrupt and abhominable in their dooings there is none which doth good no not one The Lorde looked downe from Heauen vpon the children of men that hee might see if any did vnderstand and inquire after GOD. They haue all gone out of the way they are altogeather become vnprofitable there is not one that dooth good no not one Psalm 130. If thou Lorde shalte marke our iniquities O LORDE who may abide it For this cause Dauid in the 143. Psalme prayeth on this manner Enter not into Iudgement with thy seruaunt O LORDE for none lyuinge shalbee found righteous in thy sight Poruerb 20. VVho can say my heart is cleane I am cleare from sinne Esaye 64. VVee are beecome vncleane all the sorte of vs and our righteousnesse is as a steyned Cloath VVee haue all fallen awaye as a leafe and our iniquities haue as the winde snatched vs away CHRISTE in the thirde of Iohn sayth That which is borne of the fleshe is flesh Paule Rom. 3. VVee haue shewed causes beeing rendred that both Iewes and Greekes are all vnder sinne Ephe. 2. VVee are by nature the Children of wrath Out of theese now recyted and many other testimonies of the Scripture it is manyfestlye conuinced That no mortall man can fulfill the Law of GOD. The sixte Argument of this our asseueration is set downe by Paule to the Galathians Chap. 2. In these woordes If righteousnesse come by the Law then CHRIST dyed in vayne For Christe came into the worlde to fulfill the Lawe which was impossible for all menne in the whole world to perfourme But as many as beeleeue in him to them shalbee imputed the righteousnesse of the Lawe which Christ in his owne person hath doone and obteyned Thus I haue prooued by sixe moste firme and euident Argumentes the opinion of the Papistes to bee false who in teachinge writing and declayming dare affirme against their owne conscience that man is able to fulfill the lawe of God and so by woorkes to bee reputed righteous in the sight of GOD. AMONGEST THOSE which teache not rightly of the Lawe they are to bee placed in the thirde roome which doo graunte that man can not in parte satisfie the Lawe of God yet notwithstandinge hee may in many thinges perfourme obedyence to the Lawe And therfore say they by how much the more stoare of good woorkes bee doone accordinge to the Lawe by so much the greater shalbee mannes righteousnesse by the Lawe and that which lacketh is to bee borrowed by Prayer of Christe This opinion although it sticke in manye chiefely in politique menne it is notwithstanding false and contumelious agaynst the sonne of God our Lorde IESVS CHRISTE who alone taketh away the sinnes of the world and iustifyeth those which beeleeue in him And that this opinion also was not the leaste cause of the castinge awaye the Iewes Paule teacheth Rom. 10. They sayth hee beeinge ignoraunt of GOD his rightuousnesse and seeking to establish their owne righteousnesse haue not been obedient to the righteousnesse of GOD for CHRIST is the ende of the Lawe to iustifie all that beeleeue that is to say whosoeuer beleeueth hath that thinge which the Lawe requireth namely Righteousnesse which Christe imputeth to the beleeuer Likewise Phillip 3. Paule geueth a difference beetweene the righteousnesse of the Gospell and the righteousnesse of the Law The Righteousnesse of the Gospell as the faythfull do obteyne but the Righteousnesse of the Lawe none can atteyne by his owne woorkes Christe onely excepted Besides this no man can beginne any good woorke according vnto the Lawe wherby hee may bee able to stande sure beefore the Iudgement seate of GOD beefore hee be made righteous through fayth in CHRIST For as Paule witnesseth in an other place It is impossible to please God without fayth Some woorcks in deede may bee doone which amonge men haue a shewe of goodnesse and which are also profitable for the life and conuersation of man in this world but that rightuousnesse should bee atteyned vnto by them it is impossible for hee which offendeth agaynst one Commaundement hee is made giltye of all sayth Iames Neyther can any thinge please God which is doone of him which is not a member of Christ and made righteous by the obedience of him For as by the disobedience of onely Adam wee are all made gilty of damnation so all wee as many as beleeue in Iesus Christ are made righteous by the onely obedience of him It is euident therfore that they doe erre which wilbee made righteous partly by their owne woorkes and partely by the merite of Christe so that by how much the more a man doth abounde with good workes hee may by so mutch the more boaste himselfe to bringe of his owne and to seeke at Christe the reside we which are wanting THOSE VVHOM I haue named in the in the fourth place to erre about the doctrine of the Lawe haue spronge from the Schoole of Mahomet Mahomet to the ende that he might the rather keepe his disciples and vnderlings addicted to his diuelishe subtilties did teache that euerye man was saued by the keepinge of that law to which hee was a subiect That is If the Iewe did keepe his Ceremonies