on either part The Pharises goe about this busines not because they would learne but with a desire to quarel and to destroy but Christ by his question intendeth this thing that he might thorowly bring them to the knowledge and possession of assured saluation Let vs heare therfore what is done on either side Christe demaundeth VVhat think yee of CHRISTE whose Sonne is he They fay vnto him The Sonne of Dauid this answere they gaue because they knew y t Christe should be borne of the seed of Dauid according to y e promise made vnto him But forasmuch as this suffised not to the true knowing of Christ Christ by this question inferreth another by the which hee indeuoreth to lead them into a fuller knowledge of Christe Therfore he saith How then doth Dauid in spirit call him LORD saying The Lorde saide vnto my Lord sit thou on my right hand vntill I make thine enemies the footestole of thy feet If Dauid therfore call him Lorde how is he then his Sonne As if Christ would say The father is superiour to the sonne and the sonne must bee subiect to the father And the Lord is superiour to the seruant and the seruant must be subiect to his Lord How then commeth it to passe that Dauid acknowledgeth Christe to be his Lorde to whome with all lowlinesse of minde he wholly submitteth himself Heere if the Iewes had admitted to counsaile the holye Scripture declaring of Christ and had a little while considered with them selues what the office of Christe should be in the worlde they had easily founde this answere Christe in respect of the humane nature which he tooke vnto him is the sonne of Dauid but in respect of the deuine nature he is the sonne of GOD. As farre foorth therefore as appertaineth to the humane nature he is in appearance base and poore but as farre foorth as appertaineth to the deuine nature hee is Lord of Lords and King of Kings to whome Dauid must giue place and humbly bowe his knees yea of him only and by this onely one receiue forgiuenesse of sinnes righteousnesse and life euerlasting Of this CHRISTE his Lord Dauid speaketh in the Psalme 51. where he saith Thou shalt purge me with Hisope and I shall be cleane Thou shalt wash me and I shalbe whiter then snowe Likewise Psal 130. If thou Lord wilt marke what is done amisse O Lord who shal abide it But there is mercy with thee therefore shalt thou be feared By this MERCYE or peopitiation hee vnderstandeth Christe which after the humane nature should be borne of him but after the deuine nature very GOD from euerlasting After this manner Christe by the question propounded by him would reduce the Iewes to the true knowledge of Christe wherein as I haue saide consisteth eternall life and the wisdome of saluation as Paule teacheth 1. Corin. 1. where he saith For asmuch as the worlde knewe not GOD through wisdome that is to saye through vnderstanding and reason naturally ingraffed in man by God In the wisedome of God that is in the meruelous woorks of God which are wrought by him It pleased God by the foolishnesse of preaching to saue those whiche beeleeue For the Iewes require signes and the Greekes seeke wisdome but wee preache Christe crucifyed vnto the Iewes an offence and vnto the Greekes foolishnesse but vnto bothe Iewes and Greekes which are called we preache Christ the power of GOD and the wisdome of GOD. Paule in this place disseuereth the wisdome of the worlde or mans wisdome from the wisdome of GOD. For in that that GOD sent his sonne borne of a woman made bonde vnto the Lawe and subiecte to moste bitter passion and death it seemed vnto men not wisdome but foolishnesse forasmuch as GOD by his omnipotencie could easily finde another way to saue mankinde But it seemeth farre otherwise vnto God yea that which men esteemed foolishnesse that GOD esteemeth and accompteth for wisdome But that wee may more fully vnderstande these things let vs seek the foundation of this the so wounderfull counsaile of GOD wherevpon we may builde safely Although GOD if we consider the greatnesse of his power coulde doe whatsoeuer hee would yet notwithstanding it seemed good to him to attempte nothing in this matter but that whiche was agreeable to the iustice and glorye of his maiestie diuine that is to saye that whiche all Angels aswell good as euill and all people yea and all creatures shoulde acknowledge to bee in very deede iuste and praise worthy saying Glory bee to GOD on hyghe For euen as any Kinge or Tyrant when he graunteth vnto one that which hee hath taken away from another may be said to play the part partely of an vniuste and partely of a lyberall man Euen so GOD if vsing his power only he had restored man it had beene on the one parte derogation to his Iustice and on the other parte too muche had beene graunted to mercy therefore it was needefull to finde suche a way to saue man that these foure properties in GOD without the whiche GOD coulde not BEE or be called GOD might stande together and consent in the hyest degrees namely MOSTE HIGH or PERFECT POVVER PERFECTE RIGHTEOVSNESSE PERFECT MERCIE and PERFECT VVISDOME Suche a secret purpose pleaseth God therefore That his onely begotten sonne should take vnto him mans nature and dye to the ende that who so beleeueth in him may obtaine saluation and life euerlasting So that if GOD had vsed his omnipotencie and Iustice hee had for euer condemned all men who through their rebellion had offended the eternall maiestie of God and were therefore subiect giltie of eternall death and Hel. But what had then beene the praise of his mercy Where then shoulde the glory of his wisedome haue had place Man without all fauour condempned had perished and the wisdome of GOD of the ende of his counsaile whereby hee had appoynted manne beeing made according to his owne Image to eternall saluation had beene voyde and frustrate That nothing at all therefore might be derogated from the PERFECT IVSTICE of God It pleased him that euen as by the disobedience of one man wee are all made giltie so by the obedience of one many should be made righteous God him selfe should bee satisfyed and wee beeing deliuered from guiltynesse shoulde bee indowed with life euerlastynge Heere also shineth foorth the PERFECT and great MERCIE of GOD whiche so loued the worlde that he would giue his owne onely begotten Sonne that All which beleeue in him should not perishe but haue life euerlasting Heere withall is also seene the PERFECTE POVVER OF GOD in that that by the death of his Sonne hee hath ouercome Death Hell Sinne and all the power of the Deuil Heere also appeareth the PERFECTE VVISDOME of God in this thinge cheefely that by his Sonne whiche is the naturall Image of him selfe and coeternall with him hee reneweth his owne Image in vs and giueth vnto vs eternall life wherevnto
a thousād hangings which committing this kinde of thefte far more greeuous doth vnfaythfully instruct the youth vpon good trust committed vnto him Tutors or gouernours also which are in the steede of parentes should wholy frame themselues according to the rule prescribed beefore to parentes Therfore they should not onely haue a regarde and studious care to keepe the goods of their pupilles which fall to them by way of heritage but they should haue a special care that they might bee well and honestly instructed knowing that they themselues are as streightly bound before the iudgement seate of GOD by the promise which they made to the parentes of those children as if they had couenaunted with God himselfe that they would bee faythfull tutors and patrones of those pupilles For this cause GOD calleth himselfe a father of the fatherlesse and a defender of the Widdowes But what is doone at these dayes by the common sorte of tutors is euidente to all men and the miserable pupilles and widdowes alas for sorow to their great greefe haue experience Last of all also the Ministers of the woorde of GOD are bound to exhort their hearers to outward honesty of lyfe according to the law of God by doctrine examples by admonishments togeather with chastisements set beefore them as Christe himselfe did and the holye Apostle Paule But if they shall lay aside this due care of their duety and deceiptfully doo the businesse of the Lorde they shal not escape the iust iudgemente and punishmente in that laste day of the Lorde But how manye may wee see now a dayes which follow that verse of the Poet. The rauening Crow is pardoned still The simple Dooue susteynes much yll When as notwithstanding God would haue thee to respecte the person of no man so that thou bee moderate after the example of most excellēt Nathan It is better for the Minister of the woord of God with Iohn to bee beheaded then with Herode to bee feasted for there ought to bee had greater regarde heere to the glory of God and the saluation of man than to our owne liues and commodities Let these things suffise to bee spoken touchinge the externall vse of the Lawe and how farre the same stretcheth There bee foure most weighty causes why this outwarde discipline should bee exercised First The commaundement of GOD. Secondly That the punishmentes might bee auoyded Thirdly That wee might liue peaceably and quietly amongest our selues Fourthly That the same might bee an Instruction makinge vs the more apte to heare the healthsome doctrine of y e Gospel