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
we say I beleeue in the holie Church The Communion of Sainctes Of this Sanctification Christians may boast against the kingdome and members of the Deuill so that they may worthyly say that they haue fellowship with GOD the father the sonne and the holy Ghoste and are seperated from the Prince of darcknesse that is to say from the Deuill and his members VVee declare vnto you saith Iohn that yee also haue felowship with vs and our fellowship is with the father and with the sonne IESV CHRISTE With this Sanctification Dauid comforteth him selfe Psal 86. where he prayeth in this maner Keepe thou my Soule for I am holie O my GOD saue thy seruant which hopeth in thee Heere first of all Dauid affirmeth himselfe to be Holie Furthermore how this Santification commeth he sheweth namely when by a sure faith we rest in GOD and trust in him alone For he which doth this hee is spiritually ingraffed into our Lord Iesu Christe of whome he obteineth perfecte and personall Sanctifycation of the whole man For as I haue said the Sanctifycation of Christe is imputed to the beleuer as Christe himselfe teacheth in Iohn 17. I Sanctifie my selfe saith he for them that they also might bee holie This HOLYNESSE therefore consisteth in the forgiuenes of sinnes in the imputation of the righteousnesse of Christ in renouncing the Deuil breefely in faith it self whiche taketh fast holde of Christe with his RIGHTEOVSNES and HOLINESSE With this holynesse of man is also ioyned the holynesse of the thing it selfe which for the measure of faith hath also her increasements and in some is founde greater in some lesser euen as faith it selfe is greater and lesser For when man conceiueth faith by the holy Ghoste by whose woorkmanship he is also borne anew there foorthwith is felt the efficacie of the holie Ghoste whiche dayly innouateth the minde the affections the hearte and to bee shorte by little and little the whole life of the man He deliuereth the minde by the woorde from the darcknesse of ignorance from errours and corrupt cogitations and afterwarde shineth into and lighteneth the same with the true knowledge of GOD with the doctrine of saluation and good cogitations whereby it commeth to passe that the affections beeing purged doe by little and little free themselues frō the vncleane desires of the flesh and by y e effectuall working of the holy ghost are inflamed to good motions according as the mind it self shalbe illuminated The heart of man in like case waxeth meeke and beginneth to molifie and putting away that naturall stubbernesse sprong from originall sin it beginneth to yeeld and obey vnto God according to the knowledge infused into the hart by the holy ghost To this obedience of the hart also aswel the inwarde as the outwarde workes of the man are answerable Breefely this Sanctification consisteth in true repentance and in a right holy purpose so that the man doth to this ende direct all the indeuours of his heart and minde that hee might obay God not to commit any thing vpon knowledge and wilfulnes which is forbidden of GOD more esteeming the will of GOD then all other matters of the whole worlde Furthermore this Sanctification is sharply assaulted with moste greeuous temtations as being that thing which of moste mightie enemies the deuill the flesh and the world is oppugned wherby it commeth to passe that oftentimes in this spirituall battail of the spirit and the flesh the Christian feeleth the weakenes of his owne power so that somtimes he semeth to fal vnder yea rather to be cast downe to the grounde and vtterly as it were thrown downe prostrate but in the meane time by the ayde presence and power of the holy ghost he is lifted vp againe After this maner Dauid beeing ouercome of y e flesh was subdued defiled himselfe with adulterie and murther but when hee heard the admonitions of the Prophet Nathan by the working of the holy Ghoste hee was lifted vp The same thing doth in like case happen to many other the holy ones of GOD so that Paule saide not in vaine Let him which standeth take heede least hee fall Therefore hee exhorteth the Galathians Chapter 5. saying VValke in the spirit and fulfill not the lustes of the flesh for the flesh lusteth contrary to the spirite and the spirite contrary to the fleshe And so the life of a true faithfull Christian is nothing else then a perpetuall warfare as Prosper showeth in his Epigrammes when he sayth Vnto the good both battails sharpe and daungers great are alwayes rife The godly minde eke euer hath with whome to fight and holde the strife The whiche thing dayly experience witnesseth and also Christ himself when he commaundeth vs dayly to pray Forgiue vs our trespasses as we forgiue them that trespasse against vs. Salomon sayth The iuste man sinneth seuen times in a day and ryseth againe For this difference is betwene the children of God the children of the deuil The children of the Deuill through stubbernnesse doe sinne and continue in their sinnes but the children of GOD doe sinne through infirmitie and are sometime seduced by the worlde by their owne flesh and by the Deuill but they rise againe and apprehende the right hande of GOD the father that is to say they imbrace with a stedfast faith Iesus Christe The fifte benefite of Christe THe fifte benefite of Christe wherevnto al these former are directed is FINALL DELIVERANCE and REDEMPTION so that afterwarde no manner of euill either of the worlde the flesh the deuill or any other thing either in Heauen in earth or in hel is to be feared This finall Redemption is called in the Scripture SALVATION wherevnto GOD in the beginning created man and afterwarde by the death and passion of his Sonne redeemed him This Saluation hath foure conditions The firste is That wee are vtterly deliuered from all miserie aduersitie and euils The second is That heereafter wee may not feare of any euill to come vnto vs. The third is That wee obtaine so great good things that we are not able to wish greater The fourth is That wee inioye these good things FOR EVER without all impediment and mutation This Saluation with her Conditions we obtaine in Christe alone These fiue benefites of Iesu Christe already rekened these two names IESVS and CHRIST do contain The first name sheweth him to be GOD and MAN and the Sauiour of the worlde The other sheweth by what meanes he is the Sauiour For CHRIST that is to say annointed sheweth that Christ is A PRIEST A KING and A PROPHET A Prieste which by his sacrifice wipeth out our sinnes by his prayer maketh intercession to our heauenly father for vs and by his innocencie sanctifyeth vs. A Prophet whiche teacheth vs the way of saluation And lastly a King which taketh vs out of the kingdome of the Deuill and leadeth vs into saluation and ioy of life euerlastinge Of the sixt point or
