he is the propitiation of our sinnes But this propitiatorie is but a cubit and a halfe it is limited 2. Cor. 6.2 Heb. 3.15 Ma. 25.12 Gen. 6.3 Io. 3.4 it is not infinite Now is the accepted time saith saint Paul now is the day of saluation He that comes not to day and heares his voice but hardens his heart if he come the next day with the foolish virgins shall be excluded The olde world had a hundreth and twentie yeeres to repent in and Niniuie fortie daies Vers 20. And the Cherubims shall stretch their wings on hie couering the mercie seat with their wings and their faces one to another To the mercie seat ward shall the faces of the Cherubims be The Cherubims stretch out their wings ouer the mercie seate and so ouer the whole arke to teach vs that all Angels attend vpon Iesus Christ are his seruants to defend his Church as he himselfe witnesseth to Nathaniel Io. 1.50.51 And Iesus answered and said vnto him because I said vnto thee I saw thee vnder the figge tree beleeuest thou thou shalt see greater things thē these And be said to him Verily verily I say to you hereafter shal ye see heauen open the Angels of God ascending descending vpon the son of man Cyril in 2. ca. Io Heb. 1.14 1. Pet. 1.2 ◠as Cyrill expounds it at his commaundement ascending descending for the saluation of the faithful as S. Paul also witnesseth Are they not al ministring spirits sent forth to minister for their sakes which shal be heirs of saluatiō And they turne their faces to the mercie seate because as Peter saith they which haue preached the gospell by the holy ghost sent downe from heauen haue preached such pretious things as the Angels desire to behold And thou shalt put the mercy seat aboue vpon the Arke and nothing else Vers 21. The true Arke of God then must alone worship Iesus Christ and for his sake hope for mercie at Gods hands only Vers 21. Exod. 16.34 Deut. 10.2.31.26 1. King 8.9 Heb. 9.4 Io. 6.33 Rom. 10.9 And in the Arke thou shalt put the testimonie I will giue thee Euery member of the true Church must haue those thrée things which after were put in the Arke in his heart that is the law of God which was contained in the two tables A Gomer of Mannah that is Iesus Christs incarnation for he is the true Mannah that came down from heauen And Aarons rod that budded that is his death and resurrection So that he that hath all these in the closet of his heart shall be saued and is Gods Arke and is no doubt a member of the true Church And there I wil declare my selfe vnto thee Verse 22. from aboue the mercie seate betweene the two Cherubims which are vpon the Arke of the testimonie I will tell thee all things which I wil giue thee in commandement vnto the children of Israel From this mercie seat procéeds all Gods spéeches with vs Iosuah 7. Exod. 12.13 2. Cor. 4.1 Lam 3.22 here he heares all our prayers Of his mercie he passed ouer the houses of the Israelites when as he destroyed the Egyptians Of his mercie Paul became an Apostle It is the Lords mercie saith Ieremy that we are not consumed because his compassions faile not The table also being couered all with gold Verse 23. Leuit. 24.5 being placed in the Tabernacle whereon the shew bread or as it is called in the Hebrew the bread of faces was set Verse 29. which loaues were changed euerie sabbaoth and the crowne of gold round about the table and the instruments for the table as dishes incense cups and gobblets and the pure incense that was put vpon them what doe all these signifie but the ministerie the preaching of the Gospell The crowne about the table signifies how glorious the preaching of the Gospell shall be 2. Cor. 3.7 If the ministration of death saith S. Paul written with letters and engrauen in stone was so glorious that the children of Israel could not behold the face of Moses for the glorie of his countenance which glorie is done away how shall not the ministration of the Spirit be much more glorious The word of God also may fitly be called the bread of faces For God himselfe séeth both his stewards that distribute this bread and his seruants that receiue it And at that great day of account he shall pronounce that steward blessed Luk. 12 4◠that hath giuen meat to his family in due season And again those seruants which haue receiued much of them shall much be required Luk. 12.48 Esa 35.11 not a crum of this bread shall be lost not one word of God shall returne to him emptie it shall be either the sauour of life or of death 2. Cor. 2 1◠And this bread was renewed euery sabboth Still bread was set vpon the table but new bread euerie Sabboth day to teach faithfull Pastors that they should euerie Sabbath day preach and breake this bread of life to their flockes Luk. 4.16 So we read of our Sauiour that as his custome was he taught the people euerie sabbath day to leaue all faithfull Pastors a patterne to follow And these loaues were set in order six on one side and sixe on another to teach vs that the word of God hath meat fit for al states conditions of men Psal 2.10 Psal 82.2 Rom. 13.1 Iam. 5.13.7 Act. 2.42 Ios 6.10 for all times and seasons for kings and euen for meanest subiects for the time of prosperitie and of affliction The pure incense placed vpon these loaues declares that we must ioyne prayers with preaching and that our prayers must bée grounded on Gods word In the ouerthrow of Iericho the people should shout but when Iosuah appointed them so in their spirituall warfare must all the souldiers of Iesus Christ not shout nor pray no otherwise then he appointeth The frankinsence must be put vpon the loaues because prayer and hearing the word preached must be ioyned together He that turneth away his eares from hearing the law saith Salomon his prayers be abominable Prou. 2◠9 The dishes also and Goblets and cuppes which were made as instruments for the table declare the diuers states and conditions of men which should be in Christs Church and the diuersities of their gifts 1. Cor. 12.4 Matt. 12.4 1. Pet. 2.5 Reu. 1.6 Exod. 26.31 Rom. 15.4 And that the Priests should only eat of that bread signifies that all Christians should bee Kings and Priests and should now be partakers of those heauenly dainties And this Table should be placed toward the North to teach vs that the Scriptures were written as S. Paul witnesseth that through patience and comfort of the scriptures we might haue hope They are the only table of refreshing Ephes 6.15 amongst the cold and Northren blasts of this life We must bee shod with the shooes of
