hipocriste and reiecting the pure vnderstanding of the woord and signe persecuted Abel the folowers of his faith So the Ismaelites sticking in the letter of the circumcision and neglecting the spirituall méening of it persecuted the true children of Abraham whereby it came too passe that the true woorshipping remayneth with very fewe For whyle the Fathers soiourned in Egipte onely the house of Ioseph did after the death of the Patriark Iacob holde still the true Religion whiche being after the decease of Ioseph little better than quite quenched then was Moyses borne In the fourthscorth yéere of whose age being the thrée hundred and fortith yéere after the promise was made vntoo Abraham God renued ageyne the woorde of promise adding thervnto many signes and too the intent the true Religion myghte bée preserued he set vp a kingdom and a presthood And although he betooke the same woord the same sign too Moyses which he had betaken afore too the Patriarks yet notwithstanding he addeth longer sermons mo signes besides according as the state of that age required All which things did leuell at one marke and deliuered vntoo men one selfe same maner of spiritual woorshipping God For in the wildernesse to passe ouer the burning bushe and the pillers of fire cloude the Manna the Rock the brasen serpent were set foorth as signes or sacraments of y e doctrin worshipping of God which thrée things signified Chryst y t was promised lōg ago For y e Manna according to y e interpretatiō of Paul signified y e spiritual foode wherby men being made new by Chryst are sed in Chrysts kingdom The Rock betokened y e spiritual drink wherwith the beleuers ar refreshed The serpent being hanged vp did foreshadowe Chryste that should bée hanged vp vpon the alter of the crosse for the sinnes of the world according as Chryst himself interpreteth this signe The looking vpon y e brasen serpent was a figure of faith wherby mē being iustified quickned doo walk before God and séeke after rightuousnesse But after that the people was brought intoo the lande of promise which was a figure of the heauenly dwelling place there were yet mo signes as it were visible sermons deliuered too them of which I will touche a fewe for my purposed bréefnesse wil not suffer mée for too go through with them all All their whole common weale betokened the Churche the Préesthood Princehood did figure Chryst who with his Préesthood pacified his fathers wrath according too the firste promise and with his soueraintie desstroyeth the Deuilles kingdome sinne and death and with his Préesthood and soueraintie toogither repayreth Gods Image in man according vntoo which man was created that béeing so garnished agein with Gods Imag◠hée might serue him in true obedience and set foorth his prayses Many ceremonies were added of which the ghostly meaning openeth the first promise and setteth out the spirituall woorshipping of God Howbéeit forasmuche as they bée many I wil picke out a few of them and those of the notablest whiche I wil expounde in few woordes The furniture of the Préeste the yéerely oblation of the hyghe Préest the Arke of Couenant the Paschall Lambe the sprinkling of the bloud the washings and the dayly offerings hadde a singular signification of spirituall things all whiche doo swéetely put vs in minde of the conditions of our mediatour and the duetie of the godly The highe Préeste ware a plate on his foreheade and cleane garments The plate of Golde betokened Chrystes Godhead and his cleane garmente betokened his manhood howbéeit pure and cleane from all sinne The going in of the Preest once euery yéere intoo the holy place was a figure of Chryst the high préest who with one oblation should make perfecte all that were too bée sanctified This is shewed plainly in the .38 of Exo. where the Lord sayth that the Lord may bée wel pleased with him Ageine the Préestes rayment betokeneth holinesse wherwith the Lord wil haue his Préestes too bée garnished according as Dauid the interpreter of Moyses expoundeth when hée sayeth Let thy Preestes bée clothed with Rightuousnesse and let thy Sainctes leape for ioye The Arke of couenaunte betokeneth Gods people with whom the Lord hathe made a couenaunt by expresse woords In this Arke were the tables of the lawe which were couered in the Arke with plate of Golde Whereby was none other thing signifyed than is conteyned in the firste promyse The womans séede shall treade downe the Serpentes head sauyng that the outwarde signe expresseth the thyng more pleasauntly For the Table of the ten commaundements is couered in the Ark with a plate of Golde which is called the propiciatorie That is too saye Chryste who is the propitiation for our sinnes doth in his church hide the sinnes of men ageinst the wrath and horrible iudgement of GOD. I pray you what is this else than that the womans séede shall tread downe the Serpentes head Thus dooth Paule the interpreter of Moyses expound this figure in the third vntoo the Romaynes Wée are iustifyed fréely by his grace throughe redemption that is in Chryste Iesu whom God hath set foorth too bée a propitiation thorough Faith in his bloud For as the high Preeste of the Hebrues was woont euery yeare once too embrew the propiciatorie with bloud when hée entred intoo the holy of all holyes So our high Préest Iesus Chryst offered himselfe once vp too his father for the sins of the world and found euerlasting redemption The paschall Lambe had also a secrete meaning wherein the first promise was peinted oute as it were in liuely coloures The figure whereof Paule openeth when hée sayeth And Chryst was offred vp oure Passeouer And whereas this Lambe was taken out of the flocke it signified that Chryst tooke our fleshe vppon him and bare the infirmities of our flesh and that hée was tempted as wée are in all respects sinne excepted too the intent hée might make vs also heauenly that are earthly and spirituall which are carnall