smal importance y t by a little holie water they may be washed-away I omit them in like sort who dream that by the Popes pardons by Masses sinnes be redeemed by which toies the Popes kingdome is encreased vpholden and preserued both to the great dishonor of God and the most certaine destruction of infinite soules Thirdlie of the due waying of sinne this also followeth y t no pure creature could satisfie the iustice of God make amendes for the offence and restore man to his former happinesse where-from he did fall through sin And therfore Christ was faine in the flesh to take our cause vpon him selfe and to satisfie the iustice of God And although this wrath of God as we haue shewed be infinite yet is it tempered with mercie as the Prophet Habakuk doth saie In wrath remember mercie And Theodoret It is the propertie of God by the temperature of mercie to mitigate his iustice But of this mercie we are nowe to speake CHAP. 32. 1. The great mercie of God toward miserable man 2. Where-unto it may fitlie be compared AFter the due examination both of mans miserie and of the wrath of God against wickednes the infinite mercie of God which is the foundation of our turning vnto him is to be caled into minde God is saide to be merciful not because he is subiect to perturbations and griefe of mind as man is but for that of his meere goodnes loue he helpeth mans miserie For the mercie of God issueth out of loue and loue from the likenes which man hath with God being formed according to his image and similitude This mercie of God toward man is diuerslie painted-out in the Scriptures and the force thereof is commended to vs by sundrie comparisons First it is compared to the kindnesse of à mother towarde her tender babe For so saith Isaiah Can à woman forget her childe and not haue compassion on the sonne of her wombe Though she should forget yet will not I forget thee And in the 103. Psalme it is likened to the natural kindenesse of à Father As à father it is there saide hath compassion on his children so hath the Lorde compassion on them that feare him Of this naturall affection of parentes toward their children the worde Mercie in the Hebrue tongue is deriued And therefore Zacharie saide Through the tender mercie therebie to expresse the force of the Hebrue worde and the affection of God taking pitie Secondly this mercie of God is compared by Isaiah to mountaines and valeies where he saieth The mountaines shal remoue and the hils shal fal downe but my mercie shal not depart from thee neither shal the couenant of my peace fall awaie saith the Lorde that hath compassion vpon thee Thirdlie it is likened to the largenesse of the earthe as in the Psalme The earth is ful of the goodnes of the Lord. Fourthlie it is likened to the hie heauens in the 103. Psalme As hie as the heauen is aboue the earth so great is his mercie toward them that feare him Fiftlie it is compared to the ornament of à Kings throne In mercie shal the throne be prepared and he shal sit vpon it in stedfastnesse Sixtlie it is compared to à cloude of raine in the time of drought Eccles. 35. Oh how faire à thing is the mercie of God in the time of anguish and trouble It is like à cloude of raine that commeth in the time of drought Seuenthlie it is compared to à buckler or weapon of warre Psalme 103. Who redeemeth thy life from the graue and crowneth thee with mercie and compassions that is compasseth on all sides And Psalme 5. Thou with fauour wilt compasse him as with a shielde Eightly it is preferred before life it selfe than the which nothing is deemed better or sweeter Psal. 63. Thy louing kindnesse is better than life Ninthlie it is preferred aboue all other workes of God Psalme 145. The Lord is good to all and his mercies are ouer all his workes Last of all it is compared euen to the maiestie of God himselfe For so saith Ecclesiasticus As his greatnes is so is his mercie As if he should say In God there is souereign maiestie linked with souereigne mercie by the one whereof he hath power to do what he list by the other he hath will to preserue his chosen And although God by manie argumentes commendeth his mercie vnto vs yet the chiefest is that he gaue his sonne Iohn 3. God so loued the world that he hath giuen his onely begotten sonne that who so euer beleeueth in him should not perish but haue euerlasting life Rom. 5. God setteth-out his loue toward vs seeing that while we were yet sinners That is not conuerted vnto God Christe died for vs. Rom. 8. God spared not his owne Sonne but gaue him for vs al. To be briefe No creature is able sufficiently to commend this mercie of God flowing out of entire goodnes and loue The wisedome of the world is not touched with mercy toward the transgressors but toward the vnfortunate and such as do seeme vniustly to be afflicted For so saith Cicero They are to be pitied who are in miserie for fortune not for their offences But the wisedome of God doth helpe transgressors and the greatest sinners if so be they repent For grace proceeding from mercie aboundeth ouer sinne And Augustine doth say Greater is God his mercie than the miserie of all sinners So that Dauid not without cause doeth adhorte vs to praise God for this his infinie mercie Al nations saith he Praise ye the Lorde all yee people praise him For his louing kindnes is great towarde vs and the trueth of the Lorde endureth for euer But here some maie well obiect and saie the mercie of God in deede is great but for al that it hath an impossible condition annexed For so saith the Lord himselfe who cannot lie I will shewe mercy vnto thousandes to them that loue me and keepe my commandements This promise of God without Christe is plainlie to none effect because a condition of impossibilitie is added therevnto For no man by his owne strength can fulfil the commandements of God notwithstanding in Christe it is possible and effectual vnto a thousand generations of Christ that is to al who are borne the sonnes of God in Christ. For as he is the ende of the lawe for righteousnesse vnto euerie one tha◠beleeueth so al the promises of God in him are yea and Amen as Paule saith Hitherto belongeth that in Exodus The Lord the Lord God is mercifull and gratious and aboundant in goodnes and trueth who reserueth mercie for thousandes forgiuing iniquitie transgression sinne Neither maie it be douted y t God when he made this promise did signifie howe both Christe should be the fulfiller of the lawe and that al which desire the mercie promised must runne
