That these things may somewhat more easily be vnderstanded I will ioyne heerevnto a similitude whiche the Catholique deuines in the olde Church haue vsed MAN consisteth of two substaunces of a soule and of a body and doth many things by the power of the Soule as to vnderstand to reason to number c. and againe doth many thinges by the strength of the bodye as to builde to write to walke and suche other like deedes either well or euill All these things whiche in this manner hee doeth either by the power of the soule by it selfe or by the strength of the body by it selfe or by the woorke of bothe together are attributed to the person of the man Euen in like manner Christe doth certaine woorkes according to his humane nature and certaine according to his diuine nature al which notwithstāding are attributed to whole Christ which is GOD and MAN So the death of Christe which he sustayned according to his humane nature is ascrybed to the whole person which is GOD and MAN Therefore Luke rightly affirmeth that GOD hath purchased a Congregation to him selfe with his owne blood And againe he sayth rightly that IESVS the sonne of Mary hath created Heauen and Earth For Iesus and the eternall sonne of GOD is ONE person In the same sentence also speaketh Cyrell Beecause sayth hee that bodye which hee made his owne did suffer therefore it is sayde the worde it selfe suffered for vs. And heereof it is that all the workes and benefites of redemption in Christe are counted diuine infinite sauing and so inestimable that vnto them nothing neither in Heauen or in earth may be compared as wee haue somewhat touched before From this fountaine an infinite and vnspeakable consolation to the conscience afflicted tremblinge for the multitude of her sinnes floweth foorth For if the death of Christe bee so precious that there is no price of equall value which may be compared to it much lesse preferred before it What should let that it should not abound farre aboue the heape of my sinnes although exceeding Whereof Augustine saieth The mercy of GOD is much greater then the misery of all sinnes And Paule saieth VVhere sinne did abounde there grace did superabound Of the fifte point or Chapter IN THE FIFT PLACE we haue proponed of Christe that he is the Sauiour of Mankinde And in what manner he executeth the businesse of Mannes saluation Although in the matters before handled we haue oftentimes touched somwhat concerning this parte yet notwithstanding a iust explication of eche article as it was conuenient hath not hethervnto beene accomplished Therefore I will now speake of these things more at large and first I will recite the testymonyes of the scripture which testifie Christe to be the Sauiour of the worlde Furthermore I will declare how he is the Sauiour of the worlde Moses saith The seede of the woman shall crush the Serpents head that is to say CHRISTE shall destroy the woorkes of the Deuill and deliuer man from Sinne Death dampnation and Hell and shall iustifie quicken blesse and bring them into the kingdome of GOD. After the same manner GOD speaketh to Abraham In thy seede shall all nations bee blessed that is to say shall bee deliuered from all malediction and saued And the Angell Gabriell sayth to Ioseph Thou shalt call his name IESVS for hee shall saue his people from their sinnes In like manner the Angell to the Sheepeheards Beholde I shewe vnto you great ioy this day is borne vnto you a Sauiour whiche is Christe the Lorde in the citie of Dauid Paule also 1. Timo. 1. sayth This is a sure saying and woorthy of all receiuing that Iesus Christe came into the worlde to saue sinners And what should I bring many testimonyes the whole scriptures euery where affirmeth Iesus Christe to be the Sauiour of the worlde But by what meanes then doth Christe declare himselfe to be the Sauiour of the worlde and the redeemer of mankinde This thing is seene cheefely in fiue benefites towardes vs namely First in giuing vnto vs the true vnderstanding of the wisdome of saluation of which wee were destitute Moreouer in taking away our sinnes wherewith we are laden and oppressed Thirdely in imputing Righteousnesse vnto vs which of our selues we could not haue Fourthly in sanctifying and regenerating vs by his holy spirite so that wee which were the children of wrath may become the children of GOD. Fiftly in deliuering vs from the paines of hell which we had deserued and in giuing vnto vs the possession of euerlasting life which he by his owne death hath purchased for