world chalenge the name of the Church to them selues and thinke that none but they are y e Church The Muscouites likewise brag that they are the Church The Pope of Rome and his fauorers defend with fire and sword howe the Catholique Church is with them Epicures they passe for no religion but that which serueth for their pleasure and idlenes Betweene manie Iewes and vs there is great controuersie about the Messiah of whom who so conceiueth amisse without al doubt he is not of the true Church but vnder the kingdome of Satan We for our parts hauing learned the same out of the word of God doe acknowledge and confesse Iesus the sonne of Marie the virgine borne at Bethlehem à citie of Dauid according to the foresaiengs of the Prophets in the yeeres after the worlds creation 3962. Augustus the Emperor then raigning and afterward put to death vnder Pontius Pilate this Iesus I saie we confesse to be the true Messiah to be verie God and verie man the true mediator betweene God and man and the onlie Sauiour of al mankinde in which respectes we serue him and worship him This Iesus did manie Iewes both acknowledge and worship at such time as he liued in this world which thing Iosephus doth testifie in these wordes Then liued Iesus à wise man if yet we maie cal him à meere man without sinne he was à worker of strange miracles and à teacher of those which gladly do receiue the truth and had manie followers as well Iewes as Gentiles This Christ was he whome notwithstanding that Pilate had iudged him to the crosse being accused by the chiefe of our nation yet ceassed they not to loue him who from the beginning had so done For the third daie he appeared quicke vnto them in so much that by the inspiration of God they fore-told this and other things of him and euen til this daie the stocke of Christians so called of him decaieth not But verie manie Iewes as at that time so now euen of meere enuie do not acknowledge as we do this Iesus to be the Messiah Of which some do vtterly denie that the Messiah is yet come others cōuicted by the scriptures prophets about the time of the comming of the Messiah do in deede confesse that the Messiah is come and was borne vnder Herod yet saie they he is hid for the sinnes of the people and that as some report in Zion with the Angels as others beyond the Caspion mountaines and as others that he goeth à begging about the world and shal manifest himselfe at the pleasure of God For seeing so many prophecies of the Prophets do agree together vpon that time the learneder sort of the Iewes of that age were throughlie persuaded that in their time the Messiah should come Whereof it came to passe that many by occasion of the tyme professed them-selues to be the Messiah when afore that time no man went about the same Among which was one Iudas the Galilean Ioseph Benzara who was bold vnder the name of the Messiah to rebell against Adrian the Emperour whom verie manie Iewes did followe but the end declared his vanitie So was one Barcozibas a skilfull captaine by reason of his often victories supposed to be the Messiah In which opinion many stood a long while til at last he also was punished by Adrian for his wickednesse I ouerslip those whom Foelix the gouernour of Iudea punished For it was a common thing at that time the which the Prophets assigned to the birth of Christ to seduce the people especialy seeing they beleeued the Messiah should come for none other intent than by force of armes to bring other nations vnder his subiection By which meanes they should abound in al kind of pleasures and store of al things the Israelites then liuing being brought againe into their natiue and promised countrie Seeing now the Iewes haue so grosse an opinion concerning the end of the comming of the Messiah they do nothing differ from the verie swine and Lions whereof those delight to wallowe in the mire of filthie lust and these mightily to suppresse other beastes that theie alone may seeme to beare the swaie Whose pestilent errour is condemned through-out the whole Scripture For the whole scripture doeth testifie how the Messiah shall appeare not to wage battell with men like some Hercules or great Alexander but according to the first promise to set-vpon the olde serpent to abolish sinne death to repaire the image of God in man which through sinne was put-out and to rewarde his owne that is the faithful with euerlasting righteousnes immortalitie that so being ioyned to God in perfect loue theie might be happie and blessed wherin the true and proper end of man doetli consist But the better to arme our selues against the deceiptfull Iewes obey we the wordes of our Lord Christ saying Search the Scriptures there are they which testifie of me And Peter saith We haue a most sure word of the Prophets to the which ye do well that yee take heede as vnto à light that shineth in à darke place But that we may the more soundly and substantially refel the Iewish errour let vs include the whole matter within the compasse of one argument on this four me He alone without all controuersie of certaine truth yea and by the confession of all men is the true and onlie Messiah to whome all the prophecies of the Prophets doe point and to whome properlie whatsoeuer by Moses and other holie Prophets of God hath ben fore-told of the Messiah doth agree But the prophecies of al the Prophets doe point vnto Iesus the sonne of Marie the virgine and to this Iesus alone whatsoeuer by Moses and other holie Prophets hath bene fore-told of the Messiah doth agree Therefore none but Iesus the sonne of the virgine Marie is the true and onlie Messiah The Maior none will denie The Minor is in controuersie betweene vs and the Iewes which if we once shal proue both the error of the Iewes wil be manifest and our faith confirmed And seeing as Augustine saith The strength of religion consisteth in this howe al things which fel-out in Christ haue bene fore-told we wil shew in fewe words howe al the oracles of the Prophets doe agree to Iesus Christ alone and to none other and then afterward we purpose to refute such things as the blinded Iewes doe obiect vnto vs. Iesus Christ in the reigne of Augustus the Emperor was borne of the vnspotted virgine in Bethlehem à citie of Dauid Here as Luke recordeth both the time the place the mother and the stocke of the Messiah borne are declared and all these doe answere vnto the fore-saiengs of the Prophets The time was signified by Iaakob the patriarch The scepter shal not depart from Iudah nor à law-giuer from betweene his feete vntil Siloh come and the people shal be gathered vnto him
THE FAITH OF THE Church Militant Moste effectualie described in this exposition of the 84. Psalme by that reuerend Pastor and publike Professor of Gods word in the famous vniuersitie of Haffine in Denmarke NICHOLAS HEMMINGIVS A treatise written as to the instruction of the ignorant in the groundes of religion so to the confutation of the Iewes the Turkes Atheists Papists Heretiks and al other aduersaries of the trueth whatsoeuer Translated out of Latine into English c. by THOMAS ROGERS AT LONDON Printed by H. Middleton for Andrew Maunsel ANNO. 1581. ⧠To the right honorable and virtuous Ladie the Comitisse of Sussex c. Grace and fauour both with God and man INfinite and vnspeakeable are the benefits of our God to vs ward right honorable among which his gratious miraculous reuealing of the eternall truth from time to time is as diligently so gratefully to be recorded For manie and those mightie aduersaries hath it had in all ages Satan the prince of darkenesse in Paradise Kaine with his posteritie before the floud after the drowning of the worlde Cham and his seede vntill the promise vnto Abraham from that time vntil the Lawe was deliuered by Moses the Ismaelites the Chaldeans the Persians the Aegyptians blemished and to their powers banished the same In the time of Ahab through the priests of Baal and the false prophets in the time of Nebuchad-nezzar through extreme captiuitie and in our Sauiours time what through the tyrannie of wicked Magistrates and through the heresies of vngodly teachers smal tokens of this truth in the world could be seene of man Furthermore consider we the time after our Sauiours death when the Apostles yet flourished the ages after that vntil this verie daie and we shal finde that verie fiercelie it hath bene assalted and is come vnto our hands with no smal adoe For in the Apostles time Simon and Elymas sorcerers false-apostles and false brethren whereof some at Colossâ— gaue out that the traditions of men were necessarilie to be obserued that the superstitious affliction of the bodie was à religious seruing of God that differences shoulde bee set betweene meates and drinkes and daâ—es according to the Iewish custome and that the sonne of God Christ was not the worker of mans saluation but that by Angels we haue an open accesse prepared vnto the Father others at Ierusalem taught that circumcision was so behooueful vnto saluation that vnlesse men were circumcised it was vnpossible for them to bee saued and that freelie or by faith alone wee are not iustified but by workes also others at Corinth were of opinion that there was no resurrection at al others that it is alreadie past as Hymeneus and Philetus and others to oâ—it the vngodlie opinions both of those which inueighed against Magistrates whom Peter and Iude wrote against and of those which mingled the trueth with vane fables and genealogies as manie did in Asia and in Crete and of those who thought how such as beleeued might liue as theie would in al licentiousnes forsomuch as freelie without good workes they were iustified which imps of Satan by the Epistle of Iude are worthilie consuted and finallie of Antichrist then arising in his members vtterlie denied Christ yea and God too as Atheâ—sts did what in theÌ„ was to seduce men from this truth These being dead others arose both in nuÌ„ber more pleÌ„tifulie for their abhominable errors