the Gospell against the manifold thornes and pricks which Satan here in this life strewes in our wayes and in our iourney to heauen Exod 25.31 The golden Candlesticke which God commaunded Moses to make hauing one foot and a shaft beaten our with hammers hauing on euerie side therof three brāches cōming out of it euery branch hauing 3 bowles like to an Almond vpō it one knop one flower declares vnto vs also the ministery in the Church of God Act. 26.18 Luk. 12.42 whose office is aswell to giue light and to teach all as to giue meate and food and therefore héere they are compared to the candlestick And as before there was but one table so heere there is but one Candlesticke to declare the vnitie that should be among the ministers and pastors of Christs Church They should all be as one 1. Cor. 1.10 There should be no sects or schismes amōgst them They should go out to battell against their enemies as the Israelits did Iud. 20.8 euen as one man The foote of this Candlesticke is Iesus Christ who alone sustaines vs Matth. 28 2◠Reu. 1.13 who is said to be among the golden Candlestickes The shaft thereof is the Apostles out of which procéede thrée branches on the right side and thrée on the left side to teach vs that as there were false Prophets in the law as Peter teacheth 2. Pet. 2.1 so there should be also in the Gospell This Candlesticke shall haue aswell left branches as right branches euerie branch shall haue thrée bowles like Almonds and a flower and an apple The bowles like Almonds declare the doctrine they must preach They must preach the Gospel that is Mark 16.15 comfortable doctrine and glad newes And this is to be bowles like Almond nuts Leuinus Lemnius de herb◠biblicis cap. 4◠For the Almond is comfortable and restoratiue They must also haue an apple and a flower They must not haue only flourishing words but good works that they may say with Paul Brethren be followers of me And againe Phil. 3.17.4.8 Furthermore brethren whatsoeuer things are true whatsoeuer things are honest whatsoeuer things are iust whatsoeuer things are pure whatsoeuer things pertaine to loue whatsoeuer things are of good report if there be any vertue if there be any praise think on these things which ye haue both learned and receiued heard and seene in me Those things do and the God of peace shall bee with you By this type we may learne the necessitie of the ministerie in the Church Who would dwell in a house which lacked light What ioy can I haue saith Tobias that sit in darknes Tob. 5.12 and see not the light of heauen Such is the estate of all men without the preaching of the word vers 38. The snuffers also and the vessels to put the snuffes in doe teach first that ministers must haue a care of their doctrine that it be cleare and pure grounded of the Scriptures Matth. 15. ◠that no dregges of mans traditions be mingled with it God will haue all his torches burne cleare Secondly the vessels wherein the snuffes were put doe comfort those which haue meaner gifts in the Church Those which cannot be Apostles or great Doctors must not discourage themselues God had in his Tabernacle as well vessels to hold the snuffes of the torches as the torches themselues Lastly this candlestick must bee Mikshah beaten with hammers not melted sound not hollow 2. Cor. 2.4 to teach all Gods Ministers to beware of hypocrisie They must not make merchādize of the word of God The forme and fashion of this Tabernacle how vnlike is it to the Church of Rome In the making of this Tabernacle all things were voluntarie but the Roman Church commands she puts a necessitie in all her doings The Arke being all couered with the gold of charity 1. Cor. 16.14 condemnes that couetous Synagogue Let all your affaires be done through loue saith S. Paul but they do all for money She hath separated those foure rings from the sides of the Arke and the barres also she hath pulled forth from the rings which God commaunded should not be separated while she neither suffred the Bible to be in the Church neither the Pastors to preach it Neither were these rings fastened to the sides of the Ark neither were the tables of Gods commandements and that heauenly Manna and Aarons rod contained in the Ark while the gospell of Iesus Christ his most glorious death passion was not plainly taught the people It was neither in their houses nor in their harts She taught that the mercie seat couered not all the Ark but that the blessed Virgine was without sinne And that not as the Cherubims do all men should turne their faces to the mercie seat but that praying we may turne our faces some other way She hath also taken away the table of the shew bread from Gods house and hath not commanded his stewards to giue meat to his familie in due season but hath laid this burthen on other mens shoulders Likewise she hath made Gods house a most darke dungeon by taking from thence the light of Gods word Salomons temple also was a figure of Christs Church as first the verie author therof may teach vs. Salomon in Hebrew signifies peaceable Phil. 4.9 so the great God of peace Iesus Christ the true Salomon builded Gods Church Ioh. 14.27 Ephes 3.14 1. King 6.1 Matt. 6.33 1. King 7.1 Luk 2.46 1. King 5.13.14 He is our peace saith S. Paul He is our Salomon Secondly Salomon built the Temple in the fourth yeare of his raigne to teach vs that we must first seek the kingdome of God Salomon built Gods house before his owne house so Iesus Christ being but twelue yeares old began to build his Temple disputing with the Doctors And this exāple of Salomon proueth that kings though they be not builders themselues yet they may commaund the workmen they may cause the Lords house to be built So kings though they be no ministers yet may deale in ecclesiasticall affaires they may command the builders they may by their authoritie command and procure that Gods temple be built The Temple was builded in the moneth Zif which signifies brightnesse to declare 1. King 6.2 1. Ti. 4.13.15 that knowledge learning is required to the building of Gods house The which thing Pet. Berchorius in his Moralizations doth verie excellētly expresse Berch lib. 11. Moral super 3. Reg. cap. 5. Salomon saith he built the house of the Lord of squared wood and grauen stones and he deuided it into three roomes in height and whereof the lower was deuided into the inward oracle and outward house And thus it was made that all the walles of the lower Temple were couered with boords of Cedar and the floore with firre boords And aboue the boords all things were couered with plates of gold round
would deny Sée how fitlie Christ applieth plasters vnto our woundes Sinne first is conceiued in the hart for concupiscence begets sinne Fer. de pass part 1. and after it is by our works finished So Christ is first sorrowfull in heart and after outwardly that he might take away all sinne and fully make satisfaction for vs. So that by Ferus iudgement Christs saluation was full and perfect for vs. All men were like those two debters whereof our Sauiour speakes in the Gospell To whome when they had nothing to pay the lender forgaue mercifully so hath God fréelie forgiuen vs our sinnes for the satisfaction of Iesus Christ All our teares and kneeling downe Luke 7 4◠and workes of mercie and repentance for our sinnes are but signes to so mercifull a Lorde and of the loathing of our sinnes And after Ferus writes thus I am he by this word Christ puts himselfe in our stead patiently about to endure whatsoeuer the iustice of God should endure for our sinnes And a little after Idem part 8. For this cause especially hee would not haue his Apostles die with him least we should think that his death alone had not sufficed and therefore he would die alone that hee alone might be acknowledged our Sauiour Esay 63. Deut. 33. I haue troden the Winepresse alone saith he and of all nations there was none with mee And therefore Moyses also saith God alone was his God neither was there any other God with him Therefore he redeemed vs and not we our selues c. But the Church of Rome addes the Apostles and Martyres merites to Christs as though hee alone had not redeemed vs and calles those the treasure of the Church Fer. part 2. pass In these manifold sufferings of Christ we see as it were with our eyes our vniustice how wicked how full of sinnes we are but especially wee were For how vile here Christ outwardly appeared to men so vile were we before God in our soules yea what kind of one Christ is here such should we haue beene for euer vnles he had taken these things on him Part. 3. pass And after Here let vs consider our selues as here Christ with one consent and with great ioy of his enimies without all pitie without all hope of deliuerance or of returning backe againe no man assisting him or knowing him is led to the iudgment of death So we should haue beene ledde to that horrible iudgment of God vnles Christ had put himselfe in our stead Therefore if thou mind to stand in Gods iudgement rely vpon Christ then by faith For without him none can stand in the iudgement of God For no man liuing is iustified or found righteous in the sight of God And after speaking of those things which Christ had suffered at the handes of the Iewes Although saieth hee those things which we haue heard already had been enough for the redemption of all the world yet he would suffer more then these that he might fully satisfie for our sinnes that considering the greatnesse of the remedy no man might euer haue cause to despaire And speaking of his whipping hee writes thus He that clothes all things is spoiled of his clothes and he that hides all our shame is openly put to shame in the sight of all men least that we should be put to a perpetuall shame which surely we should haue beene if Christ had not endured this nakednes and shame for vs. Part. 2. pass But that agony of Christ signified nothing else hut the feare of our conscience before the iudgment seat of God for the soule now the time of the iudgement drawing neare is touched with the feeling of our sinnes which being touched begins now altogether to tremble and quake and euen to perish being now alone before the tribunall seat of God Of which trembling Iob said If he shall sodainly cal man to an account who is able to answere him This feare was also shewed in that feast of the Gospell whereas he who hauing no wedding garment being examined of the Lord was straightwaies dumbe The godly are sometime possessed with this feare as appeareth in Iob and Dauid saith O Lord chasten me not in thy wrath because there is no health in my flesh by reason of thy displeasure So also Ezechias I saieth hee said in the middest of my daies I shall go to the gates of hell Least therefore that wee should bee euer in danger of this feare Christ was for our sakes in this agony Therefore when that temptation shall inuade vs let vs pray with Ezechias O Lord I am violently afflicted answere thou for me and with Dauid vnder the shadow of thy wings protect me Man is not able no not the holiest man to appeare before the tribunall seate of God without this feare and quaking his best works are vnperfect And therefore Christ was in this agony for him c. And after the same Ferus writes thus Yea Fer. pass part 3. speaking of Barrabas and Christ that vvhich vvas doone in Pilates iudgement the same falles out in the iudgement of God On the one side stood that notable theefe Adam with all his posterity who all of them had deserued death on the other side stood the most innocent Sonne of God Now one of these by Gods iustice was to suffer death and God of his great mercie spared Adam and yeelded his most innocent Sonne vp to death for him Let vs embrace this great mercy of God brethren and be thankfull to God for it And of Christs spoiling of his garmentes he writes thus Ibidem He is turned naked out of his garmentes which cloathes the heauens with Starres and the earth with flowers and what kind of one the first man was when he dwelt in Paradice such a one the second Adam entred into Paradise againe He suffered therefore himselfe to be spoiled of his garments that he might receiue for vs the garment of innocency he was not ashamed to stand naked before all men least we should be found naked before god the endured shame that he might couer the guiltines of our consciences for he is blessed whose sins are couered And vpon these wordes He that is washed Part. 1. pass needs not but that his feet only should be washed he writes thus This second washing is not doone at the Font but by repentance which cleanseth our daily sins For repentance is as it were a second board by which they which after baptisme haue suffered shipwracke may swimme out Of this washing Esay speaketh Be ye washed be ye cleane and this washing of our feet by repentance must be doone euer For the way wherein we walke is mirie as Dauid saith and Ieremy 1. King 21. Lam. 1. 2. Tim. 2. the mire sticks to Hierusalems feet and saint Paul He that shall cleanse himselfe from them shall be a vessell of honour But this may trouble some perchance that Christ addeth But is all cleane
mette in anie man since Adams fall till now Truth now hath flourished out of the earth Verse 11. O happie earth that bore at length such a blossome All men before were liars till Iesus Christ was borne Psal 12.2.62.9 In whose mouth was no deceit So that now it maie be said that trueth hath flourished out of the earth and neuer till now And righteousnes hath looked downe from heauen Euen nowe also to impart her selfe to men who were all before vnrighteous who were altogither naked as their great grandfather Adam confessed to cloath and adorne them Gen. 3.10 O happie assembly of heauenly vertues Oh blessed natiuitie of Iesus Christ Without this earth had still brought forth lies man had béene still vnrighteous anger and displeasure of God had raigned in the world Luk. 2.24 Esay 53.5 punishments and all manner of plagues had taken hold of all men Oh happie Metamorphosis and exchange That for lies truth for sinne righteousnesse for anger peace for punishment mercie and louing kindnesse is bestowed vpon man Naie this our king is such a king as that Righteousnesse shall go before him Vers 13. it shall direct his goings in the way he shall not once treade awrie So that to the verie faces of his enemies he shall saie Iohn 8.46 Which of you can rebuke me of sinne And none of them shall be able to accuse him He shall iustifie sinners that trust in him Esay 53.11 He is able to pay their debts and minister iustice for all those that are oppressed to their oppressors as he did to Naboth and Ahab 1. King 21.21 Luk. 16.25 to Diues and Lazarus This is the meaning of this Psalme Granatensis as he is full of holie meditations so especiallie he excéedes in this matter so that although the places I shall take out of him be verie long yet I hope the excellencie of the matter will make them séeme short Euen as it is written of Iacob Gen. 29.20 That he serued seuen yeeres for Rahel and they seemed to him but a few daies because he loued her So all they which loue Iesus Christ all the paines they shall take in reading things that concerne him it should séeme nothing vnto them Granatensis first therefore in a discourse he makes vpon the Lords prayer writes thus verie excellentlie of mans iustification by Christ in the sight of God But O Father doest thou forgiue vs our sinnes freely and without any recompence Truely thou forgiuest them freely not freely not freely for although mercy be readie to forgiue yet iustice will be satisfied freely because thou hast giuen vs freely that wherwith to repaie iustice that is that great and inestimable treasure which thy onely begotten sonne