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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02919	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 Hassine in Denmarke, Nicholas Hemmingius. 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.	Hemmingsen, Niels, 1513-1600.; Rogers, Thomas, d. 1616.	1581 (1581)	STC 13059; ESTC S118432	286,633	582

written In thie seede shal al the nations of the earth be blessed Of this ground we doe firmelie conclude that whatsoeuer by the holie Prophetes of God is fore-tolde touching the raigne of the Messiah after the similitude of an earthlie kingdome ought to be applied by waie of comparison according to the manner of à spiritual kingdome to signifie that in the kingdome of Christ there should be equalitie concorde and wonderfull peace peace I meane agreeing to the kingdome of Christ namelie à spiritual peace and that in and among such as by true faith receiue Christe into themselues Which spiritual peace is signified by the concorde of the beastes whereof the Prophetes doe speake For it is too too foolishe to thinke y t the office of the Messiah is to change the natures of thinges as to make the Lion laie-awaie his crueltie or the Aspe and Cokatrice their poison So then vnder these figures the Prophets doe signifie howe men that are fierce bolde and cruel as Lions if once theie take vpon their shoulders the easie and light yoke of Christ that is doe imbrace the doctrine of Christ and through faith depende vpon him must needes laie-awaie their lionish nature and conditions and so dwell peaceablie and louinglie with sheepe that is with milde and simple ones hauing on each part through faith of Christ put-on loue and howe the Mountaines namelie the chiefe among the people laying-aside hautinesse of minde must suffer them-selues to be made equal to them of lowest degree And that there should be no such worldlie peace as the Iewes dreame of the 110. Psalme which was written of the Messiah doth testifie where among other things it is said Be thou ruler in the middes of thine enemies which thing we see to haue come to passe in Christ who euen among his most extreme cruel enimies hath à Church the which he protecteth and defendeth against the rage of all tyrants and diuels For this prophecie doth firmelie abide The seede of the serpent shall bruise his heele that is of the Messiah and of the Church The thirde thing which the Iewes obiect is the place of his scepter that is of his kingdome or court of the Messiah The Messiah saie theie shal haue his Palace in mount Zion But that Iesus whome you take to be the Messiah possesseth not one foote of ground there Therefore that Iesus is not the promised Messiah The Maior theie confirme by à saieng in the second Psalme I haue set my King vpon Zion mine holie mountaine And in the 4. of Micah The mount Zion shal be the house of Iehouah the people shal flowe vnto it Here againe the miserable Iewes doe vnderstand that carnalie which the state of the Messiahs kingdome doth proue ought spiritualie to be taken The mount Zion mysticalie doth signifie the Church which is therefore called mount Zion because the kingdome of the Messiah there beginneth according to the wordes of Isaiah in his second chapter For the Lawe shal go forth of Zion and the worde of the Lorde from Ierusalem For it is the phrase of the Scripture to name the whole from the original as the Iewish people is called Israel in respect of their beginning After which manner Zion is saide to be the palace of the Messiah because the Messiah began there his kingdom Againe as Ierusalem maie two waies be vnderstoode spiritualie and earthlie so maie the earthlie Zion wherebie the heauenlie is figured which is the palace of the Messiah our Lord Iesus Christ. And that the prophecie either of Dauid or of Micah concerning the mount Zion and earthlie citie Ierusalem maie not carnalie be vnderstode the Prophecie of Daniel in his 9. Chapter doth plainlie shewe where it is saide And the people of the Prince that shall come that is the hoste of the Emperour Vespasian shal destroie the citie the sanctuarie and the end thereof shalbe with à flood vnto the end of the battel it shalbe destroied by desolations Nowe for so much as the euent doth answere to this prophecie of the vtter destructiō of the citie Ierusalem the vanitie of y e Iewes is manifest enough which place y e palace of the Messiah in the earthlie mount Zion The 4. thing which the brainsicke Iewes do obiect is about the people of the Messiah which theie saie can be none other than carnal Israel That theie thinke to be the proper inheritance of y e Messiah to it onelie theie wil stand in it that the promises were made But miserablie theie both are