and Circumcsiion hee should by that his obedience merite saluation And if the Turcke or Mahometist sayth hee dooth keepe his law by the same reason hee also shalbe saued So in like case the Christian obteyneth saluation by the Law of the Gospell Some politique men there bee which are full stuffed with this wicked opinion which neither rightlye consider the heauye weighte of sinne nor the benefites of CHRIST Agaynst all these which in this manner doe seeke saluation by their Lawe to which they bee subiecte in what place so euer they leade their lyues I set theese playne woordes of the vnmooueable veritie Iohn 3. Hee which beeleeueth in the sonne hath eternall lyfe but hee which beeleeueth not in the sonne shall not see lyfe but the wrath of GOD abydeth vpon him Of the thirde THE THIRDE THINGE followeth which I propounded concerninge the Lawe namely to what ende the lawe auayleth and what y e true vse therof is amonge menne chiefly in the Christian congregation Wee haue hearde beefore what the lawe requireth and that none is able to fulfill It is therfore thirdly demaunded what the vse thereof is seeinge no man can fulfil it nor any man by the works therof can obteyne righteousnesse in the sight of GOD. The vse of the Law is of three sortes namely Externall Internall and Spirituall Of the Externall or outward vse of the Lawe THE EXTERNAL or outward VSE
aboundeth aboue sinne Neither is the hugenesse of this sinne so great but the grace of GOD in our Lord Iesu Christ is a thousand folde greater And forasmuch as it is moste certaine that GOD would not the death of a sinner but that hee should be cōuerted liue I affirme this sinne against the holy Ghost to be forgiuen to all those whiche doe earnestly repent and desire forgiuenesse for the merite of Christe But heere it may bee obiected that Christe doth manyfestly teache this sinne not to bee remitted neither in this worlde neither in the world to come therfore this sinne seemeth to be greater than the Grace of God GOD forbid yea farre of be that It is moste firmely to bee beleeued that y e Grace of God doth farre abound aboue the sinnes of the worlde Why then is it not forgiuen To this Paule Hebr. 6. maketh aunswere Because they cannot be renewed againe by repentance And that for this cause because they haue vtterly denyed the true foundation of repentance namely The sacrifice of Christe without the which neither any healthfull repentance or conuersion by faith can be made vnto GOD neither is there any other sacrifice which without this alone is able to take away sinne Repentance and Remission of sinnes sayth Christe must bee preached in MY NAME Wherefore whosoeuer doth repent and with a sure faith embrace Christ and his sacrifice doth moste assuredly by faith obtaine forgiuenesse This sinne is therefore called IRREMISSIBLE because that they which commit the same doe for the moste parte continue in their wicked purpose and neuer flye to the Grace of God by Iesus Christ our Lord. For he which imbraceth the grace of GOD hath not FINALLY renounced the sacrifice of Christe which alone remaineth the cleanser away of all sinne These thinges I purposed breefely to speake concerning the sinne against the holie Ghost because I perceiued many in this behalf to be not rightly instructed and fewe hetherunto to haue rightly iudged and plainly to haue written of this matter The thirde benefite IT hath bene spoken hethervnto of the seconde benefite of Christe namely That hee cleanseth vs from all sinne but this sufficeth not vnlesse VVee also become Righteouse For inasmuch as Righteousnesse is the very way to euerlasting life no man euer obteyneth the same but he which is Righteous Therefore Christe saith If thou wilte enter into life keepe the Commaundements But to keepe the Commaundementes is to declare him selfe Righteous according to the Lawe And albeit no man fulfilleth the law of God as we before haue shewed neither obtayneth Righteousnesse by the workes of the lawe yet the will of GOD remaineth vnmouable That none is admitted to the possession of eternall life but he which hath that righteousnesse whiche the Lawe requireth The Sonne of GOD therefore came into this worlde and tooke mans nature of the virgin Mary and made himselfe subiect to the lawe and fulfilled the same so that he hath obtayned Righteousnesse by the woorkes of the lawe This Righteousnesse of Christe GOD and MAN sufficeth in the sight of GOD beeing imputed to all those which beleeue in him For as by the disobedience of one we all are giltie so we all as many as beleeue in Christe by the righteousnesse of one are reputed Righteous This is the same thing which Paul saith Rom. 10. Christ is the end of the law to saue all those which beleeue in him The ende of the lawe is called THE FINAL VVIL OF THE LAVV that those things may be done which shee willeth and commaundeth She willeth Righteousnesse which when she hath gotten shee resteth neither condemneth she any man whiche obtayneth the same Christe is the ende of the Lawe not for