of IESVS CHRISTE Of the Internall or inwarde vse of the Lawe AS THE FIRST VSE OF THE LAVV is externall and concerneth the societie of man so that whosoeuer expresseth in outwarde conuersation in woord and deede the letter of the Lawe is Iudged of the people to bee good and honest so the seconde vse of the Lawe is INTERNALL in the heart and Conscience of man that hee might bee staied before the Iudgement seate of GOD and render a reason whether with all his power hee hath fulfilled the lawe of God or no Here if hee can boast of the fulfilling of the Law which is impossible for all men Christe onely excepted hee may then vnderstand that vnto him belongeth blessinge and mercy vnto thousandes accordinge to the promise annexed to the Lawe but if hee perceyue himselfe to bee a transgressour of the Law hee heareth the vengeaunce and iudgement of God propounded agaynst him vnto the thirde and fourth generation Likewise hee heareth Cursed is euery one which fulfilleth not whatsoeuer things are written in this booke of the Lawe This sentence was first giuen in Paradise and moreouer in manifeste woordes expressed by Moses Besides this the conscience of each man confirmeth the same and in like manner all the calamities of this life and at the last death it selfe prooueth the same Lastly the eternal tormentes of Hell shal punish as many as shal not be deliuered by our Lord IESVS CHRIST Caine when hee weighed his sinne in an euen Ballance according to the Law sayde My iniquitie is greater than may be forgiuen The same thinge befell vnto Saule also despairinge and throwinge himselfe into eternall damnation But Dauid when hee examined his deed by the Lawe and knewe his sinne sayde If thou O Lorde shalt marke what is doone amisse O Lorde who shall abide it But there is mercye with thee therfore shalt thou bee feared Manasses likewise Mary Magdalene and the Theefe vpon the Crosse confessing their sinnes repented and did flye to the mercy of GOD. And thus wee see what the INTERNALL or inward VSE OF THE LAVV is namely to examine the deedes of our liues by euery precept of the Law of GOD as often as we finde our selues to haue offended so often wee should holde for a suretie that the curse of the Law and the punishmentes of God his anger are denounced against vs. What counsayle shall wee take in this case onely two wayes are set beefore vs the one by desperation to eternall death and malediction the other by the throne of grace to eternall life and benediction THE THRONE OF GRACE is CHRIST IESVS which reconcileth vs to his father and giueth lyfe euerlasting For hee which beeleeueth in Iesus Christe obteyneth by him both righteousnesse and forgiuenesse of sinnes by which righteousnes he entreth into euerlasting life For Christe hath fulfilled the lawe to iustifie all that beeleeue in him This Fayth in Christe is the foundation of our saluation as all Christians do confesse in the Creed when they say I beleeue the forgiuenes of sinnes that is to say although my sinnes bee innumerable and the greatnesse of Gods anger is infinite and the punishmentes which fall in by reason of sinne be horrible yet notwithstanding forasmuch as I am vnder grace and not vnder the Law I doo assuredly beleeue the forgiuenesse of sinnes through the merite of the death and passion of Iesus Christe who not onely clenseth mee from all Sinne by his precious bloud but also imputeth vnto mee his righteousnesse so that the Lawe with her sentence of condemnation hath no right ouer mee at all This fayth springeth out of the knowledge of the Gospell which offereth to all the faythfull GRACE in Iesu Christ Wherfore Augustine sayth Christe hath made our sinnes his that hee might make his righteousnesse oures Also when Caine sayde My iniquitie is greater then that I may bee forgiuen Augustine answereth Thou lyest Caine for the mercy of GOD is greater than the wretchednesse of all Sinners This is that which Iohn sayth Beholde the Lambe of GOD which taketh away the sinnes of the world Item CHRIST is the propitiation not only for our sinnes but also for the sinnes of the whole worlde This fayth resteth in the obedience of GOD alone and trusteth to no creature beside eyther in heauen or in earth But concerning the nature of fayth it shalbee sayd more
shalbe world without end proueth the same thing Likewise the whole Greeke Latine church for continuall agrement sake do vse this Greek Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And by this little forme of prayer Christian people doe confesse one GOD and three persons of the Godhead therefore all whiche are truely Christians beeing taught by their owne experience doe knowe and confesse Iesus Christe to be very and omnipotent GOD. For in the time of their praying they feele the presence and power of God by whiche he comforteth them and not onely sealeth the trueth of his most holie Gospel in their hearts but also maketh them couragious that they may boldely triumph ouer Death Sinne Hell the Deuill and all his bondslaues and members Of this thing many examples of holy Martyres are extant of whome euen many noble matrons and virgins and innumerable others dyd with greater reioysing and desire couet to dye for the name of Christe than to flowe and abound with the delicates honours riches and pleasures of this world But from whence proceedeth this so great fortitude of minde and redines to receiue punishments but from that only efficacie of the power of Iesus Christ which hath manifested his diuine strength present in them Let vs in like manner at this day keepe fast this same Iesus Christe whiche will alwayes be at hand so that with a sure faith wee craue his ayde earnestly and feruently And thus by sure and euident testimonies I haue shewed that IESVS CHRISTE our Sauiour is VERY GOD. Now let vs see why it was needeful the mediatour should be GOD That it was necessary that the Messias and our Sauiour should bee GOD there bee two moste weightie causes The first is The greatnesse of the euil wherwith the nature of man was pressed downe which by any creature could not be taken away The other is The weakenesse or infiirmitie of the creatures to the restoring againe of those good things which were lost by sinne Of these two causes I will speake somewhat that the benefites of Christe towarde vs might the more shine forth and that we may be stirred vp therby to the honouring of his name with due thankfulnesse of our whole life and minde THE GREATNES OF THE EVIL wherwith the nature of man was oppressed is perceiued in foure things cheefely namely In the VVEIGHT OF SINNE In the IVSTICE OF THE ANGER OF GOD In the POVVER OF DEATH and in the MOSTE CRVEL TYRANNIE OF THE DEVILL THE VVEIGHT OF SINNE was greater then that any finite or bounded power such as is the power of Angels and men might beare the burthen thereof For in asmuch as y e guiltinesse was infinite by reason of the infinite good whiche was offended namely GOD whose maiestie was offended by the sinne of our first parentes It was needefull that this sin should either with infinite paines be punished according to the rule of the deuine Iustice or els that satisfaction to the deuine iustice should be made for the same But because this satisfatiō must be the price of infinite goodnesse and equiualent to the same it coulde not by any creature no neither by all creatures together be accomplished It was needfull therefore that the clenser of sinne should bee GOD for onely GOD as he is infinite so he is able to abolish and ouercome infinite euill THE IVSTICE OF GODS ANGER required a proportion of reuengement according to the offence Forasmuch therefore as the offence was infinite the anger was also infinite which the first creature was not able to pacifie nor sustaine wherefore it was needeful that the Mediatour which shoulde pacifie the anger of GOD should bee GOD. Of this matter Paule Rom. 1. speaketh thus The anger of GOD is reuealed from Heauen vpon the vngodlynesse of all men c. That these things could not be taken away without the mediatour this saying of Iohn Baptist in Iohn 3. teacheth Hee which beleeueth not in the Sonne the wrath of GOD abided vpon him And that this anger of GOD is vnmeasurable and infinite by reason of sin in which these euils doe concurre namely contempt of the diuine maiestie proude rebellion against the lawe of God vnwoorthy of the Image of God wherevnto man was created defilyng following of Sathan the enemie of God filthy declyning from the tents of God to the Deuill and intollerable ingratitude is knowen by the punishments of our first Parentes by the punishments following vpon all y e posterities of Adam by the threatnings of God by the calamities wherewith mankinde is kept vnder by the deuils tyranny against man by the tokens of the anger of God in Heauen in earth in the sea by the greatnes of the paines euerlasting whiche they shall sustaine which are not conuerted to be short by the infinite price paide for the redeeming of the paines for sinne Who seeth not heere that it was impossible that the anger of GOD could haue beene taken away but by a Mediatour whose power should be infinite THE POVVER OF DEATH was greater than that it might be ouercome by any creature insomuch that Plinie saide how beit falsely that it was not possible vnto