And wheras it is sayd of the Lambe And all the multitude of the Children of Israell shall offer hym vp it is ment that Chryste dyed not for one or twoo but for the whole Churche that is too saye for the whole corporation of those that are registred in the booke of life The sprinkling of the bloud hathe a manyfest signification For it was a token of Chrystes bloud shed vppon the alter of the Crosse wherwith our consciences beeing sprinkled are clensed from dead woorks according as the author of the Epistle vntoo the Hebrues expoundeth this figure after a godly maner Too the same purpose perteine their washings and dayly offerings For these things in generall did betoken as well that clenzing wherwith Chryst washeth and purgeth vs cleane from all iniquitie as also the true holinesse wherewith the beléeuers are garnished so as from hencefoorth they may begin too represente Gods Image too his glorie and praise These shadowes of the Lawe
fell out according too the Law when hée was ful sixe wéekes olde The places are thrée 1 The offering vp of Chryst in the Temple 2 Simeons description and blissing 3 Simeons song ¶ Of the firste GOd had ordeyned sundry customes of offering in the olde Testament not too the intent men should bée iustified before God by the woorke of sacrifising for if the blud of Oxen and Gotes could haue put away sinne Chryste had not come in the fleshe too purge sinne by the sacrifice of his bodie but there were other causes of which number are these The first is that by this exercise the Idolatrie of the Gentiles mighte bée hindered For in as muche as all men euen the moste barbarous are touched with a certeine reuerence of Religion they will set vp fashions of woorshipping God after their own deuice Howbéeit bicause no seruice pleaseth God saue that whiche is of his owne appointment God him selfe ordeyned by Moyses sundry seruices too the intent that by the multitude of Ceremonies whiche God had ordeyned the Iewishe people might bée withhilde from Idolatrie and serue the one God that had brought them out of the lande of Egipte and bestowed vppon them innumerable other benefites bothe ghostly and bodily The second cause is that inward godlynesse might bée exercised by these outward helps For these outward sacrifices were not of themselues Gods seruice but onely stirrings vp of the true seruice and woorshipping which thing appéereth by Esay where God abhorreth outwarde sacrifices without inward godlinesse of minde The third is that they should be open witnesses of thanksgiuing whereby this people should bothe bée stirred vp and also confirmed and testifie openly that they serued this God which had brought them intoo the land of Canaan and fedde them by miracle in the wildernesse The fourth is that by this meanes the ministerie of Gods woord might bée stablished that the ministers of Gods seruice and the Préests might haue wheron to liue He that serueth at the altar saith Paule let him liue of the altar And Chryst The labourer is woorthy of his hyre This custome did they hold in olde time in the churche when they came toogither too héere the woord and receiue the Sacraments The godly according too their abilities bestowed somewhat too the maintenance of the ministers and the reléefe of the poore whiche gathering was called a contribution From hence also issued the maner of tything The fifth is that these olde oblations bée a shadowe of the sacrifice of Chryst that was too come and as it were a place wherein they were put in remembrance of Chryst too come This did the godly wel vnderstand as Abel Noe Abraham For they did not thinke that they put away sinne and death by their sacrifices but they trusted to the sacrifice of Chryst byrthe vertue wherof their sinnes also were purged When Abel slewe his sacrifices he thought thus First when hée sawe the blud of the sacrifice he thought vppon the sinne of mankinde which had deserued eternal paynes Secondly he looked forward too the thing y t was signified for he thought that his sacrifice was a figure of the promised séede that is too wit of Chryste who shoulde purge sinne by offering himselfe in sacrifice Thirdly by thinking so Abelles fayth was confirmed and encreased wherethrough he was bothe iustified before God and accepted of God Furthly vppon this faith ensued thanksgiuing newnesse of life Suche as offred after this maner pleased God Thus much bée spoken concerning the sacrifices of the olde Testament in generall Now wil I speake of that maner of sacrifices which is mencioned in this gospell There was a double commaundement appoynted too bée obserued when any childe was borne The one was of the moother howe many wéekes shée ought too abyde out of the company of men And the other was of the childe that was borne Concerning the mother this was the order that if she were deliuered of a manchild she should kéepe hir selfe close xxxvij dayes and if it were a womanchilde she should continue close twyse as long For then shée ought too bée out of the congregation .lxxiiij. days And this thing was not doone for any vnworthynesse that was in the woman but for two other causes that is too wit néedfulnesse and further méening The néedfulnesse was that by this meanes consideration might bée had of the helth of the woman who after the throwes of hir childbed hath néede of rest that she may gather strength agein and godly husbands ought at such times too haue speciall regard of the weaknesse of their wiues and it behooued women also too kéepe this law of nature both for their own sakes and also for other womens sakes The méening of it was that this barring them out of companye should doo men too vnderstand that al which are descended of Adam are barred from God for the sinne wherin they are borne and that therfore they haue néede of Chryst◠sacrifice too purge them The other commaundement concerned the child that was borne And that also was of two sorts The one general and the