calleth The Trueth in the newe Testament Hebr. 10. Paule sayth The lawe hath the shadow of good things to come but not the very Image of the things themselues that is to say The trueth or fulfilling of the promise Therefore the Lambe of the Iewes Passeouer in the lawe was bothe a putting them in remembrance of benefites receiued and also a warning and shadowing of a thing to come For as it admonished the Iewes that euen as the sacrifice of the Lambe in Aegypte beeing finished the people went out of Aegypt and were deliuered from bondage so it signifyed that by the sacrifice of Christ mankinde should be reconciled vnto GOD and brought vnto libertie The name of the shadowe that is to say of the Lambe is therefore attributed vnto Christe the Trueth that it might be knowen that Iesus Christ is he whom the paschall Lamb in y e olde Testament did shadowe For it is a thing customable in the Scriptures to giue one and the same names to the signes and the things signifyed that by conference of the shadowe and the trueth we way the more fully be instructed So the Rocke whiche was a shadowe of Christe is attributed to Christe because in him the trueth which was shadowed by the Rocke in the wildernesse is fulfilled The Sacrifice which was onely a figure of the cleansing sacrifice then to come was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say Propitiation which name bothe by Iohn and Paul is attributed to Christ who alone offered the true propitiatory sacrifice Moreouer when Iohn calleth Christe a LAMB he signifyeth that he was to be killed for sacrifice And so Iohn in one worde expressed the end of all the sacrifices of the law namely that they shoulde shadowe the sacrifice of Christe and which beeing finished all the sacrifices of Aaron should ceasse Therfore he saith Beholde the Lambe of GOD. As though he should say ye Iewes haue hetherto many yeeres past offered the Paschall Lambe but beholde this is that true immaculate and pure Lamb with out all faulte whiche is woorthyly called The Lambe of GOD because hee is a Sacrifice sufficient for the sinnes of the whole world Therfore rightly sayd Bernard VVho could better take away sinne then hee in whome sinne falleth not He without doubt is able to wash mee who as it is manifest is not defyled Let this hand wipe mine eye couered with dyrt which hand alone is without dust We haue said why Christe is called a Lambe and cheefely why hee is called the Lambe of GOD. Now it is to be opened in few wordes VVhat this Lamb hath done Beholde saith Iohn the Lambe of GOD which taketh away the sinnes of the world that is to say That Lamb of God this IESVS namely which is to be offered by his death and passion taketh away the sinne of the world that is dischargeth the worlde from sinne which he translateth into him self that by the mirit of his sacrifice that is of his passiō and death he may abolish the same And so vppon this Lambe of GOD our Lord Iesus Christe GOD and MAN are easte the sinnes of the whole worlde that as he alone should sustaine the guiltinesse so the same should also susteyne the malediction For albeit that Christ was free from fault yet notwithstanding the guiltines and payne hee in very deed receiued into himselfe And this is that which Esay sayth Hee hath layde all our iniquities vpon him Therfore Paule calleth CHRIST ACCVRSED or EXECRATION when hee sayth Galla. 3. Christe hath redeemed vs from the cursse of the lawe beeing made ACCVRSED FOR VS Herevnto also it maketh that hee nameth him Sinne when he fayth 2. Cor. 5. Him whiche knewe not sinne he made SINNE FOR VS that is to saye GOD hath so embased his owne Sonne that he should be counted in the sight of GOD guiltie of all sinne that we might bee indowed with his righteousnesse whereby wee might be reputed righteous in the sight of God By these things already saide it may easily be perceiued what is to bee thought of the death and passion of our Lord Iesu Christe which in one word and other I wil shew more at large CHRIST him selfe Iohn 17. with his owne voyce beeing now ready to suffer explicateth what manner of work his passion is when hee saith I sanctifie mine owne selfe for them that they also might be sanctified in the truth I sanctifie saith he that is I beeing seperated from sinners by perfect purenesse and ioyned vnto God by perfect loue and obedience doe offer vp my selfe to the father vpon the Altar of the Crosse through the eternall spirite for a sacrifice of pacification that by the merit of my sacrifice the people beleuing in me might be seperated from the defiling of y e worlde might be ioyned vnto God through a liuely faith and so offred for an holy sacrifice that they might be truely sanctifyed for euer In this manner CHRIST speaketh in this place of his passion which he defineth to be a Sanctification that is to say