his owne cause but for theirs which could not fulfil the lawe so that he imputeth his owne righteousnes which he hath obtayned by the law to all those which beleeue in him that the lawe can not by any right either accuse or condemne them Therfore Paule saith Christe is the ende of the Lawe to saue all which beleeue that is to say whosoeuer beleeueth hath that whiche the Lawe requireth namely Righteousnesse which is the way of saluation Heerevnto it maketh which Augustine saith That which the lawe commaundeth Faith obtayneth And againe Christe hath made our sinnes his that hee might make his righteousnesse ours Therefore there is now no condempnation as Paule saith in them whiche are in Iesu Christe because in them satisfaction is made to the Righteousnesse of the lawe It is therfore diligently to be obserued that we fulfil the law but not by our woorks but by the works of Christe which imputeth the righteousnesse of the law to vs which beleeue For this cause Paul saith VVe are not vnder the law but vnder grace Vnder the law wee are not because the law findeth not in vs what she may accuse forasmuch as we are in dowed with the righteousnesse which she requireth Christ hath redemed vs from y e curse of the law first by deriuing into himself the paines vpō the Altar of the crosse which wee had deserued Furthermore by fulfilling the law and imputing vnto vs his owne righteousnesse with the which we beeing indowed may appeare in the last day righteouse when Christ cōmeth a righteous iudge of the quick and the dead Of this Righteousnesse Paul intreateth 2 Cor. 5. Him which knew no sin God made sinne for vs that we might be made the righteousnesse of God in him This Righteousnesse of GOD is The obedience of Christe whereby he satisfyeth the lawe for vs. Therfore when we heare or read That man is iustified by faith without the workes of the law in the sight of GOD that is so to be taken not that man by y e works of the law done of himselfe is iustified but that by faith he imbraceth Christe who by his own obedience or works is perfectly righteous in y e sight of God imputeth this his righteousnesse of the lawe to all those which beleeue in him Moreouer this righteousnesse is called the Righteousnesse of faith because it is imputed to the beleuing Of Christ because he hath satisfied the lawe Of GOD because with the same he is pleased and contented Let these things suffice to be spoken concerning the third benefite of Christe namely his Righteousnesse which he imputeth to the faithfull whereof mention is also made before where we haue disputed of the true vse of the Lawe The fourth benefite of Christ THe fourth benefite of Christe is HOLINESSE or SANCTIFICATION For when Christe forgiueth vs our sinnes and taketh vs out of the Kingdome of the Deuill and imputeth vnto vs his owne Righteousnesse hee doth also therewith sanctifie vs and imputeth his holinesse vnto vs which are made y e mēbers of his body For this cause it is that Iohn 1. Iohn 1. calleth the comany of all such as beleeue in Iesus THE COMMVNION OF THE SAINCTS Whereon also dependeth the article of the Symbole when
congregatiō felowship of the Christians to heare the word of God and to cal vpon him openly to professe thy faith vse the sacraments In like maner with thy counsail substance and diligēce to set forwarde the glory of GOD in such sorte that thou maist be knowne to bee earnestly affected in the businesse cause of God This is that which Dauid saith Psal 122. I was glad when they said vnto me we will go into the house of the Lorde Item Because of the house of the Lorde our GOD I will seeke to doe thee good In which wordes Dauid sheweth that hee bent himselfe wholy vnto this thing that his subiectes might vnderstand that he went about this thing with greatest indeuor that he might shew himself to be a minister of God in the publique congregation of the godly Which example of Dauid it becōmeth Kings princes magistrats subiects to imitate that by this meanes they might declare their faith and pietie towardes God The seconde is The innocencie of the priuate life so that euery one of vs euen when he is alone doe thinke himselfe to be conuersaunte in the sight of God and therefore to abstayne from all wantonnesse and iniquitie Hereof it is that God sayd to Abraham VValke before mee For God doth not onely see those thinges which are set foorth to the sunne light but hee also looketh into the inwarde cogitations of the hearte The third is Iustice and Loue to be exercised indifferently towardes all men So that euery man doe with a good conscience the dutie of his vocation that the inferiours to their magistrate and to others placed in authoritie doe yeelde due reuerence and obedience againe the superiours and potentates doe with counsaile and diligence assist their equals and with a fatherly care and discipline defend their subiects and moreouer as much as in them is comforte the afflicted and releeue with their plentie the poores necessitie yea doubtlesse they should esteeme al men