other concerning the first borne The generall commaundement was that when the woman had fulfilled the time that shée was excluded from the congregation of the church there should bée sacrifices offred whither it were for a sonne or for a daughter in what order so euer they were borne This sacrifice did put them in mind first that their children were borne sinners and therefore had néede of clenzing and of forgiuenesse of sinnes Secondly that by this meanes they shold be consecrated to god Thirdly that the parents should know that they begate children to God not too themselues or too Sathan And fourthly that there was a further méening in the matter namely that their children should be a figure of Chryst that was too bée offered The speciall commaundement was concerning the first borne as well in men as in beasts that they should bée offered vntoo God First in remembrance of that great benefit that the Lord sparing the people of Israel did strike the first borne of Egipt as wel in men as beasts Secondly for y e signification therof that is too wit that the only begotten sonne of God and first begotten son of Mary should be offred vp in tyme too come for our deliuerance from the Egipt of sin Let this suffise concerning the law and the signification thereof and now let vs come too the offering vp of Chryst. The law commaundeth that euery firste borne whiche openeth the moother béeing conceyued of mans séede should bée offred vp in this wise But Chryst was not so conceyued after the manner of man but he was conceyued by the holy ghost borne of a most chast virgin Ergo he was not boūd by the law too bée offered vp in the temple after the maner of others that were first begottē I answer Chryst was also at his frée choise whither he wold haue bin conceiued born and
Angel that Chryste is risen This is the summe of the storie The women are willed not too bée afrayd This is the frute of this benefite and the women séek Chryst raysed from death By the example of whom is commended vntoo vs the helthful vse of our Lords resurrection Wherefore not without cause Paule wryting too Timothie sayth Remember that Iesus Chryste is risen from death For as the same Apostle saith in the .10 too the Romains If thou beléeue in thy harte that God hath raysed him from death thou shalt bée saued How bée it too the intent this Article of oure fayth may be the better confirmed vntoo vs I wil handle thrée places in this sermon whiche are 1 How many wayes there are too proue the Lorde resurrection 2 Why hée arose the third day 3 What is the frute of Chrystes resurrection ¶ Of the firste BY thrée kindes of Testimonies is the Lordes Resurrection confirmed For there are Testimonies that go before and that go with it and that come after it Of which I will speake in order Christ admonisheth vs in the .xxiiij. of Luke that we should aduisedly wey the testimonies that went before the Lordes Resurrection where he sayth So is it written and so ought Christ too haue suffered and risen agein the third day and repentance and remission of sinnes to be preached in his name vntoo all nations But where is this written He himself answereth and saith In Moises and the prophets the Psalmes it is written of mée Therfore in Moyses in the Prophets and in the Psalmes must wée séeke for the Testimonies that go before our Lords resurrection In Moyses there is a double kinde of Testimonie concerning the Lords Resurrection For it is both foretolde in expresse woords shadowed with many figures The expresse woordes are these The womans séede shall breake the Serpents head that is too say Chryst shall ouercome the Deuil which thing could not bée doone but by Chrysts rising ageyn from death ▪ For if Chryst had taried stil in his graue the deuil had had the vpper hand of Chryst. For as long as Chryst lay in his graue Christ had no victorie that is he had no triumph But assoone as our Lorde opened his graue and came out of it aliue he shewed him selfe conqueror and triumpher ouer Sathan Héerevnto also perteyneth this saying In thy séede shall all the nations of the earth bée blissed Now as in death is the curse so is blissing too bée séen in y e life of Christ. Also it is shadowed with figures in Moses Adam dying and afterward being raysed ageyne was a figure of Chryste dying and rysing ageine For thus sayth Augustine Chrystes resurrection was prefigurate in our first father Adam because like as Adam rising after sléepe knew Eue shaped out of his séede So Christ rising agein from the dead builded the church out of the wound of his syde Isaac also being laid vpon the altar too bée sacrificed and yet beyng deliuered by the Angell was a figure of Chryste offered vp vpon the Crosse and afterward raysed from death by the power of God Ioseph being cast into prison afterward brought foorth vntoo high honor did betoken the death resurrection of the Lord. In the Prophets also are both sayings and figures of this Resurrection Esai 53. chapter If he giue his soule for sinne he shall sée long lasting seede and the will of the Lord shall prosper in his hand Daniell telleth openly that Chryst shall bée put too death and that he shall reigne for euer Oseas also sayth the thirde day he shall quicken vs. Among many other figures are these Sampson is shut within the Citie and the gates fast locked And our Lord is closed in the graue fast sealed Sampson breaking the lockes and bearing away the gates escapeth without harme And Chryste breaking the powers of hell goeth out frée Like as the shippe should haue perished if Ionas had not bin cast out so should the woorld perish if Chryst had not suffered And like as Ionas was in the belly of the Fishe thrée dayes and afterwarde was cast out on lande So Chryste was thrée dayes in the earth and afterward came foorth aliue out of his graue In the Psalmes also are Testimonies and Figures of Chrystes resurrection The second Psalme entreateth altoogither of the kingdome