God to raise vp the dead Now forasmuch as the cheefest office of y e mediatour is TO DESTROY DEATH it was needfull that he should excell with a power diuine whereby as to giue life so he might be able to abolish death For with him no word is impossible THE MOST CRVEL TYRANNY OF THE DEVIL vnder which mankinde was holden captiue for sin was also to be suppressed by y e mediator But how impossible this was to the nature of man the history of the worlde with the experience of all people doth testifie wherfore it was needful the mediatour should be GOD which might suppresse the tyranny of the Deuill by his owne power Heereby it is euident that to the taking away of the greatnesse of the euil wherwith mankinde was oppressed it was requisite that the Mediatour should be GOD. Now heerewithall let the greatnesse of the loue in the euerlasting father the sonne and the holie ghost towards mankinde bee considered The Father spared not his owne sonne but would haue him subiect vnto paines that hee might deliuer vs from euerlasting paines The Sonne willing and obedient to the father is made a sacrifice deriuing the guiltinesse of sinne into himselfe The holie Ghoste himselfe will dwell in the hearts of the reconciled and kindle in vs motiōs agreeing to the wil of God These things wil stir vp in vs faith Inuocation and thankfulnesse towards God and will defende our mindes against the terrour of death against the tyrannie of the deuil yea against all things which are bent to ouerthrowe the hope of our saluation which we haue in our Lord and Sauiour IESV CHRISTE THE SECONDE CAVSE why it was needefull that the Mediatour should bee GOD is THE VNABILITIE AND VVEAKENESSE OF THE CREATVRE to the restoring againe of those good things which
Hebr. 6. It is impossible that they whiche haue beene once lightened and haue tasted of the heauenly gift and haue beene made partakers of the holie Ghost and haue tasted of the good worde of GOD of the power of the world to come If they fall a-away and as touching thē selues crucifie the sonne of God againe and make a mock of him that they should be renued againe by repentance Heb. 10. If we sinne wilfully that is to say If any doe fall away from Christe after the knowledge of the trueth receiued there remaineth now no more sacrifice for sinne 1. Tim. 1. I which before was a blasphemer and a persecuter reprochful haue obtained the mercy of GOD because I did it ignorantly through vnbeleef These testimonyes of the holy Scripture doe speake of a certaine kinde of sinne which neither in this world neither in the world to come is forgiuen This sinne is commonly called THE SIN AGAINST THE HOLY GHOSTE Of the same diuerse doe speake diuersly and do therby driue many into desperation whilest beeing vncertaine they knowe not what they shall beleeue or doe Yea many supposing themselues to bee guiltie of this sinne are vexed in their mindes and beeing intangled in horrible sorowes of conscience doe liue without repentaunce But he whiche shall diligently consider the scripture and conferre amongst themselues those things which in the holy Scriptures are expressed touching this sinne he shal easely vnderstand what the substance and difference of this sinne is I will therfore explicate the places of Scripture euen nowe cited and thereout I will conclude and drawe foorth a plaine and full definition of this sinne EIRST the saying of S. Iohn distingwisheth THE SINNE VNTO DEATH which is otherwise called the sinne against the holy Ghoste from other sinnes All vnrighteousnesse saith hee is sinne but not vnto death Item If any man sinne wee haue an aduocate with the father which is Iesus Christe the righteous and he is the propitiation for our sinnes and not for ours onely but also for the sinnes of the whole worlde Whiche two testimonyes doe aboundantly teach vs that the Sinne against the holy Ghoste is not a transgression of the Lawe of God that is to say of the Decalogus For the word of VNRIGHTEOVSNES which Iohn in this place vseth doeth signifie what soeuer is committed against the lawe which Iohn verely calleth sinne but not vnto death that is not against the holie Ghost Therefore heere hence we conclude That the sinne against the holie Ghoste is not any transgression of the lawe of God neither vniuersall nor particular albeit otherwise the leaste offence whiche is committed against the lawe through his owne nature and malice deserueth death euerlasting But Matthew and Marke doe shewe that the matter of the sinne against the holy Ghoste is THE CONTEMPT OF CHRISTE AND HIS GOSPEL But yet in that this sinne is not finished For Peter in the day of Pentecost receiued 3000. men repenting which had before persecuted Christe vnto the death of the Crosse Paule therfore maketh a difference betweene two sortes of men persecuting Christe One of those whiche doe it ignorauntly The other of those whiche knowe them selues to doe euilly and wickedly I saith Paule was a persecuter and blasphemous against Christe because beeing ignorant I did it through vnbeleefe After this manner others also haue persecuted Christe and his Gospell and yet notwanding haue obtayned mercy because they doe it ignorauntly through vnbeleefe Furthermore Paule to the Hebrues sheweth what goeth before this sin before it be committed namely To haue bene illuminated by the holy Ghoste To haue had the true knowledge of the person and office of Christe To haue tasted the good worde of GOD And to haue beene partaker of the holy Ghost The Turke the Pope which otherwise are execrable sinners forasmuch as they neuer possessed the holie Ghoste haue no such sinne whereby the testimony of the holie Ghost by whome the trueth of the Gospel was sealed is caste foorth of their hearts Therfore Paule also sheweth in whome this sinne is so that he is to be sayd guiltie thereof which hath not onely beene abundantly taught and lightned in the true doctrine of the Gospell of saluation But also which manifestly setteth himselfe against Christe and obiecting against him the reproch of his crosse despiseth him and with all his power persecuteth his doctrine neither can abyde the name of him but ascrybeth the woorkes of Christe vnto the Deuill as the Pharises did to whome Christe imputeth this sinne of blasphemie against the illumination of the holie Ghoste For the Pharises albeit they had beene taught concerning Christe by many prophecies and were moreouer conuicted by the doctrine miracles of Christe yet notwithstanding they witting and willing did persecute Christ and his gospel which by the lightening of the holy Ghost they knew to be of God and that which is more they beeing rebellious did not only oppungne Christe by quarrellinges tyranny and hypocrisie setting themselues against his word which to be true their owne hearts did testifie but also trusted to their owne righteousnesse and heape of sacrifices reiecting the righteousnesse and sacrifice of Christe which sacrifice alone taketh away y e sinnes of the world Heereof therfore we conclude that the sinne against the holie Ghost is not a transgression of the Decalogus nor the cōtempt or persecution of Christ and the Gospell through ignorance incredulitie but one is then said to sin against the holy Ghost VVhen through wilfull rebellion he setteth himself against Christ being truely knowen beefore and departeth from the Gospel which by the holy Ghost illuminating him was sealed in his heart And persecuteth the Church with a cōfidence of his owne righteousnesse and sacrifices the sacrifice of Christe which alone is the cleanser of sinne beeing FINALLY reiected and contemned This is the ful definition of the sinne against the holy Ghoste which hath therefore obtained this name because that the man whose heart was before illuminated in the true knowledge of Christe by the holy Ghost doth now set himselfe against the holy Ghoste and expelleth him from him and attributeth his workes vnto the deuil For what cause this sinne is not forgiuen Paule sheweth to y e Hebrues when he saith There remaineth no other sacrifice for sinne than that of Christe alone Forasmuch therefore as these haue FINALLY renounced Christe despising his sacrifice and trusting to other sacrifices It is no merual though they obtain not grace which only is giuen by y e sacrifice of our Lord Iesu Christ Furthermore If any man demaund and say VVhat if a man beeing guiltie of this sinne against the holie Ghoste doth againe turne him selfe vnto Christe doth earnestly repent him of his former rebellion and with his whole hart aske forgiuenesse for the merit of the passion death of the Sonne of GOD. To this I answere thus with Paule Grace