more hurtfulie to y e Church of Christ. As vnder the Emperor Adrianus the Gnostikes a pestilent companie whereof some were called Barborians some Barbolites some Cod â—ans some Stratio tikes some Phibionites some Zacheans vnder Antoninus Pius not onely the Valentinians of whom did spring the Nâ—asinors the Phenionites the Setheans the Kainites the Orphites the Antitactars and others but also the Marcionites the Cerdomtes the Eucratites and Hydroparactites with the Seuerians vnder Antoninus Verus the Montanistes the Cataphrygians the Artotyrits vnder Philip the Ariabans and Helchesaits the Nouatians and Catharans vnder Decius vnder Gallus the Noetians Patripassians Hermogenians the Millenaries and the Nepotians vnder Galienus the Samosatenians vnder Probus the Manichies c the cursed errors of al which I mind not either for breuitie or for modestie sake to recite To conclude so did the seede of heresies in a short space of time take roote that Augustine in a certaine place confesseth howe in his daies they were growen vnto fourescore and eight principal famous and seueral sects Which enimies to this truth decreased not but dailie more and more forceablie encreased in such wise that their errors were neither in corners taught nor defended by a fewe priuate and obscure fellowes as manie of the former but both publiquelie professed ouer the whole worlde and also stiflie maintained against al men by the greatest tyrans that euer gouerned I meane the Pope and the Turke whereof this by force and hee by fraude and both most wretchedlie for these 900. yeares haue desperatelie addicted themselues to the vtter abolishing of this eternal truth But al in vane For as God in times passed raised vp against Kaine Habel against Cham Sem against the Ismaelites the Israelites Abraham against the Chaldeans Ioseph against the Aegyptians against the Priests of Baal Elias Micheas against the false Prophets Daniel and his felowes against Nebuchad-nezzar Christe against the Pharisies c Philip and Peter against Simon Magus Paul against Elymas the disciples of Christ against false-apostles against heretikes to saie nothing at this time of the blessed Martys whiche vnto the death stucke vnto this trueth Irenaeus Cyril Tertullian Augustine and other Godly fathers by whose learning zeale and constancie the trueth maugre the heads of al aduersaries was maintained So he hath dailie doth stirre vp his seruants to withstand them Howe the one namelie the Turke preuaileth ouer this truth not onelie the manifold companies of Christians in Grecia Mysia Bulgaria Thracia Russia Muscouia but also the Patriarchs of Byzantie of Alexandria of Antioch of Ierusalem al which are Christians the publike seruice of Christians day by day in moe than twentie temples euen in the chiefest ciâ—â—e of his empire at this verie instant al which couÌ„tries persons notwithstanding being tributarie vnto the Turkes do witnes And how the other I meane the Pope his holines doth prosper by the present state of England of Scotland of Germanie France Denmark Bohemia besides other nations and kingdomes for al his bloodie inquisition in Spaine and Massacres in France and murthers in Scotland and wars in the low countries and rebellions in Ireland and conspiracies in England it is apparent to y e view of the whole world Wherby it may be gathered that great is the trueth and it wil preuaile It is the parts therefore of vs which are partakers of this trueth first to be thankeful vnto almightie God for preseruing the same from perishing for gathering to
and allowe mixed Venerie which the lawes of Mahomet doe The fourth It is impossible that that religion is of God which placeth the chiefest happines in the pleasures of meate drinke Venerie which Mahomet doeth euidentlie The fift That is the true religion which sheweth the meanes whereby à man may attaine vnto felicitie wherby à man becommeth as it were one thing with God y e image of God wherevnto he was made being repared in him which the lawe of Mahomet doth not The sixt whatsoeuer springeth of fraud is defended by force and crueltie and tendeth vnto the destruction of mankinde is not wrought by God and what else I beseech you maie be found in Mahomet The seuenth That is the most auncient and best religion which hath the consent of al times and the testimonies of Moses of the Prophetes of Christ and of the Apostles But with this y e pestilence of Mahomet spruÌ„gvp 900. yeares sithence spred abroad by blodie warre is at extreme variance Therefore there is no doubt but the auctor of the same is he which slielie deceaued our first parentes and brought mankinde into these miseries from whence it can not escape vnlesse it apprehende Christ by the hande that is vnlesse by faith it rest-vppon Iesus Christ the onelie mediator Last of al it is good to think-vpon comfortes against the rage of Mahomet power of the Turkes The first whereof may be taken out of the Prophecie which Daniel subioineth to y e prophecies of the Empire of the Turkes The Kingdome saith he and dominion and the greatnesse of the kingdome vnder the whole heauen shal be giuen to the holie people of the most high whose kingdome is an euerlasting kingdome and al powers shal serue and obey him God by this prophecie doeth signifie howe the sainctes after the troubles of this life shal enioie an euerlasting and heauenly kingdome so that al things shal be in subiection to them And then shal it fal-out that euerie knee both of things in heauen and things in earth things vnder the earth shal bow to Iesus and that either willinglie as children or perforce as seruants For al thinges must confesse that Iesus Christ is the soueraigne Lord. Nowe forsomuch as we see the euent to haue answered to other prophecies of Daniel we maie not doubt of the euent of this prophecie which as-yet is loked for touching the glorie of the Church The second consolation may be fetcht froÌ„â—ie doctrine of the Gospel which declareth howe the Church in this life is euermore subiect to the crosse according to these wordes Iudgement must begin at the house of God For the children of God in this life through the prouidence of God are chastised and that for manie causes which afterward wee wil declare The third consolation may be taken from the example of Christ who so long as he liued in this worlde was diuerslie afflicted notwithstanding he ouercame theÌ„ al through death found life Hitherto the examples of the sainctes are to be referred The fourth consolation maie be fetcht from the vse of persecution and from the necessitie of the crosse but of these thinges wee shal haue occasion to speake more in the opening of the sixt verse CHAP. 9. Against the superstitious Muscouites THE Muscouites although they beleeue Iesus the sonne of the virgin Marie to be the verie Messiah and acknowledge the Patriarch of Constantinople and thinke more rightlie of some pointes than Papistes do for they charge the Bishop of Rome with defection from the seuen first synodes yet haue they lost the puritie of the doctrine of the Gospel and are ignorant of the true seruing of God For they cal-vpon sainctes and chieflie vpon one Nicholas they haue manie monasteries of Nunnes and Monkes they tie the remissioÌ„ of their sinnes to certaine folish ceremonies they fal-downe superstitiouslie before idoles and images and haue manie lawes contrarie to the law of nature of the ten-commandementes And albeit they minister baptisme without salt and spittle yet for al that more superstitiously than either Iewes or Ethnikes they vse diuerse washings as baptisme at certaine times of the yeare Likewise they disalowe not the horrible mixture with beast So that if there be any Church among them it lurketh in bannishment as it were Merchantes report how the Bible is traÌ„slated newelie into their language and howe such as embrace the Augustane confession are suffered to be among them Whereby there is some hope that by little and little their doctrine may be purged and their manners amended especialie seeing euen they them selues doe take longer nauigations than in times passed they haue done and manie strangers come vnto them for traffique sake So that we may hope that in time they maie be brought to Christ through godlie merchantes by whome the Lorde in these later daies hath begunne marueilouslie to spead-abroad the Gospel CHAP. 10. Against the idolatrous Papistes FOrsomuch as afterwarde by occasion of the third verse we shal entreat of the threfolde state of the Church in this life namelie à quiet troubled and bannished also of the outwarde markes and inwarde properties of the true Church I wil put-of this disputation against the Papistes till I come vnto that place where I wil shewe how the forme of the Papistical gouernement is cleane contrarie to the forme of the kingdom of Christ howe the doctrine of the law of the Gospel and of the seruice of God is foulie corrupted in the Popedome howe the sacramentes are partlie mangled partly defiled with humaine traditions and augmented contrarie vnto the worde of God how many foolish and ridiculous ceremonies are not receaued onely but preferred also before the holie scripture how the discipline both of the cleargie and of the Church is vtterlie decaied finalie howe al thinges are ful of abhominable superstitions and idolatrous worshippinges that no man with à cleare conscience maie ioine himselfe to their companie CHAP. 11. Against voluptuous worldlinges Epicures or Atheistes The Epicures secretlie to themselues deride al religion whose hearts the God of this world by his craft and subtletie hath bewitched They saie that nations are gouerned by the shewe of religion euen as horses are by the bridle and spurres and that religion serues to that ende and for nothing else But this weakeneth not the power and nature of religion but rather confirmeth the same For it sheweth howe God himselfe hath ingraffed à care of religion within the heartes of men that euen by the shewe of religion men may be guided as by the face of virtue and arte of wisedome Nowe if any doe saie without wisedome assemblies of men cannot be gouerned and maintained what may ensue Therefore that wisedome is nothing at al who can so gather of the same yea rather y t wisedome is à great force light and power of mans wit So that man is