and for euer Amen The vse of this Psalme If thou wouldst scape aie woful death And endelesse blisse in heauen obtaine Cleaue fast to Christ while thou hast breath In God his feare se thou remaine A general forme of praier O ALMIGHTIE eternal and most true God Father of our Lord and sauiour Christ maker of heauen and earth together with thy Sonne Iesus Christ and the holie Ghost From the bottom of our heartes wee doe yeelde thee thankes for that of thine infinite mercie thou both hast reueiled thy selfe vnto vs by sending thie Sonne Iesus Christ and by making the hidden and wonderful decree coÌ„cerning the redemption of mankinde kowne vnto y e world also by the ministerie of the Gospel and the holie Ghost thou dost gather to thie selfe an eternal Church and being gathered giuest both rest to the same and al necessarie thinges for the sustentation of life These and other benifites we confesse vndoutedlie are thie giftes and to be giuen and kept to vs of thee for thie sonnes sake Againe we acknowledge that diuerslie we are polluted with manifolde sinnes and with true and burning sorow we do bewaile that euer we haue sinned against the rule of thie iustice and therefore we humblie beseech thee turne vs vnto thee and forgiue vs al our sins euen for thie beloued sonne Iesus Christe his sake kindle within vs by thine holie Spirit true faith and true obedience yea gouerne vs that as earnestlie we purpose so trulie we maie by thine helpe amend our life and obeie thee Moreouer our request is euen in the name of thie beloued sonne Christ our Sauiour that it would please thee among vs in this couÌ„trie to gather from time to time à Church therein maintaine the puritie of true doctrine that we maie with true praier serue thee obeie thee praise thee and loue thee for euer euer And for the better accomplishing hereof giue vnto thie Church faithful teachers pastors who both by true doctrine by example of good liuing maie illustrate thie glorie and benefite the Church Furthermore for thie beloued sonne our Sauiour Christ his sake we beseech thee giue to this Realme godlie profitable quiet magistrates defend our Queene Elizabeth with her Counsellers al the Gouernours of this land guide them with thine holie Spirit that their whole gouernment maie tend both vnto the aduancement of thie glorie and the quietnes and welfare of this Common-weale Confirme also al godlie Kings Princes and Noble men in their purposes to maintaine thie glorie true doctrine and honest discipline Besides we praie thee chearish and blesse whatsoeuer springeth-out of the ground the which thou impartest vpon vs that mankind maie haue both wherewithal to be relieued and to serue thee and of thie goodnes giue vs dailie bread And forsomuch as our great frailtie is knowen to thee thou hast promised with mercie to mitigate the greatnes of thie wrath against sinne and that in respect of the intercession of thie beloued sonne we humblie beseech thee mercifullie to mitigate the punishment which deseruedlie we sustaine and with thie holie Spirit comfort al the godlie in their troubles that theie maie both abide constant in true faith and praier and also commende thie mercie for euermore Amen A praier vnto Christ. O Most louing Lord Iesu Christ Sonne of God without thie grace our minde is ouershadowed with most grosse darkenesse al our affections caried into the flames of concupiscence the wil of y e minde is borne-awaie with raging affections and finallie al our actions not onelie inward but outward doe goe farre astraie from the rule of thie wil. Wherefore we humblie beseech thee ô most sweete Christ our sauiour expel-awaie the darkenes of our vnderstanding by the light of thie worde quench of thie goodnes the flames of concupiscence with the fountaines of thie grace replenish the wil being purged by thine hande with thine holie spirite that both the wil maie cheerefullie commaund and al the powers both of the minde and of bodie obeieng the gouernance of the wil carefullie bring to passe whatsoeuer both the illuminated mind rightly doth shew and the newe affections of the heart godlie doe counsaile For thou alone art our propitiator our King our strength and vertue our onelie hope onelie saluation onelie waie and the eternal life O most sweete Iesu I beseech thee assiste vs least that being either seduced by false Prophets or enticed by our owne flesh or perswaded by Sathan or caried-awaie by the wicked behauiour and examples of men or else offended by stumbling-blocks we fal-againe into former darkenes and wander awaie from thee the waie of eternal life Leade vs ô Sonne of God we praie thee in the light of thie countenance vpholde thou vs which art the right hand of God the father that we fal not downe direct vs that at the length thou being our guide we maie â—â—taine vnto the immortal glorie which thou hast promised to such as trust in thee sweete Christ. To thee be praise thankes and glorie for euer and euer Amen A forme of praier to be saide of anie man by and for himselfe O Most sweete Christ Iesus Christ vnto thee doe I cal For thou art my light thou art my life thou art my saluation thou art my liuing God mine holie Father my merciful God my liuing master my good shepheard my best helper Thee doe I praie vnto thee doe I sue vnto thee do I beseech y t through thee I maie walk vnto thee I maie come in thee I maie rest Grant that by thine helpe I maie leade an holie godlie and righteous life Expel-awaie the darkenes of mine vnderstanding restraine the wicked cogitations of mine heart quench the flames of euil affections represse my froward wil by thie power illustrat mine vnderstaÌ„ding with thie light minister godlie cogitations kindle virtuous affections and conuert my wil vnto thee that those thinges which thou wouldest I maie wil also Furthermore seeing my bodie is the house of my soule grant I beseech thee that by thine helpe I maie keepe the same chast and cleane that à pure mind maie dwel in à cleane bodie and that I maie be sound both in soule spirite and bodie and so both in bodie and soule I glorifie thee without ceassing To thee my shepheard and onelie God together with the father and the holie spirit be blessing and glorie and wisedome and thanks honor and power and strength for euer and euer Amen Amen So be it So be it A forme of praier for à familie FOrsomuch as none can stande without thou ô Lord Iesu Christ dost vpholde the same I humblie beseech thee vouchsafe with thie protection to preserue mine houshould my wife children and familie Grant I beseech thee that both I my selfe and my wife children and al mine houshold maie doe our dueties each of vs according to thie wil. For when thou doste feede vs wee want naught when thou rulest vs we are safe
