iustifieng of one the benefite abounded toward al men to the iustification of life So that with faith of y e remission of sinnes grace wherebie we are iustified and accepted before God is ioined al which are comprehended in the definition of iustification Which is defined to be An absolution of him from sinne that beleeueth in Christ an imputation of righteousnes à receiuing vnto eternal life freelie for Christ his sake When I saie for Christ I include the merites of Christ onlie And although the imputatiō of Christ his righteousnes be the forme of our iustification before God yet because these three benefites do necessarilie concur together in our iustification I haue included them within the compasse of the definition Whosoeuer do either folow the righteousnes of workes or compound righteousnesse of faith and workes together theie doe peruert the word of God For Paul writing vnto the Philippians doth on this wise distinguish the righteousnesse of workes from the righteousnesse of faith The thinges that were vantage vnto me the same I counted losse for Christe his sake Yea doubtlesse I thinke all thinges but losse for the excellent knowledge sake of Christ Iesus my Lord for whome I haue counted al thinges losse doe iudge them to be dongue that I might winne Christ and might be found in him that is not hauing mine owne righteousnes which is of the Law but that which is through the faith of Christe What I praie could be more plainelie saide Paule here compareth two righteousnesses together one hee saieth is manns properlie the which hee calleth the righteousnesse of the lawe it is in deede the righteousnesse of man as farre-forth as man doth endeuour to fulfil the same although he can neuer perfectlie fulfill the same and it is also the righteousnes of the lawe because it is required of the lawe the other he saith is of God and is obteined by faith it is of God because God of meere grace imputeth it and giueth it to man and it is also through faith for that it is obteined by faith wherbie Christ is thought to be the end of the lawe for righteousnes vnto euerie one that beleeueth Which two righteousnesses he maketh so contrarie that together theie can not stand For he which by the workes of the law seeketh the righteousnesse wherbie he maie stande boldlie in the presence of God is voide of the righteousnesse of faith and contrariwise who so dependeth vpō the righteousnesse of faith doth not thinke at al that hee is iustified by the lawe And although there is but one righteousnes which consisteth in the perfect obedience of the law yet in respect of the diuers manner of iustification it is saide to be twofolde For he that dischargeth and by his workes fulfilleth the lawe which thing Christ onelie hath done is iustified after one sorte and he which of himselfe fulfilleth not the lawe but beleeueth on Christe who hath fulfilled the same that the obedience of the lawe done by Christ maie bee imputed vnto him for righteousnesse that so he maie haue what the lawe requireth euen the righteousnesse of the lawe yea and with righteousnesse life is iustified after another So that in the manner of obteining the righteousnes of the lawe the difference is For he that doeth the lawe obteineth righteousnes one waie and he that beleeueth another And y t mortal man can obtaine the same by doing but onelie by beleeuing Paul sheweth at large especiallie in his Epistles vnto the Romanes Gal. Ephesians that maruel it is howe men can be so frowarde as to resist the manifest trueth of God What can bee saide more plainelie Wee conclude that à man is iustified by faith without the workes of the law To wit done of our partes What more euidentlie If righteousnes bee by the law then Christ died without à cause What more distinctlie Not of workes but through faith it is the gift of God least anie man should boast himselfe Finalie what more absolutelie Christ is the ende of the lawe for righteousnesse vnto euerie one that beleeueth that is Christ hath so fulfilled the lawe that euerie one which beleeueth is righteous through his obedience Againe The Gospel is the power of God vnto saluation to euery one that beleeueth for the iust shal liue by faith In this most manifest trueth rest wee our selues leaue we their subtilties to Sophisters wherin they both miserablie intangle themselues and curssedlie seduce others that committe themselues to such schoole-masters They which compounde righteousnesse of faith and workes together as of the partes thereof are better liked of the vnlearned especialie of politike men ignorant of the gospel But the error of these euen by one place of Paul as it were by à thunder-bolt frō heauen wee maie ouerthrowe They being ignorant saith hee of the righteousnes of God that is of the righteousnes of faith and going about to stablish their owne righteousnes haue not submitted themselues to the righteousnes of God that is they are not capable of the righteousnes of faith who withall seeke righteousnes from the lawe For Christ is the end that is the fulfilling and perfection of the lawe for righteousnes vnto euerie one that beleeueth Faith then alone excludeth all merite and al workes of man from the causes of our iustification before God and dependeth vppon Christ alone who imputeth the obedience of the law to the beleeuing man y t he maie haue that which the lawe requireth to wit righteousnes which thing this argument also of Paul in the 3. chap. vnto the Galathians doeth euidentlie confirme in these wordes And that no man is iustified by the law in the sight of God it is euident for the iust shal liue by faith And the law is not of faith but the man that shal doe those things shal liue in them The aduersaries nowe in alleadging for their side against vs the Apostle Iames varie not from their olde wont For neglecting the the most constant agreement of the whole scripture and of al the sainctes of Moses the prophetes of Christe and of the Apostles they wrest à doubtful saying verie subtiltie against vs. The sense whereof would they seeke at the occasion and end whie it was written they shoulde finde that Iames disputeth not of our iustification before God but of the declaration of our iustification before men and that against hypocrits who by their false and dead faith or shadow of faith did thinke thēselues righteous and yet in the meane while defiled themselues with al manner sinnes and wickednes Thē seeing that the word Faith is not taken in y t sense of the Apostles Paul and Iames they do oppose thēselues against y e spirit of god who out of their saying do seek cōtrarieties They alledge also other places such as concerne rewarding of good works rendering to euerie man according to his deeds the blessednes promised to the