whereas the wicked in the meane while are in paine expecting the euerlasting torments of the righteous iudgement These thinges therefore are not contrarie the soules of the godlie are with Christ in heauen and the vngodlie in paine and that an vniuersal iudgement shal be where the righteous shal receiue perfect glorie and the reprobate eternal torments after the soules come againe into their bodies Notwithstanding although by these such like arguments the Epicures are conuinced of y e state of the souls after death yet are they not quiet but they proceed in asking and they vrge as they thinke verie grauelie The Iewes saie they affirme how their lawes be Gods lawes the Saracens euen the maior part of mankinde preferre theirs the Muscouites defende their religion to the death the Papistes they glorie of primacie and succession and therefore they cal themselues Catholikes blush not to tearme al other heretikes yee Lutherans also stand to your religion neither doe ye agree verie wel together In this confusion of iudgements what is to be done who are to be credited We haue sufficientlie alreadie shewed the vanitie of the Iewes Saracens Muscouites as touching the Papistes and vs heare vs both conferre waigh with iudgement the reasons of vs both marke which of vs doe drawe our argumentes out of the fountaines of our Sauiour and whiche out of the filthie puddle of mans inuentions so shal you easilie find out the trueth and the waie to iudge aright But if this shal seeme tedious vnto thee stinke thou as thou wilt in thine owne filthines what thou gettest therby thou shalt one daie find If it plese you behold your end in the 37. and 73. Psalmes Nowe concerning the dissension betwene ourselues it ouerthroweth not the trueth of the foundation which al of vs in à manner with one consent defend And thus much against the Epicures For I thinke it not good to spend anie moe wordes to swine And therefore once againe I turne my selfe vnto men CHAP. 12. 1. Of the true Church what it is 2. Whence it is 3. Howe gouerned and defended c. WHat is the true Church The Tabernacles of the Lorde of Hostes as our Psalme defineth That is the true Church is that which of the Lorde is both gathered gouerned and protected which harkeneth vnto cleaueth and is obedient to the Lord of hosts which hath y e Lord of Hostes dwelling in it which is in a strange countrie in banishment tending towardes her countrie by folowing her captaine Christ. These thinges are so linked-together and folowe of the first that no waie theie can be separated First therefore the true Church is gathered by the Lord of Hostes. For he by his worde gathereth to him selfe out of mankinde à Church according to that Go ye into al the world and preach the Gospel to euerie creature He that shal beleeue and be baptised shalbe saued but he that wil not beleeue shalbe damned For seeing without the Church there is no saluation by the worde of the Gospel men are caled with-out respect of nations and persons out-of the kingdome of darkenesse vnto the kingdome of light that is vnto the Church receaued by faith whervnto y e outward signe Baptisme is added as it were a watchworde of warre whereby theie are admonished of the purging which is made by the holie spirit after à certaine secrete manner as our Lorde doth teach in the 3. Chapter of Iohn of thinking vpon holines continualie of the crosse and glorie of the Church of death and resurrection from death of the true God which is the Father the Sonne and the holie Ghost which true and onelie God theie are bounde being receaued into the Church to worship with true holinesse both here in this world after the resurrection for euermore This true Church in the first Epistle of Iohn and also in the Apostolical Creede is caled The communion of Saintes that is the felowship of al men that are sanctified in Iesus Christ through the holie Ghoste This sanctification is then wrought when we beleeue the worde of the Gospel and by à liuelie faith rest our selues vpon the Lorde of Hostes which is Iesus Christe And that the true Church is as we saie it maie be proued by that notable example of our Father Abraham For he at such time as he was in Chaldea heard the voice of the Lorde and obeied him being caled out of Hur of the Chaldeans from the companie of idolaters he seuered separated himselfe from the wicked world both in heart in wil in faith in obedience toward God and in confession Where-vnto the name of the Church doth fitlie agree For as the Grecians caled that companie which by à common crier was called from the other people to heare the minde of the Senate à Churche so the Apostles take the Churche of Christ for that companie of men which by the preachers of the worde are called from the kingdome of Satan to the hearing and folowing of Christ and to the seuering and separating them-selues from the wicked world and swarmes of the reprobate both in heart wil faith obedience towardes God and in confession So that whosoeuer disioineth himselfe from the prophanitie of the worlde and by faith ioineth himselfe to Christ with à purpose truelie to serue him he is à member of the Church and à partaker of al the good thingâ— of Christ. And although greate is the weakenesse of al men and manifolde flames of wicked affections do often arise yea in the verie godlie against which in spirite theie doe contend yet he abideth in the Church is holie whosoeuer keepeth faith à good conscience or à good purpose For as the conscience beeing wastâ—d shipwracke is made of faith so where there is à good conscience there is faith by which we enioie the most excellent of al treasures euen the righteousnes of Christ wherebie we please God Neither must we thinke vpon anie difference here either of nations persons or sexe For faith maketh al alike as touching the right of the kingdome And although diuers and sundrie be the giftes yet serue theie al for the vnitie of the Church This vnitie of the true Church gathered out of manie and sundrie nations as it were into one house or familie is excelentlie shadowed by à Pome-granate tied to à bel For as in the Pome-granate vnder one outward barke manie granes are inwardlie vnited-together so infinite people of the Church are couered vnder the vnitie of the Church the which agree together through true charitie albeit in giftes and caling theie are distinguished The bel annexed signifieth the voice of such as preach the Gospel wherebie the members of the Church are gathered as it were into one bodie This true Church seeing it is the tabernacle of the Lorde of Hostes is gouerned and protected by him so that the gates of hel that
is the counsels snares and batteringes whether it be of the worlde or of the diuel cannot preuaile against the same The Church in deede compared to that huge companie of the reprobate and damned diuels is but à verie litle flocke yet continueth it vnmoueable against the force and power of all aduersaries whatsoeuer For notwithstanding manie citizens of the Church be murthered and put to sundrie tormentes yet is not the Church abolished therbie but in death it selfe theie get the victorie while theie keepe their faith and confession For precious in the sight of the Lorde is the death of his Saintes as that which is the gate vnto euerlasting blessednesse Therefore was it wel saide of Augustine The men of this worlde are vnhappilie happie but the Martyrs were happilie vnhappie For theie were for a time vnhappie but happie for euer The Prophet Isaiah compareth the Church to an Iland in his 2. Chapter For as an Iland placed in the sea although it be beaten with many a cruel storme and tempest that arise yet abideth inuincible because the Lord hath set à bound to the Sea which it cannot ouerpasse so the Church abideth safe notwithstanding manifold storms do beate vpon the same For the Lorde of Hostes defendeth and protecteth it who wil not suffer tyrants to vse more crueltie against y e same than it can wel indure or shalbe good for it As often therefore as we heare how the tyrantes of the world doe spoile the Church and murther the members of the same let vs comforte our selues with this cogitation the Lord of Hostes can not forsake his tabernacle which he hath made but wil by his diuine power and presence defende the same and withal praie we vnto this Lorde that he wil not suffer vs to be tempted aboue that we be able to beare Moreouer this Church as it is gathered by the word of God so wil it faithfulie reteine y e same without al corruption It knoweth how Christ alone is to be harkened vnto in the ministers of the Gospel And that is it which the Lorde him-selfe doth saie My sheepe heare my voice for theie knowe not the voice of strangers This is à special note wherebie the Church of Christ is distinguished from other assemblies By whiche we are admonished to shunne false-christes and false-prophetes euen as we would the verie diuel him-selfe For this alwaie is the scope of Satan namelie that despising the voice of the Lorde we should hearken vnto him For as he enuironed our first parents by sophistrie and deprauing the worde of God so alwaies he laboureth to entrap the Church after the same sorte and maner And therfore it standeth vs vpoÌ„ aboue al to listen-vnto the voice of our sheepheard despising the voice of strangers by whom the diuel speaketh So then when the Papistes doe bid vs to heare them let vs answer that Christ our shepheard hath commanded to heare his voice onelie and to content vs there-withal This voice of our shepheard is comprehended in the writinges both of the Prophetes and Apostles and that not obscurelie but plainelie as