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
good thing and commoditie of the children of God or of the Church is That God himselfe is in her as a moste lightsome Sun For euen as from this visible Sunne there commeth vnto the worlde Light Heate and Shining beames wherby al things are quickened and cherished so frō God which is the Sun inuisible there cometh vnto the Church Light that is to say cleere knowledge of GOD there commeth Heate that is affections burning with Faith Hope and Loue and shining beames which are the manifolde consolations whereby the faithfull soule is releeued cherished and comforted This Sunne as it riseth to such as feare God so it setteth to the negligent the wicked lyuer and the carelesse It is therfore with great diligence to be taken heede of that the godlie through a certaine sluggishnes of their owne in hearing or reading the word of God wherin this Sunne brightly shineth doe not suffer this Sunne to be either darkened or hidden from them For as this visible Sunne if it shall seeme to a sicke body in his dreame to be hid or darkened there is daunger as Hippocrates affirmeth of moste certaine death to the sicke body to be at hand so if our Sunne Christe be darkened vnto vs his doctrine beeing either abolished or obscured not onely darcknes hangeth ouer vs but also the death of the soule and moste assured eternall condemnation Furthermore we may heereby perceiue the misery of them as many as are destitute of this Sunne the worde of GOD. For they beeing blinde doe bothe grope in the darknesse of ignorance and beeing ignoraunt of God are stricken with dreadfull amasednesse of minde when sinne sheweth foorth it selfe in their consciences And albeit that Conscience seemeth in many to be as it were with an hot yron feared as though it were voyd of all feeling of sinne yet notwithstanding it will at sometime be wakened vp at the least in the extreame agonie of death and will driue the miserable soule into desperation than the whiche thing nothing may happen vnto manne either more heauy or more bytter as hauing leather that hee had neuer beene created and brought vnto light The second good thing or commoditie of them which knowe the Essence and will of GOD and yeelde themselues obedient to the same is that God is a defence or sheeld vnto them wherwith they are compassed defended and sheelded against the kingdome of darcknesse Of this sheeld speaketh Dauid in Psal 5. when he saith All they which hope in thee shall reioyce they shall euer be giuing thanks and thou shalt dwell in them all they which loue thy name shall reioyce in thee For thou Lord shalt blesse the righteous and with thy fauourable kindenesse shalt thou compasse vs as with a sheelde Item Psal 18. And thou haste giuen me the defence or sheelde of thy saluation and thy right hand doth vpholde me In this manner it is the good pleasure of God that he wil not only with the crowne of his fauourable kindenesse compasse his about but also will haue them to bee happie with perpetuall blessednesse Paule when he writeth to the Ephesians thus Take vnto you the sheeld of Faith wherewith ye may quench all the fiery dartes of the wicked Signifying that we are thē compassed about with the sheeld of faith when we fight a good fight holdeing a stedfast beleefe of the doctrine with a sure confidence of mercy a good conscience This sheelde forasmuch as the enemies of God doe want what I pray ye can be more miserable then they For in asmuch as they be naked and vnarmed they are not able to resist the diuel the prince of darkenes but he obteineth ful dominion in them throweth them headlong out of one wickednes into an other vntill he haue brought them to vtter destruction The third good thing or commoditie which the godly haue by the healthfull knowledge and feare of the true God is called of Dauid Grace This Grace is the fauour of God forgiuing sinne to the beleeuers for the death of his sonne and garnishing them with a most pure garment which is The obedience or righteousnesse of Christe VVhereby they are in such wise reputed righteous in the sight of God as if they them selues had fulfilled the lawe But they which are out of the congregation are voide of this grace of saluation and doe remaine vnder sinne the wrath of God and eternall damnation for their iniquitie The fourth commoditie which they that know and feare God doe inioy is called of Dauid Glory This Glory is The adoption of the adopted sonnes of GOD The inhabiting of the holy ghoste and the hereditary Possession of eternall blessednesse by Iesus Christe But contrarywise they whiche doe not knowe God are the bondslaues and dwelling places of the diuell are mooued by his spirit and to eternall ignominie are they reserued The fifth good thing or commoditie which God by the Psalmist promiseth vnto the godly is cōteined in these wordes He will withholde no good thing from them which walke in innocencie O how great is this promise It is all one as if he should say They which walke in innocencie that is to say they which by faith doe yeelde obedience vnto God shall be abundantly indewed with all good thinges so that they may perpetually inioy them and shall neuer stand in feare of any euill to come vnto them And albeit that all the Children of God shal in this world suffer persecution yet notwithstanding they are certaine of the good things promised which heere they obtaine by hope and in the life to come shall without all impediment for euer possesse But contrarywise they which haue neither learned to knowe God by his worde neither yet to feare him according to his will vnto them ignominies sorowes and calamities shall neuer be wanting but vnto the Diuell whome they haue serued they shall be thrall and subiect for euer Heereby now euery one may easely vnderstand that to be moste 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 WIL of God and that this knowledge is drawne forth of the word of God in the which word he hath opened bothe him self and his wil. But least any man should suffer himselfe to be seduced by the deuill his members it is to bee knowne that the worde of GOD is not any other where to be sought than in the writinges of Moses the Prophetes the Euangelistes and Apostles whiche are beautified with the testimonie of the omnipotent God which is the eternall veritie and can not lye as Paule speaketh But some may obiect or at the least thinke with himselfe in his heart as many doe although they expresse it not by their mouth after this manner If wee were certaine that that worde were in very deede the worde of