A holy oblation of himself for the Disciples that is for All which shall beleeue that they by the merit of his passion may be sanctified as an holy sacrifice offred vnto God Let vs therefore in fewe woordes conclude what is to bee considered of the passion of Christe namely That it is a sacrifice propitiatorie wherein the Sonne of GOD offered vp him selfe to the Faher that he might merit for all which beleeue in him eternall sanctificatiō deliuerance from sinne and death eternall and euerlasting Saluation And so in this definition is contayned that which may be answered to euery of these seuerall questions VVho offred The euerlasting Priest IESVS CHRIST VVhat offred he Him selfe VVhere offred he In the Altar of the Crosse by his moste bitter passion and death To whome offered hee him selfe To the father whose wrath by the merite of his precious sacrifice he pacifyed For whose cause did hee offer him selfe For man VVho shalbe partakers of this offering All which beleeue in him Because we haue heard what this Lambe hath doone namely that he hath receiued into him selfe the sinnes of men and hath made satisfaction for them Let vs nowe discusse this worde OF THE VVORLD Iohn saith not Beholde the Lambe of GOD which taketh away the sinnes of man but which taketh away the sinnes of the VVorlde that hee might signifie whereunto the price of the oblation of IESV CHRISTE doth stretch it selfe There haue beene in time past and are also at this day two sortes of men whiche by teaching falsely in this place haue fowlely offended Of these the first are which are of opinion that the passion and sacrifice of Christe profiteth not all men but a certaine fewe peculiar elected Another kinde of them is which suppose that there be certaine sinnes which euen by the merite of the death and passion of Christe cannot be remitted These two false and erronious
what is the difference to come betweene the condition of this life and of the life euerlasting In these words Christe sheweth three causes of the erronious Doctrine of the Saduces THE FIRST IS that they knew not the Scriptures which alone teacheth vs to try the trueth from falshod in all those matters which concerne the businesse of saluation Therefore Dauid faith Thy word is a lanterne vnto my feete THE SECOND CAVSE that they knewe not the vertue and power of God by the which he was able as easily to raise vp y e dead in the last day as it was not hard to him to create all things of nothing in the first day Therfore when we thinke vpon the resurrection of the dead reason is not to be admitted into counsail which is onely occupyed about these corporall things but we must looke back to the scripture and knowe that nothing is impossible before God the omnipotent creator of all things THE THIRD CAVSE of the error of the Saduces Christe assigneth to bee this that they did not consider the difference of the condition of man in this worlde and in the life eternall In this life there is neede of wedlock but in the life eternall they shal neither mary nor be maryed for they shalbe as the Angels of God in heauen And the loue of the other life doth by a thousand degrees excel the loue of this world yea that will darken this euen as the sunne rising in the morning taketh away the light from all the other starres and alone with his owne brightnesse lightneth the world THE THIRD EMBASSAGE was of the Iewes beeing made vnto Christe the very same day this is the same whereof the present text of the Gospell maketh mention VVhen the Pharises had heard that Iesus had in this wise stopped the mouthes of the Saduces they came vnto him and asked him which was the greatest comaundement in the Lawe That was doone of them not because they would learne but that they might haue some occation to destroy him For they thought thus with them selues because this fellowe bringeth in Baptisme and accuseth vs which liuing according to the Lawe doe boast our selues to be righteous by the woorks of the Lawe surely and without al doubt he contemneth the Law and doth far lesse esteeme it thē his Baptisme which if he doe there wil lye a iust action for vs against him as against one blasphemouse against God himself as one which hath the law of God in no estimation which the Lorde him selfe gaue vnto vs by his seruaunt Moses To these things Christ answereth saying the greatest and the first commaundement is Thou shalt loue the Lorde thy God with all thy heart with al thy soule and with all thy mynde And the seconde is like vnto this Thou shalt loue thy neighbour as thy selfe In these two Commaundements hang all the Lawe and the Prophets Doubtlesse the Pharises looked not for such an answere to be giuen them therefore none of them could say any thing against him And so we see that neither wisdome nor prudence can preuaile against the Lorde which bringeth