the whole space of xxxi j yeeres did laie vp as treasure for vs An entrance to the which he hath purchased for vs with his bloud We offer to thee this treasure O Father take thereof as much as thou wilt There may be drawn out thereof abundantly but it can neuer be drawne drie we may spend thereof but it can neuer be diminished All his merits are ours his satisfaction is ours his bloud is our ransome Therefore we beseech thee O Lord that being pacified with the bloud and merits of thy sonne that thou wouldest winke at our sins the which if thou shalt call into a streight account there is no man shall be able to abide the fauour much lesse the rigour of thy iustice Let thy mercie helpe vs who acknowledge our selues worthie to be damned for a thousand sinnes by thy iustice Purge vs with the feruent fire of thy loue take vs againe to thy fauour be friendes with vs Forgiue vs our trespasses Thus farre Granatensis And this which he teacheth must all Gods Saints pleade at the tribunall seate of Gods iustice They must saie with Dauid Pleade thou my cause O Lord Psal 35.1 with them that striue with me fight thou against them that fight against me And againe And now truely what is my hope 39.7.38.15 Truelie my hope is euen in thée And againe For in thee O Lord haue I put my trust thou shalt answere for me O Lord my God This must be their plea if they minde to be saued against all the accusations of their owne consciences and enditements of Sathan And this is that which our Sauiour teacheth Verely verely Ioh. 5.24 I say vnto you he that heareth my worde and beleeueth in him that sent me hath euerlasting life and shall not come into condemnation but hath passed from death to life Granatensis concludes the Lords prayer thus Behold most louing Father how our childishnesse hath plaied her part as well as she can in vttering the words which thy only begotten sonne hath taught vs but now we powre out altogither and at once without wordes our whole hearts that thou wouldest mercifully grant vnto vs those things which we desire of thee O Father we most humbly beseech thee that thou wouldest mercifully bestow vpon vs all those benefites and graces before recited not respecting our vnworthinesse but the worthinesse of thy onely begotten sonne Iesus Christ For he is our aduocate our priest our sacrifice and our patrone before thee For we doe not prostrate our prayers before thy face trusting in our owne righteousnesse as the Prophet saith but in the multitude of thy mercies and in the merites of thy sonne our Lorde For whatsoeuer he hath done or suffered all that he hath giuen vnto vs he hath suffered and done al that for vs therfore for his sake we desire thee that thou wilt grant vs all these our requests By him thou hast created all things and by him thou hast restored all things that were lost by him thou hast created man to thine owne image and likenesse and by him thou hast reformed man againe to the same image He is the foundation of our being he is the foundation of our righteousnesse and the cause of our merites he is our intercessor with thee he is our aduocate and the strength of our hope Therefore whatsoeuer hitherto O heauenly Father we haue asked we haue asked all that by thy sonne for that which is not due to our righteousnesse is due to his merites If thou shalt finde no goodnesse in vs truely thou canst finde no wickednesse in him If there be no merites in vs behold his merites without estimation or number By him therefore we pray thee by him we beseech thee honour him in vs. For that which thou giuest to vs the verie same thou giuest to him for whatsoeuer is bestowed vpon the members redounds to the head whereof they are members We confesse O Father we confesse our pouertie we haue nothing of our owne that we may offer vnto thee least notwithstanding that we should appeare emptie before thee which thing thou forbiddest in thy law behold we offer vp in sacrifice vnto thee thy onely begotten sonne with all his labors
The same faith also teacheth that the debts we do owe vnto God are so great and the benefites we receiue from him are so excellent that if man should liue so many yeares as there are sands on the shoare of the Ocean sea it were a thing of nothing to spend all those in Gods seruice The same faith doth also witnes vnto vs that vertue is such a precious thing that all the treasure of this world and all that which mans hart can desire or imagine is not at al by any meanes to be compared vnto it This place quite ouerthrowes all prowde conceits in mans heart of anie merite all he can doe naie if he could doe a thousand times more then he can is but his most humble duetie to our most mightie and mercifull God But aboue all other places speaking of the name of Iesus vpon these wordes Thou shalt call his name Iesus Med. vitae Christi Med. 6 hee writes thus most excellentlie For he sayth the Angell shall saue his people from their sinnes Blessed be this name and blessed be this saluation and blessed be the day wherein such newes was brought into the world Hitherto O Lord all the other sauiours whom thou hast sent into this world were sauiours of our bodies and of this flesh of ours which saued our houses and Vineyards and such like but they could not saue our soules sighing vnder the heauy burthen of sinne and therefore subiect to the diuell What aduantageth it a man if he winne the whole world and rule ouer it and he himselfe continue the bondslaue of Sathan and lose his soule To remedy therefore this euill this new Sauiour is sent that the whole saluation of man might be fulfilled and perfected VVho sauing soules also cured the bodies and deliuering men from the euill of the fault hath deliuered them also from the euill of punishment And so hath perfected our saluation This is that saluation which the Patriarches desired this is that saluation which the Prophets with so many sighes and cries longed for This is that saluation which so often the Psalmes promise and sing of This is that saluation for which the Patriarch Iacob reioicing died saying O Lord I will wait for thy saluation c. Granatensis heere in plaine tearmes affirmes that Iesus Christ hath deliuered vs as well from the euill of the punishment as from the guilt of sinne And that he hath perfected our saluation contrarie to that former affirmation of Poligranes Med. 11. Vitae Christi And speaking of Christes fasting hee writes thus The solitarines of the Wildernesse did not terrifie thee not the assaults of the diuell nor the sharpnesse of repentance nor the watching in prayer The neede and weaknesse of thy members was euer before thine eyes and therefore thou wast punished as a most faithfull head that thou mightest enrich all vs with the treasure of thy merites that whatsoeuer we wanted we might haue it in thee Thou art he who with thine owne mouth hast said I sanctifie my selfe O Father for them that they maie be sanctified in the truth For as we al by one mans fault became prophane and wicked so we are sanctified and repaired again by the merites and holinesse of another As Adam made vs all prophane and wicked so onelie Iesus Christ the second and true Adam sanctifies vs and restores vs againe Med. Vitae Christi 24. Of Christes death hee writes thus That thing which the gouernour himselfe doth meaning Pilate is not iustice but very great and extreme iniury For he iudgeth him worthy