so much as we see temples to be erected wherin the names of martyrs and of others are placed and festiual daies ordained in their honor worship Vnto this question out of Cyril where he refelled the slaunders of Iulian I doe thus answere We doe saie how the holie martyrs be no Gods neither haue we vsed to worship them But we praise them with great honor for so much as valiantlie theie haue foughten for the truth and kept the synceritie of the faith And Augustine The examples of the saintes are not set before vs that we should of them be iustified but that following their foote-steps we maie knowe how he hath iustified vs who iustified them Therefore if either temples be erected vnder the names of Martyrs or Feastes bee instituted in their momorie I mislike it not so it be done not for worshippe sake but onelie to retaine themâ—in remembrance and to recite their actes that others maie both thanke God for their constancie and imitate their examples if anie occasion shal seeme to require the same The thinges which Monkes doe tell of martyrs are but meere fables and illusions As that Martyrs at the houre of their martyrdome haue begged of God that so manie as beare their passions in memorie and worship them vpon fasting and ember daies maie be deliuered from certaine diseases Which their lies are so abhominable as nothing can be more For did the holie martyrs make such a request theie were extreame blasphemers of God his holie Name Besides the Papistes doe faigne howe the martyrs of God for three causes are to be worshipped The first whereof is the neede we stand in the second the glorie of the martyrs the thirde the reuerence of God But al these rotten reasons are ouerthrown as it were with a thunder-bolt from heauen by this saieng of the Lord Thou shalt worship the Lorde thie God and him onelie shalt thou serue If then necessitie doe presse thee downe followe the example of Dauid who saith Mine helpe commeth from the Lord which hath made the heauen and the earth For that is the commandement of the Lord Call-vpon mee in the daie of trouble And the truth it selfe doeth saie Whatsoeuer yee shal aske the father in my Name he wil giue it you And whereas theie saie the glorie of Saints is more knowen through calling-vpon them to witte while we obtaine that which we aske by the helpe of them that is open blasphemie and reproch against the sonne of God yea and most filthie idolatrie which all the saintes do abhorre Neither is that of greater force that theie saie the reuerence toward God doth require that a sinner who hath offended God should not approch vnto God himselfe without a patron As though that patron did not suffice whome we haue in heauen euen Iesus Christe the righteous If anie man sinne saith Iohn we haue an aduocate with the Father Iesus Christ the iust And he is the reconciliation for our sinnes and not for ours onelie but also for the sinne of the whole world And therefore the Papistes doe both deceaue and are deceaued of Satan who hath brought the worship of Saints into the world euen vtterlie to abolish or at the least to blemish the office of our onelie Mediator Iesus Christ to make the Saintes infamous and finallie that y e idolatrous worshippers of Saints maie be partakers of his eternal tormentes So then omitting fables and delusions of the diuel let vs imitate the examples of the saintes in al their wel-doing and prepare we our selues to enter into troubles for the truth of God so long as we goe on warfare vpon this earth And that this is the true vse of the memorie of Saintes Augustine also doth witnesse when he saith There is none haue à better waie to instruct the people of God than Martyrs examples are of more force thâ—n wordes and better is it by deede than by voice to teach Besids it is demanded whether it be lawful for any maÌ„ to seâ— himself against tyraÌ„ts which maintaine idolatrie especialie seing that Christians are commanded to obeie euen the cruel For so Peter saith Be ye subiect to your Masters withal feare not onelie to the good courteous but also to be froward This commandement of the Apostle wherby we are commanded to obeie euen the froward is not so to be vnderstoode as though we should obeie them in matters against our saluation but theie are to be followed so long as theie command either such thinges as are honest or thinges against right if so be theie onelie make vs miserable in respect of our bodies not vngodlie in respect of our soules Therfore Polycarp doth â—aie That honour is to bee giuen to the Magestrate which is not contrarie to religion If therfore he command thee to do against religion answere with Peter we ought rather to obeie God than man For we obeie the Magistrat euen because God hath commanded that we should And therefore if he command that which God hath forbidden theie are held excused by the commandement of à superior namelie God and deliuered from obedience to the inferior which is man be he notwithstanding for authoritie mightie But by the waie it is to be noted that tyraâ—tes are to be resisted two manner of waies One is when subiectes doe improue wicked decrees as those three yong-men of whome Daniel speaketh refused to adore the image erected by the tyrant and chose to be cast into the burning fornace rather then theie would obeie the wicked commandement of the Tyrant For this commandement Flie from idolatrie bindeth al men be theie of what state oâ— degre so-euer The other waie to resist tyrantâ— is when subiectes flie vnto their weapons wherebie theie remoue-awaie wicked commandementes Here à question is moued whether it be lawfull for the maintenance of religion to resist tyrans and by sworde to hinder wicked and vngodlie decrees In this place I distinguish betweene them that are vnder one chief head whether he be à King or an Emperor or anie other Monarch For some are subiectes simplie some are Magistrates next vnto the cheef Magistrate theie are caled popular magistrates such were in time passed at Lacedemonia the Ephors at Athens the Demarches at Rome the Tribunes of the people and are at this daie the Septeâ—â—â—irie in the Romane Empire the chiefe Senatorâ— next vnto Kinges in euerie Realme These for somuchas theie are placed of God first to be the keepers of the first and second tables y t is to see that true religion be professed â— and honest discipline in vse then to moderate and if neede require to bridle the raging desires of kinges and monarches when theie set-downe anie thing against the lawes and religion these I saie both maie yea and are bound first by counsel so much as maie be to set theÌ„selues against tyrants and by their wisedome stop their foolish enterprises But