to naught the wisdome of the wise and confoundeth the vnderstanding of the prudent as it is in Esay Chap. 29. The seconde Doctrine TOVCHING THE LAVVE I will explicate these three things FIRST I wil speake in generall of the two cheefe Commaundements and heads of the Law that is to say Thou shalt loue the Lord thy God with all thy heart with all thy soule and with all thy minde And Thou shalt loue thy neighbour as thy selfe SECONDLY of the foure principall errours about the doctrine of the Lawe THIRDLY of the true vse of the Lawe ¶ Of the first THE Lawe in this place setteth beefore vs the two cheefest commaundements the first of the louing of God the other of louing our neighbour And in what manner God is to be loued it expoundeth saying Thou shalt loue the Lord thy God with all thy heart with all thy soule and with al thy minde In what manner also thy Neighbour is to bee loued it by and by addeth Thou shalt loue thy neighbour As thy selfe But what is it to loue God with all thy hart with all thy soule and with all thy minde This word of LOVE comprehēdeth three things Firste it comprehendeth a knowledge of the thing that is to be loued for of a thing vnknowen there is no desire Moreouer it comprehendeth all the affections and motions of the hart which do accompany pure loue Thirdly it comprehendeth all workes whiche are required to this loue Therefore the lawe of God ioyneth these three together when it saith Thou shalt loue the Lord thy God with all thy heart with all thy soule and with all thy minde so that there be in the heart that is to say in the vnderstanding of man a cleere light and knowledge of GOD. Whome he assuredly perswadeth him selfe to bee the moste beste and moste excellente namely the Fountaine of all goodnesse Moreouer VVith all thy soule that is all the affections motions and desires of the heart shoulde tende to this end that thou maiest loue God cleaue vnto him place in him the soundnesse of thy loue whereby thou mayest keepe him moste sure in thy heart and for euer inioy him LASTLY thou shouldest loue him VVith all thy minde or with all thy strength so that thou shouldest conuert all thy cogitations indeuours and studies to set forwarde and defend whatsoeuer thinges doe appertaine vnto God and to fight against those thinges whiche are contrary vnto GOD namely by resisting the Deuill Sinne and all their troupe and garrison And so we see here in what manner the three cheefe naturall powers or abilities ingrafted into the soule of man namely REASON APPETITE and ANGER doe shewe foorth thier strengthes For REASON inquireth for the cheefest good that is to say GOD APPETITE desireth that same principall good and by loue ioyneth it selfe vnto it ANGER or Zeale is kindled to vpholde and defende that principallest good GOD and enemy like fighteth against the Deuill sinne and the occasions thereof and all other things what soeuer are contrary vnto God MOREOVER when thou hearest that thou art commaunded to loue God with all thy heart with all thy soule and with all thy minde heere thou must consider that God doth require a loue PVRE and PERFECT ETERNALL and SPIRITVALL so that thy loue should bee pure without spotte perfecte with out all faulte eternall without all intermission and spirituall without all affection and leuen of fleshly concupiscence THE OTHER great Commaundement is this Thou shalt loue thy Neighbour as thy selfe Heere God appointeth the rule of the loue of our neighbour to bee the loue of our owne selfe But that this may be the rightlyer vnderstanded two thinges doe come to bee considered FIRST we must discerne betweene two manners after which man loueth himselfe for of these two the one is dampnable and vnlawfull the
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
our Mediatour hath taken vnto him our flesh For the fleshe which wee doe now beare about vs subiecte to corruption is already raised vp in Christe as in the first frutes and is entred into the possession of the kingdome of heauen and is there become immortall By the vertue therefore of that societie which we haue with the gloriouse body of Christe we shall be raysed vp in the last day and shalbe indowed after the flesh with immortalitie so that beeing like vnto Christe our brother wee may enioy with him eternall ioy and saluation This thing Paule purposeth to showe 1. Cor. 15. when he sayth CHRISTE is risen from the dead the first frutes of them which sleepe for by a man came death and by a man came the resurrection of the dead for as in Adam all men dye so in Christe shall all men be made aliue Therefore when soeuer temptation falleth in willing to driue vs to doubt of the resurrection of the fleshe let vs lifte vp our heartes to Iesus Christe already raysed vp from death hee bothe can and will raise vp vs also from the dead forasmuch as he is God almightie and also our brother fellowe of the same humane nature with vs. Therefore Paule sayth Philip. 