vs. Of these fiue benefites wherby Christe perfourmeth the whole woorke of our redemption and bringeth it to perfection I will breefely out of the holy Scripture adioyne a more plentifull explication The firste benefite COncerning the first benefite of Christ namely that hee giueth vnto vs the true vnderstanding of the wisdome of saluation which by the sharpnesse of our owne wit or reason we are by no meanes able to attain vnto the Euangelist Iohn speaketh in these words No man hath seene GOD at any time the only begotten sonne which is in the bosome of the Father hee hath declared him vnto vs. This wisdome Zachary calleth The knowledge of saluation for the remission of sinnes by the bowels of the mercy of GOD. And Christ saith This is eternall life that they may knowe thee to be very GOD and whome thou hast sent IESVS CHRISTE All the wisedome of the worlde compared to this wsedome is none at all or as if a man would compare one small drop with the whole Ocean or a small grauell stone with the sands of the whole sea or the whole worlde For what cōparison shall there be of a thing momentany to a thing euerlasting Or of a thing humane to that which is deuine This heauenly wisdome namely The moste sacred Gospel is that Perfecte VVisdome which wee boaste our selues to haue of our Lord and Sauiour Iesu Christe The seconde benefite TOuching the seconde kinde of the benefits of Christ namely That he taketh away the heape of our sinnes wherewith we are oppressed Iohn Baptist preacheth Ioh. 1. Beholde the Lambe of GOD whiche taketh away the sinnes of the world that is to say this IESVS will offer that sacrifice wherby he wil make satisfaction for the sinnes of the whole worlde But that we may come to a fuller knowledge of this testimony of Iohn concerning Christe I wil heere vnder set downe the questions which the woords them selues doe minister First VVhy Christe is called a Lambe And wherfore he is surnamed the Lamb of GOD. Secondly VVhat this Lambe doth Thirdly For whose cause he doth 1. There be two reasons why Christe is called A LAMBE The first is that Iohn might put the Iewes and vs in minde of bothe these thinges namely of the shadowe which went before in the olde Testament and the fulfilling of the promise which Iohn
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
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
calleth The Trueth in the newe Testament Hebr. 10. Paule sayth The lawe hath the shadow of good things to come but not the very Image of the things themselues that is to say The trueth or fulfilling of the promise Therefore the Lambe of the Iewes Passeouer in the lawe was bothe a putting them in remembrance of benefites receiued and also a warning and shadowing of a thing to come For as it admonished the Iewes that euen as the sacrifice of the Lambe in Aegypte beeing finished the people went out of Aegypt and were deliuered from bondage so it signifyed that by the sacrifice of Christ mankinde should be reconciled vnto GOD and brought vnto libertie The name of the shadowe that is to say of the Lambe is therefore attributed vnto Christe the Trueth that it might be knowen that Iesus Christ is he whom the paschall Lamb in y e olde Testament did shadowe For it is a thing customable in the Scriptures to giue one and the same names to the signes and the things signifyed that by conference of the shadowe and the trueth we way the more fully be instructed So the Rocke whiche was a shadowe of Christe is attributed to Christe because in him the trueth which was shadowed by the Rocke in the wildernesse is fulfilled The Sacrifice which was onely a figure of the cleansing sacrifice then to come was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say Propitiation which name bothe by Iohn and Paul is attributed to Christ who alone offered the true propitiatory sacrifice Moreouer when Iohn calleth Christe a LAMB he signifyeth that he was to be killed for sacrifice And so Iohn in one worde expressed the end of all the sacrifices of the law namely that they shoulde shadowe the sacrifice of Christe and which beeing finished all the sacrifices of Aaron should ceasse Therfore he saith Beholde the Lambe of GOD. As though he should say ye Iewes haue hetherto many yeeres past offered the Paschall Lambe but beholde this is that true immaculate and pure Lamb with out all faulte whiche is woorthyly called The Lambe of GOD because hee is a Sacrifice sufficient for the sinnes of the whole world Therfore rightly sayd Bernard VVho