touching the ground of our saluation When the Pope doth bid thee to cal vpon saintes shunne him as the serpent which by his lie cast our first parentes vnto the death For it is contrarie to the wordes of our sheepeheard who saith Thou shalt worship the Lord thy God and him onelie shalt thou serue Againe Cal vpon me in the daie of trouble and so of the rest For a godlie minde is neuer at quiet vnlesse it heare this voice and be truelie persuaded that thus saith the Lorde of hostes Againe this Church forsomuch as it harkeneth onelie vnto the voice of the Lorde of Hostâ—s it cleaueth to him and obeieth him none beside Others folow other masters some cleaue to worldlie riches and pleasures manie are carried-awaie with the tempestes of their owne affections that theie make smal account of the Church of Christ but the true Church possesseth all the treasures of riches in Christ alone for which cause it cleaueth-to and obeieth him it knoweth howe it was saide of their master Be not ye caled Rabbi for one is your doctor to wit Christ. To him alone therfore it seeketh according to the wordes of the Church in the 73. psalme As for me it is good for me to draw neare to God I haue put my trust in the Lord God that I maie declare al thy workes But seeing others that are not in the Church of God to their certaine condemnation doe folowe other masters theie do more and more estrange them-selues from God as in the same Psalme it is saide Loe theie that with-drawe themselues from thee shal perish thou destroiest al them that go a whoring from thee But what is it to cleaue vnto the Lorde of Hostes It is by faith to be espoused and by hope confession and obedience according to his worde to be ioined to him For as by faith we receaue him as our beloued spouse and are ioined to him So by hope confession we continue in him as it were depending to a trustie anchor Whereof we are carried-into his commendation esteeming of al thinges of no price in respect of the obedience we owe vnto him Therefore when the godlie for confession of the Gospel are compelled to change their aboade and see their substance to be seased-vpon let them take consolation from hence looke not so much vpon the present worlde as for the euent the ioieful euent to come which theie shal find if so be theie abide constantlie in the faith and confession let them thinke howe there shalbe à righteous iudgemeÌ„t wherin as theie that cleaue to y e Lord by faith confession shal finde the words of the Psalmist true saying As for me it is good for me to drawe neere to God so such as turne themselues from God by incredulitie and renouncing of confession shal crie-out howe theie are most miserable let them thinke howe confession is necessarie according to this saieng With the heart man beleeueth vnto righteousnes and with the mouth man confesseth vnto saluation Finalie let them thinke this is an earnest coÌ„mandement of God Flie froÌ„ idolatrie Besides for so much as this true Church is the tabernacle of the Lord of Hostes it hath doubtles the Lorde of hostes dwelling in her And therefore not without good cause is she tearmed the temple of God in the Scriptures Hitherto belongeth that of Paule Know ye not that ye are the temple of God and that the spirite of God dwelleth in you If anie man destroie the temple of God him shal God destroie For the temple of God is holie which ye are Hence therefore maie be gathered how greate the glorie of the Church is what puritie is required to be in the same how religiously it should serue God and what punishments be prepared for them who shal prophane
therefore rightly doth y e Church saie He is the verie lambe of God who hath taken awaie the sinnes of the worlde who by his death hath destroied death and repaired life by rising againe And Ambrose So great was our sinne that vnlesse the sonne of God had died for vs the debters of death wee coulde neuer haue beene saued Wherefore when it is said that the sonne of man hath redeemed vs through the merite of his passion à worke of an infinite price and valor is named to wit the worke of the Sonne of man who is verie God too when it is said howe the death of Christ is à satisfaction an infinite price is proposed euen of that man who also is the onelie begotten Sonne of God And although the God-head neither suffered nor died for howe can it bee that either an vnchangeable thing shoulde suffer or an immortall thing suffer death yet the eternal person which is God hath suffered yet not in the diuine but in the humane assumed nature which coulde suffer Therefore Paul doeth saie God hath purchased the Church with his owne blood And Peter affirmeth how Christ hath suffered in the fleshe that is in the humane nature in soule and bodie And the Epistle vnto the Hebrewes doeth saie that Christ tooke part of bloode and flesh that he might destroye through death him that had the power of death that is the diuel signifying plainlie thereby howe the diuinitie coulde not suffer but flesh did and because the diuine nature could not suffer he tooke y t which could suffer And Theodoret doth saie He therfore tooke flesh that through it which coulde suffer that which could not suffer might sustaine punishment Therefore in respect of the vnion of the diuine and humaine nature in one person the price and merite of Christ his suffering is infinite for time valor and efficacie For if you respect the time it extendeth vnto all ages vnto all generations of men If you marke the valor it is able to purge the sinnes of all mankinde if the efficacie the force thereof is euident in al and with-drawen from none which doe heare the gospel and by faith repent For the death of Christ doeth abolishe alike the sinnes of Adam and of Euah and of Peter and of Paul and of such as haue bene since the time of Christ. And this is it which is saide in the Reuelation where hee is called The lambe which was slaine from the beginning of the worlde As sone therefore as our first parentes gaue credite to this promise The seed of the woman shal bruise the serpentes heade by the power of Christ his death which was then appointed to be in the ende of the world they were iustified sanctified and redeemed from eternal death By this faith Iob erected himselfe in the extreeme miseries when hee saide I am sure that my redeemer liueth And of Abram it is written Abram beleeued the Lorde and hee counted that to him for righteousnesse And Dauid was persuaded his adulterie and murder coulde be washed awaie by the merite of Christe his bloode when hee saide Purge me with Hysop and I shall be cleane And therefore in an other place he saith With the Lorde is mercie and with him is great redeemption It is great in deede because it is infinite and can not bee conteined within the bounds of anie time or estimation So that the vertue of Christ his death extendeth vnto all times and to al ages and is of sufficient force to wipe al the sinnes of al mankinde Because it is the death not of à simple man but of that man who also was the onelie begotten Sonne of God and à verie God too deliuered vnto death for our sakes as Paule doth saie Hee spared not his owne sonne but gaue him for vs all to death CHAP. 36. 1. The horrible ingratitude of man toward God for the so infinite price of his redemption 2. The causes of mans ingratitude with remedies for them THus howesoeuer wee see both of what price the death of the sonne of God is and also for whō Christ the Lorde of glorie hath suffered nowe on the otherside let vs consider howe alas vngratefull the maior part of mankinde is for the same For the Iewes Turkes and manie prophane people can not abide so much as to heare the name of Christ. For the Iewes blinded with enuie couetousnes and ambition doe interprete the benefite of Christ to be their hurt The Turkes possessed with Mahomets furie like mad men are carried tyrannicallie to abolishe the name of Christ. Manie barbarous nations with the auncientnes of error as it were with a leprosie polluted will not permit the gospel to bee founded Others vnder the name of Christe and pretence of religion to fight vnder the ensigne of satan and endeuour by the blood of saincts to hinder the course of the gospel as doth the Pope the Cardinals the mitred Bishoppes Abbats and al the rablement of y e Antichristian kingdome Manie are altogether indifferent looking for the euent that they rise-vp to that part which hath the better hand Who although they becounted gospellers and called defenders of the faith yet in trueth they bee meere Atheistes such as measure the felicitie of man by honor auctoritie wealth and pleasure Among these although some do couer the prophanenesse of their minde by à certaine outwarde ciuilitie◠yet the most part doe imitate Nero and Heliogabalus more truelie thā Christ of whō they haue their name Of this extreeme ingratitude of the world the Lord by the Prophete Isaiah complaineth on this wise I haue nourished and brought vp children but they haue rebelled against me The oxe knoweth his owner and the asse his masters crib but Israel hath not knowen my people hath not vnderstande This ingratitude also the Lord bewayleth when he saith Howe often woulde I haue gathered thy children together as the henne gathereth her chickins vnder her winges and yee would not Againe where hee saith Manie are called but few are choosen By which saying the Lorde both commendeth the infinite mercie of God inuiting all men vnto the knowledge of his sonne that by him they maie be saued and reprooueth the intollerable blindnes and ingratitude of verie manie men who as if they were mad laie violent hande vppon the Phisition that woulde heale and set vpon him as if hee were an enemie rendring for life and celestial promotion offered death and euil wordes This ingratitude is by so much the greater as the benefite is greater that is contemned So that it is worthie the euerlasting hatred of all the chaste Angels and electe of God If you respect y e heaps of wicked men smal is the nūber of them which esteeme the benefites of Christ as they ought Who I beseech you can sufficientlie bewaile with teares this phrensie of mē But of force it must be some detestable euil thing which can with-draw