contrary to his godly will Furthermore where they say Christians are made free Therfore They are not vnder the Lawe To that I answere thus True it is Christians are made free from the Condemnation of the Lawe from sinne and hell but not so that in the meane season it may be lawfull for them to doe what they list they are for this cause made free that they should serue God alone loue him and their neighbour asmuche as lyeth in their whole powers as the Lawe exhorteth and teacheth If moreouer they go forwarde to say Christe gaue commaundement touching the preaching of the Gospel to euery creature but touching the Law he commaunded nothing at all I answere Christ commaunded forgiuenesse of sinnes to be preached but what is sinne but transgression of the lawe Now then If Christians haue no lawe then it must needs be that they neither haue any sinne Beside this Christe himselfe and the Apostles doe exhorte all Christians to bringe foorth frutes of repentance that is to say good works according to the lawe of God The laste argument of the Antinomians is such The holie Ghost say they teacheth Christians Therfore They neede not the lawe O how foolishe and friuolous an argument is this They should rather haue cōcluded thus The holie Ghoste teacheth Christians Therefore we neede teachers and the worde namely The Lawe and The Gospell For the holie Ghoste doth then teache and mooue the heart of man when the word is receiued by y e eares in which word the Holie Ghoste will be of force in those which heare it and by faith imbrace the same We see then how not onely folishly but wickedly they doe whiche dare snatch away from vs the lawe of GOD and throwe it out of the Christian congregations and affirme that the same is not to be taught Leauing therefore the contagions mischeefe of this errour let vs giue thanks vnto God for communicating vnto vs his Holie Lawe and let vs further beseech him that he would giue vnto vs his holie spirite by the which many thinges acceptable and pleasing vnto him may be doone of vs. For if the Diuell had obteined this victory of vs that hee had spoyled vs of the lawe of GOD as hee had successe therin in Paradise what should let y t hee should not againe make vs giltie of death and eternall dampnation For hee which learneth not to acknowledge his sinnes by the Law the same doubtlesse knoweth not how to embrace grace by the Gospell Hee which can not esteeme his sickenesse or the greeuousnesse of his disease the same must of necessitye haue a negligente care of seekinge foorth a holsome medicine IN THE SECOND ORDER of those which erre about the doctrine of the lawe are they which in deede doo reteyne the lawe and doo rightlye affirme that it is to bee taught in the Churches of Christians but this they falsely affirme That whosoeuer will may by his owne power and minde fulfill the Law by this meanes attaine righteousnesse beefore GOD and merite eternall life The falsenesse of this opinion I will in such wise shewe by manifest demonstrations that euery one may easily perceyue that no man amongest all men the onely man Iesu Christe excepted is able to fulfill the Lawe of GOD. The Condition of humane nature in all men yeeldeth vnto vs the first argument of this our asseueration The same is such that all men euen frō the very natiuity are vnpure vncleane and thrall vnto sinne Forasmuch then as it is euident that from a rotten and stinking fountayne no water can bee drawne but rotten and stinking it is manifest that man beeing vnpure and defiled with sin cannot yeeld pure syncere and vndefiled obedience vnto GOD. Therefore Salomon sayth Eccle. Cap. 7. There is not a man righteous vpon the earth which dooth good and sinneth not And Iob. Chap. 14. VVho can make that cleane which commeth of an vncleane seede truely no mortall man can bring this to passe For wee do all draw our beginning from a sinfull lumpe and an vncleane roote and is it possible that the fruicte should bee better than the Tree it selfe therfore this demonstration of the proofe standeth sure VVhosoeuer are vncleane can not yeeld cleane and pure obedience to the lawe of God But all men only IESV CHRIST excepted which from the lawes of byrthe customable and common to nature is exempted are by nature vncleane Therfore No mortall man can fulfill the lawe of GOD. The second argument wherby it is conuinced that no man can fulfill the lawe of GOD is taken of the vniuersall experience of man For there is no man found in the vniuersall worlde who askinge his owne heart and examining his owne conscience shall not straighte waye finde himselfe to bee farre of from that perfection which the Lawe requireth Who perceiueth not him selfe to haue doone oftentimes things not to be doone and againe to haue left vndoone things to be doone And albeit some dare boaste much of fulfilling the law doone by themselues or by others yet notwithstanding the iudgement of their owne heartes is against them selues whiche although it lye hid from the sight of men yet it is euident and lyeth open vnto God which seeth weyeth and tryeth all the cogitations and affections of the heart of man The third argument whereby it is proued that no mortall man can fulfill the lawe of God is required Of the iuste Iudgement of God who condemneth onely the giltie and the transgressors of his diuine lawe and commaundements Forasmuche then as no man is free from the iudgement of God and punishmentes namely sicknesses aduersities and at the laste death it selfe which do all fal in by reason of sinne that is to say for transgression of the law of God who doth not heereby easily perceiue and without doubt concludeth that al men are giltie and transgressours of the law of God so that by the workes of the Law they can attaine no righteousnesse The fourth argument is taken Of the contrarietie of the Lawe and the nature of man For the lawe is Spirituall but the nature of man is Carnal which thing Paul proueth Rom. 7. where he saith VVe knowe that the lawe is spirituall but I am carnall solde vnder sinne that is to say I am so subiect vnto Sinne that I am neuer so free from it that I may fulfill the spirituall lawe of God but I giue thankes vnto God by IESVS CHRIST which for my sake hath aboundauntly perfourmed all that which I my selfe coulde not perfourme This argumente Paule handleth at large in the Chapter euen now cited of vs. The first argument wherby it is prooued that no mortall man can fulfill the lawe of God The voyce of GOD himselfe doth offer vs in Moses the Psalmes and the Prophetes and so foorth in the whole Euangelicall and Apostolical Scripture Genes 6. GOD saw that the mallice of man was greate vpon the earth and all the thoughtes of his hearte were