could better take away sinne then hee in whome sinne falleth not He without doubt is able to wash mee who as it is manifest is not defyled Let this hand wipe mine eye couered with dyrt which hand alone is without dust We haue said why Christe is called a Lambe and cheefely why hee is called the Lambe of GOD. Now it is to be opened in few wordes VVhat this Lamb hath done Beholde saith Iohn the Lambe of GOD which taketh away the sinnes of the world that is to say That Lamb of God this IESVS namely which is to be offered by his death and passion taketh away the sinne of the world that is dischargeth the worlde from sinne which he translateth into him self that by the mirit of his sacrifice that is of his passiō and death he may abolish the same And so vppon this Lambe of GOD our Lord Iesus Christe GOD and MAN are easte the sinnes of the whole worlde that as he alone should sustaine the guiltinesse so the same should also susteyne the malediction For albeit that Christ was free from fault yet notwithstanding the guiltines and payne hee in very deed receiued into himselfe And this is that which Esay sayth Hee hath layde all our iniquities vpon him Therfore Paule calleth CHRIST ACCVRSED or EXECRATION when hee sayth Galla. 3. Christe hath redeemed vs from the cursse of the lawe beeing made ACCVRSED FOR VS Herevnto also it maketh that hee nameth him Sinne when he fayth 2. Cor. 5. Him whiche knewe not sinne he made SINNE FOR VS that is to saye GOD hath so embased his owne Sonne that he should be counted in the sight of GOD guiltie of all sinne that we might bee indowed with his righteousnesse whereby wee might be reputed righteous in the sight of God By these things already saide it may easily be perceiued what is to bee thought of the death and passion of our Lord Iesu Christe which in one word and other I wil shew more at large CHRIST him selfe Iohn 17. with his owne voyce beeing now ready to suffer explicateth what manner of work his passion is when hee saith I sanctifie mine owne selfe for them that they also might be sanctified in the truth I sanctifie saith he that is I beeing seperated from sinners by perfect purenesse and ioyned vnto God by perfect loue and obedience doe offer vp my selfe to the father vpon the Altar of the Crosse through the eternall spirite for a sacrifice of pacification that by the merit of my sacrifice the people beleuing in me might be seperated from the defiling of y e worlde might be ioyned vnto God through a liuely faith and so offred for an holy sacrifice that they might be truely sanctifyed for euer In this manner CHRIST speaketh in this place of his passion which he defineth to be a Sanctification that is to say A holy oblation of himself for the Disciples that is for All which shall beleeue that they by the merit of his passion may be sanctified as an holy sacrifice offred vnto God Let vs therefore in fewe woordes conclude what is to bee considered of the passion of Christe namely That it is a sacrifice propitiatorie wherein the Sonne of GOD offered vp him selfe to the Faher that he might merit for all which beleeue in him eternall sanctificatiō deliuerance from sinne and death eternall and euerlasting Saluation And so in this definition is contayned that which may be answered to euery of these seuerall questions VVho offred The euerlasting Priest IESVS CHRIST VVhat offred he Him selfe VVhere offred he In the Altar of the Crosse by his moste bitter passion and death To whome offered hee him selfe To the father whose wrath by the merite of his precious sacrifice he pacifyed For whose cause did hee offer him selfe For man VVho shalbe partakers of this offering All which beleeue in him Because we haue heard what this Lambe hath doone namely that he hath receiued into him selfe the sinnes of men and hath made satisfaction for them Let vs nowe discusse this worde OF THE VVORLD Iohn saith not Beholde the Lambe of GOD which taketh away the sinnes of man but which taketh away the sinnes of the VVorlde that hee might signifie whereunto the price of the oblation of IESV CHRISTE doth stretch it selfe There haue beene in time past and are also at this day two sortes of men whiche by teaching falsely in this place haue fowlely offended Of these the first are which are of opinion that the passion and sacrifice of Christe profiteth not all men but a certaine fewe peculiar elected Another kinde of them is which suppose that there be certaine sinnes which euen by the merite of the death and passion of Christe cannot be remitted These two false and erronious