THE FAITH OF THE Church Militant Moste effectualie described in this exposition of the 84. Psalme by that reuerend Pastor and publike Professor of Gods word in the famous vniuersitie of Haffine in Denmarke NICHOLAS HEMMINGIVS A treatise written as to the instruction of the ignorant in the groundes of religion so to the confutation of the Iewes the Turkes Atheists Papists Heretiks and al other aduersaries of the trueth whatsoeuer Translated out of Latine into English c. by THOMAS ROGERS AT LONDON Printed by H. Middleton for Andrew Maunsel ANNO. 1581. ⧠To the right honorable and virtuous Ladie the Comitisse of Sussex c. Grace and fauour both with God and man INfinite and vnspeakeable are the benefits of our God to vs ward right honorable among which his gratious miraculous reuealing of the eternall truth from time to time is as diligently so gratefully to be recorded For manie and those mightie aduersaries hath it had in all ages Satan the prince of darkenesse in Paradise Kaine with his posteritie before the floud after the drowning of the worlde Cham and his seede vntill the promise vnto Abraham from that time vntil the Lawe was deliuered by Moses the Ismaelites the Chaldeans the Persians the Aegyptians blemished and to their powers banished the same In the time of Ahab through the priests of Baal and the false prophets in the time of Nebuchad-nezzar through extreme captiuitie and in our Sauiours time what through the tyrannie of wicked Magistrates and through the heresies of vngodly teachers smal tokens of this truth in the world could be seene of man Furthermore consider we the time after our Sauiours death when the Apostles yet flourished the ages after that vntil this verie daie and we shal finde that verie fiercelie it hath bene assalted and is come vnto our hands with no smal adoe For in the Apostles time Simon and Elymas sorcerers false-apostles and false brethren whereof some at Colossâ— gaue out that the traditions of men were necessarilie to be obserued that the superstitious affliction of the bodie was à religious seruing of God that differences shoulde bee set betweene meates and drinkes and daâ—es according to the Iewish custome and that the sonne of God Christ was not the worker of mans saluation but that by Angels we haue an open accesse prepared vnto the Father others at Ierusalem taught that circumcision was so behooueful vnto saluation that vnlesse men were circumcised it was vnpossible for them to bee saued and that freelie or by faith alone wee are not iustified but by workes also others at Corinth were of opinion that there was no resurrection at al others that it is alreadie past as Hymeneus and Philetus and others to oâ—it the vngodlie opinions both of those which inueighed against Magistrates whom Peter and Iude wrote against and of those which mingled the trueth with vane fables and genealogies as manie did in Asia and in Crete and of those who thought how such as beleeued might liue as theie would in al licentiousnes forsomuch as freelie without good workes they were iustified which imps of Satan by the Epistle of Iude are worthilie consuted and finallie of Antichrist then arising in his members vtterlie denied Christ yea and God too as Atheâ—sts did what in theÌ„ was to seduce men from this truth These being dead others arose both in nuÌ„ber more pleÌ„tifulie for their abhominable errors more hurtfulie to y e Church of Christ. As vnder the Emperor Adrianus the Gnostikes a pestilent companie whereof some were called Barborians some Barbolites some Cod â—ans some Stratio tikes some Phibionites some Zacheans vnder Antoninus Pius not onely the Valentinians of whom did spring the Nâ—asinors the Phenionites the Setheans the Kainites the Orphites the Antitactars and others but also the Marcionites the Cerdomtes the Eucratites and Hydroparactites with the Seuerians vnder Antoninus Verus the Montanistes the Cataphrygians the Artotyrits vnder Philip the Ariabans and Helchesaits the Nouatians and Catharans vnder Decius vnder Gallus the Noetians Patripassians Hermogenians the Millenaries and the Nepotians vnder Galienus the Samosatenians vnder Probus the Manichies c the cursed errors of al which I mind not either for breuitie or for modestie sake to recite To conclude so did the seede of heresies in a short space of time take roote that Augustine in a certaine place confesseth howe in his daies they were growen vnto fourescore and eight principal famous and seueral sects Which enimies to this truth decreased not but dailie more and more forceablie encreased in such wise that their errors were neither in corners taught nor defended by a fewe priuate and obscure fellowes as manie of the former but both publiquelie professed ouer the whole worlde and also stiflie maintained against al men by the greatest tyrans that euer gouerned I meane the Pope and the Turke whereof this by force and hee by fraude and both most wretchedlie for these 900. yeares haue desperatelie addicted themselues to the vtter abolishing of this eternal truth But al in vane For as God in times passed raised vp against Kaine Habel against Cham Sem against the Ismaelites the Israelites Abraham against the Chaldeans Ioseph against the Aegyptians against the Priests of Baal Elias Micheas against the false Prophets Daniel and his felowes against Nebuchad-nezzar Christe against the Pharisies c Philip and Peter against Simon Magus Paul against Elymas the disciples of Christ against false-apostles against heretikes to saie nothing at this time of the blessed Martys whiche vnto the death stucke vnto this trueth Irenaeus Cyril Tertullian Augustine and other Godly fathers by whose learning zeale and constancie the trueth maugre the heads of al aduersaries was maintained So he hath dailie doth stirre vp his seruants to withstand them Howe the one namelie the Turke preuaileth ouer this truth not onelie the manifold companies of Christians in Grecia Mysia Bulgaria Thracia Russia Muscouia but also the Patriarchs of Byzantie of Alexandria of Antioch of Ierusalem al which are Christians the publike seruice of Christians day by day in moe than twentie temples euen in the chiefest ciâ—â—e of his empire at this verie instant al which couÌ„tries persons notwithstanding being tributarie vnto the Turkes do witnes And how the other I meane the Pope his holines doth prosper by the present state of England of Scotland of Germanie France Denmark Bohemia besides other nations and kingdomes for al his bloodie inquisition in Spaine and Massacres in France and murthers in Scotland and wars in the low countries and rebellions in Ireland and conspiracies in England it is apparent to y e view of the whole world Wherby it may be gathered that great is the trueth and it wil preuaile It is the parts therefore of vs which are partakers of this trueth first to be thankeful vnto almightie God for preseruing the same from perishing for gathering to