deceaued and do deceaue I confesse the verie carnal Israelites were chosen before al other nations and was called the peculiar people of God But wherefore I beseech you For their merites and worthinesse Not so But that there might be à people that might kepe the lawe of God in whome and from whom the Messiah might be borne In consideration of which excellencie of God Dauid saith in the 147. Psalme He hath not dealt so with euerie nation neither haue they knowne his iudgements But what Hath God changing his minde taken to him selfe the idolatrous Gentiles and refused the Iewes Surelie the counsaile of God is vnchangeable for he is faithful in his promises but he hath à condition of faith and obedience annexed And therefore because of their incredulitie the Iewes are castawaie For they haue despised the worde of God and rebelliouslie reiected the Messiah sent vnto them for their welfare which thing doubtles the Prophetes concealed not from vs. What is that which the Prophet Isaiah in his tenth chapter doth say Though thy people ô Israel be as the sande of the sea yet shal the remnant of them returne What is more euident than this prophecie Hath not the euent plainlie agreed to these wordes But how commeth it about that they are not conuerted Whose faulte is it The same Prophet sheweth wherein it lieth whose wordes let vs heare I haue spreade out my handes al the daie vnto a rebellious people But whence came that rebellion Surelie from nothing els but euen because they were offended at the basenesse of the person of the Messiah Which thing the same Prophet fore-saw would come to passe For thus he saith Beholde I laie in Zion à stumbling stone and à rocke to make men fal and euerie one that beleeueth on him shal not be ashamed Mine aunswere then vnto the obiection is Israel is the people of the Messiah which is verie true being vnderstod of the true Israel which is not of the flesh but of the promise But Israel of the promise is euerie one which beleeueth which thing in holie scripture is declared by sundrie types and figures Ishmael and Izhak were borne of one father Abraham Esau and Iaakob of the same father Izhak But as Izhak and Iaakob for the promise sake are reputed for the seede without anie respect

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 iudgemēt 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 cōfirmed 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 a●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 trāslation 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 frō death and doth purge al sin Those which exercise almes righteousnes shalbe filled with life This sentēce cānot be applied to the Pharisee or to anie man y t is not regenerat For as the almes here cōmended 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 remissiō of sins frely for Christ his sake by whose bloud theie are clēsed frō 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 mē who cōmend those for good righteous men which are merciful liberal toward y e needy The like iudgement is to be giuē 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 repentāce which are most vndouted argumēts of faith of the feare of God merit the mitigatiō 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 prolōged To be short al y e sentēces whersoeuer they be redin y e holy scripture cōcerning good works are to be vnderstood according to their circūstances 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 whē 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

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

For both y e Apostles and y e holie fathers also tooke it far otherwise than do the papistes by the comparing of scriptures we wil make it euident Paul in his first Epistle vnto the Corinthians writeth after this wise First of al I deliuered vnto you that which I receiued howe that Christ died for our sinnes according to the Scriptures And 1. Corinthians 11. For I haue receaued of the Lorde that which I also haue deliuered vnto you to wit That the Lorde Iesus in the night that he was betraied tooke breade c. Matth. 