and préesthood of Chryst. The fiftene Psalme Thou shalt not suffer thy holy one too sée corruption The .xxij. Psalme preacheth the Lordes Passion and resurrection The Cx. Psalme He shall drinke of the brooke by the wayes side therfore shal he lift vp his head The same Dauid doth shadow the death resurrection of the Lord. Dauid fléeing so oftentimes at length being aduaunced too the kingdom was a figure of Chrysts abacemēt by death of his glorificatiō by rising agein Such maner of proofes of y e lords death resurrection there are many in Moises in the Prophets and in the Psalmes but I haue recited but fewe for shortnesse of time To the furtherance héerof cōmeth it also y e Chryste oftentimes forewarned his Disciples of his deathe and resurrection Of testimonies that go with it there be twoo sorts namely expresse woords signes In this Gospel the Angel sayth He is risen he is not heer The signe was séen the graue was emptie there was an Earthquake the Lorde shewed him selfe first too Mary Magdalene afterward too the more part of the Apostles and then too fiue hundred bréethren hée is conuersant with his Disciples fortie dayes and at the ende in the sight of a great number he ascēded visibly intoo heauen from whence the .x. day after his ascencion hée sendeth the holy Ghost according too his promise whiche holy Ghost conuinceth Chryst too haue ascended intoo heauen in déed as triumpher ouer death and hel The testimonies that folowe are of twoo sortes also The preaching of the Apostles whiche is confirmed wyth sundry miracles afterward the recorde of the whole Churche confessing Chryst their Lord and mediator ▪ Besides these there bée other signes also The inward signe is Chrysts spirit in the harte of the beléeuers whiche testifieth vntoo them that Chryste liueth The outwarde signes are Baptime and the Lords supper For by Baptim is figured Chrysts death buriall and resurrection as Paule teacheth the .vij. too the Romaines The Lordes Supper dooth also represente vntoo vs Chrystes resurrection Hee that beléeueth not these testimonies going before it with it and comming after it shall one day sée him comming in the Clouds too be his iudge whome hée acknowledged not too be his Sauiour héer on earth ¶ Of the second WHy arose he ageine the third day Why did he not put it of till the last day that wée mighte haue risen toogyther with him He rose ageine the third day first too fulfil the Prophecies For it was tolde before by the Prophet Oseas and prefigured in Ionas that he should rise ageine the third day Secondly too make
good his owne promises For he promised his Disciples that after hée had bin deliuered too the Gentiles and mocked of them he should be put too death and rise ageine the third day And he preuented not the third day bicause all men might certeinly know that hée was dead in déed Therfore by lying fortie houres in his graue he shewed himselfe too haue bin dead in very déede And why he delayed not his resurrection til the last day there are right weightie causes ready too be shewed The first is bicause it was written Thou shalt not suffer thy holy one too sée corruption For Chrystes body might not rot in the graue First for that it was made of the bloud of the moste chaste virgin by the woorking of the holy ghost Secondly for that as long as hée liued in this world he kept it pure and vndefiled Therfore had it bin vnméet that suche a body should haue become woormes meat The seconde cause why hée delayed not his resurrection is our hope For thus sayeth Peter Blissed bée God the Father of our Lorde Iesus Chryste for begetting vs ageine too a liuely hope throughe the resurrection of Chryste from the dead The third cause is that hée should be the first of them that rise ageine For like as Adam was the firste that appéered in mortall body by reason of sinne so ought Chryste too bée the first that should appéer in immortall body iustifying vs and healing our bodies from eternall death And although wée shal all rise ageine and that others besides Chryst haue risen ageine Yet is there excéeding great difference betwéene the resurrection of Chryste and of other men For first Chryst rose ageine by his owne power whiche thing no man coulde euer doo saue onely hée Secondly the other that were raysed as the widowes sonne the ruler of the Sinagogs daughter and Lazarus and others rose too die ageine But Chryste rose too liue for euermore Besides this Chrysts Resurrection differeth from the Resurrection of other men in frute and efficacie For Chryste by his owne power rayseth vp others which thing was shewed in the Garden where he was buried and rose ageine at the rising of the Sunne Lastly Chrysts rising ageine differeth from oures in time also For as it is already shewed and as we knowledge in our Créede Chryst rose ageyne the third day but our Resurrection shall bée delayed till the last day For then shall appéere the euerlasting life and endlesse righteousnesse which he shall giue too all his that is too say too all them that beléeue in him Thus much concerning the second place why Christ rose ageine the third day and how his resurrection differeth from oures that by the Resurrection of Chryst wée may conceiue liuely hope of the euerlasting and incorruptible heritage in heauen ¶ Of the thirde NOw remayneth the thirde place concerning the frute of Chrysts Resurrection which is more plentifull and abundaunt than that it may bée expressed by mannes tung Paule saythe that by Chryste all things are restored in heauen and in earth For first Chryste by comming out of his graue sheweth himselfe conquerour and triumpher ouer Death Hell and Sathan and so maketh good the promisse vttered concerning him in times past The séede of the woman shall treade downe the Serpents head whiche Prophecie Iohn expounding sayth Chryst appéered too destroy the woorkes of the Deuill How bée it as too vs warde that are men for whose saluation he came downe from heauen was made manne dyed and rose ageyne there are foure sundrye kindes of frutes of Chrystes Resurrection too bée considered For Chrysts Resurrection is first our Iustification Secondly the power whereby sinne is subdued in vs thirdly an example of newnesse of lyfe the cause therof and fourthly the cause of our resurrection and a most assured warrant of the same Of these foure maner of frutes I will speake in order Therfore the first frute of our Lordes resurrection is the iustification of vs of which frute Paule speaketh in y e fourth too the Romanes Hée died for our sinnes and rose ageine for our iustification And Daniell in his .ix. Chapter Iniquitie shal bée taken away and euerlasting righteousnesse shal bée brought in To the intent this frute may bée the swéeter wée must consider of how great value it is Wée are borne in sin and subiect too Gods wrath Ephes. 