thinges to do First they shoulde washe themselues with water whereby was signified howe by nature they themselues being vncleane were to be cleansed by spiritual water which Christ the chiefe Prieste alone doeth sprincle an effectual badge whereof Baptisme is Then they were to put-on garments not their owne but the priestlie garments which thing betokened the innocencie of Christe wherewithal being cleansed and cloathed with his blood they doe seeme righteous and bewtiful in the presence of God After that they were annointed whereby the spiritual ointment wherewithal they are annointed for Prophetes kings and priestes and whereby they maie be effectualie taught concerning the vertue of Christ his benefites is signified Lastlie they filled their handes that is they sacrificed for then obedience doeth please God when it is shewen of thē who are purged through faith cloathed with the righteousnes of Christ and vncted with Gods holie spirite When they offered burnt offeringes they were admonished to offer vp thēselues spiritualie to God Wherevnto Paul in his 12. chapter vnto the Romanes had regarde When these partes of liuing creatures as the kidneie the liuer the fat which partes of al others are prone vnto concupiscence were sacrificed they were put in minde of killing wicked lustes and concupiscence that they might addict themselues al whole to the seruice of God The parting of the beastes did giue them to learne howe they shoulde cut the worde of God aright and applie the same according to y e condition of men which thing Paul seemeth to point-at when he commandeth to deuide the worde of trueth aright Of the double signification of the altar we haue spoken alreadie Neither maie we ouerpasse howe it was decreed that neither leauen nor honie shoulde be vsed in sacrifices but that they shoulde besprincle euerie sacrifice with salt For as we be admonished by leauen that malice is to be excluded according to the teaching of the Apostle and by honie that al hypocrisie must be laid-awaie So the salte doeth signifie that al workes ought to be seasoned with spiritual wisdome faith and praier otherwise they wil not please God Moe notes of this matter you maie reade in our Commentarie vpon the Epistle vnto the Hebrewes CHAP. 22. 1. Of the original cause of idolatrie 2. Of the diuerse Gods in times passed 3. Festiual daies 4. and sacrifices among the Gentiles AFore we come vnto the sacrifices of the Gentiles wee wil saie somewhat concerning their Gods and their sundrie feastes that thereby we maie cal into minde both what an horrible punishment the blindnes of such as depart from God is and what à great and vnspeakeable benefite it is to haue the worde of God which not onelie sheweth to vs the true God but also prescribeth a right forme of seruing God whereby wee maie bee led through the kingdome of the grace of Christ in this life vntil we shal attaine vnto y e marke y t is vnto glorious immortalitie where we shal be conformable to Christ our Lorde for euermore which conformitie is the repairing of the image of God in vs and the last ende of our creation and reparation through the son of God our onelie redeemer In the 31. chapter of Genesis mention is made of the Gods of the Gentiles where Laban vnto his sonne in lawe doth saie Wherefore hast thou stolne my goods Whereof wee maie gather that the worde of the promise being obscured among the posteritie of Noah foorth-with they inuented strange Gods and fained worshippinges For seeing as Cicero doth saie There is no people neither so vnciuil nor so sauage but although they be ignoraunt which is the true God yet they knowe that some God is to be worshipped hauing lost the true God and his worde they made to themselues fained Gods which thing Paul doeth pronounce was the punishment of their neglecting the true God when he saith Because that when they knewe God they glorified him not as God neither were thankeful but became vaine in their imaginations and their foolish heart was ful of darkenes When they professed themselues to be wise they became fooles For they turned the glorie of the vncorruptible God to the similitude of the image of à corruptible man of birds and fourefooted beastes and creeping thinges Wherefore also God gaue them vp to their heartes lustes vnto vncleanes to defile their owne bodies betweene themselues which turned the trueth of God vnto à lie and worshipped and serued the creature forsaking the creator which is blessed for euer So then idolatrie and the inuention of fained Gods is the iust punishment of apostasie from the true God And this was it which y e same Apostle doth saie Therfore God shal send thē strong delusiō that they should beleue lies that al they might be damned which beleeued not the truth but had pleasure in vnrighteousnes Hitherto of the occasion and cause of idolatrie among the Gentiles nowe ad we somewhat concerning the diuers Gods which they had The posteritie of Noah being grosse rude did not worship God the creator and gouernor of the worlde but the things which to the sight appeared goodlie and wonderful in their blockish and most dul iudgementes they tooke for Gods This error flowed from the parentes vnto the children daielie more and more encreasing through continuance of time it waxed strong The ages folowing deemed it impietie to resist the same For the posteritie thinke they doe owe that reuerence to their predecessors which children do to their parentes euen as many at this daie wil not depart from Poperie because of the reuerence y t they beare to their forefathers And therefore some because of their goodlie shew greatnes worshipped the heauens the starres the Sunne Moone elementes Some did number brute beastes of whome they reaped anie commoditie among the Gods so did the Egyptians oxen cats serpents Some ascribed diuine honor to men either in respect of benefites or for feare or for flatterie Some accounted euen the foule diuels for Gods And others esteemed Palenes Feare the Ague and such like for Gods Al those through the great most miserable calamitie of mankind were called and counted Gods But to speake onlie of men admitted into the companie of y e Gods that was extreeme madnes of theirs to choose them as they did not for their noble virtues but for their notable egregious vices as they did epicures wantons harlots adulterers and them which had ben most shamfulie defiled with y e incest euen of their owne mothers their owne sisters their owne daughters The father of y e Gods they faine somtime in y e shape of à bul somtime of an Eagle somtime of a swane somtime of à golden fleece to be disguised so to haue defloured defiled virgins women They say Mercurie y e president of sweet speech changed himselfe into à goate to obteine his desired pleasure with Venus what should