15. Whie do thy disciples transgresse the tradition of the Elders Of these places I do gather how ther be three sortes of traditions the first of doctrine the seconde of diuine ceremonies the last of humane rites Tradition of doctrine is y t which is deliuered touching the lawe and the gospel and such thinges are conioined with them which forsomuch as they are commaunded of God maie not be altered Tradition of diuine ceremonies is of baptisme and of the Lordes supper in the newe Testament which likewise dependeth vppon the auctoritie of Christ and therefore is immutable Tradition of humane rites containeth manifolde canons both touching ceremonies and also concerning discipline of the clergie laitie this maie be altered for the profite of the Church at the discretion of gouernors Irenaeus in his third booke vseth the word Tradition oftentimes for the doctrine which the Apostles from God deliuered to their auditors and the same auctor calleth the Apostolical Creede y e the tradition of the Apostles Now then seeing the Church according to the doctrine of Paul hath auctoritie to ordeine such rites as make for edification for so he saith Power is giuen vs for edification Againe Let al thinges be done comelie and in order godlie magistrates maie appoint rites for comelines and order sake The ende of comelines is twofolde first by these helpes to stir vs vp vnto godlines secondlie that modestie and grauitie maie bee seene in the handling of Gods matters Order hath three endes one is that rulers and preachers of the worde maie haue à certaine rule to worke by another that auditors maie bee trained vp vnto obedience and discipline and the third that peace and concord maie be prouided for the Church being set in à good staie And herein the people doeth owe obedience to y e magistrats of the Church yet with certaine conditions For in the traditions of man manie thinges are to be taken heede-of First that they be not contrarie to the rule of faith neither that they bring vs from Christ. As doe manie of the popish rites of inuocation of sainctes of prophanation of the masse of buieng selling pardōs of bearing-about worshiping bread of holie water of rosaries of sundrie consecrations of y e toies of purgatorie such like infinite vanities and deceipts of the diuel In these the godlie are excused by the cōmandement of an hier auctoritie whereby we are bidden to bewar of idolatrie Secondly that they be not preferred before Gods heauenlie worde and ceremonies as they were sometime by the Pharisies as maie appeare in y e Gospel after Mark ye rethe commaundement of God that yee maie obserue your owne traditions and are at this daie by the Papistes as maie appeare by the punishments whereby the transgressors of Gods commaundement and of the Popes traditions are corrected It would therefore be knowen that as the traditions of God through the cōmandement of God doe binde vs vnto perpetual obedience so the traditions of men must giue place to Christian libertie and that without case of offence Thirdlie that they be not deemed necessarie vnto saluation nor counted for the seruice of God of themselues and ex opere operato as they vse to saie Last of al that vnder the pretence of indifferencie they destroie not religion For as the Papistes are subtil such thinges as appeare to the eies goodlie they doe amplifie and vnder à sweet baite the hide deadlie poison Some Papistes do exclame how their Masse is neither commaunded nor prohibited by the word of God and therfore is a thing indifferent and was in the feare of God ordained by the godlie fathers for the memorie of y e sacrifice of Christ. But vnder this goodlie shewe of wordes as vnder a faire garment as it were they conceale in abominable idole whereof in due place we purpose to speak And therfore it is wiselie to be regarded when true consideration is had of comelines and of order Interpretation of the Scripture which is another thing theie put-vnder the authoritie of the Church being a free gift of God which the Lord bestoweth vpon whom he list cannot be tied by mans authoritie vnto anie certaine caling of men For as in olde time God bestowed not the spirite of prophecie neither vpon the ordinarie Bishops onelie naie fewe of them were adorned with that excelent gift nor to the tribe of Leuie onlie but at his pleasure made manie of other tribes to be famous therebie So the Sonne of God wil not haue this gift to be tied to ordinarie succession but bestoweth it vpon whom he wil. In the tentes of the Hebrues it is giuen-out how Eldad and Medad did prophecie in y e hoste which thing when Ioshua the seruant of Moses could not brooke he requested his Lord to forbid them But what doth Moses What saith he Enuiest thou for my sake Yea wold God that al the Lords people were Prophetes and that the Lorde would put his spirite vpon them So then the spirite of prophecie and exposition of Gods worde is the peculiar gift of God Which he bestoweth by meanes somtime and sometime without meanes When it is giuen without meanes it is counted for à miracle but when by means it is Gods ordinarie gifte which he both imparteth vpon such as earnestlie cal vpon him labor therfore and encreaseth in those who doe vse it rightlie vnto his glorie But three things in this place are to be obserued The first although God indue manie with this gift yet that