consumed y e paschal lambe with speede and that with vnleauened bread and sowre herbes so with most sharpe and sower mindes the Iewes put Christ to death and that with al possible speede 5 As the paschal lambe was offred of the whole multitude of the sonnes of Israel So that which through the counsel and wil of the chiefe Priests and rulers was done to Christ at Ierusalem maie seeme doubtles to be done of al Israel verie fewe excepted 6 As by the commandement of God there was à caution that no bone of the paschal lambe should be broken So albeit the hands and feete of our Sauiour were fastened to the crosse with nailes his side peirced through with à speare yet not à bone of him was broken 7 As none that was either vncleane or vncircumcised did eate of that lambe but the circumcised onlie so he alone that is purged in minde and receiued into the familie of God eateth vnto his saluation the flesh of the pure lambe which is Christ. 8 As that lambe through the commaundement of God was offered the tenth day of the first moneth so Christ the true lambe of God the same day of that moneth his father so appointing it was sacrificed vnto the Lord. 9 As once in à yeare that paschal lambe was killed So once and not often ought the sonne of God to be offered which thing also was prefigured by that entrance of the chiefe prieste into the holie place and that once in à yeere 10 Last of al as the sacrifice of the paschal lambe pleased the Lord and after it the people came out of Aegyt So through the sacrifice of Christ mankinde is reconciled to God and brought out of bondage into libertie The figures or prophecies rather of this great sacrifiaÌ„e of this sanctification and attonement were the sacrifices of the fathers as of Abel Noah Abraham and afterward al those Aaronical sacrifices albeit some more cleerelie than others bare the similitude of this great sacrifice of propitiation Being taken from the crosse he was laide in the graue of which mention is made in the 88. Psalme My soule is filled with euiles and my life draweth neere vnto the graue I am counted among them that go downe vnto the pit and am as à man without strength free among the deade like the slaine lying in the grâ—ue whome thou remembrest no more and they are cut of from thine handes Thou hast laide me in the lowest pit in darkenes and in the deepe The bodie of Christ aboade in the sepulcher that part of the sixt day wherein nowe the Sabbaoth began at what time the Iewes cessed from their labor and from thence the whole Sabbaoth which finished verie earelie in the morning he arose that he might make it euident howe he had with himselfe buried the Iewish Sabboath and was returned vnto à new life hauing ouercome death and left the old synagogue in the graue and raised-vp à newe Church And therefore the Lord before his death abrogated not the law of Moses forsomuch as yet he had not carried the Sabboath with himselfe vnto death and the graue And that the Lord shoulde not abide long in the graue Dauid prophecied in the 16. Psalme My flesh doth rest in hope for thou wilt not leaue my soule in the graue neither wilt thou suffer thine holâ— one to se corruption As sone as the first day of the weeke which we cal the Lordes daie appeared he brought himselfe vnto the light and life which was our light and our resurrection from euerlasting death A figure of this resurrection also of the Lord went before in the Prophet Ionas and an euident prophecie is in Hosea chap. 6. where in the person of Christe it is saide Come and let vs returne vnto the Lorde for he hath spoiled and he wil heale vs he hath wounded vs and he wil binde vs vp After two dayes wil he reuiue vs and in the thirde daie he wil raise vs vp and we shal liue in his sight Then shal we haue knowledge and indeuour our selues to know the Lord. Hauing proued his resurrection after sundrie and manie waies to his disciples he gaue them in charge to baptize to teach al nations repentance and remission of sinnes in his name And so the prophecie of Iaakob concerning the vocation of the Gentils was fulfilled who saith The people shal be gathered vnto him And for this cause the nations are so often inuited to laude and to glorifie GOD both in the psalmes and Prophets as in the 117. Psalme Al nations praise ye the Lord al ye people praise him For his louing kindnesse is great towarde vs and the trueth of the Lord endureth for euer This commaundement being giuen to his disciples the 40. daie after his resurrection he ascended into heauen vnto his father at whose right hande he sitteth for euermore From whence he sent both to his disciples and to the Church following the holie spirite to instruct and teach them Of this ascension singeth the Psalmist in the 68 psalme Thou art gone-vp on high thou hast led captiuitie captiue and receaued giftes for men And of his sitting at the right hand of the Father the same Psalmist saith in the 110. Psalme on this wise The Lord saide vnto my Lord sit thou at my right hande vntil I make thine enimies thy footestoole By the right hand of the Father is meant his principall giftes as happinesse mercie goodnes liberalitie wherein Christ sitteth as à dispensor and bestower and his kingdome and liberalitie of such good things is vpon the holie and blessed soules both angelical and humane whereof it is saide Psalme 16. The Lord is the portion of mine inheritance and of my cup thou doest mainteine my lot The lines are fallen vnto me in pleasant places that is I haue gotten à goodlie inheritance For mine inheritance is noble Furthermore as touching the holie Ghost this is to be noted The holie spirite abideth euermore with the Church albeit inuisible But vnto the Apostle the 10. daie after his ascension that is 50. daies after the resurrection of Christ he appeared visiblie in firie tongues that the Lorde of hostes which is Iesus Christ might confirme the infallible trueth of his Gospel to the whole worlde as it were with this seal of his maiestie Which thing was long fore-seen by y e prophet Ioël who in his 2. cha saith on this wise And afterward that is after Israël hath receiued the teacher of righteousnesse that they may both remember and vnderstand those thinges which he shal teach I wil powre-out my spirit vpon al flesh and your sonnes and your daughters shal prophecie your old men shal dreame dreames and your yong men shal see visions The 50. day after the resurrection of the Lord the euent most