to die whom he himselfe thrise before had confessed to be innocent and iust and that he could find no fault in him But the true Authour of this iustice is the gouernour of heauen in whose sight all the sinnes and offences of the whole world are committed who is also so iust that he will suffer no sinne to escape vnpunished and vnreuenged But because the whole world was not sufficient enough to satisfie and appease the wrath of God euen for one onely sinne hee drew out the Sword of his iustice and smote the innocent and harmelesse Lambe who onely amongst all the men in the world could and was able to answere for all the sinnes of the whole world And this iustice was published and spread abroad not by that iniurious and materiall Trumpet hée supposed that they sounded a Trumpet at Christes death but by the mouthes and writings of the Prophets who foretold many hundreth yeares before that it should be that Lord that should be smitten for the sinnes of the people and should suffer and endure most grieuous and cruell torments for their iniquities Againe concerning the same matter hee writes thus Ibidem How many and how forcible pricks and goades haue we here not onely to make vs loue but also to trust put al our whole confidence in this our Sauiour Tell me how is it possible not to loue him againe who hath first loued thee so tenderly and dearely that freely of his owne accord he hath giuen himselfe to be smitten of most cruell tormentors and would take vpon him the sentence iudgment of death which thou dids◠deserue What brother for his brother what father for his sonne what wife for hir husband would take vpon them and suffer the punishment which any one of these should haue endured Suppose therefore and think with your selfe that there were some certain guilty person who being bound for his offences is kept in close prison and euen now being condemned by the sentence of the Iudge imagine that there would nothing be doone but that the tormentor should come with his instruments of death wherewith he should be slaine and should now execute the Iudges sentence and imagine also that a certaine friend of this guilty and condemned person should come into the prison should put on his apparell and should take to himselfe that guilty mans vnhappy lot and that he might set him free would become himselfe an open spectacle and be punished with the punishment of death for his friend would we not say that the loue of that friend towardes that guilty person was woonderfull and exceeding great that would redeeme the life of his friend with the losse of his owne And likewise what againe should that guilty and condemned mans loue bee towards his redeemer and deliuerer O eternall King when thou sawest me iudged to eternall fire thou being moued with the bowels of pity and compassion camest downe from heauen into the prison of this world and taking vpon thee the Image and shape of a sinner thou camest into my stead and was condemned and put to death for my sake he therefore who hath suffered and endured such extreame and grieuous paines for me shall I not say that he will also loue me exceedingly And againe Neither is onely loue Ibidem but also a sure trust and confidence in our Sauiour kindled and stirred vp by these
shall neuer be confounded deliuer me in thy righteousnesse Thuâ— farre Ferus Here is the true Catholiques righteousnesse by Ferus his iudgement that is Christes merites and righteousnesse communicated and imputed to him And after hee writes thus Fiftly he enioyeth heauen by inheritance No man ascended into heauen but he that came downe from heauen For by good right heauen is due to him for hee is the naturall Sonne of God And therefore he saith All thine O Father are mine And Dauâ—d saith The heauen of heauens are the Lords and the earth hath he giuen to the children of men Whome therefore he shall take into part of this inheritance with him he shall enter into heauen We obtaine this by no right but onely of grace and because he hath mercifully promised it vnto vs. For our works what kind soeuer they are doe not deserue such a reward of equality or worthinesse but in as much as God mercifully accepts them And therefore Paul saith The sufferings of this life are not worthy the glory to come And the same saith againe That the weight of that glory to come aboue all measure exceedes all that we suffer in this life And of them he concludes and saith By grace ye are saued not of works least any one should bragge Again of faith and good works he writes thus Fer. in cap. 4. Act. They are builders which with holesome doctrine doe erect and mainetaine the house of God But as all men cannot tell how to build so nor how to preach He that will be a builder must know what is to be placed beneath and what aboue also hee must take care that his building be not only beautifull but also firme and strong They which teach faith without works build their wal with vntempered morter for the righteousnesse of the law cannot stand against the iudgment of God and therefore it must needes fall They which teach faith without works they laie truly a foundation but they build nothing on it therefore they refuse this stone which teach to trust in workâ— which teach righteousnesse to come by works as the Pharisies â—d Thus farre Ferus And do not the papists so now And a little after vpon these words There is no other nâ—â—e God hath appointed no other meanes to the world by which men must be saued then the name power and merite of Christ Our name is sinne lying vanity curse death but the name of Christ is that he is the Sonne of God holy iust the Authour of life Also his name is righteousnesse wisedome sanctification and redemption c. He that calles vpon this name that is hee which trusts by Christ and his onely righteousnesse and merites to be saued he truly obtaines saluation hee that goes about to be saued by any other thing beguiles himselfe No man comes to the father but by me saith Christ And S. Paul saith By him we haue accesse to the Father Therefore he which by his owne righteousnesse onely striues to go to God and to his goods shall neuer come to them So Israel following the law of righteousnesse attained not to the law of righteousnesse because he sought it of works onely and not of faith VVee must doe good works but we must not trust in that righteousnesse Good men may pray for vs but they cannot saue vs. Therefore when all is doon we must put all our trust in Christ and we must cleaue to him with hearty loue And after In this name the fathers of the old Tastament were saued For although the Sacraments by reason of the time do differ yet one and the selfe same faith agreeth Also Austen saith To the old iust men something was hidden when as notwithstanding they should be saued by the same faith which at their times should be reuealed whereof the Apostle saith Hauing the same Spirit of faith and therefore it is written I beleeued and therefore I spake And we beleeue and therefore we also speake He would not haue said the same vnlesse they had had the same Spirit of faith But as they when as that Sacrament was hidden beleeued that Christ should be incarnate and we beleeue that he is incarnate his comming to iudgement is looked for both of them and of vs. Thus far Ferus Where hee teacheth plainely that all true Catholiques must trust in Christ and in his merites they must doe good