none presume to teach in the Church being not lawfulie caled therevnto For theie are neuer blessed in their doinges which rush-into the office of teaching without lawful caling and doe runne before theie are caled Which thing if some factious fellowes would thinke-vpon such troubles would not be in the Church at this daie as there be The seconde that both the whole Church and euerie member of the same haue power as aboue also I touched to proue the spirites For so saith the Apostle Trie the spirites whether theie are of God The third is how al the wordes of interpreters be not of equal weight For some are probable some certainlie true and some are meerelie erroneous Things probable for y e authoritie sake of the vtterers are so long to be imbraced as theie be not

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

welter in their sinnes fighting vnder the standard of sathan are depriued of these blessings whiche the Church onelie is partaker-of doubtlesse there can bee nothing more miserable than to wander without the Church of God and to bee carried from sinne vnto sinne vntill theie fall headlong into euerlasting wretchednesse THE FOVRTH part of the Psalme CHAP. 1. 1. The summe of the fourth part of this Psalme 2. Whie the Church is happie THE fourth part of the Psalme is a conclusion expressed with an admiration wherein is declared howe the true cause of the Churches felicitie is a firme confidence in God The 12. verse O LORD OF HOSTES BLESSED IS THE MAN WHICH TRVSTETH IN THEE HItherto by qualities affections and sundrie actions hee hath shewen who are the citizens of the Church that shal be blessed saued now he laieth before our eies the cause of iustification and of happines namelie a trust in the mercie of God which is ratified in Christ alone Blessed saith he is the man which trusteth in thee This confidence springeth of knowledge according to the saieng of the Psalme Theie that knowe thie name will truste in thee for thou Lorde hast not failed them that seeke thee But whie is he blessed that trusteth in the Lorde Because he is the heire of eternal life Wherefore is he heire of eternal life Because he is righteous Whie righteous For that he is in Christ and of Christe hath that which the lawe requireth namelie righteousnes according to this sentence Christe is the ende of the lawe for righteousnes vnto euerie one that beleeueth And therefore confidence dependeth vpon the promise of free mercie Free mercie dependeth vpon fatherlie kindenes Fatherlie kindenes is grounded in the merite of the sonne the merite of the sonne is the ransome for the sinnes of the whole world which ransome is by faith applied to man For as the medicine not being applied vnto the diseased place bringeth no profite to the sick So the promise of fre mercie in Iesus Christ although of it selfe it be true and strong yet doeth it not profit man vnlesse he haue faith whereby application is made And yet maie it not bee thought that application through faith is made in respect of the merite or dignitie of the beleeuing man but for Iesus Christ his sake whome man through faith apprehēdeth that by his blood he maie be purged from sinne and endued with his righteousnes wherebie God maie accept him For the lawe hath nothing which it maie accuse in the faithful Because theie haue the righteousnes which the lawe exacteth and for which it promiseth life Notwithstanding after that man is iustified by faith he is to liue by the virtue of the spirite of faith For it cannot be that à man at one time can truely beleeue and liue after the flesh Therefore saith Paul If Christ be in you the bodie is dead because of sinne but the spirite is life for righteousnes sake Here the Apostle putteth à double effect of Christ dwelling in vs through faith to witte mortification and life So then wheresoeuer à liuelie and healthful faith is there also be the naturall properties of the same Hence it is that the scripture doth iudge of faith by the properties thereof and that to the ende that no man should deceaue himselfe with à vane shew of faith As therefore we gather the life of the bodie by the motion thereof So we knowe the life of faith by good workes But by the waie diligent heede is to be taken that we do not confoūd the faith wherebie Christ is apprehended either with his properties or with the qualities affections or actions of such as are iustified For theie which so doe ouerthrowe the doctrine of free iustification Moreouer the Hebrewe worde wherebie confidence in this place is signified is opposed against doubtfulnes and expressed by manie wordes of Paul among which are these Elenchos which is when the minde conuicted with firme reasons touching the truth of God doth rest it selfe Hupostasis wherebie the minde setteth it selfe against all obstacles or tentations Plerophoria by which à godlie man is carried with ful course into the hauen of blessednes Pepoithesis confidēce of which ariseth boldnes For these causes faith is compared by the Prophet Isaiah to à girdle about the loines by the Apostle Paul to à shield by Hosea the Prophet to à token of marriage and by Saint Peter to golde which is tried in the fire CHAP. 2. 