at large beneath in the third doctrine now let vs passe to the third vse of the Law Of the spirituall vse of the Lawe THE THIRDE VSE of the Law which is called SPIRITVALL hath place in the regenerate which beleeuing in Christe haue obteyned by the death and intercession of Christe remission of their sinnes and are counted righteous in the sight of GOD through the righteousnes of Christ imputed vnto them Where this faith is liuely and voyde of hypocrisie there withall dwelleth the holie ghost which both worketh faith in the harts of men by hearing the healthfull doctrine of the Gospell and regenerateth man and stirreth him vp to thank fulnesse towards God whereby it commeth to passe that man more esteemeth the will of God and his commaundements then all the goods of the whole world how beawtifull and precious so euer they may be esteemed and continueth in purposing good keeping faith and a good conscience Then because the man that is borne anew would shew obedience vnto God he looketh againe into the lawe and setteth the same as an infallible rule before him that he may vnderstand what hee shoulde doe and what hee should leaue vndone in y e right seruing of God And although no man doth fulfill the Lawe by his owne woorks yet notwithstanding the obedience of the faithful pleaseth God because he is set free from the malediction of the Lawe and is by the meanes of Christe vnder grace For so Paul saith There is no damnation to them which are in Iesu Christe which walke not after the fleshe but after the spirit This obedience is 〈◊〉 onely acceptable vnto God as who of his fatherly goodnes coÌ„maundeth willeth the faithfull to loue him and to exercise charity toward their neighbour but hee also addeth a promise of rewarde that hee will recompence all good doinges so that he which shall giue a cuppe of colde water in the name of Christe shall not bee voyde of his reward Hereof it commeth to passe that examples do remayne of many of the godlye which for their obedience perfourmed to God through fayth haue receyued both spirituall and corporall blessinges But they which say they do beleeue and yet notwithstandinge purpose not to eschue sinne but suffer them selues to bee ruled by their owne corrupt concupiscence and to bee drawne away of the desires of the fleshe these treade not in the steppes of Abraham which had leiffer kill his onely Sonne and heyre then by turninge backe to commit any thinge against the commaundement of God They doo also agaynst the doctrine of Sainct Paule which commaundeth the beleeuers and such as with Abraham would bee made partakers of the grace of God that they should declare their fayth by obedience towardes God which hath set foorth his vnmeasurable grace towardes all men in that that hee hath deliuered his only begotten Sonne for them But how wicked and not to bee vttered is this argument which some beeinge gone forwarde vnto that state of vngodlynesse dare vtter VVee are Iustified and made free freely by fayth to what end then shall we neede to apply our selues to doe good woorks Hearken what Paule answereth to these people whose damnation saith hee is iust yea truely Iust forasmuch as they by this errour doe draw sinnes vnto them selues as dark cloudes For first they are coutemelious against God moreouer they treade vnder their feete the precious blood of Christ Furthermore they expell the holie ghost Besides this they reproue themselues of vntrueth Lastly by giuing offeÌ„ce they offend many and instraunging their mindes from the doctrine of the Gospel obedieÌ„ce them foreward to perdition and destruction First of all I say they are coÌ„tumelious against God which by his infinite mercy desireth to haue them free from sinne and condemnation These â—ontruely are to be compared as it seemeth to me to disobedient children which hauing beene sometime for their manifolde malice wickednesses excluded froÌ„ all hope of successioÌ„ in their fathers riches yet notwithstaÌ„ding being againe becoÌ„e suppliaÌ„t and receiued into fauoure haue returned backe againe to their former disposition and contemning their fathers commaundement haue againe abused his goodnesse and gentlenesse what other thing heere shall the father put in practise but to deale with them by extreme iustice euen as their stubbernesse requireth Moreouer these do tread vnder their feete the pricious blood of CHRIST which was shed vpon the crosse for the remission of sinnes As though Christ had therfore shed his blood and stretched foorth his hands armes and feete yea and his whole body imbrewed with blood vpon the gibbet of the crosse that it might bee lawfull for vs to prostitute our hartes our handes our feete and our whole body to all filthinesse wantonnes tyranny vnrighteousnes craftines deceipt subtiltie as I may speak in one word to all these together to the which the corruption of the world and the lust of the flesh prouoketh vs and yet notwithstanding in the meane time to say CHRISTE is my sauiour I will beleeue in him and I will wholy cleaue vnto him Who so in such sorte frameth his life is altogether like to an vnfaithfull traitour which doeth his businesse hypocritically vnto his Lorde whose wages he taketh and in the meane time fauoureth his enemie and laboureth by all the meanes that hee may to please him and with his diligence to serue him Euen in like manner to boaste of faith in Christe and in the meane time to liue loocely and wickedly what other thinge is it then to speake outwardely those things with our mouthes from which both the heart it selfe and all the studyes and actions of our whole life doe disagree The Iewes boasted them selues to be the sonnes of GOD and the seede of Abraham but what saide Christe to these things Ye saith he are of the Deuil because ye doe the woorkes of him from which Abraham was farre of It is therefore an horrible thing and ioyned with extreame daunger of damnation to cary Christe outwardly in our mouth and priuely to hide his enemie in our heart and with all our members aswell inwarde as outwarde to frame our selues to obey him What is this els I say then to spurne with our feete the precious blood of Christe to set at nought his bitter passion and death which he suffered for our sinnes not that there might lye open for vs a libertie to sinne but that we by faith receiuing forgiuenesse of our sinnes might keepe him in our hearts and denying the diuell with all his woorkes namely sinne and iniquitie should yeelde pure and continuall obedience to this our onely Lord and redeemer Thirdly whosoeuer by hearing of the healthfull doctrine of the Gospel are iustified by faith in CHRISTE and doe againe fall back into manifest wickednesses are led and gouerned by the rule of the flesh the world and the Diuel these doe make sorowfull the holie Ghoste and expell him foorth of their heartes