to be members with them in our Lord Iesu Christe And therefore let them be of this minde towardes others that whatsoeuer they would to be doone to them selues the same they should do to them and neuer wittingly and willingly by any meanes through iniury and iniustice oppresse others Breefely that thou doe liue in such wise among men that thou maist haue among all men an honest testimonie of the fayth and life of a Christian The fourth is Diligence in eche mans vocacation whether it bee in the Church or in the householde or in the common wealth or in what soeuer kinde of office which beeing with fedelitie and honestie performed doth serue to the commoditie of the weale publique and common societie In this behalfe the rule of Paule Rom. 12 is to be followed by whiche he commaundeth euery man to shewe in his office faithfulnesse and diligence And that no man should forsake his lawfull vocation bothe Paule and Iohn Baptist doe giue counsaile the Commandement of Paule is this Let euery man abide in that vocation to the which he is called Iohn counsayleth that euery one bee iust in his calling When the Romane souldiers flocked together vnto him that they might be baptized of him and demaunded what they should doe he had them not forsake their offices of warfare or withdrawe themselues into the wildernesse or to put a Coule vpon them the common couering of slouthfull vnthrifts but he answered vnto them Hurte not nor quarell with no man and be content with your wages Beholde here what fruites of faith among men Iohn requireth of the Souldiers Let euery Christian set before himselfe this example euery one in his kinde of life neither let them vniustly oppresse any man but rather bestow their diligence to doe iustly the works of their vocation which may be accomplyshed with the commoditie and and vtilitie of others I wil therfore collect fiue things as it were poynts to the whiche euery one ought to haue respect in his vocation that he wander not out of the way FIRST Let the vocation be grounded vpon the worde of GOD according vnto this rule Euery office promoting the glory of GOD and making to the vpholding beautifiyng of the states ordayned by God as the politicall oeconomicall and Ecclesiastical states is commaunded by the first and fourth Commaundements Secondly Fayth and Charitie are the rules of all actions in eche vocation Thirdly If any aduersitie chaunce we must looke back to the word of God where vpon the vocation is founded and from thence consolation is to be required Fourthly let the vocation be alwayes referred to the glorye of God and the profit of the common wealth wherein eche man liueth Fiftly God is to be continually called vpon for whether the vocation be more honorable or more profitable without the ayde of God nothing can be either hapily begun or brought to perfection All these things Dauid in the 37. Psal comprehendeth in these wordes Hope thou in the Lorde and be doing good dwell in the land and verely thou shalt be fedde The thirde instrument or meane whereby Christe applyeth his benefits vnto vs are the Sacraments and seales of his grace and will But before that I come to y e handling of the sacraments of the new Testament I will weigh two things moste necessary to be knowne The first is What the custome of God hath beene in opening his will vnto men The other Why God hath giuen to the signes and sacraments instituted by him their names First therfore it is to be knowne that God from the beginning of the worlde hath accostomed to make open his wil vnto men by two meanes namely By manifest VVord and By outward Signe that by this meanes he might assist the saluation of man When God had created Adam and placed him in Paradise he opened his will vnto him by expresse worde to the which he added a double signe namely the tree of life the tree of knowledge of good and euil so that if he did obay the worde he should not waxe olde but should eate of the tree of life liue blessed for euer but if he did transgresse the cōmandement of God eate of the forbidden tre of knowledge he should die To Abraham likewise he proponed his worde wherunto he adioyned the externall signe of circumcisiō which he called his couenant Furthermore he promised vnto Moses y t he would bring his people out of the seruitude of Egypt into the land of promise to this his promise he added a signe namely the paschall Lamb. Afterwarde God promised y t he would giue vnto his people the lande of Canaan to possesse as long as they shuld obey him kepe his testament his couenant to this his word he also added an outward signe namely y e blood of the red Cow wherwith the Priest sprinkled the people and many other signes which he named by y e name of couenant Altogether after the same manner Christ in