I make mention either of Apollos heate or of the in temperancie of Daphnie the virgin What shoulde I tel howe the same Apollo embraced the bodie of à senselesse baie-tree through vntemperate lust Howe Proserpina was stolne-awaie by Pluto Howe the mother Ceres did wander For these Gods the Diuel enimie to mankinde instituted festiual daies solemne ceremonies and popular banketes to bee kept euerie one hauing à seueral title or name To Iupiter Panthea to Iuno Herea to Minerua Panathenea Dionysia to Father Bacchus to Ceres Eleusinia and Tesmophoria Delia to Apollos and Phithia Hermea to Mercurie to Neptune Posidonia to Hercules Heraclea Aesclepia and Panasia to Aesculapius were dedicated At these feastes of the Gods al manner wickednes was committed and wine so immoderatlie quaffed-vp that the next daie they woulde be sicke of surfetting yea such as at al other times abhorred dronkenes at these feastes woulde commende the same as an holie worke And thereof the Greeke word that signifieth dronkenes did spring For Methe is nothing else but as it were Metha to thuein y t is after sacrifices And because of the paine proceding from surfetting the next daie after the feast was called Episda Whereof the name is translated vnto the time of reuengement for the wickednes before committed Other things cōmitted at these bankets were so abhominable that for shame I cannot vtter them wherefore let vs come vnto the sacrifices themselues Some did sacrifice frankencense to their Gods others wine and hearbes afterward in processe of time they offered sometime euen whole flockes of shepe sometime an hundred bullocks Whereof came that name Ekatombe which Homer vseth Some did sacrifice euen whole heards of oxen also And at the length through the instigation of sathan that murtherer who by his oracles seduced the mindes of men they came to that passe that they sacrificed men Through which madnesse not one man alone nor one countrie onelie but euen verie manie nations were driuen to thinke that the Gods were pacified by the offering of mans fleshe Diogenes as Theophilus doeth report persuaded children to slaie their owne parentes in sacrifices and to eat their flesh It was à custome among y e Grecians at the yeerlie feastes of Bacchus to sacrifice quicke men The Lacedemonians did offer to Mars the fleshe of men The same people with other nations in y e time of à dearth or of war did run vnto the sacrifice of men as vnto à last refuge Wherof it came that when Eumoiphus king of Thracia had inuaded Grecia with an armie the king of Grecia fearing both himselfe and his people sent messengers to know y e oracle of Apollo that was of à foule and wicked spirite and to craue howe the God offended might be pacified to whome the oracle made aunswere that by the sacrificing of the kings daughter if her owne parents did kil her before they encountered with the enimie the wrath of the God would be pacified When Erechtheus the king and Praxithea his wife heard this aunswere they foorth-with did offer their murthered daughter vnto the diuel and therevpon encountered with the enemie and draue him from their kingdome Aristodemus in like sort killed his onlie daughter for the welfare of his countrie It is reported how that Aristomenes Misenius at one sacrifice killed 300. men The Herodians and Cretensians at the feast dais did offer to Saturne à dronken man boies vnder y e age of fourteene yeres The Phenices Carthagenians likewise did sacrifice to Saturne y e yong children of Aldermē set-out in princelie apparel and for neglecting this oblation after they were ouer-come of Agathocles to pacifie the God offended at one time they offered vnto the diuel 200. sonnes of noble men The Romanes were of opinion that Saturne and Iupiter Latialis were pleased with the sacrificing of men and besprincled the images of them with mans bloode The Britanes for à long while did vse to sacrifice the blood of captiues in their sutes to y e Gods The French-men when they waged battel did flee vnto the sacrificing of men The Germans likewise by à barbarous custome thought it à great point of Gods seruice to sacrifice mans bloode to Mercurie So the Cimbrians bounde to stakes giltie persons which they kept for y e nonce and offered them to their Gods for sacrifices The◠Amonites which bordered vpon y e Iewes offered their sonnes their daughters to the idol Moloch y e which as some Hebrewes doe giue out was an holowe image made of brasse wherein children were included that fire beeing put there-vnder they might bee consumed Other nations there-about did vse this sacrifice after another custome For hauing builded set-on fire two piles of wood they draue their sonnes and their daughters into the flames of fire and so long did enforce them to goe vp and downe in the flame vntil they died This barbarous ceremonie did Achas and Manasse kinges of the Iewes imitate and that by the example of Mesa king of the Moabites naught regarding the cōmandement of God to the contrarie in Leuiticus chapter 18 and 20. Which crueltie the Lorde by the prophet Ieremiah doeth condemne Ieremie 7. where it is thus written They haue built the hie place of Topheth which is the valleie of Ben-Humon to burne their sonnes and their daughters in the fire which I commanded them not neither came it in mine hearte For the wicked hypocrites did thinke that if calues for à burnt sacrifice did please God the oblation of their sons for à burnt sacrifice would much sooner please him And if God was delighted with the obedience of Abrahā which offered his sonne Isaak whie should hee not like also the oblation of our children And so by their blind vnderstanding they presumed to correct the manifest commaundement of God which in expresse words forbiddeth to sacrifice of their seede to the idole Moloch But what maie be learned hereby We maie learne two thinges First how extreeme the crueltie of sathan vpon mankinde is and how greate the darkenes of mans minde is when they are destitute of Gods worde For then they be carried from one idolatrie vnto another and from one sinne vnto another vntil blinded in al maner wickednes and impietie they delight themselues euen in their owne filthines which doubtles is an horrible punishment of defection from God and from his worde Secondlie we who by the worde of God are deliuered from the tyrannie of sathan and from the mistie darkenes of ignorance hereby haue occasion offered vs continualie both to praise God for his goodnes toward vs and to praie him earnestlie not to suffer vs to fal into olde or such like darkenes For according to y e doctrine of Paul God doth send them strong delusiō that they should beleue lies and be deliuered ouer into à reprobate minde which wil not beleeue the trueth CHAP. 23. 1. Of papistical sacrifices 2. of consecration of Popish Priestes THe Popedome or