and admit and receiue into his place the spirit of the deuil whose dwelling places they are become againe as they were before What other thinge is heere to be looked for than that which Christe hath pronounced in the 12. of Matthewe and in the 11. of Luke VVhen the vncleane spirit is gone foorth of a manne hee walketh through dry places seking rest and findeth none and then hee saith I will returne into my house whence I came foorth and when he commeth he findeth it swept and garnished The◠goeth he and taketh with him seuen other spirits worse then him selfe and they enter in and dwell there and the ende of this man becommeth worse then the beginning Heereby it may be easily perceiued of howe great importaunce it is either to imbrace and beleeue the worde of GOD or in our heart and lyfe to decline againe shamefully from it and to expell the holie Ghoste beeing sorowfull from his habitation Furthermore whosoeuer doe boaste of fayth and yet doe in the meane season liue wickedly doe moste impudently reprooue and conuince themselues of vntrueth For inasmuch as they boast those thinges whiche they haue not they are like vnto babling Thrasoos which stick not with their mouthes to promise golden mountaines when is very deede they of all other be moste bare and needie The errour of these people is confirmed by this that they thinke that GOD doeth not more inwardely searche and looke into the heartes of men then men them selues But they are much deceiued For man seeth onely the outwarde appearaunces but GOD seeth not those thinges onely but hee also looketh into the hearte it selfe GOD therefore can not bee deceiued although thy heart thinketh otherwise then thy mouth speaketh Therfore it is that Iames requireth an agreement of the woorde and thought so that the outwarde works of the life should bee aunswerable the faith which is saide to be in the heart euen as it is to bee seene in the example of Abraham For it is certaine that the hearte and the woorkes doe agree and are aunswerable one to the other so that wheresoeuer there is an euill heart the woorkes of the same must in like case of necessitie followe euill according to the rule of Christe A good tree bringeth foorth good fruites Wee see therefore manifestly how impudently they reproue them selues of vntrueth which boastinge of faythe in the meane time neither haue nor passe for good woorkes dooing therein as if a man had a Crowne set vpon his head hee would therefore straightway bee esteemed and called a King These are such whome in name onely but not in very trueth and deede a man may call Christians To conclude who soeuer boasteth of Christe and will bee accoumpted and called a Christian whiche is baptized and bosteth his faith and vseth the Supper of Lorde and notwithstanding doth in the meane season liue wickedly the same doth by open offence plucke away the mindes of many from the GOSPEL and is vnto them an occasion of damnation Paule in the 1. Corin. 8. where he intreateth of those which abuse Christian libertie in thinges lawfull to the offence of others affirmeth that they by abusing of their knowledge and Christian libertie doe destroy the weake brother for whome Christe dyed Howe much more then shall he bee in faulte which through his corrupte wickednesse giueth occasion to others to think euilly and to speake blasphemously of the moste holie Gospell and Christian Religion In Rom. 2. Paule accuseth the Iewes of the wickednesse 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 giueth commaundement to seruants which are beleeuing and regenerate that they should esteeme their maysters not yet cōuerted nor beleeuing worthy of all honour That the name of God his doctrine be not euill spoken of And that there shoulde come such people in the laste times the holie Apostle Peeter foretolde in the 2. Pet. 2. Thou feest therefore howe great the heuynesse of this sinne is whereby a man is author not onely of his owne destruction and also giueth occasion to many with the hurte of their owne saluation and blaspheming of the name and doctrine of God to refuse and contemne the GOSPELL of Christe There is no doubte but many amonge the Turkes at this day doe for this cause also pursue with hatred the Gospell of Christe for that they see Christian people to liue so loosely and and wickedly And who may doubt that there be not many amongst the Papists which persecute the Gospell of Christe or nothing at all esteeme it for that there bee so many whiche boast of the Gospell but so fewe which liue according to the Gospell But what should I say of those which haue receiued with vs the pure doctrine of the Gospell whose mindes are yet weake and wauering Doubtlesse thou mayst see many of these either to withdrawe their mindes or to preferre the manners and times vnder whiche wee liued in the Papacie before the manners of this age so wanton and laciuious What other thinge thinkest thou would these doe if any persecution or chaunge of Religion should fall in then that not vnwillingly they would suffer Idolatrie and the olde mockeryes of the Roomish Antichriste to be againe thrust vppon vs But through whose faulte commeth this to passe but only of those which should be as leaders and lightes vnto others and according to the counsaile of Paule shoulde in all things that is to say in woorde woorke and life set foorth the doctrine of the Lorde and our Sauiour Iesu Christe Heereof therefore wee conclude that it becommeth all those which beleeue in Christe to set the Lawe of GOD before them as the glasse of their liues according vnto which they should direct al their doings to the glory of God their owne commoditie and the edification of others whereby it may be brought to passe that the woorks of the deuil might be destroyed and the woorkes of God might increase to the glory of God the father euerlasting who of his owne meere mercy through faith without any our desertes or works hath saued regenerated vs that we should liue vnto him walke in all good works Ephe. 2. The thirde Doctrine THE THIRD DOCTRINE whiche in the beginning of this little boke I proponed to bee explicated is concerning Our Lord Iesu Christ in the true knowledge of whom alone consisteth life euerlasting as he himselfe saith Iohn 17. This is euerlasting life to knowe thee to be the true God and whome thou haste sent IESVS CHRISTE After that Christe had answered the Pharises to the question propounded by them to him hee againe demaundeth of them what they thought of Christe This question he moueth that occasion might be giuen to them to searche the scriptures out of which they might learne what they should certainly holde concerning Christ Beholde therfore with how great diuersitie of minde these things are doone