the new Testament promiseth to the beleuers forgiuenesse of sinnes and regeneratiō by the holy ghost addeth an outwarde signe which in the scripture is called The Baptisme of Repentance He promiseth also that he would offer his body vpon the Altar of the Crosse and shed his blood for the remission of sinnes and heere hee also adioyneth an outwarde signe which he nameth his body and blood and the newe Testament And so it is manifest what custome God hath kept in opening his wil vnto men namely BY VVORDE and BY SIGNE bothe which he hath set foorth to be perceiued with the minde and sences that we might be the easilyer and fullier of his wil instructed Secondly It is to be considered why God hath giuen to the Sacramentall Signes the names of the thinges themselues for whose cause the Sacraments are instituted Doubtlesse for this cause that when wee doe vse the outwarde signes wee should lift vp the eyes of Faith to the cōtemplation of y e heauenly things of which the outwarde signes haue obtayned their names When Abraham circumcised his sonne the name set vpon Circumcision by God wherwith he named the same his couenaunt with Abraham and his seedes came into his minde And Moses when he sprinkled the people with the blood of the red Cowe thought vpon the name of TESTAMENT whiche God had giuen vnto this signe So in like manner our Baptisme is called The Baptisme of Repentance that wee might lifte vp the eyes of our hart from the element of water to the promise wherewith GOD sealeth vnto the repentant his MERCIE and GRACE For whiche cause Baptisme is called the Fountaine of Regeneration that we might consider that those which are baptized are spiritually borne again by the holy Ghoste After the same manner Bread is named the body of Christe and wine the blood of Christ in the Lords his supper because they doe note foorth that secret meate which Christe reacheth foorth vnder the bread and wine To be short God of his infintie wisdome hath giuen to the Signes and Sacramentes the names of the spirituall things and giftes which by the Sacraments are signifyed that wee should not stick in those things which are seene with the eyes only but in those things rather whiche Fayth seeth and beholdeth in the Sacraments After that wee haue expounded these two things of the substance of the Sacramentes in generall wee may now be the easilyer brought vnto the knowledge of the Sacraments of the new Testament of which I will now speake in order Of the Sacrament of Baptisme THat wee may the more profitably vnderstand the reason of our Baptisme let vs heere in the beginning see the cause why our Lorde Iesus Christe would be baptized Why Christe would be baptized aswell the voice of the father from heauen vpon him doth shew as also the appearing of the holy Ghost doone in the shape of a Doue The voyce of the Father vpon Christe nowe newly baptized was this This is my beeloued Sonne in whome I am well pleased Of this voice Baptisme witnesseth For this is the cheefe and principall end of baptisme that it is a testimonie or seale of the fauour of GOD towarde the Baptized It is therefore to be noted that wee which are cloathed with Christe through Baptisme are gratefull and acceptable vnto God through Christ Wherunto Paule also hath respect Ephe. 1. when hee sayth VVee are beloued in the beloued Yea God himselfe sayth In him I am pleased CHRISTE therefore would be baptized and vse this outwarde seale of the grace of God that according to the voyce of the father we which are baptized and ingraffed into his body by Baptisme may knowe that we haue GOD mercifull and pleased through Christe Therefore all the efficacie of our Baptisme dependeth on Christe The appearing of the holy Ghost in the shape of a Doue signifieth that spirituall Baptisme wherwith Christ doth inwardly baptize When the minister of God worketh the outward Baptisme of water according to the commaundement of Christ This is that which Iohn Baptist saith I baptize you with water but amongst you standeth one which baptizeth with the holy Ghost That the holy Ghoste appeareth in the shape of a Doue the same is a shewing of peace and reconciliation made betweene God the partie baptized that therewithall we might be admonished what the Arke of Noah did signifye out of which the Doue beeing sent returned bringing a Braunche of an Oliue Heereof therefore wee make vp the definition of Baptisme in this manner BAPTISME is an outwarde signe signifying the inwarde Baptisme which Christe woorketh by his holie Spirite to seale in VS THE MERCY and GRACE of God Furthermore that we may with the more frute be occupyed in the meditation of this our Baptisme a threfolde signifycation of the same is to be obserued The first is that Baptisme is A testimony of Grace The second is that it is A Symbole or token of secret and spirituall things The third is that it is the Cognisance of our outwarde profession and Christianitie Of this threefolde signifycation of Baptisme I will speake in order Firste that Baptisme is A testimonie of Grace wee haue proued before For it is an outwarde seale of the grace of God testifying that the partie which is baptized is sanctifyed and as a sacrifice consecrated vnto GOD who regenerateth vs beeing cleansed and seperated from the deuil his societie that we