workes but they must not trust in them they may one pray for another but one cannot saue another they must let that alone for euer as Dauid teacheth in the Psalmes And that the old fathers and we were saued by the same faith Psal 49.7 And after that no man can fulfill the lawe hee writes thus vpâ—n these words There was a murmur of the Grecians Marke here hat the saints want not their imperfections they are Christians and Saints by faith but sinners in themselues Fer. in cap. 5. Act. Although GOD hath giuen them grace yet he hath left in them their nature still both that we should know our selues then also that we should haue an occasion of practising charity Euery Christian hath in himselfe that he would should be borne withall of others and he sees in others which he himselfe must beare withall And hereof Saint Paul saith Beare ye one anothers burthen c. Againe of vaine confidence he writes thus Hypocrisie neglecting the righteousnesse of faith Fer. in cap. 6. Act. and as Christ sayth the greater things of the law trusts in the outward works of the law They account righteousnesse to be placed in the externall obseruation of ceremonies places and times none therefore more bragge of Temples and Sacrifices then that kind of men So Christ 16. of Luke inueies against them saying Woe be to you which iustifie your selues And of the manner of our saluation hee writes thus In cap. 7. Act. vpon these wordes The glory of God appeared to our Fatâ—er Abraham Behold the beginning of our saluation sayeth hee is of God and not of our selues No man comes to me vnlesse my Fâ—â—her draw him sayth Christ Our saluation beginnes from heâ—uen for vnlesse God first doe beginne we doe euer remaine in our sinnes And that he beginnes with his word it is a signe thaâ— our saluation is begunne of faith For the word of God cannot â—therwise be receiued then by faith faith especially is necessary He that comes to God must beleeue For to be able to please God wâ—â—hout faith it is impossible Also that besides this voice of God â—o merites of his are written therefore it is doone that we may kâ—ow that our saluation is of Gods grace and mercy For our saluatâ—â—n comes not to vs of works or merites but of the mercy of God according to that You are called of grace and not of works Tâ—us farre Ferus Where hee plainely attributes not onely thâ— beginning of our saluation to the frée mercy and grace of Goâ— but also the end thereof which other Papistes
of our Christians at this daie Naie in the Acts he pronounceth the same sentence Act. 10 34. that God is no respecter of persons that in euerie Nation he is accepted vnto him which feareth him and worketh righteousnesse And when as the Holie ghost fell vpon them hee commaunded them to be baptized and haue not all Christians at this daie likewise the holie Ghost doeth not Saint Paul saie that they which haue not the Spirite of God Roman 8.9 are none of his If all christians then haue the Holie ghost then must they néedes haue faith which is the first and principall fruite thereof and such a faith as is required to the obtaining of the remission of their sins Maie not wée saie of our christians as Saint Paul speakes of the christians in the Primitiue Church 2. Corin. 3.3 1. Corin. 1.7 You are the Epistle of Christ sayth he to the Corinthians made by our ministerie written not with Inke but with the Spirit of the liuing God And in his first Epistle he giues thanks to God that they wanted no gift Therefore they had no doubt such a faith as is required to the forgiuenesse of sinnes by Saint Pauls owne Testimonie yea although that their faith had some imperfectiōs in it of dissention of diuers errors both concerning the Sacrament and also the resurrection of the dead Why maie we not therefore beléeue and pronounce of all christians in these our daies which are not notorious Atheists or cut off from the church as saint Paul did of the christians generallie in his daies Thus wée maie see howe saint Pauls doctrine and master Bellarmines differs the one tendeth to consolation and edification the other plainly to the destruction of the faith and to desperation Ferus writes That most iustly the holy Ghost is called the comforter not only for this cause In. cap. 14. Ioh. that it comforted the Apostles the Children of the Bride of the death and absence of their father by the word of the Scripture saying that it behooued Christ thus to haue suffered but also for this cause that as an earnest peny and pledge it assureth the faithfull that they are the sonnes of God But Bellarmine saieth That the Spirit witnesseth to our spirites that we are the Sonnes of God but this Testimony is by no expresse word that is by Reuelation but by a taste of some inward ioy and peace which ingenders in vs no certainty but coniectural But an earnest giuen to any takes away all coniecture And Ferus speaking of this Testimonie sayeth O this happy knowledge yea most happy vnion so to be knit not only to the Sonne but to the father It makes vs know surely we are Gods Sonnes So this earnest takes awaie all coniecture nay more then this it vnites vs to God But that place of Ecclesiastes is alleadged of some to disprooue this certainty of our saluation the which place if it bee indifferently considered prooues no such thing but rather it condemnes all rash iudgements of Christians Ecclesiast 9.1 Matthew 7.1 according to our Sauiours doctrine Iudge not and yee shall not be iudged The place is this I gaue my selfe sayeth Salomon to consider this whole matter and to declare the same because that iust men and wise men and their seruice are in the hands of God euen the iust men and wise men are in the handes of God if hee held them not vp they should surelie fall euen into the pitte of hell Loue also and hatred no man knowes all things are before their faces for all thinges happen to all men alike There is one euent to the iust and wicked to the good and pure and to the vncleane to him that sacrificeth and to him that sacrificeth not The plaine meaning of this place is that no man knowes by the externall euentes which happen to himselfe or others whether hee bee beloued of God or hated The same thinges chance verie often alike both to the godlie and to the wicked 2. King 23.29 1. King 22.35 Gen. 13.2 Luk. 16.19 2. Sam. 12.18 1. Kin. 19 14 17 1 King 22 49. Psalm 48.6 Luke 13.4 Act. 28.4 Gen. 22.2 Good Iosias was slaine in the battell as well as wicked Ahab Abraham was rich as well as Diues Dauids child died as well as Ieroboams Iosaphats Shippes were broken as wel as the Shippes of the wicked Let no man pronounce sentence of condemnation against his Brother by reason of these outward euents as did the superstitious Iewes against those vpon whom the Tower of Siloam did fall or as did those prophane Paganes against Paul who iudged him a wicked man because a Viper caught him God deales woonderfullie with his Isaac the hope of the world is commanded to be sacrificed Iesus the light of the Gentiles Luk. 2.32.23.33 and the glory of Israel is crucified who will then iudge or condemne by anie externall accident This sense the verie coherence of the verse that followeth inforceth for thus it followeth in the Text. This is an euill that is done amongst all vnder the sunne that there is one chance or euent to all and that the harts of the sons of men are full of euill and madnesse is in their harts whilest they liue And because in all mens heartes this sinne and madnesse remaines so that no man can saie hee hath no sinne therefore these like euents and chances outwardlie happen to all alike Again it is to be noted that Salomon here saith The man knoweth not that is the carnall man and he that is not regenerate in whose person he hath spoken manie things before as that Who knoweth whether the spirit of man ascēd vpward the spirit of a beast descend downward Eccles 3.21 to the earth It is euident that Salomon speaketh not that of himselfe who affirmes in the 12. Chapter that the spirit of man returnes to God Cap. 12. ver 7. that gaue it him so that the carnall man knowes not then whether hee bee worthy of loue or hatred It is Gods Spirite that bringes this certaintie that workes this effect that witnesseth this without which our spirits should doubt naie euen despaire euen the spirites of the most couragious and valiant So our Sauiour told Peter of the profession of his faith that flesh and bloud had not reuealed that vnto him Matth. 