through sinne we haue loste And albeit in this one woorde of THE IMAGE OF GOD these good thinges be comprehended yet many things to the reparation of the same are necessarilie required whiche Paule 1. Cor. 1. reconeth vp where he saith CHRIST is borne vnto vs of GOD VVISDOME RIGHTEOVSNESSE SANCTIFICATION and REDEMPTION that he which reioyceth should reioyce in the Lord These foure kindes of good thinges no creature or finite power was able to restore againe vnto men as we shal se of euery of these things in order FIRST therefore the Mediatour must restore VVISDOME not such as that of the worlde is whiche is shut vp within certaine limites but such as is hid from the Princes of this world which wisdome is of Zachary defined to be The knowledge of saluation for the remission of sinnes by the bowels of the mercy of our God Of this wisdome speaketh the Euangelist Iohn in his first Chapter when he sayth No man hath seene God at any time but the sonne which is in the bosome of the father he hath declared him vnto vs. But some man may saye Coulde not God haue reuealed this wisdome vnto men by Angels and Prophets I aunswere It is one thing to giue and to teach wisdome as Ministers and another thing to bee the wisedome that is to say effectually to bring to passe that the harts of men may receiue sauing wisdome The voice of man striketh the eares of the body but the Sonne of God which is the wisedome it selfe of God replenisheth the minde of man with the wisdome of saluation For the worde of the Prophets and of other Ministers of the woorde of God doth then at the length bring fruite when as God by the worde openeth the hearte and instilleth the seedes of true wisdome whiche thing doubtlesse is not in the power of any creature but of the Creatour alone whereof it followeth that the Mediatoure must be GOD. SECONDLY The Mediatour must restore againe RIGHTEOVSNESSE For without perfect righteousnesse no man may come foorth into the sight of GOD. But no man is able to giue Perfect Righteousnesse which should be sufficient for all people except GOD. For that man might be perfectly righteouse before God two things are required Of which the first is To be set free from vnrighteousnesse and sinne which euils men bring with them into the world The other To bee indowed and garnished with a full obedience of the lawe of GOD which is the measure of righteousnesse whiche is before God auaylable Of the former we haue spoken before where we shewed the enormitie of sinne and the iustice of the angre of GOD. Touching the other which is To be indowed and garnished with righteousnesse whereby the lawe of GOD is satisfyed It is euident that the righteousnesse of no creature forasmuch as it is finite can bee sufficient to saluation for infinite numbers of people which thing doubtlesse in the Mediatour is required For as hee must with a sufficient sacrifice of clensing make satisfaction for sinnes and so take away all guiltinesse So must hee by his owne obedience towarde the lawe set all those righteous in the sight of God whiche beleeue in him For so Paule saith Him whiche knew no sinne he made sinne that is to say God cast vpon him the guiltinesse of all sinners that he should suffer and die for them that we might be made the righteousnesse of GOD in him that is to say that the righteousnesse of him might be imputed to vs for righteousnesse in the sight of GOD. Therefore in another place Paule saieth Christe is THE ENDE OF THE LAVVE to saue all those whiche beleeue in him Heereby it may be seene that the Mediatour must of necessitie be VERY GOD. In the third place followeth SANCTIFICATION which the Mediatour must bring Which thing forasmuch as no creature can performe the Mediatour must needes bee GOD. For it is the propertie of God alone to giue the holie Ghoste the sanctifier without whome our Sanctification can not bee broughte to passe Moreouer forasmuch as SANCTIFICATION is set against SINNE and in Sinne are two things namely the formalitie as the guiltinesse and the materiall parte as the corrupt qualities and actions the Sanctification must be also double one whiche is set against guiltinesse whiche is The cleansing of sinne by the blood of Christe the other whiche is set against the corrupt â—ualities and actions which is aswell the separation of man from the prophanitie of the nations by the mortifying of the flesh which is doone by resisting corrupt cogitations affections and desires of the flesh and with the whole power abstayning from euill woorkes as also the ioyning together of man with GOD by the quickening of the spirite by obeying vnto God and by following purenesse of the minde of affections and innocencie of the whole life breefely that man might renounce the Deuill and and his woorkes and cleaue with the whole heart vnto GOD alone This Sanctification is also called of Paule Phillip 3. SPIRITVALL CIRCVMCISION VVe sayeth hee are Circumcision whiche serue GOD in the Spirite and reioyce in Christe and haue no confidence in the flesh Therefore Spirituall Circumcision is a cutting awaye of the truste of the flesh after whiche succeedeth a reioycing in CHRIST and a pure desire to worship GOD. And this truely is that SANCTIFICATION which GOD and Man our Mediatour doth bring THE FOVRTH GOOD THING which our Mediatour should restore vnto vs is PERFECTE REDEMPTION This Redemption requireth firste a continuall presence of the Mediatoure in the Churche or Congregation that is to say in all the godly euery where dispearsed through out the whole worlde But who can bee together and alwayes present in so many places excepte he bee GOD Secondly it requireth a preseruation of the congregation that is to say that the Mediatour should be a keeper or preseruer not onely of the whole Church but also of euery member of the same against infinite subtilties and lyinges in waight of the Deuil and man Thirdly it requireth that the Mediatour should looke into the heartes of men least hee should be deceiued by the outwarde disguising of hypocrites Now forasmuch as it is the propertie of GOD onely to looke into the hearts of men and to beholde the inwarde secretes of their affections surely the Mediatour must of necessitie be GOD. Furthermore to the office of the Mediatour this also appertaineth that he doe euery where heare the gronings of such as doe call vpon him whiche doubtlesse is the propertie of the diuine power alone Fiftly it requireth that the Mediatour in the last day should rayse vp all the deade whiche work is aboue the powers of all creatures Yea all the creatures of God by their owne power are not able to rayse vp a deade Flye againe muchlesse all people whose bodyes haue beene by diuerse meanes and in diuers places scattered abrode But forasmuch as the Mediatour must doe this and
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