opinions I will in this place breefely refute and throwe downe by manifeste testimonyes of the woorde of GOD. They whom I named in the first place are Stoickes and such as going about to fain tables of desteny out of testimonyes of the Scripture not rightly vnderstanded doe teach that GOD hath created men appoynted partly to eternall Saluation partely to eternall condempnation howsoeuer they either beleeue or liue This peruerse opinion is not onely blasphemous against GOD but also seduceth many that either they despaire of the forgiuenesse of their sinnes or nourish securitie thinking it to bee a matter of no force how they liue forasmuch as they attaine saluation because that they are elected Against this opinion is to bee set The mercifull will of GOD which hath made man after his owne Image and hath promised to Adam the restoring againe of the same Of this will of GOD the Prophet speaketh in these woords As surely as I liue saith the Lord GOD I will not the death of the vngodly but that the vngodly should bee conuerted from his way and liue Therefore if that these woords that GOD will not the death of a sinner bee true of which thing there is vtterly no doubt It must of necessitie bee false that they say That GOD hath destinated certaine to saluation certain to condempnation and that if we respect the counsaile of the creation redemption of mankinde For as farre foorth as appertaineth to the rebellion of man there it is said that GOD hath created many to condempnation whome notwithstanding hee would should haue beene conuerted should haue sought and obtained saluation For euen as an earthly father is in such wise affected towarde his children that he woulde haue euery one of them to come to thriftines be honest and woorthy successors to him of his goods and substance and yet notwithstanding beeing made frustrate of his hope findeth the stubbernnesse and disobediēce of them whereby they also at the length do cast them selues with great ignominie into destruction and some infamous kinde of punishmente Of this father it may be said that hee hath brought vp children kept to this so great mischeef not that the will of his purpose was not farre other but that the children through their owne rebellion haue called this mischeef vnto them selues So GOD verily would haue all men made after his owne image to be saued but if any of these being rebellious wil not imbrace his word and by faith be conuerted but fauouring securitie and madnesse doe dye in their owne wickednesse those God suffereth to perish that they might sustaine the iust punishmentes aswell of their owne offēces against y e law of God as also of their contēpt of attayning saluation through Christe Here we may say with the scripture That God hath created suche rebellious vnthrifts to eternall condemnation not that he is delighted with their destruction but that they through their owne malice haue drawen y e same vnto themselues preferring the vanitie of this world before the grace mercy of God in Iesu Christe Of this eternall vnmouable will of God Paule speaketh on this wise GOD would haue all men saued come to the trueth for there is one GOD and one Mediatour between GOD and MAN euen the man Iesus Christ which hath giuen himselfe a redemption for all men And Peter saith GOD is longe suffering which would haue no man loste but will receyue all men to repentaunce What can be more plainly spoken And what shall he be that dare set himself against this If God therefore would haue no man perish but wold haue all men by the knowledge of y e truth to be saued their vntruth is manifest which say God would not haue all mē saued but hath created many to euerlasting damnation But that our cōsciences may the more cōmodiously be assured out of y e word of God touching this fatherly will of him I wil set downe foure most firme argumēts which may aboundantly assure vs of the fauour of God which stretcheth it selfe to all men in eueryplace of y e earth without al respect of persons regions sexes outward conditiōs The first Argument is The vniuersall cōmaundement of GOD vnto all men GOD himselfe speaketh with his owne voyce from Heauen and sayth This is my beloued Sonne Heare him And Christ sendeth foorth his Disciples into all the world with this commaundement Goe yee into all the world and proclayme the Gospell to euery creature that is To all men Who then is so impudent that hee dare say GOD in deede hath commaunded all men