16.17 but his heauenly father by the working of his holie spirite So wee reade in the Gospell Mark 13.32 that our Sauiour himselfe knowes not the day of iudgement as hee is man so man in that respect hee is man knowes not his loue nor his hate Rom 8.15.16 but the holy spirit beares witnesse to our spirits that we are the Sonnes of God and therefore beloued of God and vpon this assurance of loue makes vs call boldlie vpon God and crie Abba father And Salomon himselfe after seemes to make this distinction of man The end of all the Word saieth hee
was pierced but this which Zacharie speaks of shall be after Neither was it fulfilled in the destruction of Ierusalem as some other haue expounded it Because the incredulous Iewes hauing now quite forgotten the death of Christ when as Ierusalem was destroyed neuer thought of Christ neither that they suffered all those euils for his sake but rather for the sins of some seditious persons and of some other that then were in the citie as Iosephus himselfe thought I will not refuse to speake that saith hée which sorrow enforceth me to speake I suppose Lib. 6. de bel Iudaic. cap. 16. that if the Romans had not comed against those wicked persons that either the citie should haue beene destroyed by some earthquake or ouerflowed with some Deluge or should haue beene consumed with thunder and lightning from heauen as was Sodom For she then had brought forth a farre more wicked brood then euer Sodome did To conclude togither with their wickednes past all cure the whole people also perished So that this prophecie is to be fulfilled in the true naturall Iewes and as yet it hath not béene fulfilled in them And no doubt our blessed Sauiour himselfe in the Gospel had relation to the prophecie of Zacharie Mat. 24. â—0 who speaking of the day of iudgement saith Then shall appeare the signe of the sonne of man in heauen and then shall all the kinreds of the earth weepe And they shall see the sonne of man comming in the clouds of heauen with power and great glorie What other signe can any man iudge here to be meant then the signe of the crosse the glorie brightnes of Iesus Christ going before him cannot be that signe for of that he ads a little after Then shall they see the son of man come in the clouds of heauen with power and great glorie But before this great glorie shall this signe appeare So that it cannot be properly this great glorie They are two distinct things Let vs marke diligently here also how the Euangelist cals it the signe of the sonne of man and not the signe of the sonne of God And therefore shall be an humble and not a glorious signe All the whole life of our Sauiour was humble but especially in his death on the crosse he declared this his humilitie That he touched leapers that he talked so familiarly with that sinfull woman of Samaria that he was baptised of Iohn Mat. 8.3 Io. 4.7 Mat. 3.15 Ioh. 13.5 Phil. 2.6 nay that he washed his Apostles feete but aboue all other signes of his humilitie this was the greatest that he died vpon the crosse And therefore saint Paul saith who when he was in the shape of God and thought it no robberie to be equall with God but he made himselfe of no reputation and tooke on him the forme of a seruant and was made like vnto men and was found in shape as a man He humbled himselfe and became obedient vnto the death euen the death of the crosse Wherefore God hath also greatly exalted him and giuen him a name aboue euerie name On the crosse appeared his greatest humilitie So that the crosse in this respect may verie fitly be called the signe of the sonne of man And this also the spéeches of the Iewes spoken to our sauiour may insinnate If he be the king of the Iewes let him come down from the crosse And we will beleeue in him It was the crosse that they stumbled at Mat. 27.42 Gal. 5.11 Es 9.6 that to this day is that that offends the Iewes And that is Christs greatest glorie His principalitie is vpon his shoulder as Esay saith Nay it shall be such a signe as shall make all the tribes of the earth to wéepe which beleeue not in Christ And surely what other signe can this be then the signe of the crosse What other signe in heauen could make the Iewes to wéepe but the signe of the crosse No doubt the sight of this will euen breake their hearts make them burst out into teares and to fulfill this prophecie of Zacharie Dom. 24. Post Pent. Conc. 1. To this effect Granat hath a notable sentence and to the confirmation thereof he cites Eusebius Emissenus and he writes thus Before the comming of this heauenly king the triumphant signe of the crosse more cleere then the sunne shall appeare And then saith the Lord all the tribes of the earth shall lament because in that signe all the wicked shall manifestly see their condemnation The infidels because they haue blasphemed the crosse of Christ the faithfull which haue liued wickedly because they haue made no vse of such a great benefit and remedie For as Eusebius Emissenus saith So farre more greater shall be the sinners of men how much more Gods benefits haue stretched forth themselues vnto them Therefore saith he it is to be beleeued that the Lord will pronounce and speake to the vessels of iniquitie at his iudgement that same voice which he spake at his resurrection declaring the precious prints of the wounds which he receiued on his crosse Put thy finger in hither and behold my hands and bring hither thy hand and thrust it into my side and acknowledge O wickednes of men what for thy sake and of thee I suffered For those same signes of his nailes healthfull to the godly but terrible to the wicked which shal not be done away vntil the day of iudgment no doubt are reserued to cast men in the teeth withall Thus farre he Neither shal that crosse condemne onely our ingratitude and make it void of all excuse but our slothfulnes also and our idlenes for by what meanes possible can a wicked man excuse himselfe when as he seeth the crosse of Christ which is a most forcible remedie against that excuse of our infirmitie and all other our euils Wherefore to all other crimes wicked man may haue somthing to say but to these that is his slothfulnes and ingratitude infirmitie nothing at all for if it shall be laid to his charge Thou hast beene an extortioner an adulterer thou hast cursed forsworne blasphemed He may answere perchance I am a fraile man conceiued in sin I was prone to sin I was compassed about with sinful flesh But when the Iudge shal replie Is there not Rosine in Gilead and is not there a phisition there which is as though he should say were there not medicins in my Church were there not sacraments which flowed out of my side Was there not confession there a remedie of former sins the Eucharist a treacle and preseruatiue for those which were to come was there not in my crosse most vehement procurements of charitie and most cleare examples of most great humilitie patience obedience and of all vertues by which thou mightest haue caried thine infirmity wherfore then is not the wound of the daughter of my people healed That is wherfore hast thou not healed thy wounds with these medicines which the