1. Of iustification 2. The sundrie sortes of testimonies of the holie Scripture concerning iustification FOrsomuch as Dauid in this place doth pronounce those blessed that trust in God and no man can be blessed vnlesse he be righteous For the faithful are therefore blessed because they be righteous for no man euer yet was or shalbe blessed without righteousnes which righteousnes is the cause of life yea and of saluation and true blessednes I thinke it good in this place to adioin à briefe discourse touching the iustification of man before God And although this doctrine of iustification is plainlie deliuered both in the Vniuersities and Temples of this Realme yet forsomuch as much darkenes is often mixed to this cleare light especialie of politike fellowes and hypocrites whereof the one sorte applieng themselues to the Ciuil Courtes do measure righteousnes by the measure of reason and the other putting on the visor of righteousnes wil bee counted righteous and holie● and neither sort knowe rightlie to iudge betweene those testimonies of Scripture which properlie belong vnto the causes of iustification and betwene those other sentences to be applied vnto other purposes according as circumstances of places and the analogie of faith shall require I will propose foure sortes of testimonies of Scripture which are woont to bee handled in this matter wherebie it shall moste euidentlie appeare what is the true sentence of the Church of God concerning the iustification of man before God and of what account the obedience of the faithful toward God is The sorts of testimonies be these The first is about the extreme right of the lawe according to the rule of GOD his iustice The seconde of the most comfortable equitie of the Gospel according to the promise of grace The third touching the proper and necessarie fruites of faith and of the properties qualities and actions of such as are iustified The fourth of the rewarde of the good workes according to the promises of God This difference of testimonies being knowen it wil be an easie matter to iudge of this whole doctrine CHAP. 3. 1. The first sort of testimonies concerning iustification 2. That no man can fulfil the lawe 3. Against the Pelagians and Papistes 4. Argumentes that none can fulfil the lawe by the power of nature THe first order of testimonies concerneth the extreme right of the lawe according to the rule of Gods iustice which is the lawe it selfe Nowe the extreme right of the lawe is to

cause be hindered For doubtlesse it pleaseth political fellowes and ignorant folkes maruelouslie when the lawe and the Gospel or faith and workes in the iustification of man before God are coupled-together For thus theie saie we are debters of the lawe we grant à great defecte in vs which Christ perfourmeth Therefore let vs doe what we can beg that which is behinde of Christ. And so theie ascribe à parte of righteousnesse to their owne workes and merites and à parte to Christ his merites So that some doe participate more and some lesse of Christ his merites according as theie doe abounde or want Theie who thus doe thinke doubtlesse haue no parte of Christ his fauour as most sacrilegious who arrogantlie doe take à part of Christ his office which is to saie to themselues against whom both the whole Scripture and the consent of the true Church is opposed But in this place let vs onelie set Paul the Apostle and doctor of the Gentiles against them who in manie places disputeth to the ouerthrowing of this Pharisaical opinion As Romaines 3. The righteousnesse of God is made manifest without the Law Rom. 4. The promise that he should be the heire of the worlde was not giuē to Abraham or to his seede through the Lawe but through the righteousnesse of faith For if theie saith he which are of the Lawe be heires faith is made voide and the promise is made of none effect In which wordes the Apostle most plainelie doth take iustification from the Lawe yea and from al workes too and ascribeth the same to faith alone teaching that the promise is voide and faith à vaine fiction if before God we are iustified by anie works that is if the workes of the Lawe be either causes or partes of our iustification before God Rom. 10. Theie being ignorant of the righteousnesse of God and going about