man woulde worship the water either to be sprincled vpon à man to be baptized or sprincled alreadie and reserued for worship sake Nowe whereas the Papistes doe attribute to the reciting of the wordes of the supper virtue to transsubstantiate to speake as they do the elements surelie they haue learned that of the Magicians and witches rather than of Christ. For he alone it is and none other that by his diuine power worketh in the supper by the hands of his ministers reacheth to vs when wee doe communicate his verie bodie and his verie blod after an vnsearchable maner And wheras in reformed Churches the ministers of the Gospel doe pronounce the historie of the institution of the supper with à loude voice in à knowen tongue they doe it not that anie virtue by that reciting shoulde passe-ouer into the elementes but otherwise for à most holie and profitable purpose For they know nothing is more comfortable to the godlie than to heare the historie of the instituted supper which containeth the causes of the institutiō and commendeth to them the greate loue betweene Christ and his Church And therefore as the Papistes by mumbling with themselues the wordes of the supper commit hainous sacriledge by keeping close the doctrine of Gospel the summe whereof is contained in the historie of the institution of the supper So doe I iudge it an intollerable thing sorelie to be punished if anie woulde celebrate the Lord his supper without repeating the historie of the same taken either out of the Euangelistes or out of Paul Here some perchance wil arise saie in the celebration of the supper in the reformed Churches y e bread is cōmonlie adored euen as in y e papacie Herevnto I doe thus answere If anie in our Churches do worship the bread and the cup he sticketh as yet in à papistical error from which he is to be reuoked by the godlie ministers of the Gospel Then I distinguish betwene the worship of the bread and the reuerence towarde the maiestie of Christ present in the supper which reuerence we do testifie by bowing the knee and by outward gestures of the bodie while we are occupied in the celebration of the supper The which reuerence as I iudge it laweful and godlie and commended to vs by the Apostle Paul so I doe thinke the worship of the breade and of the wine is wicked prophane both because we haue no cōmandemēt to doe without which à godlie minde can appoint nothing in religion and also because it is meere presumption as that which is not cōtent with that vse of the sacrament which the Lorde requireth The sixt It is contrarie to the institution and nature of the Lorde his supper that one seueralie by himselfe shoulde haue à banket without moe communicants For thus doeth Paul saie When ye come together into one place this is not to eate the Lordes supper For euerie man when they shoulde eate taketh his owne supper afore Againe as no man can baptise himselfe alone So neither is it lawful for à priest to minister the Lordes supper priuatelie to himselfe alone If then this Lordes supper be not à priuate banket surelie in vaine do those sacrificers vaunt howe with fiue wordes they can pluck-downe the bodie of Christ from heauen vpon their altar For y e bodie blood of Christ is onelie in y t place where the institution of Christ is maintained and the communion according to the institutiō It is needful then that at the least there be one to minister and another to receaue The seauenth By the helpe of this masse the kingdome of Antichrist which was erected by the diuel is augmented established For the storehouse of al vngodlie worshippings whereby the kingdome of Antichrist is vp-holden is the masse Which therefore the more forceablie doeth deceaue because it hath à forme quite contrarie to y e nature therof For it seemeth goodlie whereas nothing is more abhominable The eight The application of the masse for the dead y t they maie be deliuered frō purgatorie is à meere diuelish inuention For no man is forgiuen without he haue faith wherfore they most horriblie deface the glorie of Christ which do faine that that offering doth merite that remission of sinnes for the deade Furthermore al which depart out of this life doe depart either in faith or without faith In in faith they are blessed according to that Blessed are the dead which die in the Lorde And Peter saith The end of faith is the saluation of soules But if they die without faith the sentence of Christ standeth sure He that beleeueth not on the sonne the wrath of God abideth on him So then there is à double waie to wit à waie of saluation which is of the faithful and à waie of death or damnation which is of al such as refuse in this worlde to beleeue on Christ. Where then is purgatorie frō whence the soules by masses be redeemed for monie Notwithstanding albeit the trueth touching the idolatrous masse of Papistes bee not vnknowen to the Church of God yet the Papistes to shew that they haue some ground doe obiect three thinges as buclers for their defence For first they bring-out the deede of Melchizedech Secondlie they oppose à place of Malachie touching the sacrifice to come among the Gentiles with the like Lastlie they doe amplifie the worthines of the people of the new Testamēt But what force they are of let vs brieflie consider The deede of Melchizedech from whence the Papistes do seeke to haue their cause countenanced is thus described Gen. 14. And Melchi-zedek king of Shalem brought-foorth breade and wine and hee was à Priest of the most high God Therefore he blessed him saieng Blessed art thou Abraham of God most high Hence do they most impudentlie inferre that Priestes must offer to God bread and wine for peace offeringes With as good a consequent might one make this argument Philip is in Spaine therefore the sea is sweet For first they doe corruplie reade He offered for He brought-foorth and in place of the particle And they reade For. Wherby they testifie who is their master euē the diuel the corrupter and slanderer of gods worde Secondlie they doe verie naughtilie distinguish the thinges which are to be compounded and mingled the thinges that are to be distinguished For there be two distinct members of the narration in Moses The former is of the king his deed The latter of the priest his deed Melchi-zedek brought-forth bread wine you haue the king and his deed And he was à Priest of the most high God therefore he blessed him Where you haue the priest and his deed Melchi-zedek therefore in bringing forth bread and wine showed himselfe a liberal king whereby he would refresh the wearied host of Abraham And in blessing Abraham he shewed himself a Priest For it was the office of Priestes to blesse the