1. Wée are all by nature the children of wrath The reward of sinne is death Ro. 6. frō this death are wée deliuered by the resurrection of Christ. For by Christ wée are quit from the gilt of sinne and so consequently from eternall death Héervpon commeth that saying in the Apocalips Blissed and holy is he that hath his part in the first resurrection for vpon them hath the second death no power but they shal bée préests of God of Chryst and they shall reigne with him For as the first death is by Adam so the first Resurrection is by Chryst. Héervntoo also perteineth this saying Blissed are they that wash their garmentes in the Lambes blud that they may haue power in the trée of life and may enter in at the gates of the Citie The second frute of our Lords Resurrection is that it is the power whiche is shed intoo the beléeuers which maketh them able too ryse from vices vntoo vertue This power is bestowed vppon vs in Baptim and confirmed in the Lordes Supper so that wée bée not behinde hande with our partes And yet this power is felt in those only that are borne agein of immortall séede 1. Peter 1. The thirde frute is the example For as Paule sayeth Chryste rose ageine too the intent wée might walke in newnesse of lyfe Those therefore that folowe their owne vices liuing wickedly vnclenly doo testifie by their own doing y t they despise Chryste whose Resurrection is set before vs as a glasse to sée how we ought too leade our life For they think that Chryst was scourged crowned with thornes and shed his blud vppon the altar of the crosse too the intent that they may giue ouer themselues too all outragiousnesse tyranny pryde and lusts and after this maner as much as in them lieth they crucifie the sonne God of new agein We therfore who couet not only to be called but also to be the same that we are called that is to say Christians must think vppon the mater as it is in déede namely that Chryst dyed for the clensing of suche mennes sinnes as receiue Faith with him and liue in true repentance by mortifying the old man and quickening the new man There bée foure euils wherewith men are burthened ignorance giltinesse of sinne vices and feare of endlesse damnation Ageinst ignorance Chryste is vntoo vs wisdome whyle he by his Gospel instructeth vs of his will towards vs. For if we were not instructed concerning his will by the woord of god our mind should be wrapped in continual darknesse which darknesse is put away by the
néedeful a thing it is too beléeue in Chryste But what is too beléeue in Chryst It is too persuade a mannes selfe that Chryste is the highe Préeste and King who by his death hathe made satisfaction for sinne and by his glorious resurrection hathe broughte rightuousnesse or that by his bloud he who is bothe GOD and man hathe purchased a Churche vntoo him selfe Actes 20. This fayth is not the woorke of man but of God It springeth not of reason but of Gods woord Moreouer the woord of GOD is of twoo sortes Law and Gospel The law pulleth away trust in our selues and the Gospel woorketh trust in Chryst. For the law setteth before vs the rightful wil of GOD namely that wee should keep the Law or otherwise too bée damned by the wil of God The gospel setteth before vs the gracious wil of God which is that God forgiuing our sinnes wil receiue vs intoo his fauour for Chrysts sake Therfore like as by the law we come too the knowledge of our owne weaknesse and by this too the knowledge of Gods rightful wil and iudgement and so consequently too despaire so by the vnderstanding of the Gospel wée come vntoo the knoweledge of Gods mercy for Chrystes sake who was giuen too bée made a Sacrifice that hée mighte take away the sinnes of al that beléeue in him By this knowledge through the woorking of the holy Ghoste is conceyued faith whereby all sinnes are abolished and Chrystes rightuousnesse offered vntoo vs that wée bée no more condemned as sinners but appéere in Gods sight rightuous as his sonnes too whom eternall life is promised for an inheritaunce according too this Scripture hée that beléeueth in the sonne hath euerlasting life but hée that beléeueth not on the Sonne shall not sée life but the wrath of GOD abideth vppon him Why so Bicause he abideth in his sinne for the whiche he is bound vntoo euerlasting paine according too that saying hée that beléeueth not in the sonne the wrath of God abideth vpon him By the name of wrath is signified curse paine ioyned with damnation Héerby it appéereth how néedful faith is what it bringeth too passe Then foloweth And he shall reproue the vvorlde of rightuousnesse bycause I go too the Father and you shall see mee no more That is the holy Ghost shal reproue the world for not folowing true rightuousnesse wherthrough wée might stand before GOD. And this true rightuousnesse is the rightuousnesse of Chryste namely that hée going too the father is there an high Préest and intercessour for the beléeuers for Christs suffering and intercession too the Father is the rightuousnesse of the beléeuers But bycause the faithlesse worlde beléeueth