Congregation by the sprinkling of the water of cleansing were ceremonially made clean so that it was lawfull for them to come to the Sanctuary of the Lord Not for that this purifying did onely extend it selfe to the flesh and was meerely carnall for then the people of the Jewes should no whit differ from the heathens who had their sacrifices meerely carnall by which they might blot out the infamy of their hainous crimes And to expound this place as he doth is in Calvins phrase an exposition too much prophane If their dayly sacrifices did not prefigure the Messias and were not done out of spirituall respects what was their Temple but a Butchers shambles In this that the Law sanctifyeth to the purifying of the flesh there was a spirituall signification for as the outward uncleannesse did admonish the people of their inward impurity before God so the sprinkling by the water of separation and the receiving of those that were sprinkled into the congregation did signifie to beleevers their spirituall sprinkling and cleansing by the blood of Christ by which alone there is a way laid wide open for sinners to come into the sight of God and with boldnesse to have accesse to the Throne of Grace To limit therefore and bound the legall rites onely to the purifying of the flesh as he doth by his false exposition and to restraine the effect of them onely to civill and politique Government is injurious to the promises of God made to his people who lived in the time of the Law Sacraments and signes have a spirituall signification so that this purifying of the flesh by the water of separation so called because such as were separated for any uncleannesse were sprinkled with it did signify unto the people of the Jews the purifying of the conscience by the blood of Christ now then joyne the (e) Nihil extra usum habere rationem Sacramenti ad usum oportere acâ—edere fide unde tum in veteri tum in novo Testamento extra illum usum Sacramenta nobis inania esse dicuntur Tossan ad Hebraeos praelect cap. 10. signe and the thing signified together and the Law sanctifyeth to the purifying of the conscience Whereas he saith Secondly the Law perfects nothing as pertaining to the Conscience Heb. 10.1 but Johns doctrin is a perfecting doctrine insomuch that beleevers herein have no more conscience of sins To this let us see the meaning of the Apostle Heb. 10.1 in this place hee speakes (f) Non hic agi proprie de Sacramentis sed de toto tabernaculo sacerdotio Levitico Demde vocari umbras ritus externos non simpliciter sed quatenus opponuntur Christo in quo est veritas ad quem in tecto usu respicientes Patres eundem cibum spiritualem comederunt nobiscum vere justificati sunt Tossan ibid. not properly concerning the Sacraments but of the whole Tabernacle and Leviticall Priesthood Againe these externall rites are called shadowes not simply but as they are opposed to Christ in whom is the Truth and to whom the Fathers looking in the right use of them did eate the same spirituall meate with us and were truely justified in the sight of God The Law you will say perfects nothing The meaning is the unbeleeving Jewes cleaving to the Ceremonies and externall rites and looking ex opere operato that is from the worke done to be justified by them without Christ and thus considered they are as Gal. 4.9 Weake and beggerly (g) Egena autem elementa Apostolus ad Gal. appellat ceremonias respectu Judaeorum qui excluso Christo per illas justificari volebant Tossan ibid. elements The Apostle here doth in few words most excellently set forth unto us the difference and agreement of the Old and New Testament of the Law and Gospell of the Doctrine and Sacraments of both The agreement consists in this the Old as well as the New had Christ with his owne oblation of himselfe and eternall redemption Againe of both Testaments in regard of the (h) Utriusque enim Testamenti quoad substantiam ut unus est Deus ita unus Mediator una Ecclesia una fides una salus Pareils in loc substance as there is one God so there is one Mediatour one Church one Faith one Salvation The Doctrine of the Old did lead to Christ The Sacraments and ceremonies did shew and point at Christ whom the Doctrine of the Gospell and our Sacraments doe declare to us The difference is in this They did represent Christ to the Fathers more obscurely and darkly these doe more clearly set him forth to us to conclude this The Law then considered not in opposition but in reference to Christ did perfect something pertaining to the Conscience In that the Apostle saith the worshippers once purged should have had no more conscience of sinnes By (i) Nam etiam per hoc semel purga is non tollitur omnis peccatorum conscientia quandoquidem etiam sanguine Christi justificati nondum in hac vita efficimur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed perpetuo manemus multorum peccato rum nobis conscii Pareus com in loc conscience is meant the guilt of sinne from which our consciences once purged by the bloud of Christ and our hearts purified by faith There is no condemnation to them that are in Christ Jesus although all conscience of sinne is not taken away which men justified and purged by the bloud of Christ out of humane frailty dayly doe commit And we doe remaine sinners but by the bloud of Christ the guilt of all our sinnes is blotted out though in regard of the filth and the many falls we have our consciences are many times afflicted and we doe continually remaine conscious to our selves of many sinnes And believers in the time of the Law by their Sacrifices which they were commanded of God to offer were put in minde of the bloud of Christ which by faith they did apply to their Consciences and were thereby freed from the guilt of sinne and so had no more conscience of sinnes their Consciences being by faith sprinkled with the bloud of Christ as well as our Consciences who live now in the time of the Gospell To conclude we must distinguish betweene Ceremonies meerly legall and rites to which the promise of grace was annexed And those rites are to be considered either before the comming of Christ or after Before his comming they were commanded of God and profitable Afterward the body being present they are unprofitable and of no use Againe they are considered as they were in thmeselves and as they were in regard of their typicall signification considered in their owne nature and ex opere operato from the worke done without faith in those that used them they had no spirituall effect Notwithstanding to beleevers they were the exercise and sealing of faith in the Messiah to come whom in regard of their typicall signification they did prefigure when the
autem paenuentia seu conversio ad Deum tres partes continear conâ—ritionem fidem novam obedientiam Meluct part 3. pag. mihi 99. contrition and Faith two essentiall parts of that repentance Moses and the Prophets preached and new obedience a consequent What could Johns repentance be more then this how could the repentance he preached goe one step higher That had Faith to goe to Christ and higher Johns could not goe But John makes low the Mountaines did not the Prophets John cuts off legall praeregatives did not the Prophets by their preaching repentance doe so did they not drive men from resting in outward (a) Caeremoniae externaeà Deo institutae quamvis pertineant ad Dei landem honorem neque per se tamen neque in comparatione ad piam orationem laudis sunt Deo graâ—ae Ames in loc docum 31. performances and in the worke done Psal 51.16 17. For thou desirest not sacrifie else would I give it thou delightest not in burnt offering The Sacrifices of God are a broken spirit a broken and a contrite heart o God thou wilt not despise John bringeth downe every high thought that exalteth it selfe against God did not the Prophets doe so Jer. 4.14 How long shall thy vaine thoughts lodge within thee Psal 139.23 24. Search me O God and know my heart try me and know my thoughts and see if there be any wicked way in me c. You see here must not be a thought left to exalt it selfe against God It is blasphemy to lay such a charge upon the Prophets Doctrine For if they did not by it labour to bring downe every high thought that did exalt it selfe against God their doctrine must needs cause them which were guided by it to come short of the glory of God which no man that understands himselfe dare affirme Pag. 48. he hath this passage I have observed some to confine repentance within the bounds of our conversation and make no difference between the repentance which was taught by the Prophets that repentance which was taught by the Son of God and his Ministers What he meanes by the bounds of our conversation he sets down himself pa. 49. li. 9. where he opposeth conversation to conscience The difference then which he makes between the repentance taught by the Prophets that which was taught by the Son of God and his Ministers is this namely that the Prophets repentance was confined within the bounds of mens conversation and did not extend it self to the conscience but only to their outward carriages behaviours This must needs be an hypocriticall repentance cleane contrary to that which the Prophets preacht which did as neerely concerne the conscience as the conversation and in preaching of it they principally aimed at the conscience and the inner man without which outward performances were as nothing and the outward conversation no whit acceptable to God who lookes at the heart I dare affirme that the repentance which the Prophets preacht was acceptable to God not bounded within the conversation but extending it selfe to the conscience witnesse (b) Loquitur primum de interiore conversione ut animum renovent si enim sons fuerit infectus paenitentia nulla crit sed hypocrisis Lavat in Ezech. 