iourneie of fiftie yeeres standing in Ierusalem shal blowe the trumpet and out of the same shal blowe al the righteous soules which flieng al the worlde ouer shal-be dispersed vnto their bodies wheresoeuer theie be and at this first sound al the bones shalbe gathered together Then after fourtie yeeres he shal blowe againe at which sounde the bones shal take flesh And fourtie yeeres after that againe when he shal blowe the thirde time al soules shal come into their bodies This done à fire flaming from the West shal driue al creatures vnto Ierusalem whither when theie are come it shal cease Then whē for the space of fourtie yeeres theie haue swimmed in their owne sweate looking stil for the iudgement theie shal cal Adam saying Father why hast thou begotten vs for such miseries and tormentes Can you so suffer vs Father to be tossed vncertainelie betweene hope and feare O Father cal-vpon God that he would altogether bring to an end whatsoeuer he wil do with vs betweene Hel and Paradise Adam wil aunswere O sonnes ye knowe howe thorough the persuasion of Satan I disobeied the commaundement of GOD therefore goe yee vnto Noah Then turning vnto Noah theie shal saie O Father Noah thou elect of God make thou intercession for vs. He shal answere I did what I could I saued you in the flood Mine office is nowe out but goe you vnto Abraham So then theie shal cal-vpon Abraham saieng O Abraham the Father of the faithful and of holines cast thine eies of compassion vpon vs shew mercie To whō Abraham what praie you vnto me Remember you not how à long while like à vagabond idolater vncircumcised I went astraie I cannot helpe you but cal vpon Moses Then wil they crie vnto Moses saying O thou beloued messenger of God and prophet thou seruant of God heare vs. He wil answere whom cal you for Did not I giue you à lawe and confirmed the same with miracles and yet you beleeued not Had you beleeued me I woulde do what you require but go ye vnto Iesus Christ. Then turned vnto Christ they shal say O Iesu Christ spirit word and power of God let thy mercie moue thee go betweene God and vs. Then shal Christ say to them what ye require of me your selues haue forgon I was sent indeede to you in the power of God and in the worde of truth yet went yee astray and after I had preached to you ye made me your God and so yee haue loste my benifite but go ye vnto the last prophet of al Mahomet vnto whom being turned theie shal say O thou faithful messenger and frend of God how greeuously haue we sinned in giuing no credit to thy wordes heare vs ô gratious prophet beside whom we haue no refuge For after thee there is none in whom we shal trust Heare vs by the power which God hath giuen thee So Gabriel shal come forth and shal not suffer his frende to be of no power his fellowes shal come before the face of God God shal say to them I know wherefore ye do come be it fro me that I should in any thing make the prayer of my messenger to be frustrate Then à bridge being made here ouer bel there shal be present à paire of balance whereby the deedes of almen being waied they shal walke vpon the bridge So the godlie shal goe-ouer but the damned shal fal downe into hel To euerie one shal a booke be giuen of al his deedes and the iudgement shal endure 5000. yeeres then shal Mahomet say to God O Lord al these with a right face doe hasten to receaue this booke Last of al death shal be changed into à ramme and be brought betweene Paradise and hel The Paradise that Mahomet promiseth to his folowers is more meete for swine then for men created after the likenes of God The golden ground of Paradise saith he is distinguished with precious stones and swet flowers set thick together planted with al fruitful trees the pleasant riuers running through the greene feeldes whereof some powre-out milke others white honie others the purest wine there shal they be clothed with al sortes of colors except blacke The first dish at the table shalbe the liuer of the fish Albis they shal neuer make an end of eating and colling wenches This knaue knewe how these thinges would like foolish soldiers right wel which are neuer satisfied with wine and women with such ridiculous fables is the Alchoran replenished but these fewe I haue written-out that the vanitie of this villaine being found-out we may the more earnestlie beg at the handes of God that he woulde not suffer this vagabonde and theife to enter vpon his Church but shewe mercie vppon vs and not punishe vs according vnto the multitude of our sinnes But howe commeth it to passe seeing these are so fond and so ridiculous that men of courage in Turkie doe not forsake this deceauer and deluder of mankinde with foure bulwarkes as it were he hath hedged his law about that no way be open to subuert the same Firste hee commaundeth to kill them which speake against the Alchoran Secondlie he forbiddeth conference to be had with men of à contrarie sect or religion Thirdlie he prohibiteth credite to be giuen to anie beside the Alchoran Fourthlie he commaundeth them to separate themselues altogether from other men and to saie Let me haue my lawe and take you yours ye are free from that which I doe and I likewise from that which you doe More-ouer to driue-away al feare of damnation from the minde of his disciples he saith howe euerie man shal be saued by his owne religion he onely excepted which reuolteth from the Alchoran vnto another lawe the Iewes by the lawe of Moses Christians by the lawe of the Gospel and the Saracens by the lawe of Mahomet But seeing this altogether is friuolous and false I wil reason no more nor dispute hereof firme and vnmoueable is this sentence He that obeieth not the sonne shal not see life but the wrath of God abideth on him And although hitherto it hath abundantlie beene shewed howe greate the vanitie of the Turkish sect is yet for the more confirmation of the mindes I wil here-vnto adde seuen argumentes whereby the furie of Mahomet is euidentlie refuted which be these The first is The voice of God in Daniel doeth pronounce that the kingdome and seruice of the Turkes shal arise against God and his sainctes Therefore there is no doubt but this sect is of the diuel The seconde It is impossible that that cōpanie shoulde be the Church of God which of purpose reiecteth the writinges of the Prophetes and Apostles the which haue the testimonies of God and that verie manie But seeing Mahomet doeth reiecte them it cannot be that his religion is of God The third It is impossible that those lawes are of God which commaunde theft maintaine the lust of the flesh