3. Our conuersation is in Heauen from whence also wee looke for the Sauiour euen the Lorde Iesus Christe whiche shall transforme our vile bodye that hee may make it like to his glorious body by the mightie workeing whereby he is also able to subdue all things vnto himselfe Thus I haue recited foure moste weightie causes whereby it is shewed that it was highly needefull that the Mediatour betweene GOD and man should haue beene Man and haue taken humane nature vnto him and in the same be made like vnto vs. Let vs continually in our heart beare about with vs these causes that we may be stirred vp to earnest thankfulnesse towards GOD which would haue his sonne whē he was riche to become man and verely a pore man that through his pouertie wee might be riche in the possession of saluation and life euerlasting Of the fourth point or Chapter THE FOVRTH THING whiche I said is to be considered in Messias is that HEE IS ONE PERSON and why this thing was needefull That our Mediatour is one person beside many other these things do confirme Iohn 1. The woord became flesh that is to say Man But Iohn addeth And wee sawe the glorie of it But if there had beene two persons without all doubt he would haue said VVe sawe the glory of Them and not the glory of It In the 3. of Matth. the voice of God soūdeth vpon Iesus y e sonne of Mary beeing baptized of Iohn This is my welbeloued Sonne in whome I am wel pleased In this place the same god also in the moūt Mat 17. acknowledgeth this sonne of Mary to be his sonne also saith HEARE HIM but if there had beene two persons without all doubt he would haue said HEARE THEM And in the 4. Chapter to the Ephesians Paule saieth Hee whiche descended is euen the same which also ascended aboue all Heauens to fulfill all things The whole Church also confesseth the same thing euen as the Symbole of Athanasius hath in this manner The right faith is that wee beleeue and confesse that our Lord Iesus Christe the Sonne of God IS GOD and man GOD of the substance of his father begotten before the worlde and MAN of the substance of his mother borne in the worlde Perfect GOD and perfect MAN of a resonable soule and humane flesh subsisting Equall to the Father as touching his Godheade and inferriour to the father as touching his Manhoode VVho although he bee GOD and MAN yet he is not two but ONE CHRISTE One not by conuersion of the Godhead into flesh but by taking the manhood into GOD. One altogether not by confusion of substance but by vnitie of person For as the resonable soule and flesh is one Man So GOD and MAN is one CHRISTE But why it was necessary that the Mediatour should be one person and not two as there be in him two distinct natures there bee many weightie reasons certaine of the cheefe of which it may suffise to note in this place First Our Mediatour GOD and Man must be one person that he might make GOD and Man ONE therfore he is ioyned to the father by his true God head vnto Man by true Manhood that so he might couple bothe together The seconde cause The Mediatour shoulde bring nothing to passe betweene the parties at variance if he cleaue to the one and differ from the other Wherefore it was needefull that the Mediatour by a certaine necessitie should be ioyned to bothe parties To GOD therfore who by our sinne was offended our Mediatour is ioyned by true diuinitie And vnto MAN he is associated by true humanitie that through the societie which hee hath with bothe partes hee might ioyne bothe partes together according to that saying of Irenaeus lib. 3. Cap. 2. where he intreateth of the causes why the worde of God became fleshe It must needs bee saith he that the Mediatour betweene GOD and MAN by reason of the nighe affinitie to bothe partes muste reduce bothe into freendship and concorde and bringe to passe that God should take man vnto him and man shoulde yeelde ouer himselfe vnto God And Theodoretus saith Euen as he which would reconcile some two persons ioyning handes beetweene themselues putting himselfe in the middest betweene and holding the one by the right hande and the other by the lefte bringeth ioyneth them in freendship together So he when hee had vnited the diuine nature to the humane made a peace inuiolable and which cannot bee broken The third cause If the Mediatour were not one person then the workes of the redemption wrought in the humane nature should not be a sufficient price for sinne through which the infinite goodnesse was offended For Death was due debt for sinne but pure GOD coulde not taste death neither Man alone could ouercome death Therfore GOD became man that GOD and MAN bothe should and might make satisfaction for eternall death whiche was due to mankinde The eternall sonne of God therefore