and Commaundements of men That is to say They thinke mee to bee worshipped when they goe busily aboute those thinges wherein man iudgeth the worship of God to consiste but they wander farre wide and loose all their laboure And Paule manifestly condemneth all wil worshippings that is to say all those worshippings which men inuent of a good intention as they call it Heereby this rule is established That no worship or seruice is acceptable vnto God but that which GOD himselfe in his owne word doth ordayne and commende vnto man For on the worde dependeth the purenesse and holynesse of eche woorke Furthermore that Fayth is necessaryly required to the substaunce of this worship is euident heerby because God requireth a pure and sincere worship which cannot be yeelded of any man whose hearte is with all abhominable filthynesse defyled and corrupted in the sighte of God Paule affirmeth the hearts of the vnfaithfull to be vncleane and defyled therfore it must needes be that their works albeit they appeare fayre and beautifull in the sight of the worlde are abhominable in the presence of God Wherfore to the Romanes Paule sayth VVhatsoeuer is not of Fayth is sinne And to the Hebrues It is impossible without Faith to please God But what then woorketh Fayth Fayth purifyeth the heart of man for so sayth the Apostle By Fayth purifying your heartes But this thinge commeth to passe not that Fayth of her owne nature obtayneth that efficatie but that the consciences of the faythfull as the Apostle speaketh are sprinckled with the blood of Iesu Christ wherwith they are cleansed from all their deadlye offences Moreouer that the worship or seruice must principally respect the glory of God Paule teacheth saying Doe ye all things to the glory of God For inasmuch as we are created and also moreouer redeemed that wee should worship God doubtlesse it becommeth vs to yeelde due worship vnto God for his commaundement sake A woorke therfore which is doone after this manner According to the commaundement of God proceeding from Fayth and vnto the glory of God is called a holy a pure so a worship or seruice pleasing God Whether therefore this sorte of worke be inwarde or outwarde a high kinde of worke or a base it is notwithstanding iudged a spirituall seruice of God because it proceedeth not from the flesh but from the spirit of faith which hath respect to y e glory of God But wheresoeuer any one of these three is wanting there the worke of man deserueth not to be called a seruice or worship grateful and acceptable vnto God That Pharisie of whome the Gospell maketh mention that Courtior Cornelius of whom it is written in the Actes of the Apostles gaue almes by the benefit wherof many were releeued and comforted Heere bothe of them do one the same workes yet notwithstanding of y e almose of these twaine y e differēce is great The almose of the Pharisie were not y e worshipping of god because they neither proceeded from Fayth neither tended to the glory of God But Cornelius albeit he was not fully instructed in the knowledge of Christe yet notwithstanding forasmuch as he beleeued hoped for saluation and bestowed his almes through the commaundement of God vnto God his glory and the comforte of the poore his almes were a pure holy and acceptable worship or seruice vnto God Therefore the Angel sayth to Cornelius Acts. 10. Thy prayers and thy almes are come vp into remembraunce in the sight of GOD. Dauid and Scipio doe bothe fight agaynst their enemyes the warre of Dauid was a worship or seruice of GOD but not the warre of Scipio For Dauid hauing the Commaundemente of God beleueth and holdeth battayle to the glory of God and the defence of his people But Scipio inasmuch as he wanted both the commaundement of God and Faith neither sought the glory of God his battails were only wicked and cruell butcheryes of men in the sight of God After the like manner two Maydens of the which two one fearing God the other indewed with no feare of God albeit they two bee occupyed about one and the same woorke as cleansing of garments yea or wyping of shooes or doing any other commandement of their Maistresse yet notwithstanding onely the works of the maiden which feareth God are the worshipping or seruices of God forasmuch as they are doone of fayth according to the precept of God commaunding obedience of seruants towards their Maysters but the woorkes of the other beeing the woorks of a wicked life albeit they doe outwardly appeere more excellent are not the worshippings or seruices of God forasmuch as they are defyled with the vncleanesse of the heart and inwarde filthynesse The like iudgement is also to bee had of other dooings And verely no worke albeit it be glorious beautifull may bee called The worship or seruice of God vnlesse the same be 1. Commaunded by GOD and 2. be doone of him whiche beleeueth and feareth God 3. vnto the honouring of his name Let this suffice to be spoken concerning The woship or seruice of God whereby it is easye to vnderstand what is to bee thought of the Masses Vigilles Rosaryes and many suche innumerable trifles and inuentions of that Antichriste of Rome which he dare vtter vnder the title of holynesse and the worship of GOD against the manifest veritie of the whole Scripture THE third condition of The feare of God is that he which feareth God Doth studiously beware of deceipts and lyings in waite for him Herevnto maketh that sayinge of Syrach Chapter 33. No euill shall come agaynst him that feareth the Lorde but in the time of temptation GOD wil vpholde him and deliuer him from euill Amongst many enemyes with whome a Christian must haue conflict there be three cheefe which bend themselues to hinder his saluation namely The Flesh The worlde and the Deuill The Flesh that is to say The prudence and wisdome of man will take in hand either to reforme God himselfe and prescribe a manner of worshipping him or els by her concupiscences pleasures goeth about this thing y t shee may vtterly turne away the whole man from God Fleshe and Bloude is sayde to will to reforme God and to prescribe an order of worshippinge him when man appoynteth anye woorship for God which is not commaunded of God as it is doone in the papacie and will haue this to be obserued as a rule vnmoueable That whatsoeuer is doone of a good intente pleaseth GOD. Agaynst these the feare of God doth set it selfe and considering such manner of suggestions to be deceipts of the Deuil acknowledgeth GOD to bee wiser than that hee needeth or will bee taught of duste and ashes Hee therfore which feareth God thinketh thus of good intention as they call it If so bee that good intention be directed by the woorde of GOD it proffiteth but if not it is daungerous if it fight agaynst the woorde