in their hearts and wil be their God thei shalbe my people And thei shal teach no more euerie man his neighbor and euerie man his brother saieng Knowe the Lord for theie shal al knowe me from the least of them vnto the greatest of them saith the Lord for I wil forgiue their iniquitie and wil remember their sinnes no more Here the Prophete in plaine wordes maketh mentiō of a double couenant an old and a newe So Paul vnto the Galathians saith y t Agar the bond woman did signifie mount Sina and Sara the free woman was à figure of the celestial Ierusalem and he addeth by those two the two Testaments were signified One gendering vnto bondage and the other vnto freedome As therefore the olde Testament to Agar gendering vnto bondage So the newe Testament is compared to Sara gendering vnto freedome By which places we doe see howe there be two Testamentes and those greatlie differing Of which the old Testamēt was à mutual obligation betweene God and the Israelites God for his part promising the land of Canaan the Israelites for their partes binding them selues to obeie him according to the lawe of Moses whereof as the bloud of the lambe where-withal the people was besprinkled was the external signe so the final end was that among that certaine people the memorie of the promise of grace might be kept vntil the comming of the Messiah who was to be borne of that people But the ende of the newe Testament greatlie differed therefrom as both we haue shewed and the words of the Prophet doe most euidentlie declare of which let vs more deepelie consider And that we may the better vnderstand the words of the Prophet we must note that there is à triple time of the newe Testament to wit when it was promised when it was represented and when it is fullie performed The time of the couenant promised continued from the first promise concerning the seede of the woman vntil Christe came into the world and was hanged vpon the crosse by whose bloud this newe couenant is confirmed by whose virtue as manie as haue beleeued the promise are salued as were the Patriarches Prophets Kings and manie moe Neither do the words of the Apostle let this thing saieng The Testament is of no force so long as he that made it is aliue For the testator euen Christ in Gods heauenlie decree died euen since the promise was first made Hence it is in the Reuelation The lambe was slaine from the beginning of the world And therfore by the virtue of Christ his death and passion both Adam and Habel and Seth and al beleeuers before Christ did come in the flesh were salued The Prophet Ieremiah speaketh not of this time of the Testament promised The time of the couenant exhibited was the time when our Sauiour Christ died and suffered which time continueth euen vntill the end of the world into this time we are fallen who beleeue on the Messiah come as the Fathers did on the Messiah promised although as touching the knowledge of the Messiah à more cleare light hath shined vpon vs than did vpon them For as the shadowe and à goodlie image doe differ So the cleare knowledge which we haue of Christe since he shewed himselfe doth much differ frō the shadowe of the old people Notwithstanding to both peoples it is verie profitable The time of the Testament fulfilled shal be after the resurrection of y e dead when euerlastinglie we shal enioie y e fruit of this wonderful couenant For we shal behold not y e shadow nor the image but the verie thing it selfe namelie redemptiō and saluation through Christe The Prophet Ieremiah then speaketh of this double time to wit of the time when the couenant was exhibited in this life and shal al in al be fulfilled in the life to come Nowe let vs see the words of the Prophet I wil put my lawe saith he in their inward partes and write it in their hearts What lawe I beseech you is this What manner of writing This word Lawe in the Hebrue tong is taken generalie for euerie doctrine And therefore an apt signification is to be giuen to euerie place according vnto the circumstance of the place Zacharias father of Iohn Baptist therefore doeth helpe vs herein when he saith of his sonne And thou babe shalt be called the Prophet of the most High for thou shalt go before the face of the Lorde to prepare his waies To giue knowledge of saluation vnto his people by the remission of their sinnes through the tender mercie of our GOD. The Prophete meaneth out of al doubt the knowledge of saluation and the remission of sinnes through the bloud of Christe For so he saith Al shal knowe me And that this must be vnderstoode of the knowledge of Gods heauenlie wil he plainelie doeth shewe in the wordes immediatelie ensuing For I wil saith GOD forgiue their iniquitie and wil remember their sinnes no more Thus we knowe what lawe the Prophet meaneth in this place But what manner of writing doeth he vnderstand Surelie this writing is neither an idle nor an hurtful knowledge but it is a knowledge with a liuelie faith in the heart whereby we be persuaded and feele in our mindes that God is merciful to vs and hath pardoned our sinns for the merits of Christ the Priest and whereby motions of the spirit agreeable to the lawe of God be raised-vp within vs. Of which effect the Apostle calleth it the spirit and so obedience of the lawe is wrought in man This faith and this liuelie sense in the hearts of the faithful is the writing of the law by the finger of God that is by the holie spirit at the preaching of the Gospel For as the tables of stone did signifie the extreme hardnes of mans hart whereof the hart of man not regenerate is named stonie So the writing of the heart doth signifie an heart softened by the power of the holie spirite at the preaching of the Gospel that in the same as in a newe table the grace of the Gospel yea and the lawe it selfe which ought to be à perpetuall rule for the godlie to leade their life by maie be engrauen whereof it is called à fleshie heart And therefore the Lorde by the Prophet doth saie I wil take awaie the stonie heart out of your bodie and I wil giue you an heart of flesh But here some maie iustlie demaund whether there be anie difference betweene the newe Testament and the Gospel For by that we haue spoken it maie seeme that theie be one and the same thing Vnto this question we are thus to aunswere The newe Testament and the Gospel as touching the substance it selfe and the subiect are al one but in à consideration they differ For substance and for subiect they are one because both are a preaching of Christ and howe to attaine eternal life through
bodie for euermore Whence this same confidence of the healed and quiet conscience doth arise the epistle vnto the Hebrewes teacheth where it is saide We are assured that we haue à good conscience in al things desiring to liue honestlie Therefore as the cause foundation of à good conscience is not our owne worthines for by nature wee are sinners and vnworthie nor merites for of our selues we deserue nothing but death nor anie vertue of our owne for al our righteousnes is as filthie cloutes but euen meere faith in Christ which purgeth it by his bloode from dead workes through whome we haue peace with God So the purpose of the same is in all thinges with all men and in all actions to walke vprightlie namelie by declining from that which is euil and doing that which is good For continualie it thinketh vppon à newe life in Iesus Christ it alwaies detesteth the coate defiled of the fleshe and euermore delighteth in that white garment which in Baptisme is put on For al wee that are baptized into Christ haue put on Christ. Which thing Dauid in the spirit did beholde when he said Wash me and I shal bee whiter than snowe to wit through the ornament of righteousnes of the Messiah as with a most white garment being first purged from sinne through his bloode Of this faith and conscience that sinne is blotted-out ariseth a care of wel-doing in Dauid according to that I haue applied mine heart to fulfil thy statuts alwaie euen vnto the end And Paul saith Fight à good fight hauing faith à good conscience In the whole course of this life wee maie beholde à goodlie and an especial vse of the sacrifice of Christ not onelie in aduersitie but also in prosperitie In aduersitie there is none so good à remedie as y e sacrifice of Christ. For as aduersitie doeth put thee in minde of thy sinne either lurking or manifest so the sacrifice of Christ apprehended by faith doth certifie thy conscience both of the forgiuenes of sins whereof ariseth spiritual comfort in al affliction and also of the conformitie of the elect with the son of God For so it hath pleased the wisedome of God that he wil haue his elect like to his sonne but in the crosse and also in glorie And this Paul affirmeth saying If we suffer with him we shal also raigne with him Hitherto also maketh the imitation of Christ his example in the crosse which Peter commendeth vnto vs in these wordes Christ suffered for vs leauing vs an ensample that we shoulde folow his steppes Read mine annotations vpon the 2. chapter of the first epistle of Peter In prosperitie there is more daunger For albeit aduersitie do bring-done manie yet prosperitie doth puffe-vp moe According to this of the Poët The minds of man through prosperitie waxe wanton often-times Againe The minde lifted-vp through prosperitie remembreth neither death nor what may happeÌ„ nor anie measure at al. What then shal à godlie man doe in this case Foure things he shal doe First let him waie with himselfe the things which are called prosperous in this world and consider what they are in them selues Secondarilie let him thinke what a perilous thing it is to enioie prosperitie if the mind be not godlie disposed Thirdlie let him compare al the