Chapter THE sixte thinge which I proponed to bee knowen of our Lorde Iesu Christe is of the applycation of his benefits namely How wee beeing made partakers of them are brought vnto euerlastinge blessednesse Our Lord and Sauiour Iesus Christe being moued through his deuine goodnesse towarde vs and with a feruent care of our saluation maketh vs partakers of his benefits By the Gospell by Faith and By the holy Sacraments with whiche the holy Ghoste is effectually present and giuen Of these three instruments ordeyned by GOD I will speake in order The first is THE GOSPEL which he hath commaunded to be promulged through y e whole circle of the worlde by the ministery wherof he is effectuall through the holy Ghost and out of all mankinde gathereth vnto himselfe a church which he gouerneth and conserueth by the doctrine of the Gospel the Sacraments Discipline and Ceremonies so that whersoeuer these foure the foūdation beeing vncorrupt are found sound perfect there must of necessitie be the Christian congregation although in that outward company certaine dead members be adioyned whiche doe boast of the title of the Church in vaine In this his Church Christe offereth by the ministery of the gospel his Grace to all men according to this his commaundement Go yee into all the world preach the gospel to al creatures Item Luke 24. Repentance and remission of sinnes must be preached in my name to all nations Therfore when thou hearest by this voice of the gospel forgiuenesse of sinnes and life euerlasting through Christe to be offred vnto thee thinke thus in thy minde with thy selfe Heere Christe offreth me Grace and Saluation in his woorde which he himselfe by the voyce of a man speaketh vnto me If I therfore shall obey vnto the same it turneth to may saluatiō but if I shal shew my selfe disobedient to this his voyce this hearing vnlesse I repēt turneth to my destruction and condempnation For euen as a murtherer guiltie of death contemning the fauour whiche he heareth to be offered vnto him of a most merciful king calleth vnto himself y e more greeuous punishment so in likecase if any hearing the gospel of grace imbraceth not y e same is to himselfe the author of heauier punishment and condemnation Diligence is therfore to be giuen of all Christians that with high reuerence and attention they may heare the healthfull Gospell of Christ and by faith imbracing the same declare themselues thankful towardes our Lorde and Sauiour Iesus Christe I will in this place set downe a breefe definition of the Gospel The GOSPEL as I may speake in fewe words is a vniuersall preaching of Repentaunce and remission of sinnes in the name of Christe As he himselfe saith So it is written so it behoued Christ to suffer and rise againe from death the third day and repentance and remission of sinnes among all nations to be preached in his name This preaching Christe calleth The Gopell that is to say A ioyfull message by the which are offered vnto all men beleeuing in him aswel Iewes as Gentiles these good things namely deliuerance from the curse of the law and the wrath of GOD Remission of sinnes saluation and life euerlasting and that without all merite of man for his death passion that whosoeuer are made partakers of these benefites might with heart mouth and life set forth the honour of GOD. This definition of the GOSPEL contayneth foure members The first is The vniuersal commaundement of GOD to all men which who so will not heare contemneth God and maketh himselfe giltie againe of death euerlasting The second is That as the Gospel doth offer vnto men forgiuenesse of sinnes righteousnesse saluation and eternall life so they whosoeuer shall not receiue the same doe remaine in sinne vnrighteousnesse condemnation and eternall death The thirde is That these benefits are offered freely vnto all men without al respect of persons nations and humane conditions For Christe would haue all men saued as many as desyre to obtayne saluation leaste any shoulde despayre eyther for his owne vnworthynes or multitude of his sinnes The fourth sheweth To whome these good things doe come namely to those which in a true fayth turne them selues vnto GOD as now shalbe further said touching the same Let these things suffice concerning the firste instrument namely the GOSPELL by the ministerye whereof GOD offereth saluation to all men It is at large saide before How the lawe is to vs a Scholemaister vnto Christe whiche deliuereth vs from the curse of the lawe The seconde meane whereby Christe applyeth his benefits vnto vs is FAITH For euen as on Christes part the Gospell is in steade of a hand by which he reacheth foorth his benefits vnto vs so on our parte Faith is in place of a hand whiche receiueth Christe beeing offred with all his benefits But that it may bee vnderstoode what the true nature of Faith is I will first set downe so manifest a definition of the same that doubte may be lefte vnto no man what the true and Christian faith is Furthermore I will rehearce the naturall properties of Faith by whiche euery one may easely perceiue whether he hath the true and naturall fayth or no. When Iohn Baptist pronounceth him which beleeueth in the Sonne to haue eternall life he giueth warning that the same is not els where to be sought For hee which hath the sonne hath the way to euerlasting life The sonne is the VVay as he himself saith I am the way Moreouer He which hath the Sonne hath the gate of life according to that saying I am the doore Furthermore hee which hath the sonne hath the merit of eternall life For the sonne did not merit eternall life for himselfe to whom by right it was due but for his that is to say for those whiche beleeue in him Besides this he which hath the Sonne hath with the Sonne all things For he which spared not his owne sonne but gaue him for vs all how should hee not also giue vs all things with him To conclude hee whiche hath the sonne is one with him therfore it can not bee but he is veryly and with the Sonne heyre of eternall life He which hath the sonne hath eternall life it selfe as hee himselfe sayth I am the lyfe Therefore whether thou seekest the way of life or the Doore or the merite or the Fountaine and Lord or euerlasting life it selfe thou haste euery one of these in the Sonne when thou beleeuest in him And contrarywise Hee which beleeueth not in the Sonne shall not see life but the wrath of GOD abydeth vpon him Heereby we may esteeme what the excellencie and vtilitie of Fayth is whiche no man can obtayne but hee whiche beeing first admonished by the Lawe of his sinne doth feele the greatnesse of the anger of GOD and iuste condempnation Therefore the Scripture teacheth vs to be sory for our sinne so that we would that we had
regenerated so wee beeing cleansed and regenerated are spiritually fed and nourished by the benefite of the body and blood of Christ rightly vsing the Supper of the Lord according to his owne institution Fourthly the Supper of the Lord is a testimonie of the new Testamente that is to say of A NEVV COVENANT betweene God and man touching remission of sinnes wherby God testifyeth that hee will receiue into fauour and forgiue sinners for the merite of the death passion of Christ to All which beleeue in HIM Therfore he himselfe sayth This Cup is the new Testament in my blood that is This Cuppe is a firme and vnmoueable seale of the moste ample promise of god cōcerning y e forgiuenes of sinnes Whosoeuer therefore with a true and liuely faith vseth this Sacrament receiueth the testimonie of God himselfe whereby he testifyeth that he hath deliuered his sonne shedding his blood vpon the Altar of the Crosse for the remission of sinnes that through him as many as beleeue in him may obtaine saluation Fiftly The Supper of the Lord admonisheth vs of the secret and spirituall communion whereby we whiche doe partake this Sacrament together are vnited as it were into one body Of which thing Paule saith Because wee beeing many are one bread and ONE BODY inasmuch as we are all partakers of one breade This knitting of the Christians into one body dependeth heereon that we all as it is already said are vnited to the body of Christe by the partaking of his body and blood Sixtly The Supper of the Lord requireth mutuall loue betweene the Communicantes whereby the misticall members of the same body as we haue said shoulde with heart word and worke performe duetyes one towardes the other This Loue of Christian people which from the head CHRISTE floweth into the rest of the members that is to say the Citizens of his Church doth not take away the degrees of persons but rather confirmeth the diuersities of callings in the Congregation of all whiche there is one marke namely The Glory of God and the commoditie of thy neighbour Whosoeuer feeleth not in his heart the sparckle of this mutiall dilection and without a purpose of well dooing to his member that is to say to his neighbour commeth to the Supper of the Lorde it were better for him to abstaine vtterly from the Sacrament For who would not affirme that manne to bee mad and out of his minde whiche would set his owne members at strife one with another amongest themselues so that the handes might plucke out the eyes or cut of the feete I woulde to GOD that Christians could after the same manner marke their owne madnesse whiche they doe manifestly betray and showe forth whilste through mutuall hatreds and contentions of minde they set themselues one against another Seuenthly The Supper of the Lord is a pledge and signification of our resurrection life and eternall saluation and that by the power of Christe risen againe from the dead For whatsoeuer hath beene hetherto spoken of the Supper of the Lord are al to be referred to this principall end that they may bee vnto vs in steade of a pledge sealing of life euerlasting through Christe whose members we are made And so that is fulfilled which Christ saith He which eateth my flesh and drincketh my blood hath eternall life and I will rayse him vp in the last day By these Articles which we haue brought abroade out of the holy Scripture to the declaring of this doctrine of the supper of the Lorde euery man may easily vnderstand how needeful it is with a hygh godlynesse of minde and reuerence to approch to this supper to proue him selfe before he eate of this bread or drinke of the Cup of the Lorde For as Paule saith He which eateth and drincketh vnworthyly eateth and drincketh his owne damnation because he discerneth not the Lords body Christ affirmeth the same thing of the Gospell Hee which beleeueth not sayth he shalbe condemned And Augustine sayth of Baptisme Euen as he whiche vnworthyly eateth the body of the Lorde and drinketh his blood eateth and drincketh his omne damnation so he which receiueth Baptisme vnwoorthily which thing many Iewes doe at this day receiueth to himself damnatiō not saluation Furthermore Least any man shoulde communicate the Supper of the Lord vnworthyly let him followe the counsayle of Paule 1. Corinth 11. Let a man proue himselfe and so let him eate of that Bread and drinke of that Cuppe for he which eateth and drinketh vnworthyly eateth and drinketh damnation to himself not descerning the Lords body that is to say hee calleth vnto himselfe the punishment and Iudgement of GOD. What therefore is the true manner of prouing himselfe The same Paule prescrybeth 2. Cor. 13. when he saith Try your selues whether ye be in faith or no proue your owne selues Knowe yee not your selues that Iesus Christe is in you Heereby it appeareth that the true tryall of proouing consisteth in this that a liuely faith bee truely felt and the presence of Christe in vs by the vertue of his spirit stirring vs vp to the study of godlynesse Breifely he is truely prooued which reuerently in the feare of GOD in true repentance in true confidence and with an holy purpose commeth to this Supper And contrarywise he which is without the true feare of God and earnest repentance and wanteth liuely fayth and an holy purpose the same eateth and drinketh iudgement to himselfe bothe temporall and eternall vnlesse he be againe by faith in Iesus Christe conuerted And I nothing doubt but the greatest parte of moste heauy calamities euery where reigning in many places is therefore sente because they bee so common which participate the supper of the Lord without true and earnest repentance Paule writeth that the Corinthyans were plagued because they touched vnreuerently the holy Supper For this cause sayth he many are feeble and weake among you and many are fallen a sleep For if wee had iudged our selues wee should not haue beene iudged but when we are iudged of the Lorde we are instructed that we should not bee damned with the worlde I would to God that many at this day would not builde vpon a feeble foundation and be much deceiued with their owne opinion which then suppose themselues to come woorthyly to the Supper of Christ when they haue confessed their sinnes before the preist and obtayned absolution of him He which beleeueth him God absolueth for the death and passion of Iesus Christe For he which beleeueth saith Iohn hath eternall life If therefore the beleeuer hath eternall life hee is also without all doubt absolued from all his sinnes For Absolution is no other thing than a deliuerance from sin which is in the power of GOD alone Therefore the Ministers of the woord cannot absolue him which is without the feare of God a liuely faith and a purpose of good liuing from the least offence And he which is such
contrary to his godly will Furthermore where they say Christians are made free Therfore They are not vnder the Lawe To that I answere thus True it is Christians are made free from the Condemnation of the Lawe from sinne and hell but not so that in the meane season it may be lawfull for them to doe what they list they are for this cause made free that they should serue God alone loue him and their neighbour asmuche as lyeth in their whole powers as the Lawe exhorteth and teacheth If moreouer they go forwarde to say Christe gaue commaundement touching the preaching of the Gospel to euery creature but touching the Law he commaunded nothing at all I answere Christ commaunded forgiuenesse of sinnes to be preached but what is sinne but transgression of the lawe Now then If Christians haue no lawe then it must needs be that they neither haue any sinne Beside this Christe himselfe and the Apostles doe exhorte all Christians to bringe foorth frutes of repentance that is to say good works according to the lawe of God The laste argument of the Antinomians is such The holie Ghost say they teacheth Christians Therfore They neede not the lawe O how foolishe and friuolous an argument is this They should rather haue cōcluded thus The holie Ghoste teacheth Christians Therefore we neede teachers and the worde namely The Lawe and The Gospell For the holie Ghoste doth then teache and mooue the heart of man when the word is receiued by y e eares in which word the Holie Ghoste will be of force in those which heare it and by faith imbrace the same We see then how not onely folishly but wickedly they doe whiche dare snatch away from vs the lawe of GOD and throwe it out of the Christian congregations and affirme that the same is not to be taught Leauing therefore the contagions mischeefe of this errour let vs giue thanks vnto God for communicating vnto vs his Holie Lawe and let vs further beseech him that he would giue vnto vs his holie spirite by the which many thinges acceptable and pleasing vnto him may be doone of vs. For if the Diuell had obteined this victory of vs that hee had spoyled vs of the lawe of GOD as hee had successe therin in Paradise what should let y t hee should not againe make vs giltie of death and eternall dampnation For hee which learneth not to acknowledge his sinnes by the Law the same doubtlesse knoweth not how to embrace grace by the Gospell Hee which can not esteeme his sickenesse or the greeuousnesse of his disease the same must of necessitye haue a negligente care of seekinge foorth a holsome medicine IN THE SECOND ORDER of those which erre about the doctrine of the lawe are they which in deede doo reteyne the lawe and doo rightlye affirme that it is to bee taught in the Churches of Christians but this they falsely affirme That whosoeuer will may by his owne power and minde fulfill the Law by this meanes attaine righteousnesse beefore GOD and merite eternall life The falsenesse of this opinion I will in such wise shewe by manifest demonstrations that euery one may easily perceyue that no man amongest all men the onely man Iesu Christe excepted is able to fulfill the Lawe of GOD. The Condition of humane nature in all men yeeldeth vnto vs the first argument of this our asseueration The same is such that all men euen frō the very natiuity are vnpure vncleane and thrall vnto sinne Forasmuch then as it is euident that from a rotten and stinking fountayne no water can bee drawne but rotten and stinking it is manifest that man beeing vnpure and defiled with sin cannot yeeld pure syncere and vndefiled obedience vnto GOD. Therefore Salomon sayth Eccle. Cap. 7. There is not a man righteous vpon the earth which dooth good and sinneth not And Iob. Chap. 14. VVho can make that cleane which commeth of an vncleane seede truely no mortall man can bring this to passe For wee do all draw our beginning from a sinfull lumpe and an vncleane roote and is it possible that the fruicte should bee better than the Tree it selfe therfore this demonstration of the proofe standeth sure VVhosoeuer are vncleane can not yeeld cleane and pure obedience to the lawe of God But all men only IESV CHRIST excepted which from the lawes of byrthe customable and common to nature is exempted are by nature vncleane Therfore No mortall man can fulfill the lawe of GOD. The second argument wherby it is conuinced that no man can fulfill the lawe of GOD is taken of the vniuersall experience of man For there is no man found in the vniuersall worlde who askinge his owne heart and examining his owne conscience shall not straighte waye finde himselfe to bee farre of from that perfection which the Lawe requireth Who perceiueth not him selfe to haue doone oftentimes things not to be doone and againe to haue left vndoone things to be doone And albeit some dare boaste much of fulfilling the law doone by themselues or by others yet notwithstanding the iudgement of their owne heartes is against them selues whiche although it lye hid from the sight of men yet it is euident and lyeth open vnto God which seeth weyeth and tryeth all the cogitations and affections of the heart of man The third argument whereby it is proued that no mortall man can fulfill the lawe of God is required Of the iuste Iudgement of God who condemneth onely the giltie and the transgressors of his diuine lawe and commaundements Forasmuche then as no man is free from the iudgement of God and punishmentes namely sicknesses aduersities and at the laste death it selfe which do all fal in by reason of sinne that is to say for transgression of the law of God who doth not heereby easily perceiue and without doubt concludeth that al men are giltie and transgressours of the law of God so that by the workes of the Law they can attaine no righteousnesse The fourth argument is taken Of the contrarietie of the Lawe and the nature of man For the lawe is Spirituall but the nature of man is Carnal which thing Paul proueth Rom. 7. where he saith VVe knowe that the lawe is spirituall but I am carnall solde vnder sinne that is to say I am so subiect vnto Sinne that I am neuer so free from it that I may fulfill the spirituall lawe of God but I giue thankes vnto God by IESVS CHRIST which for my sake hath aboundauntly perfourmed all that which I my selfe coulde not perfourme This argumente Paule handleth at large in the Chapter euen now cited of vs. The first argument wherby it is prooued that no mortall man can fulfill the lawe of God The voyce of GOD himselfe doth offer vs in Moses the Psalmes and the Prophetes and so foorth in the whole Euangelicall and Apostolical Scripture Genes 6. GOD saw that the mallice of man was greate vpon the earth and all the thoughtes of his hearte were