may be made new men yea the sonnes of God himselfe whome he adopteth in his beloued sonne our Lorde Iesu Christe Secondly Baptisme is A Symbole or token of things which by his proportion or comparison teacheth vs. Whereof Augustine saith If Sacraments had not a certaine cōparison with those things whereof they be Sacramentes they were no Sacramentes at all So our Baptisme in the which man is dipped vnder the water and is drawne foorth againe hath his spirituall signification for whiche it is called A Symbole or token of things Baptisme is A Symbole or token of two thinges cheefely namely Of the doinges of Christe And of our dutie Concerning the doinges of Christe it teacheth vs foure things namely VVhat hee hath doone VVhy hee hath doone VVhat he doth to them which are baptized And moreouer what he wil doe vnto them How then doth Baptisme teache vs VVhat Christ hath doone It putteth vs in minde of the history of the three dayes namely of the day of the preparation in which Christe suffred And of the Saboth in whiche Christe rested in the Sepulchre And of the day of Easter in the which Christe hauing ouercome death rose from the dead Therefore Christe calleth his death buriall and Resurrection BAPTISME Marke 10. where the sonnes of Zebedee Iames and Iohn required that the one might sit on the righte hand of Christe the other on the left in his glory to whome Christe answereth Are ye able to drinke of the Cup which I shall drinke of and to be
regenerated so wee beeing cleansed and regenerated are spiritually fed and nourished by the benefite of the body and blood of Christ rightly vsing the Supper of the Lord according to his owne institution Fourthly the Supper of the Lord is a testimonie of the new Testamente that is to say of A NEVV COVENANT betweene God and man touching remission of sinnes wherby God testifyeth that hee will receiue into fauour and forgiue sinners for the merite of the death passion of Christ to All which beleeue in HIM Therfore he himselfe sayth This Cup is the new Testament in my blood that is This Cuppe is a firme and vnmoueable seale of the moste ample promise of god cōcerning y e forgiuenes of sinnes Whosoeuer therefore with a true and liuely faith vseth this Sacrament receiueth the testimonie of God himselfe whereby he testifyeth that he hath deliuered his sonne shedding his blood vpon the Altar of the Crosse for the remission of sinnes that through him as many as beleeue in him may obtaine saluation Fiftly The Supper of the Lord admonisheth vs of the secret and spirituall communion whereby we whiche doe partake this Sacrament together are vnited as it were into one body Of which thing Paule saith Because wee beeing many are one bread and ONE BODY inasmuch as we are all partakers of one breade This knitting of the Christians into one body dependeth heereon that we all as it is already said are vnited to the body of Christe by the partaking of his body and blood Sixtly The Supper of the Lord requireth mutuall loue betweene the Communicantes whereby the misticall members of the same body as we haue said shoulde with heart word and worke performe duetyes one towardes the other This Loue of Christian people which from the head CHRISTE floweth into the rest of the members that is to say the Citizens of his Church doth not take away the degrees of persons but rather confirmeth the diuersities of callings in the Congregation of all whiche there is one marke namely The Glory of God and the commoditie of thy neighbour Whosoeuer feeleth not in his heart the sparckle of this mutiall dilection and without a purpose of well dooing to his member that is to say to his neighbour commeth to the Supper of the Lorde it were better for him to abstaine vtterly from the Sacrament For who would not affirme that manne to bee mad and out of his minde whiche would set his owne members at strife one with another amongest themselues so that the handes might plucke out the eyes or cut of the feete I woulde to GOD that Christians could after the same manner marke their owne madnesse whiche they doe manifestly betray and showe forth whilste through mutuall hatreds and contentions of minde they set themselues one against another Seuenthly The Supper of the Lord is a pledge and signification of our resurrection life and eternall saluation and that by the power of Christe risen againe from the dead For whatsoeuer hath beene hetherto spoken of the Supper of the Lord are al to be referred to this principall end that they may bee vnto vs in steade of a pledge sealing of life euerlasting through Christe whose members we are made And so that is fulfilled which Christ saith He which eateth my flesh and drincketh my blood hath eternall life and I will rayse him vp in the last day By these Articles which we haue brought abroade out of the holy Scripture to the declaring of this doctrine of the supper of the Lorde euery man may easily vnderstand how needeful it is with a hygh godlynesse of minde and reuerence to approch to this supper to proue him selfe