sacrificing did please But Caine sacrificed without faith presuming vpon the dignitie of his worke And therefore no maruel though God had no regard vnto his offering The summe of al is this that sacrifice spiced with faith pleased as fat and grateful but that voide of faith it displeased as drie vngrateful But Dauid moste plainlie of al sheweth in his 51. Psal. when the sacrifices of burnt offeringes do please for thus he saith The sacrifices of God are à contrite spirit à broken heart O God thou wilt not despise Ioining there-vnto by and by Then shalt thou accept the sacrifices of righteousnes euen the burnt offering and oblation then shal theie offer calues vpon thine altar Therfore let y e beginning of each good worke proceede from an heart purified through saith without which euerie worke seeme it to the eie neuer so holie is abominatiō before God This I haue spoken the more at large because of some among the fathers who not wel vnderstanding the wordes of Dauid and of Isaiah do agre with Porphirie who most wickedlie did slander the sacrifices of the Iewes which were in vse so long as the common-weale of Moses did stand But the fathers somwhat to excuse these Iewish sacrifices saide howe God did not command but onlie suffer them to the ende theie might keepe the Iewes from idolatrie wherunto theie were inclined Now let vs see the causes of Iewish sacrifices in order as we did propose in y e second place First therfore the cause commanding offereth it selfe who is God himselfe Who for that he is moste wise not without great wisdome did command and appoint this ceremonie Against whome albeit dust and ashes wil set himselfe and obiect manifolde absurdities yet content we our-selues with the moste wise counsel of God the which let vs oppose not onelie against that Atheist Porphirie but also against the diuel and his members who dare to oppose the dotinges of their foolish braine against the wisedome of God Let vs knowe that the saieng of Paul is true who saith The wisdome of the flesh is enimitie against God Thorough this cause commanding the godlie among the Iewes did knowe both how their sacrifices pleased God when through faith theie were done vnto Gods glorie with true meditation of the spiritual signification and also that theie were bound vnto obedience vntil Christ came of whome those sacrifices were figures and who by his owne and perfect sacrifice should set an ende to all figuratiue sacrifices But seeing the Iewes at this daie do obiect to vs howe their sacrifices should not be abolished because God is vnchaungeable I doe answere so long as the cause and condition of the decree is in force so long doth God himselfe abide constant and vnchangeable The material cause of Iewishe sacrifices was either the fruite of earth or cleane beastes which by certain tokens are distinguished in Leuiticus from the vncleane It was furthermore enacted that theie should not vse either leauen or honie in their sacrifices but that theie shold season euerie sacrifice with salt For God the law-giuer would haue them to acknowledge him to be auctor of al aswel of such things as doe spring from the earth as of al liuing creatures beside that are breade and also craue his blessing refer the vse of al thinges vnto his owne glorie The formal cause was the verie manner of sacrifising which for that it was diuers it were much to prosecute the same in this place and therefore I remit the reader vnto the book of Moses caled Leuiticus The endes of the sacrifices instituted were foure whereof the first was that the people prone vnto idolatrie might be reclamed therfrom by these exercises The second y t Gods people might bee kept in the seruice of one God and haue à dailie occasion to exercise godlines The thirde that the people might haue à type of Christe the sacrifice to come The fourth that by thinking of Christ the sacrifice to come the Iewes might be warned of the grieuousnes of sinne the which forsomuch as it could not be cleansed by the bloud neither of buls nor of goates theie might know howe to be cleansed throughlie from their sinne theie had neede of the bloud of the immaculate lambe that is of the promised seede or Messiah who alone could tel howe both to abolish the workes of the diuel sin and death and also pacifie the offended father Secondlie that in this minde theie should flie vnto the mercie of God proposed in the forenamed seede and by faith depend vpon that seede glorifieng y e Lord both in al their mind heart wil conuersation who of his infinite goodnes and wise counsel would after such à sorte redeeme mankind With such motions did the fathers Habel Noah Abraham Isahac Iaacob Moses Dauid Salomon Elias and manie other which feared God sacrifice For these knew right wel how by the outwarde worke onelie God was not pleased but that he respected besid the faith and the mind of the offerers Notwithstanding some as hypocrites wicked liuers among this people did thinke that God regarded the outwarde worke and thereby was pacified as by an expiatorie sacrifice And therefore the Lorde doeth testifie that their sacrifices were both abhominable to him and neuer exacted of him In the third place the kindes of the olde sacrifices doe folow the principal and cheefe diuision whereof is this That one kinde was expiatory caled Olah burnt sacrifice which was offered for sinne by à certaine showe of purging For in verie deede it purged not sinne but onelie bare à figure of the purging to come through the onlie sacrifice of Christ al this being lifted vp vpon the altar was consumed with fire Whereby was signified that Christ the Priest and the sacrifice shoulde be lifted-vp vpon the altar of the crosse with the fire of loue be burned for our sinnes Another was of testification called Hodah For it was done either for supplication or thankesgiuing sake or else for exercise of godlinesse the which of the principal ende thereof was tearmed eucharistical as that other ilstical that is propiciatorie For as Paul interpretes y e same it signified purging to come through the blood of Christ. For so he saith Whom God hath set-forth to be à reconciliation through faith in his bloode Whatsoeuer other sortes be mentioned they are contained vnder these Touching the figuratiue signification of olde sacrifices the Epistle vnto the Hebrewes teacheth generalie howe al were figures of that onelie sacrifice Iesus Christ which being offered al other thinges as figuratiue ought to cease But more particularlie we wil in this place set-downe some things especialie those which maie leade vs as it were by the hande vnto à spiritual instructing of our life and maners First therefore commeth-forth the consecration of Priestes whose dutie was to offer the sacrifice they had foure