at large beneath in the third doctrine now let vs passe to the third vse of the Law Of the spirituall vse of the Lawe THE THIRDE VSE of the Law which is called SPIRITVALL hath place in the regenerate which beleeuing in Christe haue obteyned by the death and intercession of Christe remission of their sinnes and are counted righteous in the sight of GOD through the righteousnes of Christ imputed vnto them Where this faith is liuely and voyde of hypocrisie there withall dwelleth the holie ghost which both worketh faith in the harts of men by hearing the healthfull doctrine of the Gospell and regenerateth man and stirreth him vp to thank fulnesse towards God whereby it commeth to passe that man more esteemeth the will of God and his commaundements then all the goods of the whole world how beawtifull and precious so euer they may be esteemed and continueth in purposing good keeping faith and a good conscience Then because the man that is borne anew would shew obedience vnto God he looketh againe into the lawe and setteth the same as an infallible rule before him that he may vnderstand what hee shoulde doe and what hee should leaue vndone in y e right seruing of God And although no man doth fulfill the Lawe by his owne woorks yet notwithstanding the obedience of the faithful pleaseth God because he is set free from the malediction of the Lawe and is by the meanes of Christe vnder grace For so Paul saith There is no damnation to them which are in Iesu Christe which walke not after the fleshe but after the spirit This obedience is 〈◊〉 onely acceptable vnto God as who of his fatherly goodnes coÌ„maundeth willeth the faithfull to loue him and to exercise charity toward their neighbour but hee also addeth a promise of rewarde that hee will recompence all good doinges so that he which shall giue a cuppe of colde water in the name of Christe shall not bee voyde of his reward Hereof it commeth to passe that examples do remayne of many of the godlye which for their obedience perfourmed to God through fayth haue receyued both spirituall and corporall blessinges But they which say they do beleeue and yet notwithstandinge purpose not to eschue sinne but suffer them selues to bee ruled by their owne corrupt concupiscence and to bee drawne away of the desires of the fleshe these treade not in the steppes of Abraham which had leiffer kill his onely Sonne and heyre then by turninge backe to commit any thinge against the commaundement of God They doo also agaynst the doctrine of Sainct Paule which commaundeth the beleeuers and such as with Abraham would bee made partakers of the grace of God that they should declare their fayth by obedience towardes God which hath set foorth his vnmeasurable grace towardes all men in that that hee hath deliuered his only begotten Sonne for them But how wicked and not to bee vttered is this argument which some beeinge gone forwarde vnto that state of vngodlynesse dare vtter VVee are Iustified and made free freely by fayth to what end then shall we neede to apply our selues to doe good woorks Hearken what Paule answereth to these people whose damnation saith hee is iust yea truely Iust forasmuch as they by this errour doe draw sinnes vnto them selues as dark cloudes For first they are coutemelious against God moreouer they treade vnder their feete the precious blood of Christ Furthermore they expell the holie ghost Besides this they reproue themselues of vntrueth Lastly by giuing offeÌ„ce they offend many and instraunging their mindes from the doctrine of the Gospel obedieÌ„ce them foreward to perdition and destruction First of all I say they are coÌ„tumelious against God which by his infinite mercy desireth to haue them free from sinne and condemnation These â—ontruely are to be compared as it seemeth to me to disobedient children which hauing beene sometime for their manifolde malice wickednesses excluded froÌ„ all hope of successioÌ„ in their fathers riches yet notwithstaÌ„ding being againe becoÌ„e suppliaÌ„t and receiued into fauoure haue returned backe againe to their former disposition and contemning their fathers commaundement haue againe abused his goodnesse and gentlenesse what other thing heere shall the father put in practise but to deale with them by extreme iustice euen as their stubbernesse requireth Moreouer these do tread vnder their feete the pricious blood of CHRIST which was shed vpon the crosse for the remission of sinnes As though Christ had therfore shed his blood and stretched foorth his hands armes and feete yea and his whole body imbrewed with blood vpon the gibbet of the crosse that it might bee lawfull for vs to prostitute our hartes our handes our feete and our whole body to all filthinesse wantonnes tyranny vnrighteousnes craftines deceipt subtiltie as I may speak in one word to all these together to the which the corruption of the world and the lust of the flesh prouoketh vs and yet notwithstanding in the meane time to say CHRISTE is my sauiour I will beleeue in him and I will wholy cleaue vnto him Who so in such sorte frameth his life is altogether like to an vnfaithfull traitour which doeth his businesse hypocritically vnto his Lorde whose wages he taketh and in the meane time fauoureth his enemie and laboureth by all the meanes that hee may to please him and with his diligence to serue him Euen in like manner to boaste of faith in Christe and in the meane time to liue loocely and wickedly what other thinge is it then to speake outwardely those things with our mouthes from which both the heart it selfe and all the studyes and actions of our whole life doe disagree The Iewes boasted them selues to be the sonnes of GOD and the seede of Abraham but what saide Christe to these things Ye saith he are of the Deuil because ye doe the woorkes of him from which Abraham was farre of It is therefore an horrible thing and ioyned with extreame daunger of damnation to cary Christe outwardly in our mouth and priuely to hide his enemie in our heart and with all our members aswell inwarde as outwarde to frame our selues to obey him What is this els I say then to spurne with our feete the precious blood of Christe to set at nought his bitter passion and death which he suffered for our sinnes not that there might lye open for vs a libertie to sinne but that we by faith receiuing forgiuenesse of our sinnes might keepe him in our hearts and denying the diuell with all his woorkes namely sinne and iniquitie should yeelde pure and continuall obedience to this our onely Lord and redeemer Thirdly whosoeuer by hearing of the healthfull doctrine of the Gospel are iustified by faith in CHRISTE and doe againe fall back into manifest wickednesses are led and gouerned by the rule of the flesh the world and the Diuel these doe make sorowfull the holie Ghoste and expell him foorth of their heartes
our Mediatour hath taken vnto him our flesh For the fleshe which wee doe now beare about vs subiecte to corruption is already raised vp in Christe as in the first frutes and is entred into the possession of the kingdome of heauen and is there become immortall By the vertue therefore of that societie which we haue with the gloriouse body of Christe we shall be raysed vp in the last day and shalbe indowed after the flesh with immortalitie so that beeing like vnto Christe our brother wee may enioy with him eternall ioy and saluation This thing Paule purposeth to showe 1. Cor. 15. when he sayth CHRISTE is risen from the dead the first frutes of them which sleepe for by a man came death and by a man came the resurrection of the dead for as in Adam all men dye so in Christe shall all men be made aliue Therefore when soeuer temptation falleth in willing to driue vs to doubt of the resurrection of the fleshe let vs lifte vp our heartes to Iesus Christe already raysed vp from death hee bothe can and will raise vp vs also from the dead forasmuch as he is God almightie and also our brother fellowe of the same humane nature with vs. Therefore Paule sayth Philip. 