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
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
euidentlie aunswered vnto this prophecie For the spirit of the Lord was powred vpon al flesh not particularlie but generallie vppon Iewes and Gentils yong and old men women bonde and free rude and learned c. And Isaiah 54. And al thy children shal be taught of the Lorde and much peace shal be to thy children In times passed man made himselfe an author conductor and teacher of godlinesse as appeareth in the Philosophers whereof diuers set diuers endes of the felicitie which man should seeke after but nowe although man teach man the seruice of God yet professeth he not his owne but the wisdome of God The Apostles nowe hauing receiued the holy Ghost through the heauenly doctrine at the commandement of Christ they gathered à Church by wonderful miracles confirmed y e same their doctrine according to y e promise of our Sauiour which thing Isaiah prophecied of 600. yeares afore it came to passe For in his 8. chapter thus he saith Behold I and the children whome the Lorde hath giuen mee are as signes as wonders in Israël by the Lord of hostes which dwelleth in mount Zion What wonder I pray you is greater what signe more euident than that the Apostles by their workes being for number fewe for power weake fraile for knowledge simple should worke miracles and turne both the tongues and the wil of men vnto them to their religion These are the children that are giuen to the church in stede of the auncient fathers as the Psalmist doth say In steede of thy fathers shal thy children be thou shalt make them princes through al the earth When hee nameth princes we must haue respect to à kingdome Therefore for somuch as the kingdome of Christ is gouerned by the worde they are princes which by the worde and heauenlie doctrine do rule the realme of Christ. And although the Church was first builded of the fathers and princes of the Iewes yet principalie it is gathered from the Gentiles euen from that barren and altogether vnprofitable flocke Whereof Isaiah in his 54. chapter speaketh after this manner Reioyce ô barren that diddest not beare breake forth into ioye and reioyce thou that diddest not trauel with child for the desolate hath mo children than the married wife saith the Lorde Enlarge the place of thy tentes and let them spreade out the curtaines of thine habitations spare not streach out thie cords and make fast thy stakes For thou shalt increase on the right hande and on the left and thie seede shal possesse the Gentils and dwel in the desolate cities Againe in his 60. Chap. he saith whereas thou hast beene forsaken and hated so that no man went by thee I wil make thee an eternal glorie and à â—oie from generation vnto generation And afterwarde A little one shal become as à thousande and à smale stone as à strong nation I the Lord wil hasten it in due time Christ fore-telled howe the kingdome of God shoulde be taken from the Iewes and shoulde be giuen to à nation that shoulde bring foorth the fruites thereof Which thing as we nowe see it come to passe so was it long before prophecied by the Prophet Isaiah in his 65. chapter where he saith I haue bene sought of them that asked not I was founde of them that sought me not I saide Beholde me beholde me vnto à nation that called not vpon my name I haue sprede out my handes al the daie vnto à rebellious people which walked in à waie that was not good euen after their owne imaginations à people that prouoked me euen vnto my face And more plainlie yet in an other place Though thy people ô Israel be as the sande of the sea yet shal but à remnant of them be saued Reade the 9. 10. 11. chap. of Paul vnto the Romanes By this I thinke we haue sufficientlie confirmed the Minor of the proposed argument and both briefelie and plainelie proued howe all thinges are accomplished in Iesus y e sonne of Marie which were fore-spoken both of Moses and the prophets concerning the Messiah and this is it which in Iohn is written The Lawe was giuen by Moses but grace and truth came by Iesus Christ that is the thinges which Moses by figures shadowed and the prophetes fore-tolde by prophecies Christe in truth hath fulfilled The summe of al is this howe Iesus the sonne of Marie is the verie Messiah that is à prophet à King and à Priest A prophet whereof Moses in the 18. Chapter of Deuteronomie did speake The Lorde thie God wil raise-vp vnto thee à Prophet like vnto me from among you euen of thie brethren vnto him ye shal hearken A King of whome it is saide in the second Psalme I haue set my King vpon Zion mine holie mountaine A priest according vnto the 110. psalm Thou art à Priest for euer after the order of Melchi-zedek The benefites of this Messiah and the application of theÌ„ are proposed in this verse of the 2. Psalme Blessed are al that trust in him CHAP. 5. A confutation of the obiections which the braine-sicke Iewes doe alleage for their partes NOw forsomuch as the obstinacie and malice of the Iewes is such that rather they wil stop their eies against the cleere light thaÌ„ admit the trueth of God concerning the Messiah our Lord and Sauior Christ alreadie come into the world I purpose brieflie to confute such thinges as theie falslie maliciouslie and furiouslie doe obiect Theie not without great railing speaches vtterlie doe denie the Minor of our foundation and euen against their owne consciences verie vntrulie do saie that the prophecies of the Prophets touching the Messiah promised were not fulfilled in Iesus the sonne of Marie For they obiecte foure thinges The first is touching the time of the Messiah the seconde of the forme of his kingdome the thirde about the place of his dominion the last concerning the people Yea and besides these thinges that they maie diminish the credite of the Euangelistes they giue out howe they are contrarie one to another And that these seducers may persuade miserable men especialie they assault the heade of al and denie that our Lorde and Sauiour Christ is risen from the deade which reprochful lie when I haue aunswered I wil in order confute these foure thinges which they obiect together with the slanders that vniustlie they laie vpon our Lord. Let these enimies of GOD crie til their hartes ake againe that our Lord Christ is not risen from the dead but who is so foolish that wil beleeue his enimies before his friendes who so childish that wil giue credit to manie euil rather than to à fewe good who are soonest to be beleeued they which of meere malice heape slaunders lies together which are defiled with al manner wickednes or they rather that being famous for their holines and innocencie of