vnto Christ that as they should finde the lawe fulfilled in him so they should be made partakers of the promised mercie And therefore this promise of mercie hath one conditiō fro the law without Christ to wit touching y e fulfilling of y e law another in Christ name lie of faith wherbie the end of the law which is righteousnes is obteined So that as manie as beleue haue righteousnes which is as much as y e law requireth Wherof the promise of mercie is ratified and confirmed to them and this is that couenant whereof the 25. Psalme doth speake Al the pathes of the Lorde are mercie and truth vnto such as kepe his couenant and his testimonies that is as another Psalme doth expound it Mercie shal compasse him that trusteth in the Lord. The mercie then of GOD is moderated according vnto the rule of iustice when it is exhibited to such as repent For this iustice of God is à perpetual rule that as he wil condemne such as be rebellious without al pitie and mercie so he wil of his infinite mercie saue as manie as turne vnto the Lord. This rule of God his iustice is to be thought vpon when we reade in the Psalmes that Dauid praied God that he would heare him for his righteousnes ◠For three thinges together came into his minde namelie the promise of mercie the free pardon of his sinnes and the price wherebie the iustice of God is satisfied namelie by the sacrifice of his Sonne for he is vniust that hauing receiued à raunsome wil not set free the captiue and by the merite of Christ wherebie we are iustified before God being conuerted vnto him through faith Whence it is that if he should not heare them which repent and forgiue their offences he should be vniust as one that dealeth against the rule of his own iustice that denieth his promise that would accept no ransome nor regarde the righteousnes of his sonne wherebie he did merite fauour for vs. So that Dauid after his adulterie murder and betraieng the hoste of God did craue mercie and remission of his sinnes through faith and among other reasons brought this in for one That thou maiest be iust when thou speakest that is that men maie confesse thee iust for keeping thy wordes whereby thou promisedst pardon to as many as repent CHAP. 33. 1. Of Christe his wonderful obedience to his Father for our saluation 2. The fruite thereof NExt vnto the mercie of God we are to consider the wonderfull obedience of Christ which would vouchsafe to take our cause vpon himselfe and feele the wrath of God to deliuer vs from eternall death Of this obedience Paule vnto the Philippians on this wise Who being in the forme of God thought it no roberie to be equal with God but he made himselfe of no reputation and tooke on him-selfe the form of à seruant was made like vnto men was found in shape as à man He humbled him selfe became obedient vnto the death euen the death of the crosse Here Paul entreateth of the vnspeakeable obedience of the sonne of God and because equals cannot properly be said to obey one another but inferiors their betters Paule sheweth howe the sonne beeing of one essence and power with the Father did humble him selfe taking to himselfe the nature of man wherein he became obedient to the Father euen vnto the death of the crosse And in the 10. Chapter of the Epistle vnto the Hebrues out of the 40. Psalme Because it is vnpossible that the bloud of Buls and Goates should take away sinnes Wherefore when he commeth into the world he saith Sacrifice and offering thou wouldest not but à bodie thou hast ordeined me In burnt offeringes and sinne offeringes thou hast had no pleasure Then I saide Loe I come In the beginning of the Booke it is written of me that I should do thy will O God Isaiah 53. He was offered euen because he would But with this obedience how agreeth that prayer thrice repeated in the garden O my Father if it be possible let this cup passe fro me neuerthelesse not as I wil but as thou wilt This praier seemeth to import that the wil of the sonne differed yea and was contrarie also to the Fathers wil. For the Fathers wil was that he should drinke of the cup which he had prepared And the sonne desireth that the same cup if it were possible might passeawaie This obiection is aunswered by the wordes of our Lord afterward in the same Chapter vttered The spirit in deed is willing but the flesh is weake So that what he would not through y e weaknesse of the flesh the which naturalie without offence dreadeth death the same he wold through the willingnesse of the spirite wherbie he was obedient to the Father And thus doth Cyril also distinguish the same when he saith That the passion of the Crosse was not voluntarie to Christ and againe was voluntarie for the fathers wil and for our saluation you maie easilie perceiue by this praier O my Father if it be possible let this cup passe from me For as the word of God is God and naturalie the verie life no man wil saie that anie waie he feared death but beeing made flesh he permitteth fleshe to suffer that which belongeth to flesh and therefore as verie man he dreadeth death standing at the dores Here an other question doth arise what obtained Christ by his praieng The Epistle vnto the Hebrewes maketh answere He was hearde in that which he feared for the paines of death being remoued awaie he ouercame those conflictes The fruite of this wonderful obedience of the sonne of God is our iustificatton and saluation As by one mans disobedience saith Paul manie were made sinners so by the obedience of one shal manie be made righteous The Apostle highlie extolling this obedience doth saie Christ when we were yet of no strength at his time died for the vngodlie Doubtlesse one wil scarse die for a righteous man but yet for a good man it maie be that one dare die But no tongue can vtter nor minde conceaue howe greate the obedience of the sonne of God was who deriued the wrath of God vpon himselfe and put himselfe into our place to suffer the paines due vnto vs for our saluation Christ hath redeemed vs from the cursse of the lawe when he was made a cursse for vs. Againe He hath made him to be sinne for vs which knew no sinne that we should be made the righteousnes of God in him CHAP. 34. 1. The greeuousnes of the paines which Christ endured for our sakes 2. What theie signified WIth this obedience would be considered both the greeuousnes of the pain which the sonne of God endured for our sakes both in minde and in bodie and also the reproche against his person The griefe of minde Christe doth testifie when he