not this it is reprooued of the holy Ghoste For he effectually conuinceth that righteousnesse cannot happen too men by any meanes else than by the imputation of Chrystes rightuousnesse which falleth too their lot that beléeue on him These are strange and woonderful things too them that vnderstande not the righteousnesse of Faith but dreame themselues too bée righteous eyther for the outwarde obedience of the law or for mennes traditions as the Pharisies in olde time and our Papistes doo in these dayes These perceyue not that all the woorks of the worlde are farre more imperfect than that they can ouercome the power of the Deuill and Death But how is it proued that Chrysts obedience is our righteousnesse It is proued by most grounded testimonies of the scripture Paule Rom. 5. Like as by the disobedience of one man namely of Adam many became sinners So by the obedience of one namely of Chryst many shall bée made rightuous Wée haue this rightuousnesse of Chryste imputed vntoo vs when wée beléeue on him according too that text too the Romanes With the hart wee beléeue vntoo rightuousnesse Also Abraham beléeued God and it was imputed too him for rightuousnesse Paule Rom. 3. Wée suppose that a man is made rightuous by Faith without the déedes of the law The selfe same thing méeneth Christ in this place whē he sayth The holy Ghost shall reproue the vvorld of rightuousnesse bicause I go too the father That is the holy Ghost shall not only proue me too haue bin rightuous but also shall manifestly shew that I am the rightuousnesse of them that beléeue in mée It foloweth further And the holy ghost shall reproue the vvorld of iudgement bicause the prince of this vvorlde is iudged That is the holy ghost shall mauger the worlde proue me too bée that séede that was promised too tread downe the Serpentes head that is too say that should iudge the Prince of this woorld with whom also are all his members iudged and condemned For if the head bée condemned what can the members doo Wherefore let the Deuill rage ageynst the godly as muche as he listeth yet is he able too doo nothing He shall lye in wayte truely but he shall not ouerthrowe vs as long as wée kéepe our Faythe strong and stable For thus sayth Iohn This is the victorie that ouercommeth the worlde euen your faith By the world is ment Sathan himself with al his band of Tyrants Sophisters Hipocrits and meritmongers For Christ by his spirit confoundeth the iudgement of Sathan whoo by his gard condemneth the gospel For he shal not stoppe the course of the Gospel although he oftentimes attempt it with riuers of blud from the beginning of the world vntoo this day and specially after Chrysts Resurrection Wée haue in what sort the holy Ghost shall reproue the world Now let vs shortly see what hée dooth in the Churche First he is present effectually in the woord the sacraments For wheresoeuer the woorde of God is preached purely and the Sacraments ministred according to Chrysts institution there is he present and will worke effectually in the héerers of the woord and in the partakers of the Sacramentes But as for them that either héer the woord slightly or vse the Sacraments without reuerence they set themselues ageinst the holy Ghost and despise the ministration of the word and Sacraments too their owne harme and damnation Ageine as this Texte teacheth the holy Ghoste is present in the Churche as a comforter aduocate and teacher of the truth For we in the world are pressed with many inconueniences ageinst which we haue néede of a comforter least being discouraged with aduersities we should renounce our profession Our aduersarie the Diuel accuseth vs dayly as he accused Iob. Héer could we not stand without our aduocate who warranteth vs that God is at one with vs and wil not cast vs away for our sinnes so we fal too repētance Besides this wée are infected with muche and déepe ignorance so as we are not able to vnderstand gods matters Wherfore wée haue néede of the holy ghost too teach vs who wil lead vs intoo all trueth according to Chrysts promise And when the spirite of truth shall come he shall teach you all truth The holy ghost commeth after two
falling away from saluation Of the fathers that folowed the times of the apostles wée déeme according too the rule of Ambrose We iustly condemne al new things which Chryst hath not taught bycause Chryst is the way too the faithfull Therefore if wée teache any other thing than Chryst hath taught let vs iudge it detestable And according too this rule of Paules If any man teach any other gospel accursed bée hée But the Papistes to bleare the eyes of the simpler sort doo tell them they must enquire of the auncient wayes and that they must not passe the olde bounds whiche our fathers and anceters haue stablished which thing if it be scarce lawfull too doo in the boūds and buttels of fields howe much lesse shal it be déemed lawful to be doon in the bounds of Religion Surely we passe not the boundes whiche God the first founder of religion hath pitched which the holy Patriarkes and Apostles receiuing by heauenly inspiration maynteined from which the holy Martyrs among whom holy Abel holdeth the first place with inuincible courage of mynd draue back the Bores and Wolues and finally which the son of God hath stablished with his owne precious blud but we abyde within thē constantly As for y e bounds which the old serpent with his broode hath pitched within which is enclosed nothing but mere dānation wée make no conscience too passe them Therfore wée father y e true religiō vpon God who is called of Daniell the auncient of dayes Wherby it wil appéere bothe that the same is the auncientest and that it representeth the nature and disposition of the firste founder of it Wherfore as it is most stedfast euermore so it always continueth like it selfe But whiche is that Religion continually stedfaste in it selfe What is the effecte of it Whiche are the partes Gods