before he eate of this bread or drinke of the Cup of the Lorde For as Paule saith He which eateth and drincketh vnworthyly eateth and drincketh his owne damnation because he discerneth not the Lords body Christ affirmeth the same thing of the Gospell Hee which beleeueth not sayth he shalbe condemned And Augustine sayth of Baptisme Euen as he whiche vnworthyly eateth the body of the Lorde and drinketh his blood eateth and drincketh his omne damnation so he which receiueth Baptisme vnwoorthily which thing many Iewes doe at this day receiueth to himself damnatiō not saluation Furthermore Least any man shoulde communicate the Supper of the Lord vnworthyly let him followe the counsayle of Paule 1. Corinth 11. Let a man proue himselfe and so let him eate of that Bread and drinke of that Cuppe for he which eateth and drinketh vnworthyly eateth and drinketh damnation to himself not descerning the Lords body that is to say hee calleth vnto himselfe the punishment and Iudgement of GOD. What therefore is the true manner of prouing himselfe The same Paule prescrybeth 2. Cor. 13. when he saith Try your selues whether ye be in faith or no proue your owne selues Knowe yee not your selues that Iesus Christe is in you Heereby it appeareth that the true tryall of proouing consisteth in this that a liuely faith bee truely felt and the presence of Christe in vs by the vertue of his spirit stirring vs vp to the study of godlynesse Breifely he is truely prooued which reuerently in the feare of GOD in true repentance in true confidence and with an holy purpose commeth to this Supper And contrarywise he which is without the true feare of God and earnest repentance and wanteth liuely fayth and an holy purpose the same eateth and drinketh iudgement to himselfe bothe temporall and eternall vnlesse he be againe by faith in Iesus Christe conuerted And I nothing doubt but the greatest parte of moste heauy calamities euery where reigning in many places is therefore sente because they bee so common which participate the supper of the Lord without true and earnest repentance Paule writeth that the Corinthyans were plagued because they touched vnreuerently the holy Supper For this cause sayth he many are feeble and weake among you and many are fallen a sleep For if wee had iudged our selues wee should not haue beene iudged but when we are iudged of the Lorde we are instructed that we should not bee damned with the worlde I would to God that many at this day would not builde vpon a feeble foundation and be much deceiued with their owne opinion which then suppose themselues to come woorthyly to the Supper of Christ when they haue confessed their sinnes before the preist and obtayned absolution of him He which beleeueth him God absolueth for the death and passion of Iesus Christe For he which beleeueth saith Iohn hath eternall life If therefore the beleeuer hath eternall life hee is also without all doubt absolued from all his sinnes For Absolution is no other thing than a deliuerance from sin which is in the power of GOD alone Therefore the Ministers of the woord cannot absolue him which is without the feare of God a liuely faith and a purpose of good liuing from the least offence And he which is such
Saule Achitophell Iudas Iulianus and infinite others We see also how many nations which haue heard Christe and his Apostles haue perished beeing turned away to pernitious errours of the Deuill the Turke and the Romaine Antichriste Ninthly Let this cogitation also enter into thy minde That Repentaunce is not so the worke of man as the the gifte of GOD which if thou contemnest whiles it is day from day and often offered vnto thee of God it is to be feared that hee dooth oftentimes caste his precious pearles before swine The tenth is The condition of late Repentaunce For it is oftentimes rightly sayde Late Repentaunce is seldome true Hee is not to bee iudged to repent whiche after he is not able to sinne doth feigne repentaunce And Augustine sayth The repentaunce whiche is required of him onely which is about to dye I feare mee leaste that same repentance doe also dye I say this not that I doe denye the mercy of God to be giuen vnto those which beeing about to departe forth of this life doe repent but that we may consider how daungerous it is to protracte repentaunce vnto the laste gaspe of this lyfe It seemeth good vnto me to collect breefely these reasons the consideration of whiche will keepe euery of vs in the feare of God that wee abuse not the greatnesse of his mercie to our owne destruction Almightie GOD bende our heartes vnto true constant and healthfull Repentaunce that wee may be the Children of God and that wee may all and singuler with olde Symeon from the botom of our heartes when wee shall departe foorth of this lyfe ioyfully sing Now Lorde let thy seruaunt departe in peace according to thy worde c. Howe shall a Christian perseuer vnto the ende that he loose not Faith and the grace obtayned in our Lorde Iesu Christe Wise and prudent Physitians beeing called