3. Our conuersation is in Heauen from whence also wee looke for the Sauiour euen the Lorde Iesus Christe whiche shall transforme our vile bodye that hee may make it like to his glorious body by the mightie workeing whereby he is also able to subdue all things vnto himselfe Thus I haue recited foure moste weightie causes whereby it is shewed that it was highly needefull that the Mediatour betweene GOD and man should haue beene Man and haue taken humane nature vnto him and in the same be made like vnto vs. Let vs continually in our heart beare about with vs these causes that we may be stirred vp to earnest thankfulnesse towards GOD which would haue his sonne whē he was riche to become man and verely a pore man that through his pouertie wee might be riche in the possession of saluation and life euerlasting Of the fourth point or Chapter THE FOVRTH THING whiche I said is to be considered in Messias is that HEE IS ONE PERSON and why this thing was needefull That our Mediatour is one person beside many other these things do confirme Iohn 1. The woord became flesh that is to say Man But Iohn addeth And wee sawe the glorie of it But if there had beene two persons without all doubt he would haue said VVe sawe the glory of Them and not the glory of It In the 3. of Matth. the voice of God soūdeth vpon Iesus y e sonne of Mary beeing baptized of Iohn This is my welbeloued Sonne in whome I am wel pleased In this place the same god also in the moūt Mat 17. acknowledgeth this sonne of Mary to be his sonne also saith HEARE HIM but if there had beene two persons without all doubt he would haue said HEARE THEM And in the 4. Chapter to the Ephesians Paule saieth Hee whiche descended is euen the same which also ascended aboue all Heauens to fulfill all things The whole Church also confesseth the same thing euen as the Symbole of Athanasius hath in this manner The right faith is that wee beleeue and confesse that our Lord Iesus Christe the Sonne of God IS GOD and man GOD of the substance of his father begotten before the worlde and MAN of the substance of his mother borne in the worlde Perfect GOD and perfect MAN of a resonable soule and humane flesh subsisting Equall to the Father as touching his Godheade and inferriour to the father as touching his Manhoode VVho although he bee GOD and MAN yet he is not two but ONE CHRISTE One not by conuersion of the Godhead into flesh but by taking the manhood into GOD. One altogether not by confusion of substance but by vnitie of person For as the resonable soule and flesh is one Man So GOD and MAN is one CHRISTE But why it was necessary that the Mediatour should be one person and not two as there be in him two distinct natures there bee many weightie reasons certaine of the cheefe of which it may suffise to note in this place First Our Mediatour GOD and Man must be one person that he might make GOD and Man ONE therfore he is ioyned to the father by his true God head vnto Man by true Manhood that so he might couple bothe together The seconde cause The Mediatour shoulde bring nothing to passe betweene the parties at variance if he cleaue to the one and differ from the other Wherefore it was needefull that the Mediatour by a certaine necessitie should be ioyned to bothe parties To GOD therfore who by our sinne was offended our Mediatour is ioyned by true diuinitie And vnto MAN he is associated by true humanitie that through the societie which hee hath with bothe partes hee might ioyne bothe partes together according to that saying of Irenaeus lib. 3. Cap. 2. where he intreateth of the causes why the worde of God became fleshe It must needs bee saith he that the Mediatour betweene GOD and MAN by reason of the nighe affinitie to bothe partes muste reduce bothe into freendship and concorde and bringe to passe that God should take man vnto him and man shoulde yeelde ouer himselfe vnto God And Theodoretus saith Euen as he which would reconcile some two persons ioyning handes beetweene themselues putting himselfe in the middest betweene and holding the one by the right hande and the other by the lefte bringeth ioyneth them in freendship together So he when hee had vnited the diuine nature to the humane made a peace inuiolable and which cannot bee broken The third cause If the Mediatour were not one person then the workes of the redemption wrought in the humane nature should not be a sufficient price for sinne through which the infinite goodnesse was offended For Death was due debt for sinne but pure GOD coulde not taste death neither Man alone could ouercome death Therfore GOD became man that GOD and MAN bothe should and might make satisfaction for eternall death whiche was due to mankinde The eternall sonne of God therefore tooke mans nature vnto him into the vnitie of person that the works done in the humane nature might be of infinite power and merite For through the indiuisible vnion of the diuine and humane nature in one person the dignitie is infinite the perfection moste absolute and the price of the blood death and so of all the actions and sufferings of Christe in his moste holy humanitie inestimable And thereof is the might and force of blottinge out sinne and the power of remitting offences of iustifying quickening and sauing the beleeuers And albeit Christe suffered in the flesh onely as Peter saith yet notwithstanding the suffring is attributed to the person by reason of that moste stricte vnion of the two natures in one person
neuer sinned or offended GOD and that we should feele a true greefe sorrowe of heart for our sinnes committed Hee which is gone so farre forwarde hee at the length rightly acknowledgeth how ioyfull that message of the Gospell is which offereth to the beleeuers Remission of sinnes the fauour of GOD Righteousnesse and life euerlasting But what is FAITH These two manners of speaking namely To beeleeue in Christ And To beleeue in the name of Christe will plainly declare vnto vs the substance of Fayth The former sentence namely To beleeue in Christe sheweth Christe onely to be the obiect of Fayth or sure confidence so that Saluation is not to be hoped for but in him alone The latter namely To beleeue in the name of Christe sheweth the qualitie of Fayth that is to say that our confidence in Christe should be such as his name is in the Gospell and as his doinges are which testifie of him When as Christe therefore is in the Gospell named the Sauiour of all whiche beleeue in him very GOD very MAN one true and eternall person and the Lambe of GOD taking away the sinnes of the worlde And many examples doe testifye that the dooinges of Christe doe aunswere vnto this honourable name as the example of the Theefe vpon the Crosse the example of Mary Magdalen of Paule Peeter and innumerable others it appeareth that true Fayth in CHRISTE is A liuely and constant confidence of the heart whereby it is surely decreede that CHRISTE is the Sauiour of all those whiche beleeue in him as hee whiche is able to bring to passe all thinges whiche hee will as GOD whiche wylleth the beste vnto vs as MAN by the societie of nature ioyned vnto vs whiche muste as the Mediatour betwene GOD and vs appointed of the Father whiche hath giuen himselfe a pryce of redemption for vs that euery one whiche beleeueth might bee cleansed from Sinne by his bloode might bee iustifyed by his obedyence regenerated to euerlastinge lyfe by his spirite through the vnmeasurable mercie of GOD the Father which so loued the worlde that hee woulde giue his onely begotten Sonne that ALL VVHICHE BELEEVE IN HIM should not perish but haue life euerlasting This fuller description of a constant faythe may bee drawne more narowe and that out of the words of Iohn Baptist Hee which beleeueth in the Sonne hath eternall life in this manner Faith is a knowledge of Christe and a sure cōfidence of obtayning eternall life through him Such was the faith of the Theefe vpon the crosse which from a sure trust sayde Remember me Lorde when thou commest into thy kingdome To whom it was answered of the Lord This day shalt thou be with me in Paradice Such was the faith of the sinfull woman in the 7. of Luke which heard of the Lord Thy faith hath saued thee In like manner of the Publicane Luke the 18. praying on this wise God bee mercifull vnto me a sinner And of Dauid Psal 25. Be mercifull vnto my sinne O Lord for thy name sake All these doe agree to the rule in Psal 2. Blessed are all they which put their trust in him Now after that we haue described FAITH we wil recite fiue properties of y e same by which as by infallible notes euery one may knowe whether he hath the True Faith or no. The first propertie of faith is That it is felte in the heart The second is That it offereth it selfe to bee seene in the outwarde deedes The third is That it suffereth it selfe to be tryed vnder the Crosse The fourth That it ouercōmeth the world The fift That it perseuereth vnto the ende which is as Peter witnesseth The saluation of Soules The first propertie of Faith is this That it liueth in the heart of man so that there may bee felte an vnspeakeable consolation against the malediction of the lawe the power of death and the tyranny of the Deuill that there may bee felte a ioy vnable to be tolde of the forgiuenesse of sinnes and a spirituall securitie of the fauour and freendship of God that the dwelling of the holy Ghoste and his presence in the heart of the man may be perceiued that the force of the holy Ghoste stirring vp fayth to call vpon God may be perceiued that a burning desire