of God it is then playnely hurtfull and pernitious Whosoeuer therfore instituteth a woorshippe or seruice diuerse from the commaundement of God hee sinneth fower folde First hee becommeth guilty of declininge away from God because hee forsaketh the rule of the true woorship of God namely the woord of God Furthermore Hee incurreth the faulte of rashnesse for that he dare bee so bould to bring in a woorship not commaunded by God Thirdely Hee imprinteth into himself a note of horrible presumption in that hee supposeth himselfe to increase the woorship of God beeyond that which god himself hath cōmaunded Fourthly Hee sinneth in giuinge example whereby others are inuited to the lyke superstitions If any man doth require examples of of this matter hee may finde great plenty not onely among the Papistes but also peraduenture among our selues Let euery man therfore take heed that hee attempt not or institute any thing without the cōmaundement of God Furthermore Flesh and Bloud do also vse the Counsaile of their inward and household guest and the sundry delightes and pleasures of the body Intemperantie and Incontinentie indeuoureth to turne away the whole man from God But against these things THE FEARE OF GOD opposeth it selfe and on the one part repeateth often the examples of our Lorde Iesu Christ and his holy ones and on the other part reconeth vp the vnhappy falles and miseries of those which haue declyned from God of which matter wee haue euen at these dayes manifest examples THE VVORLDE in like manner lyeth in wayt for the Children of GOD whom by wicked counsailes and examples by honoures pleasures ritches and prosperity of thinges it goeth about to seduce from God and vpbraydeth to the Churche of Christe not onely her Crosse and tribulations but also persecuteth and killeth as many as doo confesse Christe Agaynst the priuy deceiptes and open iniuries of the world the feare of GOD setteth The Counsayle of GOD The example and will of Christ Efficatie and ioy in the holy Ghost The heauenly ritches of lyfe euerlastinge The Consolations of the holy Ghoste vnder the Crosse and the victory of saluation in Christe Iesu which all the godly shall fully obteyne when Sathan with his members shal bee cast into the paynes of Hell euerlasting Moreouer THE DEVILL with lyinge and murther assayleth Christian people Agaynst him fighteth the feare of GOD with the swearde of the Spirite namely the woorde of God beeinge assured to obteyne the victory through our Lord IESVS CHRIST as in this fourth member shall now further bee sayde THE FOVRTH Condition of the feare of God is That it requireth ayde agaynst these his enemies The Flesh The VVorlde and the Deuill Of this matter Syrach in Chapter 40. maketh mention The Feare of the Lorde saith hee wanteth nothinge neyther needeth it any helpe The most notable and chiefest refuge agaynst all the enemyes of the Christians is earneste and feruente inuocation of the true and omnipotent GOD. Which thinge Salomon confesseth when hee sayth The name of the Lord is a most stronge Tower the righteous flyeth vnto it and shalbee exalted And GOD himselfe in the Psalme sayth Call vpon mee in the day of tribulation and I will delyuer thee and thou shalte glorifie mee Because therefore the cheefest forte of Christians in all aduersities is faythfull Prayer I will shewe in few woordes what is to be esteemed of CHRISTIAN PRAYER Neither doe I thinke it to bee needefull to refute that deuelishe errour whiche the Pope hath brought in of the Inuocation of Sainctes which is nothinge els than a meere blasphemy of Iesus CHRISTE the Sonne of GOD. For inasmuch as GOD in his woord hath expressely commaunded that wee should trust vnto him alone and call onely vpon him and that wee should not giue this honour vnto any creature doubtlesse they which doe otherwise doe greeuously offend and suffer themselues to bee fowly seduced by the instigation of the Deuill from the true Mediatoure and Intercessour IESV CHRISTE But hee which feareth GOD obeyeth the commaundemente of GOD whereby hee chargeth that hee himselfe onely be called vpon and trusteth to the promyses of God and first of all to that of Christe promising that VVhatsoeuer wee shall aske in his name wee shall receyue it so that wee aske in a sure fayth nothing at all doubting of his promises Of Christian Prayer VVhat then is Christian Prayer CHRISTIAN PRAYER is not a bablinge of many wordes or much talke as Christ in Math. 6. sheweth that the hipocrites falsely supposed but It is an inwarde groninge of the heart wherby the minde of man is lifted vp vnto GOD And eyther geueth thankes vnto him for benefits through Christe receyued Or requireth somewhat in the name of the onely Mediatoure Iesu Christe surely perswadinge himselfe to bee hearde of God Moses prayeth his handes beeinge lifted vp vnto Heauen no moouing of his lippes beeing seene For hee cryed in heart and the Lord answered him saying VVhy cryest thou vnto mee And Dauid sayth Vnto thee O Lorde haue I lifte vp my soule By these two examples it appeareth that true prayer is not a vayne noyse of the lips but a feruent groninge of the heart requiringe helpe of GOD. To what ende then doe wee vse a recitall of wordes wee bende the knees knocke the brest and in the time of praying lifte vp our eyes vnto Heauen Wee vse these outward gestures that the heart of man may bee stirred vp to pray earnestly that our cogitations maye bee the more bente to the requiring of the things that GOD with soule and body togeather might bee honoured and that publiquely with body and mouth wee might professe our fayth in GOD. Wherof Augustine sayth Although the inuisible will of him which prayeth be knowne vnto God neyther needeth hee any tokens to open the minde of man vnto him which knoweth the speaking of the heart yet notwithstanding man vseth the voyces and members of his body that by prayinge in such sorte the affections of man maye grow the more humbler deuouter and feruenter How is the heart of man in the time of prayinge lifted vp vnto God That is doone as it were by two winges of the whiche two one is THE CONSIDERATION OF THE MERCY OF GOD the other is THE SVRE CONFIDENCE IN THE MEDIATOVRE our Lorde IESV CHRISTE The Consideration of the Mercy of God consisteth in this that GOD himselfe hath commaunded this woorship of Inuocation and hath promised that hee will heare them which call vpon him and also after his hearinge and delyueraunce requireth thankfulnesse These three poinctes are ioyned together in the saying of the 50. Psalme Call vpon mee in the day of tribulation that is the Commaundemente And I will deliuer thee the promise of hearinge And thou shalte glorifie mee whereby thankfulnesse is required Therefore when wee pray wee must not only haue respect to the Commaundement and promise of GOD but wee must also thinke vpon thankes geuinge which consisteth in