coÌ„modities of this worlde with the blessednes to come which Christ hath purchased for vs by his death and last of al let him aduisedlie consider whether it be more behoueful to enioie prosperitie of this life with hazard of the soule than to renounce them if occasion serue for Christ his sake Therfore seeing our flesh is ticled like à wild horse beginneth to winch by prosperitie let à godlie man thinke with himself first howe vncertaine brittle mortal temporal fleting transitorie y e prosperitie of this world is which manie enioieng at their hartes desire be for al that in verie deed most miserable secondlie let him thinke y t it hath more deceipt than pleasure For the pleasure which ariseth thereof is like à serpent murthering the soule counsailing proudlie and vaâ—elie euen the spirite of couetousnes and gluttonie This serpent lurking in the most secrete corners of the minde seeketh not but euen destruction Whereby it is apparent that prosperitie doeth more hurt the minde than doeth aduersitie the bodie Thirdlie let a godlie man thinke with himselfe that so great ods there is betweene the felicitie which Christe hath purchased for his beloued and the prosperitie of this world as is betweene a minute of an houre and eternitie betweene death and life betweene miserie and happines For as the prosperitie of this life dependeth vpoÌ„ a reed so the happines promised in Christ is vpholden by the euerlasting trueth of God that it is vnpossible that they shoulde bee deceiued of their hope which continue in the feare of God vnto their liues ende Fourthlie of these things let a godlie maÌ„ gather how it is a much better and blessed thing to renounce worldlie goods as far as godlie christianitie they stand not according to Gods word thaÌ„ for theÌ„ to bring the soule into y e danger of damnation To conclude that wee bee neither puffed-vp nor carried-quite from God by prosperitie there is no such thing as to call into minde the humiliation of the sonne of God vppon the crosse who therefore was humbled that he might exalt vs if so be we do humble our selues vnder the mightie hand of God and are not ashamed of the crosse of Christ. For whosoeuer exalteth himselfe shal be brought lowe and he that humbleth himself shal be exalted We are therefore to take special heede least our flesh through prosperous successe of things do deceaue and kil vs being taken with a certaine baite For that serpent which beguiled Euah of his subtiltie snatcheth euerie occasion to withdrawe vs from Christ and setteth vppon the principal part of man to destroie it with prosperitie And therefore saith Paul Brethren you see your calling howe that not manie wise men after the fleshe not manie mightie not manie noble are called For to the destruction of man sathan abuseth these three things namelie wisedome power and nobilitie of which springeth both the pleasure of the bodie and the pride of minde which if the foolish once get they think themselues happie and blissed meÌ„ So then against this tentation oppose y e crosse of Christ without which al wisedome is but meere foolishnesse all might is but weakenesse all nobilitie is but ignominie and all pleasure is but the food of death For al these mixed with too much bitternes haue an ende with this life If therefore thou wouldest haue true wisedom true might true nobilitie true pleasure and glorie seeke them in Christ alone thou shalt find in whom are hid al the treasures of celestial restes To conclude at the point of death the sight of the prieste Christ
bestowe life and saluation vppon none vnlesse by the sentence of the lawe hee be pronounced righteous and also without respect of persons to adiudge so manie to the cursse and wrath of God and to eternall paines which haue not yeelded pure perfect and cōtinual obedience to the lawe This right of the law is conteined in the promises threats added to the lawe of God And the summe thereof tendeth vnto these two sayinges of Moses Curssed be he that confirmeth not all the wordes of this lawe to doe them And The man which doth them shal liue in them that is as God condemneth the transgressor of the lawe so hee doeth iustifie the fulfiller of the same For as to bee condemned is by God through the accusement of Moses or the law the verie conscience of man bearing witnesse againste him named to be guiltie for transgressing the lawe to bee pronounced vniust and to bee adiudged to eternal death as accursed of God So to be iustified is by God through the quitance of Moses or the Lawe the verie conscience of man excusing him to bee named not guiltie for fulfilling the lawe to bee pronounced righteous to be adiudged to eternall life as blessed of GOD and that in respecte of the couenant betweene GOD and man This being set downe I will propose à demonstration whereby it shall appeare that no mortall man since the fal of our first parentes can legalie be iustified before the tribunal seat of God Iesus Christ onely excepted who is both God and man pure from all sinne absolutelie righteous according to the law And the demonstration is this Whosoeuer doeth perfectlie fulfill the lawe of God is righteous by the lawe and heire of eternall life by the promise of God And contrariwise hee that doeth not fulfill the lawe is accurssed and subiect to the wrath of God and to eternall paines according to the sentence of the lawe But no man since the fall of our first parentes Christ onelie excepted was euer found that coulde fulfill the lawe of God Therefore no man is righteous by the sentence of the lawe and heire of eternal life by the couenant of God but Christ alone who beeing free from contagion of sinne did perfectlie fulfill the lawe but all other besides him are by nature subiect to the cursse to the wrath of GOD and to eternall tormentes The maior is proued from the extreme right of the lawe that is from the promises and threateninges of God his lawe And this no man will denie as apparent by the worde of God but the minor is in controuersie For both the Pelagians and the Papistes doe reiecte the minor as vntrue but theie builde not both vpon the same foundation Pelagius because hee tooke-awaie originall sinne and taught how sin was sent-ouer to the posteritie of Adā not by propagation but by immitation onely ascribed to the power of man y t theie could by their natural strength of them selues fulfil the lawe of God and by the merites of good workes attaine euerlasting life And forsomuch as erroneouslie hee supposed that Christ was à meere man and yet for all that yeelded perfect obedience to the lawe hee concluded that other men likewise if they woulde might obserue the lawe and thereby be iustified and saued But howe weake yea howe false the foundation of Pelagius is the scripture in manie places doeth euidentlie declare For in that hee saith howe sinne is sent-ouer to the posteritie of Adam by imitation onelie it is most vntrue as Paule in his first Chapter vnto the Romanes doth most cleerelie teach where he handleth this verie argument namelie that wee are guiltie not by imitation but by propagation As by one man saith hee sinne entered into the worlde and death by sinne and so death went ouer all men forsomuch as all men haue sinned Againe Death raigned from Adam to Moses euen ouer them also that sinned not after the like maner of the transgression of Adam Are not these wordes quite contrarie to the saying of Pelagius which imagineth that sinne is sent-ouer by imitation onely Againe By the offence of one manie are dead that is all which were borne of Adam according to the common lawe of birth Againe through one which sinned death and condemnation came thorough one offence vnto condemnation Againe By the offence of one death raigned through one And again by the offence of one the fault came on al mē to condemnation by one mans disobedience manie were made sinners What can be spoken more plainelie Dauid also hee saith Behold I was borne in iniquitie and in sinne hath my mother conceaued mee Here Dauid speaketh not of à certaine sin of his parents as though the worke of marriage were à sinne which is wel knowē to be the holie and lawfull ordinance of God but of the contagion whereby we al y e sort of vs are both conceaued and brought into the world polluted because of the offence of our first parentes in whome the whole nature of man is corrupted and guiltie Therefore vnto the Ephesians Paul saith Wee were by nature the children of wrath so wel as others The foundation therefore of Pelagius being taken awaie the building wherevpon he had builded doth of it selfe come vnto the groūd So that when Pelagius doth argue thus We are borne without original sinne and onelie by imitating sinful Adam we are made guiltie therfore by the power of nature we can fulfil the lawe the Antecedent is constantlie to be denied as that which is contrarie both to the course of the whole scripture to the iudgement of al good writers And whereas the saide Pelagius doth affirme that Christ was onelie man not God too and yet notwithstanding yeelded ful obedience to the lawe and therefore others also maie fulfil the same it is à friuolous argument and ouerthrowne by the consent of the whole Scripture For the whole Scripture doth commend Christ God and man to vs saith he is the onelie sauiour testifieth that he is the beholder of heartes and acknowledgeth him to be present in all places Now y e Papists which also denie the minor of our argument builde vpon another foundation to wit vpon à false definition of God his lawe For with the Pharisees theie thinke that the lawe doth onelie restraine the hande as theie saie and requireth onelie outward ciuil workes which when men doe theie saie how theie are iust before God and doe merit by their obedience eternal life original sinne being abolished through the death of Christ. And therefore theie define the iustification of the vngodlie to be à remissiō of sinnes and à perfection of good works But how vane and friuolous this toieng of the Papistes is first the Law it selfe which brideleth concupiscence doth shewe Secondlie Paul compareth the Lawe of nature of men together as things cleane contrarie We know saith he that the law is