féed her young ones by the Tabernacles of those shéepheards he meanes not anie one of the Apostolicall Churches but them all And what these Apostolicall Churches taught we may learne by Chrysostome Cyrill Clemens Gregorie Athanasius and others which succéeded in them whose works we haue at this day Againe wée haue now the Ethiopian Church which professeth Christ where Prester Iohn gouernes and the Gréeke Church founded no doubt by the Apostles which in manie points of religion differ from the Romane Church which Churches also we are here by the bridegroomes sentence to embrace and feed our younglings by Lastly that correlation or mutuall respect which the bridegroome here vseth betweene those shéepheards and those shéepe may plainely declare what shéepe he meaneth whose tract we are to follow For by those shéepheards no doubt he meanes the Apostles And then by those shéepe he meanes likewise those Christians which liued in the daies of the Apostles This is that heauenlie and manifest aunswere which the bridegroome himselfe makes vnto the bride of this waightie and doubtfull question I would to God all true Catholiks would marke it well and by it be resolued It is plaine And this is the effect of this treatise following It teacheth first the faith of the Church and her true markes and next the tract of the Lords shéepe the manners and conuersations of the former Christians which here the heauenly bridegroome counsels his spouse to follow The true Catholickes house or the notes and marks of the true Church taken out of the holy Scriptures THe true Church began in Paradice And God himselfe as he was the Creator of man so was he the founder thereof For thus we read in Genesis immediatly afer mans creation And God commaunded Adam saying In eating thou shalt eate Gen. 2.16 that is thou maist fréely eate of euerie tree of the Garden But of the tree of knowledge of good and euill thou shalt not eate therof for in the day wherein thou shalt eate thereof thou shalt surely die Here is the foundation of the Church the preaching of Gods word God himselfe being the first preacher thereof Now followes Sathans synagogue But the Serpent was craftier then euerie beast of the field which the Lord God had made Gen. 3.1 Here is first craft and subtiltie in the foundation of the false Church Gods Church is builded vpon a plaine sure and hard rocke but Sathans Synagogue on a moorish deceitfull and vnstable marsh or fenne And to this saint Paul alludes writing to the Corinthians I am iealous ouer you saith he euen with the zeale of God I haue made you fit for one husband 2. Cor. 11.2 to make you a chast virgine to Christ Here is first saint Pauls great loue to the Church of Corinth he is as iealous ouer them euen as God is ouer his No greater loue can be then wherwith he loueth them And as a token of this his loue as louing Parents are wont to bestow great cost vpon their children to preferre them in mariage so he hath made theÌ„ a fit spouse for Christ He hath adorned theÌ„ with all heauenly Iewels that he might set them forth as a chaste virgin fit for Christ and all this he hath done by the preaching of the Gospell But as louers are euer carefull and fearefull of them whom they loue and especiallie parents of their children So S. Paul feares one thing least that as the Serpent by his wilinesse beguiled Eue in Paradise and caused her to depart by his subtilties and wilines from Gods plaine word and commandement so now also least he should corrupt their vnderstandings from the simplicitie and plainnes that is in Christ As Gods commandement was plaine to Adam that in what day soeuer he did eate of the trée of knowledge of good and euill he should die the death so in the gospel he hath as plainly taught that whosoeuer with a liuely faith beleeueth on his sonne Iesus Mark 16.16 Ioh. 3.16 and now by faith eateth againe of that true trée of life shall be saued So that as that corporall eating of the trée of knowledge condemned them euen so now the spirituall eating of the trée of life shall saue vs. But the Diuell as he did then so he doth now seeke to drawe awaie mens mindes from this simplicitie and subtillie to mingle things of his owne deuise to this plaine meanes of our saluation so that now to be saued by his doctrine is the most intricate hardest and grieuoust thing in the world So manie obseruations of his owne besides Gods word as he did then so hath he now forged and added to this plaine worde of our saluation by faith in Iesus Christ And that which S. Paul then feared we sée now plainlie come to passe And he said to the woman yea Gen. 3.1 and hath God commaunded you that you shall not eat of euery tree that is in the garden Here secondly is another corner stone of Sathans house to depart from Gods expresse word Whereas God had commanded Adam plainlie that he should eate of euerie trée now Sathan comes and preacheth quite contrarie that God had commanded that they should not eate of euerie tree And so he doth preach still if we doe marke well Whereas God doth command that we should make no grauen Image Exod. 20.4 and that we shall not kneele downe to it nor worship it Sathan saith that wee maie make Images and knéele downe to them and worshippe them And whereas God saith Psal 50.14.15 that in the time of our trouble we shall call vpon him and he wil deliuer vs Sathan perswades vs then to make other intercessors and spokesmen for vs. And whereas God saith herein we shall glorifie him Sathan saith that this inuocation is not Latria it is no part of Gods honor but he communicates it to Angels and creatures Thirdly Eue by giuing eare to this craftie serpent and by communing manie words with him as should séeme as sathans first wâ—â—d doth séeme to import whereas he saith yea and hath God c. She addeth a stone or two more to further sathans building by adding Gen. 3.2 detracting and doubting of Gods word And the woman said to the Serpent we shall eat of the fruit of the trees in the garden but of the fruit of that tree which is in the midst of the garden said God ye shall not eate of it nor shall ye touch it least peraduenture ye die Here Eue ioines hands with sathan to erect his synagogue First she detracts from Gods word wheras God most amplie had commanded them that they should eate freely of euerie tree of the Garden Gen. 2.16 she leaues out euerie trée and saith onlie of the fruit of the trees of the Garden Againe she addes that that trée which was forbidden them stood in the midst of the Garden Gen. 3.2.3 that was more then God told them And that they might not touch it And this