to obey the will of God and to resist the Deuil may bee perceiued that a spirituall ioy of the beginning of the life eternall may bee felte that thankfulnesse towarde God may be perceiued Breefely wheresoeuer a Christian faith is in man there it must needes be that she must shew foorth her selfe by true godlynesse by a holy porpose of lyuing well and by reioycing in the holy ghost Secondly I affirme this to be the property of Faith That in outwarde woorkes shee offereth her selfe to be seene For the outwarde woorkes doe beare witnesse of the affections of the heart Therefore Christe sayth By their frutes ye shall know them It is therfore impossible that whersoeuer true faith florisheth in the heart by the holy Ghoste dwelling in the heart of man that there should not therewithall bee present good woorks testifying of the hart These workes of faith are in generall to eschue euil and to doe good so that faith be the foundation the beginning the leader and gouernesse of all vertues and good actions For first of all Fayth is the piller or foundation wherupon is stayed and vpon the whiche is builded all obedience vertue and euery good woorke Furthermore it is the beginning from which as from a liuing fountain the riuers of all honest workes and doings doe flowe out Moreouer It is the leader whiche holdeth man in the right way least hee shoulde decline either to the right hand that is to say to good intentions of men as they call them which wil worship God according to their owne wisedome and traditions or vnto the left that is to say to the workes of the Deuill whereunto this worlde with the members of the Deuil hath wholy giuen and bound it selfe Yea Eayth beeing the Captaine of all vertue and Christian works neuer resteth it self in any deede obiected or set before it before y t it heare this worde So the mouth of the Lorde speaketh Therfore Dauid through fayth prayeth in the 25. Psal Shew me thy wayes O Lord and teach me thy pathes And Psal 119. he sayth Blessed are the vndefiled in the way that is they whiche through faith shew obedience vnto GOD so that they goe forward in the right way declining neither to the right hand nor to the left Last of all faith is also the Gouernesse directing the whole life of man and all his works to this marke namely to the glory of God the edificatiō of the church and y e vtilitie of his neighbour All these works of Faith already remembred may bee called backe to these foure pointes following The first is a declaration of godlynesse in the outward workes of this life namely in the
hee will in Heauen and in Earth Againe if we looke vpon the commaundement Christe willeth all nations to be baptised that this might bee a testimonie that God will remit sinnes to all those whiche beleeue and turne them selues vnto him To conclude if we fasten our eyes vppon his presence Christe himselfe will appeare heere who baptising with the holy Ghoste woorketh that inwardly which the water outwardly applyed doth signifie By foure vnmouable arguments therfore we haue proued this to be the wil of God That he would haue all men to be saued as many as turne them selues vnto him by faith in Iesus Christ Whosoeuer therefore inwardly regardeth his saluation let him stedfastly rest in this will of GOD which God hath not onely manifested in his woorde but also by many meanes effectually proued and shewed Let vs therfore conclude that they teach falsely which to the slaūdring of the death and passion of Christe doe say that his sacrifice made for the forgiuenesse of sinnes is not profitable for all men but for a certaine few elected The second errour is of those which defend that there be certaine sinnes which cannot bee remitted for the mirite of the passion and death of Christe To this opinion these wordes of Paule are contrary VVhere sinne did abounde there Grace in Iesu Christe did superabound Likewise Iohn when he affirmeth Christe to take away the sinnes of the worlde giueth to vnderstande that the sacrifice of Christe is of farre greater force to saue then the sinnes of the whole worlde are to destroy Therefore let vs thinke that there is no sinne greater then to thinke that there is any sinne greater then the grace of GOD in Iesu Christe Such was the sinne of Cayne who beeing ouercome with the conscience of his wickednesse and dispayring sayde Greater is myne iniquitie than that it may bee forgiuen But rightly doeth Augustine aunswere him Thou lyest Cayne for the mercy of God is greater than the misery of all sinne He therefore argueth God of vntrueth whosoeuer despayreth of forgiuenesse for the heape and greatnes of his sinnes he contemneth the othe of GOD who by an othe confirmeth That hee will not the death of a sinner but that he should be conuerted and liue For when GOD beholdeth thy sinne he therwithall considereth that an infinite price is payde for the same namely the Lords passion From whence also peceedeth that voyce of the conscience reioycing in Bernarde concerning the remission of sinnes I holde sayth hee a moste strong argument THE PASSION OF THE LORD for his voice was of much more force than the voyce of the blood of Abell crying in the heartes of the elect the forgiuenesse of all offences For hee was betrayed for our sinnes neither is it to be doubted but that his death is mightyer and of more force vnto good then our sinnes vnto euill I haue sinned saith Manasses aboue the sande of the Sea but thou O LORDE according to thy greate mercie shalt saue mee though vnwoorthye But heere some body may obiect and say I haue oftentimes promised amendment of my life and yet notwithstanding wittingly and willingly I haue againe oftentimes sinned and doone against my conscience To this I aunswere thus This kinde of sin is in the sight of God horrible and dangerous and many for the same are condempned as Saule and many others who by soudaine death are caught from hence without repentaunce but notwithstanding Grace in our Lorde Iesu Christe aboundeth aboue bothe this and all the sinnes of the whole worlde For whosoeuer doe rise againe from sin by earnest repentance they all for the death and passion sake of Christe doe obtaine forgiuenesse of sinnes This temptation did so assaulte the Iewishe people that despayringly brusting foorth into this voyce they cryed out in Ezechiel 33. Our sinnes and iniquities are gone ouer vs and wee are waxed faynt in them How then can we liue Tell them sayth the mighty Lorde As truely as I liue I will not the death of a sinner but that he be conuerted and liue Turne ye turne yee from your most wicked offences O yee house of Israell wherefore will ye dye Whosoeuer therfore is afflicted with the conscience of his owne wickednesse let him remember the greatnesse of the mercy of GOD exceeding all y e works of God Let him consider that the will of God is not to will the death of a sinner but his conuersion and life Let him beholde the raunsome throughly payd by Christe which is farre greater than the sink of all the sinnes of whole worlde Let him consider the examples of suche as haue beene turned after moste horrible offences as the example of the Theefe of Manasses and of many other Let him beware leaste vnto the greatnesse of his sinnes he ad desperation wherby the trueth of God is denied than the which sinne doubtlesse none can be more greeuous And so let him approche to the Throne of Grace and with an earnest heart for Christ his sake aske forgiuenesse neither let him ceasse by faithfull prayer to knock before that he feele in his heart an aunswere to be giuen him by the holie Ghoste which thing without all doubt shalbe accomplished so that he cast from him earnestly the purpose of sinninge When the minde is by this meanes strengthened perceiuing the aunswere of God by the consolations of the heart then a confirmatiō by the voice of y e Ministers of the Gospel and the vse of the Lordes Supper is rightly required But he which asketh forgiuenesse and neuerthelesse keepeth still a purpose to sinne is a damned hypocrite which thinketh God to bee like to himselfe as which should be mooued and delighted or els deceiued through hypocrisie To the same as long as he shal be such a one aswell the absolution by the ministerye of the Church as also the vse of the Lords Supper doth stretch to his greater dampnation so farre of it is that he should hope that any commodity shall thereof come vnto him Of the sinne Jrremissible commonly called the sinne against the holie Ghoste BUt what is then to be saide touching Christ which maketh mention of y e 12. of Matt. of a sin not to be forgiuen when he saith All sinne basphemy shalbe remitted vnto men but the blasphemy against the spirite shall not be forgiuen neither in this worlde neither in the worlde to come In like manner Mar. 3. Verely I say vnto you that all sinnes and blasphemies shall be forgiuen to the children of men but he which shall blaspheme against the holy Ghoste shall neuer be forgiuen but shall be guiltie of eternall offence 1. Iohn 5. He which knoweth his brother to sinne a sinne not vnto death let him aske and life shall be giuen him for him which sinneth not vnto death there is a sinne vnto death for the which say I not that a man should pray All vnrighteousnesse is sin and there is a sinne not vnto death