euerlasting wrath and malediction for our sinnes This power of the worde of God Ieremiah the Prophete sheweth by à double comparison in these words Is not my worde like à fire saith the Lord and like an hammar that breaketh the stone Moreouer this contrition of the heart and this humiliation is then an holie sacrifice to the honour of God when through faith it is separated from worldelie sorrowe such as Cains Achitophels and Iudas was and when by the same faith it is laide vpon the altar Christ by whose merite it is sanctified and accepted as we see in Dauid For he in the middest of al his vexations of minde ranne vnto the mercie of God and beleeued howe his sinne was pardoned through the sacrifice of Christ. This kinde of sacrifice proposeth plentiful store of comforte before the eies of miserable sinners which are griued with the heauie burthen of their sinnes For when it telleth the sinner that à contrite and à sorrowful heart is in the nostrils of God as à sacrifice of sweete incense it euidentlie sheweth both that our repentance pleaseth God and that GOD earnestlie requireth the same and that he wil also receiue such as vnfeinedlie repent into fauour againe Let vs therefore beware that with Caine we saie not Mine inquitie is greater then Gods mercie but with Augustine rather Thou liest Caine for greater is Gods mercie then the iniquitie of al sinners And therefore let vs offer vnto God the sacrifice of à contrite and broken hearte contrite with the hammer of the Lawe broken vnder the mightie hande of GOD and let vs beleeue that God for his Christs sake doth trulie pardon such as by true repentance forsake their sinnes Let the sixt kinde of sacrifice be obedience in the crosse and in euerie outward affliction This obedience is likewise adorned with the name of sacrifice that we may knowe how God liketh verie wel thereof For as the obedience of Christ in the crosse was à grateful sacrifice to God so our obedience in al troubles pleaseth God not for it selfe but in respect of faith whereby it is seuered from the punishments of the vngodly is laide vpon the altar Christ through touching of whom it is sanctified and accepted of God So Iob separateth his affliction through faith from the afflictions of the wicked worlde and presenteth it before God and burneth it vpon the altar Christ while he dependeth vpon the merit Christ which he testifieth he did in these wordes I am sure that my Redeemer liueth which were the wordes of Faith whereby Iobs obedience vâ—der the crosse was seasoned as with salte The seuenth sacrifice of Christians maie be of righteousnesse according to that Offer the sacrifice of righteousnesse By righteousnesse I vnderstande both generall and particular righteousnesse whereby the publike welfare is sought The Lord preferreth mercie before the sacrifices of the olde law when he saith I desired mercie and not sacrifice And in the Epistle vnto the Hebrues To doe good and to distribute forget not for with such sacrifices God is pleased Vnder this kind the chastitie of Ioseph is comprehended For Ioseph his chastitie thorough faith differeth from the chastitie of Zenocrates and through the same he bringeth it before GOD and seasoned with the salt of faith he putteth it vpon the altar Christe whereby it is both sanctified and accepted of God and adorned with great rewards The sacrifice of each mans calling occupieth the eight place For when the lawfull calling of euerie man is zealouslie exercised through faith vnto the glorie of GOD and profite of mankinde it is à piece of iustice which God vouchsafeth the name of sacrifice Scipio fighteth for his countrie and also Dauid fighteth for his countrie but Dauids wars enioined him of God differ from the warres of Scipio and for the Messiahs sake promised he beleeueth his warlike paines are grateful and acceptable to God Beside the aboue numbred kindes of sacrifices which are common to al Christians of what state or degree soeuer they be there is one more peculiar to the Ministers of the Gospel Whereof Paule speaketh after this manner Grace is giuen me of God that I should be the minister of Iesus Christe toward the Gentiles ministring the Gospel of God that the offering vp of the Gentiles might be acceptable being sanctified by the holie Ghost Here Paul alluding vnto the mysteries which were ministred by the Leuitical Priestes saith he doth minister the Gospel of God that is doth make him selfe à Priest in the ministerie of the Gospel while he bringeth the hearers of the Gospel from the wickednes of the worlde maketh them to obeie the wil of God laieth them vpon the altar Christ by whose blood theie be purified by whose obedience iustified and by whose spirit theie are sanctified that their sacrifice maie be acceptable to God through Iesus Christ. Nowe seeing the like reason is of al the ministers of the Gospel and the same ende namelie to bring men vnto Christ hauing renounced the vngodlinesâ— of the world that through the holie spirit theie maie be sanctified to the ende their oblation maie be holie and accepted of God through Christ it is manifest that theie maie fitlie be called Priestes by which title both theie themselues are put in minde of the dignitie of their ministerie of the efficacie of the word and of the courage of minde constancie that is required in so greate à place and the hearers to receaue much comfort while theie perceaue that their obedience toward the Gospel is set forth with the title of sacrifice Wherebie we maie vnderstand howe grateful the conuersion of sinners is before God As often therefore as the ministers of the Gospel through sound doctrine either do conuert Infidels vnto Christ or reuoke such as goe astraie or lift vp those which were fallen or coÌ„uince y e obstinate or finalie awake such as are secure and sluggish theie do the office of gods priestes and maie rightlie be caled the priests of God Who as the Leuitical priestes vnder one hie priest so theie vnder one Christ the onlie propiciatorie sacrifice doe solemnize the holie mysteries teaching the Gospel of Christ. But then not afore deserue theie this honorable title when both by sound doctrine and holie conuersatioÌ„ theie set vpon the kingdome of Sathan and builde vp of the temple of God For it belongeth vnto the ministers of God not onelie by words to teach but also by good workes to giue light vnto others that therbie namelie through synceritie of doctrine and innocencie of life as it were by two torches they maie conduct meÌ„ out of y e kingdome of darknes into y e kingdome of light So that theie are as to teach the trueth of the gospel by words so to expresse the same by their liues that outwarlie men maie behold that with their eies in example which by voice is vttered for the edification of their minds For