that they shoulde heare the Gospell but in the meane season hee would certaine to be saued by faith but certaine to be hardened and condempned They which doe so think of God doe make him worse then any Tyrant whiche shoulde commaund those thinges which he neither willeth nor thincketh and this is to haue two heartes which GOD him selfe highly detesteth and hateth The second argument is The free and vniuersall promise of GOD. Come vnto mee sayth Christe all which labour and be heauily laden and I will refresh you Likewise Hee which shall beleeue and be baptised shalbe saued but he which beleeueth not shall be condemned And Paule saith Euery one whiche beleeueth shall not be confounded Heereunto is to bee referred the whole ministery of the Gospell which is therefore instituted of GOD to bee in this worlde that by the same men might be brought vnto y e true knowledge of God Christe him selfe confesseth that he came into this worlde to saue sinners The Sonne of man saith he is come to seeke and saue that which was lost The third argument is taken Of the price of the Passion and death of Christe whiche sufficeth for the sinnes of all men He hath giuen him selfe a redemption for all men Iohn saith Beholde the Lambe of GOD which taketh away the sinnes of the worlde And Christe himselfe sayth I when I shall be lifte vp from the Earth will drawe all men vnto me Therfore Paule sayth Grace aboundeth aboue sinne because the precious sacrifice of Christe is esteemed of so great force that it wipeth out all sinne Iohn sayth Christe is the propitiation for our sinnes and not for ours only but also for the sinnes of the whole worlde The fourth argument whiche assureth vs of the will of GOD is The sealing of Grace which is done by the Sacrament of Baptisme Goe ye sayth Christ and teach all nations baptizing them In the name of the Father and of the Sonne and of the holie Ghoste This sealing hee hath confirmed with his power and presence in this worlde Of the first he sayth All power is giuen vnto mee in Heauen in Earth Of the last when he sayth Beholde I am with you vnto the ende of the worlde If therfore we looke back to the power of Christe hee is able to bringe to passe all thinges what so euer
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
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
Dauid plainely expresseth the great dolors and vexations wherewith as with tempestes he is ouerwelmed for his sinnes Thirdly Let him reuerence in God Iudgement and Mercy It is the parte of the most iust iudgement of God to punish sinne in all men but of his Mercy to punish not to destroy but y t he might saue so that we do not contempne the Medicine Whereof Esaie saith Trouble giueth vnderstanding Item The distresse wherein they cry is a doctrine vnto them Breefely God punisheth By IVDGEMENT that hee might saue By MERCIE as it may bee seene in Psal 51. In the word of y e Gospel Let him seeke counsail and remedyes The Gospell sendeth all afflicted sinners to this onely Physition Iesus Christe which calleth vnto him and saueth all offenders This counsaile is moste excellent because neither in Heauen nor in earth any is founde which is able to heale the wounds of sin beside this onely Iesus Christe Furthermore this very worde which giueth vs counsaile doth also minister helpe vnto vs and healeth the woundes of sinne in such wise that we may be holpen by Christ so that we beleeue in him and with a constant Fayth pray with Dauid saying Heale me Lorde and I shall be whole In this place againe are to be called back into our mindes the fiue Articles of whome mention is made a little before The Finall causes wherefore GOD will haue his Church to bee subiecte to the Crosse are many of which these are the cheefe First that wee may learne that those good things whiche God hath promised to his Children are not to be looked for in this worlde but that we should think of the true countrie to the which we are called so that wee might ease all the aduersities of this life by the meditation of the ioy to come and life euerlasting For if all things should succeed vnto the godly in this life according vnto their desires they would not be affectioned with the desire of the good thinges promised by Christe Secondly that man by the Crosse as by a bridle may be restrayned who through the corruption of nature is otherwise prone to sinne Heereof the Psalmist sayth Holde their chawes with bit and bridle which drawe not nigh vnto thee Thirdly that the Crosse might be