either vnto the vnregenerate or vnto the regenerate If it be applied vnto the vnregenerate which are without Christ by the principle which we haue set downe it must needes folow that it is neither ratified nor performable wherefore it is referred vnto the first order of testimonies For it proponeth the iudgement of the lawe concerning the rewardes of good workes But forsomuch as an impossible condition namely if a man do my commaundements he shal liue in them is annexed it cannot be but that the vnregenerate are subiect vnto this damnatorie sentence of y e law Curssed is euery man that continueth not in al things which be written in the booke of the law to do them But if such a promise be referred vnto the regenerate in Christ the promise is firme and perfourmed in whom al promises are yea and Amen But moe thinges in order be to be noted in this place Firste how in the regenerate the rigor of the lawe is taken away which rigor consisteth in three thinges that is to say that none obedience liketh God vnlesse it be perfect that life is not promised but to them which fulfil the lawe that the cursse is denounced to al which offend yea in the least thing Secondly we are to thinke that a man nowe beleeuing pleaseth God as beloued in the beloued and as an heire of eternal life for Christ his righteousnes imputed to him which is the waie of life and saluation according to these wordes of Paul Christ is the end of the lawe for righteousnesse to euerie one that beleeueth Thirdlie it is to be considered that of the beleeuing man whom for Christ his sake he accepteth God requireth obedience and that as à moste louing father he promiseth à rewarde to him not of det for anie goodnes or price of the work but of meere grace through fatherlie kindenes wherbie he imbraceth the beleeuing man in Christ Iesus Fourthlie we must haue in minde that workes so done through faith be testimonies of religion euen as proper effectes be vndoubted arguments of the cause from which theie proceede And therefore is the Lorde saide to rewarde euerie one according to his workes as when Paul saith God wil rewarde euerie man according to his workes which workes be tokens of faith and most vndoubted arguments of the feare of God Of these workes mention shalbe made at the last daie that al creatures maie acknowledg the iustice of God in iudging But if à special promise be made in à certaine thing as when Tobiah doth saie Almes doth deliuer from death doth purge al sin and maketh men to finde life and Daniel Breake off thine iniquities by mercie towarde the poore for that shalbe à salue for thine error this rule which dependeth vpon the principle which we haue aboue set-downe is to be remembred Touching à particular fact we must iudge according to the qualitie either of the deede or of the person that doth it If we iudge by the qualitie of the deede it is moste true that no deedes of man be theie manie or fewe can satisfie the lawe of God as aboue in the firste order of testimonies we haue declared and therefore he cannot merit either righteousnes or life But if according to the qualitie of the person we doe iudge the iudgemeÌ„t wil be diuers as the persons be For the person that worketh either hath faith or he hath not If the person which worketh hath faith his worke done according to the lawe doth please and is imputed to him for righteousnes that is it is thought to be righteous for so much as it pleaseth God in respect of the person But if the person that worketh hath no faith it is impossible that the worke should please while this rule shal holde whatsoeuer is not done of faith is sinne And therefore diligentlie it would be considered what good workes be of themselues and of what account in respect of the workers Of themselues theie are of no valure neither doe theie merit anie whit because theie are not the fulfilling of the lawe Before the righteousnes of faith theie are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen y e vilest doung as Paul speaketh and abominable but after that righteousnes is coÌ„firmed theie are to be estemed not according to their owne desert but according to the goodnes of God which accepteth them for the persons sake y t pleaseth him in which respect these are imputed vnto righteousnes that is are taken for good workes as it is written of the zeale of Phinees which thrust throw the fornicators theie merit reward as Paul saith both in this life aâ—d in the world to come Now returne we vnto the saying of Tobias touching which I do saie first y t in the old traÌ„slation which à little before I cited the words be verie corruptlie red For according to the Greek theie should be thus red Almes or liberalitie doth deliuer froÌ„ death and doth purge al sin Those which exercise almes righteousnes shalbe filled with life This senteÌ„ce caÌ„not be applied to the Pharisee or to anie man y t is not regenerat For as the almes here coÌ„mended is à particular work so in the vnregenerat it is manie waies polluted So that it is to be referred vnto y e regenerat But theie haue remissioÌ„ of sins frely for Christ his sake by whose bloud theie are cleÌ„sed froÌ„ al iniquitie But the last particle in y e saying of Tobias namlie Theie shalbe filled with life that is theie shal enioie à long life doth shew how Tobias speaketh not of purging of sin before God but in this life only before meÌ„ who coÌ„mend those for good righteous men which are merciful liberal toward y e needy The like iudgement is to be giueÌ„ touching y e place of Daniel which in y e hebrue is thus red Redeeme thy sins by righteousnes thy iniquities by mercie towarde the poore lo so thie peace y t is prosperitie felicitie in thie kingdome shalbe lengthened prolonged Here Daniel of necessitie must meane y e fruites of repentaÌ„ce which are most vndouted argumeÌ„ts of faith of the feare of God merit the mitigatioÌ„ of punishments à prosperous successe of affaires both priuate and publike which thing Daniel doth signifie in these wordes Lo so shal thie peace be lengthned proloÌ„ged To be short al y e senteÌ„ces whersoeuer they be redin y e holy scripture coÌ„cerning good works are to be vnderstood according to their circuÌ„stances and as the matter doth require are to be applied to these foure orders of testimonies But theie which confound these orders theie peruert y e scripture and trample vpon y e blood of the son of God with their feete wheÌ„ they indeuor to ascribe that to works which belongeth properlie to y e son of God our mediator Iesus Christ to whome with the father and the holie ghost be honor praise and glorie now
separated from sinners that is righteous Otherwise he had bin vnmeete for such an office For thus saith God The seede of the woman shal bruise the serpents head that is the whole consent of the Scripture approuing the same The eternal sonne of God shal take-vnto him selfe the humane nature that God and man maie be one person à mediator or à priest betweene God men who taking mans cause vpon him-self shal suffer the punishment due to mankind reconcile men to God his own righteousnes being imputed to them which made Augustine to saie A more conuenient māner to heale our miserie there was none than by the passion of Christ. For be as the same August saith made our sinnes his own sinnes that he might make his righteousnes to be ours Therfore y e conditiō of y e Priest reconciling vs to God by his own merit was to be of two kinds One of natures y e other of quality The cōditiō of natures y t this our Priest should be both God man in one person otherwise he could not be à mediator For as to the father by his eternal diuinitie so ought he to be conioined to vs by the societie of humane nature The Sonne of God therefore as Ambrose doth saie taking our flesh vpon him became man that the man Iesus Christ might be the Mediator betweene God and man It was behoueful therefore that the Mediator should consist of both natures that he might reconcile both Of the diuine that he might talke with God and appeare before him of y e humane that he might both be a debtor also haue to offer vp to God Whence in the Epistle vnto the Hebrues it is thus written He tooke flesh blood that he might destroie through death him that had power of death that is the diuel and that he might deliuer all them which for feare of death were all their life time subiect to bondage Againe In all thinges it became him to be made like vnto his brethren that he might be merciful and à faithful high priest in thinges concerning God that he might make reconciliation for the sinnes of the people For in that he suffered and was tempted he is able to succour them that are tempted Hitherto concerning the conditions of the diuine and humane natures of our priest now of the qualitie of the person whereof the same Epistle entreateth on this wise Such an highe priest it became vs to haue which is holie harmelesse vndefiled separat from sinners and made 〈◊〉 than the heauens which needed not dailie as those hie Priestes to offer-vp sacrifice first for his owne sinnes and then for the peoples But of this qualitie we shal haue good occasion to speak more in the explication of the priesthod And that Iesus the sonne of the virgin Marie is the true Messiah yea priest and Mediator both promised and giuen to vs of God we haue aboue declared where we opposed against y e Iewes this inuincible argument He alone without al controuersie of certain truth yea by the confession of al men is the true and onelie Messiah to whome al the prophecies of the Prophetes do point and to whom properlie whatsoeuer by Moses and other holie Prophetes of God hath bin foretolde of the Messiah doth agree But the prophecies of al the Prophets doe point vnto Iesus the sonne of Marie y e virgin to this Iesus alone whatsoeuer by Moses other holie prophetes haue bin foretolde of the Messiah doth agree Therfore none but Iesus the sonne of Marie the virgine is the true and onelie Messiah The minor which is in controuersie we haue alreadie proued aboue where we refuted the vanitie of y e Iewes concerning the Messiah Turne vnto our note vpō 1. ver of this Psalme against the Iewes CHAP. 28. 