tooke mans nature vnto him into the vnitie of person that the works done in the humane nature might be of infinite power and merite For through the indiuisible vnion of the diuine and humane nature in one person the dignitie is infinite the perfection moste absolute and the price of the blood death and so of all the actions and sufferings of Christe in his moste holy humanitie inestimable And thereof is the might and force of blottinge out sinne and the power of remitting offences of iustifying quickening and sauing the beleeuers And albeit Christe suffered in the flesh onely as Peter saith yet notwithstanding the suffring is attributed to the person by reason of that moste stricte vnion of the two natures in one person
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
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
a one yet notwithstanding dare require absolution of the Minister of the worde to him forasmuch as hee is before God a lyer and before the Minister of God and hypocrite the absolution turneth vnto damnation For this outwarde absolution answereth to the faith and purpose of the innermoste heart The Priest is the minister of God therefore let him behaue himselfe according to the commaundement of his Lord neither let him arrogate greater power vnto himselfe then hee hath receiued of the Lorde He hath power to shew foorth aswell remission of sinnes to all the beleeuers as also euerlasting condempnation to those whiche turne not themselues vnto God These are the keyes of the Church of Christe so that if any Minister of the Gospel should goe beyond these bounds he shall not cary this rashnes vnpunished of God What is then to be thought of priuate confession and outwarde absolution There be many and weightie causes why the holy fathers did institute this talke or Colloquie whiche is had betweene the partie confessing and the Minister of the woorde The first that the rude and ignoraunt might be the more profitably instructed beeing demanded of euery principle of the Christian Religion For when as many doe many yeeres heare the holy preachings yet doe very little or nothing at all profit such verely shal with greater profit talke together with the learned and godlye minister of the woorde whiche may inquire of what matters they stande in doubte and may teache them those thinges whereof they bee ignoraunt Secondly That in this talking together the profiting of the youth and younge persons might bee tryed For it is the parte of a good Pastour not onely to teach openly but also accordinge to the example of Paule to make a tryall at home how farre euery one of his hearers haue gone forwarde in the course of godlynesse Thirdly that a reason of the fayth might be required of those of whose Fayth and Religion iust doubte might be had and that vnto such as in any heresie were stubbernely obstinate the Supper of the Lord should be prohibited Fourthly that in this Colloquie the doubtful consciences and such as for the scruple of their sinnes were vnquieted might by doctrine counsaile and consolation be releeued Fifthly that in this priuate talke they might heare the voyce of the Gospell pronouncing forgiuenes of sinnes to those which beleeue in Christe For in asmuch as Christe sayth Hee that heareth you heareth mee it is much auayleable to heare the Minister of the worde in the name of Christ according to his cōmandement shewing foorth the remission of sinnnes ¶ Priuate Absolution may be made in this manner Because my Brother thou doost not only confesse thy selfe to be a sinner and guiltie in the sight of God And art sory that thou haste offended God but also beleeuest the promise of the Gospel concerning forgiuenesse of sinnes namely That vnto the beleeuer is giuen eternall life I declare vnto thee in the name of Christe the forgiuenesse of thyne offences In the name of the Father of the Sonne and of the holy Ghoste Amen Goe in peace and sinne no more Hetherto we haue heard of the last thing which I propounded was to bee considered in the Messiah our Lorde IESV CHRISTE namely How we are made partakers of his benefites But because there be many founde whiche protract repentance vnto the last breath of lyfe I will yet ad hereunto and declare two things First touching the causes whiche should inuite vs to the ripening or hastening of Repentaunce The other by what meane a Christian may perseuer vnto the ende that hee loose not faith and the benefites of Christe VVhat then shall inuite vs to the hastening of Repentaunce Albeit there bee many and moste weightie causes which should mooue vs that we should not delay repentance which alas for sorowe many doe at these dayes with great securitie yet notwithstanding I will at this season bring foorth tenne Argumentes at the leaste wherby euery man may woorthyly bee moued betymes to repent The