For thou Lorde wilt blesse the righteous and with fauour wilt compasse him as with à shielde Againe Thou hast giuen mee the shielde of thy saluation and thy right hand hath staied mee For it seemeth good in the sight of God that the godlie shold not only be cōpassed about with y e crowne of his good wil but also be happie through euerlasting blessednes When Paul writeth vnto the Ephesians Take vnto you the shielde of faith wherewith yee maie quench all the fierie darts of the wicked hee signifieth y t then we are cōpassed-about with the shield of faith when reteining an vnshakened faith of doctrine with à confidence of mercie and à good conscience wee fight à good fight Now what thing I praie you can be more miserable than the enimies of God who haue not this shield For the king of darkenes hath ful power ouer them and casteth them down headlong from one wickednes vnto another til he bring them to vtter destruction The thirde and fourth benefites are Grace and glorie For thus hee saith The Lorde will giue grace and glorie Grace is the fauour of God both pardoning the sinnes of the faithfull for the deathes sake of his sonne also adorning the Church with an vnspotted garment namelie with Christ his obedience or righteousnes Nowe forsomuch as the faithfull doe please through this grace they can not bee otherwise than happie and blessed But they which are without the Church be destitute of this grace guiltie damned in respect of their wickednes Glorie is the attainement of adoption the inhabitation of the holie spirite and the hereditarie possession of eternall happinesse But so manie as bee not within the Church are the bondslaues of Sathan moued with the spirite of the Diuell and reserued for euerlasting shame The fifth good thing or commoditie of the Church which the vngodlie doe want is that which the Psalmist meaneth when hee saith No good thing will be depriue them of that walke innocentlie Here by the fruit iudgement is giuen of the tree For a good tree bringeth-foorth good and profitable fruite but à rotten tree can yeelde nothing but hurtful vnpleasant fruite To walke innocentlie or soundlie or perfectlie for the worde which the Psalmist vseth in this place is oftentimes expressed of interpretors by the worde perfection is when the man which is iustified preferreth obedience towarde God before euen the most pleasant thinges of the worlde This definition maie bee proued out of the 22. Chapter of Genesis Nowe there is a double perfection of Christians of imputation of obedience He is perfect by imputation that beleeueth in Iesus Christ according to that Christ is the ende of the lawe for righteousnes vnto euerie one that beleeueth Hee is perfect by obedience which loueth obedience to God warde more than all thinges of the worlde Yet is not this perfection an absolutnes of worke according to the rule of the law but it is a purpose an endeuorment and a studie of the minde whereby a man daielie more and more goeth forwarde vnto the marke of perfection Ths endeuorment throught the approbation of God is called perfection And that this Christian perfection is to be referred vnto the will and affection of the heart these testimonies ensuing doe witnesse Feare the Lorde and serue him in vprightnes in trueth of heart Againe And thou Salomon my sonne knowe thou the God of thy father and serue him with à perfect heart and with à willing minde Hezekiah in the prophecie of Isaiah doeth testifie howe hee fulfilled the same when hee saide I beseech thee Lorde remember now how I haue walked before thee in trueth and with à perfect hart and haue done that which is good in thy sight And this perfection Paul requireth when he saith Fight à good fight hauing faith and à good conscience For through faith the obedience of Christe which is the fulfilling of the Lawe is obteined à good conscience is kept by a willingnes to obeie whereby a godlie man preferreth obedience towarde God before all thinges although mā cannot fulfill the same in such absolute forme as the rule of the lawe doeth require Moreouer when the Psalmist doeth saie No good thing will he depriue them of which walk innocentlie it is to bee vnderstood concerning the rewarding of the obedience showen through faith For in this place hee speaketh not of the causes of saluation but of the effect of faith wherewith being iustified we are saued And therefore this and such like sentences of which sort there be manie in the scripture be thus to bee vnfolded They y t walke innocentlie shall not bee depriued of good thinges Whie so Because they which walke innocentlie doe beleeue And al beleeuers are righteous through Christ his righteousnesse imputed vnto them To the righteous life and abundance of all good thinges in such sorte is proposed that they shal desire nothing to the consummating of true happines And therefore so manie as walke innocentlie shall not be depriued of good thinges After which sort the like sentences are to bee vntied that wee maie be led from the proper effect vnto the proper cause and againe conclude frō the proper cause other effectes adioined and following of the same as when it is saide Blessed are they which suffer persecution for the confession of Christ heere mention is made not of the cause of blessednes but of the effecte of faith and of that which necessarilie doth followe faith And therefore the sentence is thus to be opened They are blessed which suffer persecution for the confession of Christ. Why so Because they doe beleeue For it is a proper effect of faith to confesse Christe in the time of persecution But the faithfull bee righteous through Christe his obedience And the righteous doe liue and are blessed by the hope of eternall felicitie Therefore they who suffer persecution for the confession of Christ are blessed Nowe the holie scripture vseth this manner of speech for two causes One is that we shoulde iudge of true and liuelie faith by the naturall properties which it hath leaste for the true faith wee embrace a fained and false faith Another is that we maie be stirred-vp with the promise of the rewarde of obedience the more cheerefullie to doe our dueties and not waxe negligent in respect of the manifold difficulties which happen manie times and make manie slouthful But touching this point wee haue spoken more at large aboue where wee confuted the errors of Papistes who verie naughtilie doe confounde the causes and effectes and manie times of the qualities affections and workes of y e saintes do make the causes of iustification and saluation whose errors bee ouerthrowen by the pretious bloode of our onelie mediator For in the matter of iustification al mans merites are quite contrarie vnto the merite of Christ his death Last of all seeing the wicked which