1. Of the Priesthood of Christ 2. The partes therof 3. Of the Gospel of Christ. THe priesthood of the newe Testament is à ministerie ordained and appointed of God wherein Iesus Christ God and man being confirmed the most hie eternal Priest by the oath of God doth preach and mainteine the Gospel concerning the remission of sinnes and through the eternal spirite offereth himselfe for à propitiatorie sacrifice wherby he both cleanseth sinne and satisfieth the iustice of God for sinners appeaseth Gods displeasure doth merite grace and the holie Ghost for as manie as beleeue on his name and continualie maketh intercession for the Church and is heard so that the yoke of the diuel enimie of mankinde being shaken-of and the image of God lost through sinne beeing repared in vs we maie be sanctified for euermore yea and liue blessedly being conformable to Christ the hie Priest worlds without end This definition is collected both out of y t which we haue spoken of the Priest and also from the consent of the whole Scripture but especialie out of the epistle vnto the Hebrues But euerie part of this definition as theie containe much store of good doctrine comfort so theie doe require à longer discourse The partes of the priesthood of Christe expressed in the definition be three namelie the doctrine of the Gospel Sacrifice and praier or intercession And euerie of these are most perfect effectual so that nothing in them is either wanting or not sufficient for saluation For al the virtue of these partes dependeth vpon the maiestie of Christe in whome neither wisedome nor goodnes nor puritie nor wil nor power is lacking Of these three parts therefore we wil entreate in order The first part is the preaching of the Gospel without which we miserable and blinde sinners can hope for no fauour and grace from God For without this doctrine of the Gospel we bee wrapped in miserable darkenes and through y t greatnes number filthines of our sinnes euen by y e iudgement of our own conscience condemned as so ouer-throwen that we must needes dispaire For both the lawe doth threaten the wrath to such as fulfil not the lawe for this is the iudicial sentence of the lawe Cursed is euerie man that continueth not in al thinges which are written in the booke of the lawe to do them and our owne conscience which is à testimonie of y e iudgemēt to come doth accuse vs before the iudgement seate of God and the miseries of mankinde do witnes that God is iustlie offended and the horrible tyrannie of Satan vpon man together with the tragical chances at al times do proue what à detestable thing sinne is I saie nothing of warres nothing of the signes in heauen in earth and in the sea testifying the rage to speake with the Prophete of Gods displeasure Al these things are but y e beginnings as it were of their miseries which repent not at y e preaching of the Gospel Al which our priest doth heale if we like mad men with the furious and blinded world
doe not refuse his medicine For he from the bosome of the father doth bring the moste comfortable doctrine of the Gospel concerning the remission of sinnes which being pardoned and quite abolished neither hath the lawe in vs any thing which he may condemne nor the diuel nor death ouer vs anie power at al. This doctrine of the Gospel is called the mysterie hid from the wise of this world and is thought of them to be foolishnes But to the miserable and afflicted sinners it is the wisedome of God whom it hath pleased by the foolish preaching of Christ crucified to saue such as beleeue Therfore we must shew in à worde or two what this doctrine of the Gospel is that this part of the priesthoode of Christ maie be the more comfortable vnto vs. Christ in the 24. of Luke proponeth the sūme hereof in these wordes It is behoueful that repentance and remission of sinnes be preached in my Name among al nations Therefore the Gospel is à general preaching of the remissiō of sinnes which theie attaine who repent and that through the Name that is through the merites of Christ. And although this definition as I saie doth contein the sūme of the matter yet the better to conceaue the greatnes of the benefit of Christ our Priest I wil set-downe another more at large The Gospel is an vniuersal preaching of Christ our Priest wherein tidings is brought of deliuerance from the wrath of God from the cursse of the lawe and from euerlasting damnation and remission of sinnes saluation and euerlasting life is proclaimed to al such as beleeue in the sonne for his owne merites according to the promise made in olde time to the fathers that the glorie of God his goodnes maie be commended euermore and besides that such as be deliuered through Christe maie bring forth fruites worthie the Gospel and at the length enioie euerlasting life This definition of the Gospel taken out of sundrie places of the scripture doth teach howe the Gospel in deede is à good and ioieful message without which doubtlesse we should perish in euerlasting miserie The partes of this definition for so much as else where we haue explicated them I wil not anie more stand vpon them in this place The summe of al is this that by nature we are miserable cōdemned slaues but by grace which the Gospel preacheth blessed righteous free and heires of eternal life through Iesus Christ. Christ the sonne of God himselfe brought this doctrine out of the bosome of the Father and proposed the same to our first parentes after their miserable fal into the snares of the diuel For thus he saith The seede of the woman shal bruise the head of the serpent This he sounded by the ministerie of Noah before the floud For Peter doth affirme that Christe by the spirite went preached vnto the spirites that are in prison because of their froward rebellion against y e spirite of Christ preaching to them This afterward he vttered by the Prophets as the same Peter doth witnesse This after his incarnation he preached also three yeares and an halfe This he commanded to be blowen abroade by his Apostles into al the worlde which also he confirmed afterward with manifolde signes By his doctrine as he hath alwaies preserued so doth he preserue and euen vntil the end of the world wil preserue the Churche against the gates of hel he wil blesse it and giue the holie spirite and euerlasting life to as manie as beleeue this doctrine But on the other side horrible damnation hangeth-ouer their heads who giue no credite to this doctrine so confirmed both with signes and with wonders and with manifolde virtues and by the holie Ghoste For as it is in the Epistle vnto the Hebrues if the worde spoken by Angels was stedfast and euerie transgression and disobedience receaued à iust recompence of reward howe shal we escape if we neglect so great saluation Let vs therefore as the same Epistle warneth take heede that we let it not slip CHAP. 29. 1. Of sacrifice the second part of Christ his priest-hoode THe second part of Christ his priesthod is to offer sacrifice Which sacrifice of Christ is takē somtime generalie somtime specialie When it is taken generalie it comprehendeth al whatsoeuer Christe our Priest hath either done or offered to the father for our welfare As al his workes are perfect odedience to the lawe voluntarie death and passion and continual intercession with the Father That obedience towarde the lawe is à certaine parte of his sacrifice it is aparent because therebie he maketh vs righteous before God Of his passion and death the Epistle vnto the Hebrues doth entreate when it affirmeth that Christe offered himselfe for our sinnes and by his blood purged our consciences His intercession and praiers in the 5. vnto the Hebrues are called oblations For thus it is written In the daies of his flesh he did offer-vp praiers and supplications with strong crieing and teares vnto him that was able to saue him from death For these three to wit his perfect obedience of the lawe his passion and his intercession mutualie by à certaine order as effectes of their causes doe depend each of other contrariwise For in that he was holie pure yea moste perfectlie righteous according to the lawe his voluntarie obedience in the crosse was of power to purge al the sinnes of men because he was obedient to the father euen vnto the death of y e crosse his praiers doe preuaile for the Church euerlasting lie who therfore is the onelie intercessor because he and none beside gaue himselfe a ransome for al men as Paul doth testifie This consecution or gathering together of Christ his merites doth notablie appeare in our sanctification For by the merite of his death he doth so purge vs from sinne that if so be we beleeue we doe appeare no more guiltie in the sight of the father as Isaiah fore-tolde of him in his 53. Chapter Surelie he hath borne our infirmities carried our sorrowes Againe He was wounded for our transgressions he was broken for our iniquities By the merite of his obedience to the lawe he doth cloth vs that we maie appeare righteous before God not through our owne but throgh his righteousnes imputed vnto vs. For so doth Paule saie vnto the Romanes Chapter 5. As by one mans disobedience manie were made sinners so by the obedience of one shal manie also be made righteous Both which merites to wit of his passion and obedience to the lawe Paul comprehendeth ththese words Christ was made vnder the law that he might redeeme them which were vnder the law For whereas there is à double sentence of the lawe one of malediction and of death for not fulfilling the lawe whereinto we doe runne through sinne another of blessing that is