first is The vncertaine end of this life For no man knoweth in what hower in what moment or in what manner he shall departe from hence This vncertaintie shoulde woorthyly mooue vs to hasten repentaunce Christe going about to exhorte his disciples to watchfulnesse taketh an Argument hereof when he sayeth VVatch and pray because yee knowe neither the day nor the howre And in Luke the 12. the Lorde propoundeth a Parable of a rich man beeing carelesse and delaying Repentance The ground saith he of a certaine rich man brought forth plentiful fruites therfore he thought with himselfe saying what shall I doe because I haue not rowme wherein to gather my fruites together and he sayde thus will I doe I will destroy my Barnes and builde greater and thither will I gather together my fruites and my goods and I will say vnto my soule Soule thou haste much goodes layde vp in store for many yeeres take thine ease eate drincke and be mery But God sayd vnto him Thou foole this night will they require againe thy soule from thee whose then shall those thinges bee which thou hast prepared So is it with him that hoordeth vp riches to himselfe and is not riche towards GOD. Heereof afterwarde the Lord inferreth this But rather seeke yee the kingdome of GOD and the righteousnesse thereof and afterwards all other things shall be giuen vnto you Item In such an hower as ye think not will the Sonne of man come And Augustine saith God giueth thee a space of amendement but thou more louest delayment than amendement Thou drawest the time a long and of the mercy of GOD thou promisest vnto thy selfe many things as though he whiche hath promised thee saluation through repentaunce had also promised thee long lyfe How knowest thou what the morrowe day will bringe foorth Thou sayest well in thine heart when I shal amende me God wil forgiue me all mine offences VVe cannot deny but that vnto the amended and conuerted God hath promised fauour But in what Prophet readest thou that because God hath promised fauoure to the amended doost thou also reade that he hath promised thee long lyfe This vncertaintie therefore of the tearme of this life should admonish vs of the ripening or hastening of repentance leaste sooner then wee thinke we fall vpon the darcke mountaines as Ieremie speaketh and so be ouerwhelmed with the iuste Iudgement of GOD. There haue been many which hoped that they might continewe foorth their life vnto olde age but in the middle flower of their age they haue fallen downe flat Many haue looked for a quiet ende of life but haue perished in exile Many haue purposed to haue the comforts of their freendes and acquayntaunce in the agonie of death but they haue miserablye perished amonge enemyes Many haue promised to themselues a time in which lying in their bed they would mourne repent but they haue beene soudainly taken foorth
shalbe world without end proueth the same thing Likewise the whole Greeke Latine church for continuall agrement sake do vse this Greek Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And by this little forme of prayer Christian people doe confesse one GOD and three persons of the Godhead therefore all whiche are truely Christians beeing taught by their owne experience doe knowe and confesse Iesus Christe to be very and omnipotent GOD. For in the time of their praying they feele the presence and power of God by whiche he comforteth them and not onely sealeth the trueth of his most holie Gospel in their hearts but also maketh them couragious that they may boldely triumph ouer Death Sinne Hell the Deuill and all his bondslaues and members Of this thing many examples of holy Martyres are extant of whome euen many noble matrons and virgins and innumerable others dyd with greater reioysing and desire couet to dye for the name of Christe than to flowe and abound with the delicates honours riches and pleasures of this world But from whence proceedeth this so great fortitude of minde and redines to receiue punishments but from that only efficacie of the power of Iesus Christ which hath manifested his diuine strength present in them Let vs in like manner at this day keepe fast this same Iesus Christe whiche will alwayes be at hand so that with a sure faith wee craue his ayde earnestly and feruently And thus by sure and euident testimonies I haue shewed that IESVS CHRISTE our Sauiour is VERY GOD. Now let vs see why it was needeful the mediatour should be GOD That it was necessary that the Messias and our Sauiour should bee GOD there bee two moste weightie causes The first is The greatnesse of the euil wherwith the nature of man was pressed downe which by any creature could not be taken away The other is The weakenesse or infiirmitie of the creatures to the restoring againe of those good things which were lost by sinne Of these two causes I will speake