to the sick patient doe apply themselues to doe two thinges First they bend all their diligence by their arte and counsayle to take away the present disease Furthermore that vnto the patient restored to his former health they may prescribe an order of liuing least they fall back againe into their disease so become the authours of their owne destruction The examples of these wil I follow because I haue hetherto brought forth of the worde of God the worde of saluation remedy against sinne death damnation I â—â—al now also bestow counsayle by what meane it may bee accoÌ„plished That hee which hath receiued Christe with his benefits may also continue and obtayne those euerlasting good thinges whiche Christe hath merited for all those which repose their confidence in him If I shall therefore saye with Paule Fight thou a good fight holding fayth and a good conscience I haue comprehended the whole matter But if any man goe forwarde further to saye Nowe is Fayth and a good Conscience to bee retayned I aunswere The Scripture nameth The feare of God The hyeste and cheefest wisdome of the Children of God For this feare contayneth vs in duety and obedyence towardes GOD in whose sight wee walke It hath foure conditions First It is heedeful leaste it should offend God Secondly It doth diligently execute the things which are commaunded it Thirdly It carefully auoydeth all lyinges in waite deceiptes and subtilties Fourthly It seeketh and imploreth ayde against his enemyes First of all he which feareth God doth busily take heed that by any meanes hee offend not GOD. For this cause The feare of the Lorde is called in the 19. Psalme PVRE because that he whiche feareth God considereth what euils he was subiect vnto by reason of sinne hee considereth y e Christ hath suffered his most bitter death to take a way sinne hee considereth that whether hee wake or sleâ—â—o or walke eate or drinke c. he is coÌ„uers at harthe sight of God Furthermore hee remembreth that infinite glory whereby he is adopted into the societie of the Sonnes of God that hee might shew himselfe in all things obedient to his moste louing father he considereth that sinne is the marke of the Children of the Deuil he considereth himselfe to bee a member of Christe and partaker of that holy fellowship with GOD the father the Sonne and the holy Ghoste and so foorth with all the electe of God hee considereth that Sinne is spirituall Adultery breaking the mariage knotte whiche is betweene the Soule of man with her Bridegroome our Lorde Iesu Christe hee considereth that it is not comely that hee shoulde turne the Temple of GOD into the habitation of the Deuill neither that hee oughte to expell the holy Ghoste foorth of his hearte whose benefites so exceeding and many he hath effectually prooued Hee is at a point that he wil not deale traiterously against his Lorde and redeemer Christe to gratifie the Deuill Hee considereth that hee must so trade ouer his life that through any manifest wickednesse he bee not an offence to any or that through him the Gospell be not euill spoken of These and suche other considerations will breede in the hearte of man the feare of God and a study to auoyde sinnes and fallinges agaynst the conscience GOD graunt that euery one of vs may continually beare aboute with vs in our heartes these considerations Secondly He which feareth GOD Obeyeth the Commaundements of the Lorde For as the Psalme sayth He hath great delight in his commaundements that is to say He yeeldeth due reuerence and obedience vnto GOD acccording to his Commaundements with his greatest pleasure of minde From this true worship or seruice of GOD the Papists haue many yeeres hether vnto fowlye erred whiche doe rashly teache that God is to bee worshipped with the precepts of men and doe bynde all the worshipping of GOD to the Priestes and Monckes of their order whom with manifest deceiptes notwithstanding and for lucre sake they doe bouldely affirme to serue God aright only and to haue also saleable works of supererogation I will therefore adde somewhat concerning this matter whereby euery man may learne rightly to frame his iudgement touchinge the true worship or seruice of God Of the worship or seruice of GOD. THE VVORSHIP or seruice of God is A woorke commaunded of GOD wrought through Faith principally to the setting foorth of the glory of God In this definition there bee three thinges whiche in the true worship of God are necessaryly ioyned together First The matter or materiall parte which is A worke commaunded of God Secondly The cause namely That the same worke be doone of faith in Iesus Christe Thirdly The end namely The glory of God which the worker respecteth that by this meanes he may declare himselfe obedient to his heauenly father That this worship must bee A worke commaunded of God he himselfe in the 20. Chapter of Ieremie teacheth vs VValke yee in my Commaundements and not in the Commaundementes of your Fathers And Christe when he sayth In vaine doe they worship me teaching the doctrines