to stablish their owne righteousnesse haue not submitted themselues to the righteousnesse of God And in y e chapter immediat elie insuing he opposeth grace works in the matter of saluation so y t they cannot stād together as causes or parts of righteousnes or saluation If it be of grace saith he it is no more of works or els were grace no more grace but if it be of workes it is no more of grace or else worke were no worke For as Augustine saith it is grace no way which is not free grace euery way Hitherto belongeth that of Paule in an other place By grace are ye saued through faith that not of your selues it is the gift of god not of workes least any man should boast himselfe Could any thing be spokē more plainly Here Paul saith not as y e Papists do of faith and works but he excludeth workes that grace may be grace that saluation may be à gifte and that no man should glorie in the sight of God as bringing any merit which should moue god to iustifie him This boasting is excluded also by the Apostle in another place where he saith where is then the reioicing it is excluded By what Lawe of workes Naie but by the Lawe of faith Therfore we cōclude that à man is iustified by faith without the workes of the Lawe Hereby I suppose it is more cleere than the daie that theie do erre which compound Christian righteousnes of faith and workes together as it were of causes partes Moreouer theie who seke for licentiousnes of life from y e doctrine of free iustification shalbe answered God willing in y e third sort of testimonies Now then hauing laid open the errors touching the equitie of the Gospell I will plainly deliuer and shew which is the true waie to be iustified according to the word of God y t is y e gospel To be iustified therfore according to y e Gospel is for y e beleeuing mā who is absolued frō al guilt of sinne redeemed frō the curse of the law by God to be pronounced free for the ransome sake paide by the mediator to be made righteous by the righteousnes of the mediator imputed to him and finaly to be adiudged to eternal life as a beleeued sonne in the beloued freelie for the mediator Christ his sake So then for him that would be righteous before God three things are necessarie One is that beeing absolued from sinne redeemed from the cursse of the law he be a free man an other is that he haue righteousnes wherby he may in deede be and be thought righteous the thirde that beeing made righteous he be adopted for a sonne and be liked and loued of God as a beloued in the beloued These blessings no man can giue but God onely and therfore Christian righteousnesse is sometime called The righteousnesse of GOD because it is God that iustifieth sometime The righteousnesse of Christ for that his obedience beeing imputed to vs is made our righteousnesse and sometime The righteousnesse of Faith forsomuch as it is free as that which through faith is apprehended while we beleue the gospell Therfore the Lord saith Repentance and remission of sinnes must be preached in my name among al nations The remission of sinnes is the verie absolutiō from guiltines the redemption from the cursse of libertie With this remissiō two other things are cōioined namelie righteousnes adoptiō or free acceptatiō vnto life eternal Hetherto also belong the words of the Angel vnto the Virgin Thou shalt cal his name Iesus for he shal saue his people from their sinnes Here by the word of saluation al the benefites of the mediator be vnderstood But of these things we wil entreate particularlie the more distinctlie and cleerelie to vnderstād these benefites which we obteine by Christ. First therfore we attaine remission of sinnes as Paul saith by the bloud of Christ. For the obedience of Christ vpon the crosse is y e price whereby the iustice of God is satisfied for the sinnes of al those which through faith do conuert For so saith Paul whom meaning Christ God hath set to be a reconciliation through faith in his blood So that y e merit of Christ his bloud is the cleāsing of sinnes which bloud is therefore a sufficient ransome because it is the bloud of the sonne of God Therfore in the Acts it is saide that God hath purchased the Church with his owne bloud And that he which hath remission of sinnes that is which is absolued from the guiltines of sinne is also redeemed from the cursse of the lawe and partaker of the libertie of God his children these sentences do approue Christ hath redeemed vs from the cursse of the law when he was made a cursse for vs. Againe Whosoeuer committeth sinne is the seruant of sinne If the sonne therefore shal make you free ye shalbe free in deede So then whosoeuer do ascribe euen the least merite of cleansing sinnes to any other thing beside the blood of