life haue sealed the trueth of God euen with their verie bloode who more worthie of credite the spirit of Satan in the hardened Iewes or the spirit of Christ who the 50. daie after the resurrection of the Lord by à visible testimonie bare witnesse of the resurrection kingdome and power of Christ What madnes is it sooner to beleeue the forged lies of the Iewes than the diuine workes of Christ whereby the Apostles did confirme the resurrection of the Lord To be briefe the sepulchre the disciples the Angels the holie Ghost the power of Christ in the heartes of the righteous and the preseruation of the Church against the marueilous rage of diuels and Tyrantes do plainlie prooue y t our Lord Iesus Christ is risen from the dead And therefore abhore we the most impudent lie of the Iewes and let vs looke for the comming of our Sauiour from the cloudes euen for Iesus Christ whom we worship as our redemer Now let vs come vnto these foure things which they saie are not fulfilled in Iesus whō we acknowledge serue as y e true Messiah which foure thinges we confesse were fore-told concerning the Messiah by y e holie Prophets of God who without great sinne are not to be suspected of vntruth in their words The first thing therefore which they obiect is concerning the time of the comming of the Messiah The true Messiah saie they shal come in the last daies But y t Iesus whō ye acknowledg to be y e Messiah did much preuēt he last dais For it is aboue 1567. yeeres since hee was borne Therefore that your Iesus is not the Messiah The maior they proue by the saieng of the Prophet Isaiah who in his second chap. speaketh after this forme of the time of y e Messiah It shal be in the last daies that the mountaine of the house of the Lord shal be prepared Lo how shamefully y e blind Iewes do offend here contrarie to the very right rule which they make thēselues and y t is this Who marketh not what is written both afore after in books he peruerteth the words of the liuing God For had they here cōpared y e prophecie of Isaiah with y t prophecie of Daniel wherin as it were with à finger by most euident words y e time of the comming of the Messiah is pointed-vnto surely farre otherwise theie would haue defined the last dayes A daie is vnderstoode three manner of waies First for the time wherein the sunne is ouer our Horizon which the Astronomers cal an artificial daie Secondlie it is taken for the space of 24. houres from y e rising of the sunne vnto the rising-againe of the same and that is called à daie natural Last of all some certaine time ordeined decreed and appointed for some speciall thing in which sense the Prophetes vnderstand it manie times Therefore when the Prophet saith In the last daies he noteth the last times that is the last age of the world distinguished frō the other ages not so much by à certaine and described number of yeeres as by à separation of thinges done in the same So did Elias distinguish the worlde into three times or ages when he saide Two thousand voide two thousand the Lawe two thousand the Messiah And therefore according to the computation of Elias the last time of the worlde is the space of two thousand yeeres Read the Chronicles of Philip Melancton Againe the last daies are oftentimes taken by the prophets for the last time of the Iewish kingdome and nation in Palestine So that the sense of the Prophet is this it shal be in the last daies not of worldlie time for who should haue reaped anie benefit by fauour so long put of surelie verie few but in y e last daies of prophecie of y e kingdom of y e Priesthod which three things ceased when y e sacrifice of Christ was finished A vaine fiction therefore is it of the Iewes which they make about the time of the Messiah inuented contrarie to their verie conscience But this they faine to delude such as are ignorant of the maner of the scripture in distinguishing times The second thing which they obiect is about y e form of the kingdom of y e Messiah promised which they verie impudentlie contend agreeth not with our Messiah Vnder the Messiah saie they shalbe no warres neither among men nor among the beastes of the feelde but soueraigne peace the mountaines being made lowe and the vallies exalted that al thinges may be streight and plaine But this we see not hitherto come to passe And therefore the Messiah is not yet come To prooue the Maior they bring foorth these and such like places of the Prophetes They shal breake their swordes into mattockes and their speares into sithes nation shall not lift-vp à sworde against nation neither shal they learne to fight anie more And in the 11. chapter of the same prophet Isaiah The wolfe shal dwel with the lambe and the leopard shal lie with the kid and the calfe and the Lion and the fat beast together and à litle childe shal leade them And the kowe and the beare shal feede their yong ones shal lie together and the Lion shal eate strawe like the bullock And the sucking child shal plaie vpon the hole of the aspe the wained child shal put his hand vpon the cokatrice hole Then shal none hurt nor destroie in al the mountaine of mine holines for the earth shal be ful of the knowledg of the Lord as the waters that couer the sea To which effect the Prophet Micah cap. 4. entreateth Isaiah likewise addeth Euerie valleie shalbe exalted euerie mountaine and hil shalbe brought low By these manie moe such like prophecies concerning y e manner of the gouernmēt of the Messiah the blinde foolish Iewes doe cōclude y t Iesus the sonne of the virgin Marie is not y e true Messiah promised by y e Prophets But against these let vs oppose an immoueable foundation whereof we will conclude that such thinges as corporaly be ascribed ought spiritualie to be vnderstoode through comparing earthlie with heauenlie thinges The foundation is this The kingdome of the Messiah is not an earthlie but an heauenlie spiritual kingdom which maie be gathered by the first promise made of y e Messiah to come For the Messiah was promised that he should come to destroie the kingdome of Satan For thus it is in the firste promise The seede of the woman shal breake the serpentes head that is the Messiah shal destroie the workes of the diuel namelie sinne and death and restore to man y e image of God which through sinning he had lost that is as Daniel doth interpret y e same shal bring-in euerlasting righteousnes and blessing vpon such as acknowledge him to be King And therefore it is