a sensible preaching of repentance For euen as the conscience assenteth to the law reprouing sinne so also by the Crosse we are admonished to repent that we may be saued Fourthly That the crosse may ouerthrowe al mans presumption and confidence of the flesh and teach vs to cleaue with a firme fayth vnto GOD alone and to call vpon him according to his Commaundement Call vpon me sayth he in the day of tribulation and I will deliuer thee and thou shalt glorifie mee Let these things suffice to be spoken touching the Crosse or calamitie of which our Baptisme doth admonish vs. IN THE FOVRTH PLACE Baptisme teacheth vs what wee should looke for For euen as the partie Baptised beeing sprinkled with the water is drawen from the water and as Christe himselfe after his passion and death entred into his glory so wee also doe take our iourney from the straunge wandring of this world vnto saluation life euerlasting a moste euident testimonie wherof Christe hath giuen namely Baptisme to all the beleeuers IN THE FIFT PLACE Baptisme teacheth vs that our life in this worlde is nothing els than a Pilgrimage of three dayes Wee suffer we are buryed and we shall ryse againe at the sound of the last Trumpet when Christe shall say Aryse yee Deade THE third signifycation of Baptisme wherof wee haue made mention aboue is that it is a Souldierly marcke or Cognisance whereby the Souldiours of Christe are knowen whiche haue giuen their names vnto him and taken an othe that they will fight vnder his standerde agaynst the Deuill and his kingdome namely Sinne. The Souldiours of Christe are discerned by foure notes cheefely from those whiche are in wages vnder their Captaine the Deuill The first and moste surest note of the Children of God is Faith inuisible and onely knowen vnto God with her priuy and inwarde frutes in the heart of the man The seconde is The open profession of Faith in the mouth before all the worlde The thirde is seene In Godlynesse and Honestie of life when the Christian doth so order his life that y e same may be a manifest testimony of the faith which lyeth hid in the heart of man The fourth is the note of the body namely Baptisme whereby we professe our selues to be the seruāts of Christ Heervnto also maketh the sacrament of the Lorde his Supper whereof we will now speake a fewe wordes Of the supper of the Lord. I Haue sayd before that the Sacramentes of the new Testament doe occupy the third place accommodating or applying of the benefites of Christe Forasmuch as we haue hetherto spoken of Baptisme it remaineth now that we intreate of the other Sacrament namely of The supper of the Lorde God graunt that it may be to the glory of his name and the wholesome instruction and profite of all the godly I will remoue all vnprofitable questions and diuersities of opinions which doe more hurte then profit and set downe onely those things touching the most holy Supper of the Lorde which I haue learned and drawen out of the fountaines of the sacred Scripture And that the same may be done to the greater fruit profit of the christian Reader I will comprehend this whole doctrine in a fewe and certaine assured poyntes Articles The firste and cheefest thing that wee must knowe concerning the Supper of the Lorde instituted of Christe himselfe vnder the visible Symboles of Bread and Wine is That Christe in the same night in which hee was betrayed did institute this Sacramente that the same might bee amongst all his an euerlasting monument of his Passion in whiche hee deliuered his body to death and shed his blood vpon the Altar of the Crosse for many for the remission of sinnes as he himself saith This is my body whiche is giuen for you This is my blood which is shed for many for the remission of sinnes Item Doe ye this in REMEMBRANCE of mee Secondly The Supper of the Lorde testifyeth that they which vse the same rightly are vnited and as it were incorporated into Christ and that spiritually according to the woords of Paul The Cup of blessing which we blesse is it not the partaking of the blood of Christe The Breade which wee breake is it not the participating of the body of Christ That is to say whosoeuer doth eate the body of Christe and drinke his blood he so that a lyuing fayth be not wanting abydeth in Christe and Christe in him Thirdly the Supper of the Lord teacheth a spirituall education in the body of Christe which is accomplyshed whilst we vse his Supper For euen as we are by the blood of Christe cleansed and by the holy Ghost in Baptisme