woorde and the signe added to the woorde appoynteth the true rule of Religion and seruice of God for God hath alwayes bin woont too vtter his will too men by his woord and by some outward signe For loke what the word putteth into mens eares too be conueyed vntoo the mynde the same thing doth the signe set before the eyes too bée séene to the intent that by them as it were with windowes a certain light myght be conueyed in vnto the soule so as the woord and the signe might bée a double warrant audible and visible the end and drift of which is all one Howbéeit so as the interpretation of the signe is to bée fetched alwayes out of the woord alone What maner of things these be the fiue times in whiche GOD vttered his woorde and gaue signes will shew most openly as are the state of man before his fall the time wherin he was promised recouerie the time of renuing the promise the time of Moyses publike weale and finally the time of the performaunce of the promise by exhibiting Iesus Chryste our Lorde It is too bée shewed by Gods worde and heauenly signes that in these fiue tymes the religion was one selfsame and alwayes agréeable with it selfe in all poynts Before mans fal when Adam was garnished with Gods image God had deliuered too man bothe the worde and the signe The woorde required the knowledge of God and obedience towards him It forbad man too attempt any thing ageinst Gods prohibition vnder a threat of punishment and it had a promise of immortalitie which promise Adam embraced by faith And the trée of life as a visible warrant conueyed the same by the eyes intoo the mynde All whiche things tended too this end that Adam representing Gods Image as it were in a glasse shold cōtinually serue and praise God Wherby it is manifest that the true religion before mans fall was the pure woorshipping of God according too Gods woord the rule wherof was the woord and the signe The parts therof were the acknowledging of God beléefe of the immortalitie that was promised and obedience towards God both inward and outward And the end therof was to represent gods image too praise and magnifie him And in that estate was the seruice of God most perfect such as it shal be after the resurrection sauing that as then it shal bée much fuller not in substance but in degrées This manner of seruing God in such sort as was enioyned too the first man is required of vs also after his fal Neither is ther any alteration made in the maner of woorshipping but there folowed an horrible mayme in all mankinde after the fall of our first Parents insomuche as no man is able too perform this seruice too the ful no nor too begin it vnlesse he haue accesse too the trée of life whiche is Iesus Chryst. Ageine after that mankinde was falne in our firste Parents God eftsoone vttred his wil by woord and signe wherby is learned with what seruice God would bée woorshipped after the fall By the woorde hée rebuketh the transgression of his commaundement by the woorde hée made promise of the Messias who becomming man should pay the raunsome for Adams giltinesse and restore too man the image of God which he had lost by sinning And he added a sign too y e woord which was as it were a certeine visible sermon concerning the Messias The signe was the killing and offering vp of beasts and frutes of the earth Héerevpon it followeth that God requireth the selfe same manner of woorshipping after the fall whiche was before the fall although it haue not the same perfection in his degrées whiche it had before the fall For God requireth héere an acknowledging of him hée requireth an acknowledging of our owne sinne hée requireth an acknowledging of Chryst who is in steade of the trée of life that was in Paradise hée requireth fayth in the Messias hée requireth obedience through Faith too the intent that by little and little Gods Image may bée more and more repayred in man by Chryst that is too say that in the minde may shine assured knowledge of God in the soule holinesse and in all the powers obedience too be perfourmed according too the precisenesse of the woorde These things are bréefly shewed by woorde and signe in the beginning of Genesis For that I may vse Platoes woords the auncient fathers béeing better than wée and dwelling néerer vntoo GOD were better and more substancially taught by shorte grounds and outwarde signes than wée bée taughte by long Sermons For in olde tyme thys manner of teachyng was common and familiar as well vntoo Diuines as Philosophers that what soeuer they hadde vttered in short groundes the same thyng they auouched wyth certeine outwarde signes As soone as man was falne GOD vttered this grounde with his owne voyce The womans séede shall breake the heade of the Serpent The outwarde signe whiche in a certeyne Image purported the same thing was the offering of Sacryfises commaunded too the Fathers by GOD. Therefore when Abell offered hys Sacryfises hée hadde an eye alwayes too the firste grounde that had bin vttered
and in offering hée thoughte of these things Firste by beholding the deathe of the Sacrifise hée was putte in mynde of the death whereintoo all mankinde was falne throughe sinne Whereby no doubte but his minde was mooued too ryghte great gréefe Ageine by looking vppon the bloud of the Sacryfise hée was put in remembraunce of the promisse concernyng the Messias by whose merite and intercession hée assured himselfe that Gods wrath was pacifyed according vntoo the promisse whereby there grew bothe comforte in his harte and also Fayth by whiche hée was accepted intoo Gods fauor through Iesus Chryste Béeing iustified by this Fayth onely hée minded true holinesse according too Gods woord praysing and magnifying God for his ryghtuousnesse and mercy And so Abell hauing after a sort repayred Gods Image in himselfe performed true seruice vntoo God which seruice hee afterwarde confirmed with his death For when his brother Cain béeing an Hipocrite went about too