somewhat that the benefites of Christe towarde vs might the more shine forth and that we may be stirred vp therby to the honouring of his name with due thankfulnesse of our whole life and minde THE GREATNES OF THE EVIL wherwith the nature of man was oppressed is perceiued in foure things cheefely namely In the VVEIGHT OF SINNE In the IVSTICE OF THE ANGER OF GOD In the POVVER OF DEATH and in the MOSTE CRVEL TYRANNIE OF THE DEVILL THE VVEIGHT OF SINNE was greater then that any finite or bounded power such as is the power of Angels and men might beare the burthen thereof For in asmuch as y e guiltinesse was infinite by reason of the infinite good whiche was offended namely GOD whose maiestie was offended by the sinne of our first parentes It was needefull that this sin should either with infinite paines be punished according to the rule of the deuine Iustice or els that satisfaction to the deuine iustice should be made for the same But because this satisfatiō must be the price of infinite goodnesse and equiualent to the same it coulde not by any creature no neither by all creatures together be accomplished It was needfull therefore that the clenser of sinne should bee GOD for onely GOD as he is infinite so he is able to abolish and ouercome infinite euill THE IVSTICE OF GODS ANGER required a proportion of reuengement according to the offence Forasmuch therefore as the offence was infinite the anger was also infinite which the first creature was not able to pacifie nor sustaine wherefore it was needeful that the Mediatour which shoulde pacifie the anger of GOD should bee GOD. Of this matter Paule Rom. 1. speaketh thus The anger of GOD is reuealed from Heauen vpon the vngodlynesse of all men c. That these things could not be taken away without the mediatour this saying of Iohn Baptist in Iohn 3. teacheth Hee which beleeueth not in the Sonne the wrath of GOD abided vpon him And that this anger of GOD is vnmeasurable and infinite by reason of sin in which these euils doe concurre namely contempt of the diuine maiestie proude rebellion against the lawe of God vnwoorthy of the Image of God wherevnto man was created defilyng following of Sathan the enemie of God filthy declyning from the tents of God to the Deuill and intollerable ingratitude is knowen by the punishments of our first Parentes by the punishments following vpon all y e posterities of Adam by the threatnings of God by the calamities wherewith mankinde is kept vnder by the deuils tyranny against man by the tokens of the anger of God in Heauen in earth in the sea by the greatnes of the paines euerlasting whiche they shall sustaine which are not conuerted to be short by the infinite price paide for the redeeming of the paines for sinne Who seeth not heere that it was impossible that the anger of GOD could haue beene taken away but by a Mediatour whose power should be infinite THE POVVER OF DEATH was greater than that it might be ouercome by any creature insomuch that Plinie saide how beit falsely that it was not possible vnto God to raise vp the dead Now forasmuch as the cheefest office of y e mediatour is TO DESTROY DEATH it was needfull that he should excell with a power diuine whereby as to giue life so he might be able to abolish death For with him no word is impossible THE MOST CRVEL TYRANNY OF THE DEVIL vnder which mankinde was holden captiue for sin was also to be suppressed by y e mediator But how impossible this was to the nature of man the history of the worlde with the experience of all people doth testifie wherfore it was needful the mediatour should be GOD which might suppresse the tyranny of the Deuill by his owne power Heereby it is euident that to the taking away of the greatnesse of the euil wherwith mankinde was oppressed it was requisite that the Mediatour should be GOD. Now heerewithall let the greatnesse of the loue in the euerlasting father the sonne and the holie ghost towards mankinde bee considered The Father spared not his owne sonne but would haue him subiect vnto paines that hee might deliuer vs from euerlasting paines The Sonne willing and obedient to the father is made a sacrifice deriuing the guiltinesse of sinne into himselfe The holie Ghoste himselfe will dwell in the hearts of the reconciled and kindle in vs motiōs agreeing to the wil of God These things wil stir vp in vs faith Inuocation and thankfulnesse towards God and will defende our mindes against the terrour of death against the tyrannie of the deuil yea against all things which are bent to ouerthrowe the hope of our saluation which we haue in our Lord and Sauiour IESV CHRISTE THE SECONDE CAVSE why it was needefull that the Mediatour should bee GOD is THE VNABILITIE AND VVEAKENESSE OF THE CREATVRE to the restoring againe of those good things which
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