withdrawe him from acknoweledging the promised séede and from the true seruice of GOD hée chose too die rather than too consent vntoo his brothers wicked purpose giuing vs too vnderstande by thys his stedfastnesse that hée onely woorshippeth God aright which preferreth his obedience towardes God and the profession of Chryste before all thinges in the worlde yea and before lyfe it selfe than whiche nothing is woonte too bée déerer vntoo man By this woorde and signe deliuered too our first parents after their fall it appéereth that the Religion after the fall was all one with that whiche was before the fall And although certeyne outwarde circumstaunces were added in respecte of the corruption of Nature and the promise of the repayrement of it ageine Yet the substaunce or grounde of Gods seruice continued all one and tended too the selfe same ende thoughe muche more imperfectlye This pure woorship of GOD endured in the Churche whiche was very small vntill the floud that is too wit a thousande sixe hunnred and sixe and fiftie yeres For Cains ofspring vnderstanding the promisse after a fleshly manner persecuted the true Church vsurped too themselues the title of the Church and chaunged the true woorshipping of GOD intoo Heathenish Hipocrisie and Superstition Moreouer after God had punished this Hipocrisie and superstition and other horrible crymes with the floud he deliuered the true Religion ageyne by woord and outwarde signe vntoo Noe not a new religion but euen the very selfesame that he had appoynted from the beginning Howebéeit when Iaphet by Hypocrisie and Superstition and Cayn by crueltie had put this true Religion too flyght It remayned onely in the house of the Patriarke Sem. For he vnderstanding the promisse and the signe thereof aright woorshipped GOD through fayth and obeyed him after the same manner that Abell and Noe did And although that Noe and Sem hilde still the same woorde and outwarde signe that was deliuered too our firste fathers Yet notwithstanding by reason of a newe occasion there was added another newe signe For when God destroyed the wicked world by the flud for their falling from the true and pure worshipping of God he promised Noe and his ofspring that he would no more destroy the world by water Untoo this promis he added a token namely the Raynbow which was a certeine remembrance of the promise Therfore God printed a marke of his woord in the Raynbow whiche is woont too appéere in the cloudes too the intent he might as it were with a seale warrante that promise of his too bée ratified wherby he gaue assurance not onely that he would bée the God of Noe and his posteritie who had put them selues in his tuition and seruice but also that he would neuer destroy the world any more with water Noe and Sem therefore beholding this signe did after the example of holy Abell ▪ perfourme true and spirituall seruice vntoo God Now foloweth Abrahams age vntoo the time of Moyses in which age the same religion is betaken too the Patriarks bothe by Gods owne voyce and by a newe signe For in as muche as the wisedome that had bin in the forefathers was now decreased as there was néede of more euident woord so was there néed also of a more apparant token Therefore was this woorde vttered vntoo Abraham In thy séede shall all kinreds of the earth bée blissed And the sign or token that was added was the circumcision of the member of generation in the male childrē Then like as by the woord he taught and required the true woorshipping so did he lykewise by the signe whiche was the seale of the doctrine and religion For when he sayth shal bee blessed in thy seede he conueieth therein thrée things moste euidently Whereof the first is a rehersall of the accusation of all mankinde for sinne and falling away from GOD. For in that he promiseth blissing he giueth too vnderstand that all men sticke in cursse which curse soked into al mankinde with 〈◊〉 The second is a rehersal of the promis of the séed and of his benefits which was spoken too Adam in this forme of woords the womans séede shal breake the serpents head Which selfe same thing is expressed héere by a more pithie terme of blissing For by the terme of blissing is ment Gods fauour attonement forgiuenesse of sinnes and rightuousnesse for Chrystes sake according as Paule the interpreter of Moyses expoundeth it The third thing is a bewraying of our weaknesse that wée can not attayne blissing by our owne power but that wée must obteyne it by fayth in the promysed séede Too this fayth of his Abraham added obedience in his whole lyfe according too the commaundement Walke thou before me and bée perfect which obedience the holy Patriarke shewed by the offering vp of his owne sonne For héerby it appéereth howe muche he regarded his obedience towardes God that hée woulde rather at Gods commaundement offer in sacrifise his onely begotten sonne Isaac whom he had begotten in his olde age and too whom so royal promises were made than too step backe from his obedience towards God Nowe must the signe that is added too the woord borow his interpretation of the woord For the signe is nothing else but the visible woord This signe therfore setteth three things before our eyes Namely that our fleshly birth is corrupted agein that there is a séede promised whereby nature shall bée repaired and also that by the circumcision of the flesh is signified the circumcision of the hart wherby is cut of ignorance of God the filthinesse of affections and the stubbornesse of hart that a man may bée borne a newe bearing the image of God in true holynesse and rightuousnesse Beholde howe fitly these things matche with the former things The form of woords is altered but the méening abideth still This varietie of the woorde and signe serueth mans weaknesse and remedieth our ignorance but it appoynteth not any newe fashion of seruing God as the fleshly séede of Abraham hath surmised For like as Cains broode embrasing