18. hom 82. Ezek. 18.30 31. Repent and turne your selves from all your transgressions and make you a new heart and a new Spirit And it is plaine that the doctrine of repentance taught by the Prophets and by the Sonne of God and his Ministers is for summe and substance one and the same And thus to charge the Prophets doctrine with hypocrisie is false doctrine in a high degree And this doth further appeare in that hee makes their repentance to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for then the repentance taught by the Prophets should not differ from Judas his repentance which was without Faith which makes the difference betweene the repentance of Godly and wicked men Pag 48. at the latter end he saith It is a doctrine often heard of in your Pulpits That repentance doth wash away sinne And Pag. 49. in the latter end he hath these words To preach that teares doe wash away sinnes out of the sight of God which saith he I have heard some testifie that they have heard preached is a blaspemy against the blood of Christ It is very uncivill to charge blasphemy upon any Minister in publique and not to bring his accusers first to him in private they it may be through ignorance may mis-understand and I question not but if the Minister might be named he would maintaine what he had preached But grant it to be true that some have preached That repentance washeth away sinne And that teares doe wash away sinnes out of the sight of God it is blasphemy to say this is blasphemy for it is no other then the Scripture phrase (c) Exhortationis an em fumma est primum seria resipiscentia abslinens a malo Junius in loc Hortatur Judaeos ad paenitentiam Cal vin in loc Isa 1.16 Wash you make you cleane put away the evill of your doings from before mine eyes by washing in this place is meant serious and true repentance for the Prophet doth exhort the Jewes thereunto and by washing here is not to be understood the washing of the pollutions of the bodies of men but of their sins By make you cleane is not meant the cleannesse of their hands but of their life and conversation The Apostle James hath the like phrase Chap. 4.8 9. (d) Ipsa salutaris paenitentia ac vera refipiscentia per lotionem mundationem exprinitur ut Isa 1.16 Atque earenus hoc in loco Jacobus Mundate adhortans scil cos ad veram seriamque paenitentiam vitaeque pravae emendationem Laurentius Com. in loc Cleanse your hands you sinners and purifie your hearts you double minded By cleansing and washing is meant true repentance as in Isa 1.16 by hands we are to understand our sinfull actions and by hearts our corrupt affections Now how should our hearts and hands be cleansed and washed from sin the Apostle bids us be afflicted and mourne and weepe by weeping is meant teares of repentance So that to say teares of repentance doe wash away sinnes in the sight of God which is all one with the words of the Prophet Esay put away the evill of your doings from before mine eyes is warranted by these two places of Scripture compared together It is no blasphemy then to speake as the Scripture speaketh This saying hath been used often amongst some of the Ancient and had it beene blasphemy some Councell or other in all this time would have condemned them for it Saint (e) Flevit ergo amatissime Petrus flevit ut lachrymis suum posser lavare delictum tust veniam vis mereri dilue culpam lachrymis tuam Ambr. lib. 10. in Luc. cap 22 col mihi 216. Ambrose upon these
words Peter went out and wept bitterly hath this passage Peter therefore wept bitterly he wept that he might with teares wash away his sinne If thou wilt obtaine pardon wash away thy offence with teares thus the Father (f) Tria sunt genera Baptismi quorum primum quo sordes peccatorum per regenerationis lavacrum abluuntur Secondum quo quis sanguine suo per Martyrium baptizatur Est autemtertium baptisina lachrymarum Isidor de offic eccle lib. cap. 22. sol mihi 411. Isidor Hispalensis who lived a thousand yeares agoe saith there are three kinds of baptisme or washing The first whereby the defilements of sinne are washed away by the laver of regeneration The second when one is baptized in his owne blood by Martyrdome with which baptisme Christ was like wise baptized The third is the baptisme or washing of teares To preach then that teares of repentance wash away sin is no new Doctrine and is not injurious to but doth magnifie the blood of Christ Teares being an effect flowing from the conscience sprinkled with the blood of Christ Musculus upon the first of Esay propounds this question How the Prophet exhorts men to wash and cleanse themselves seeing it is not in their power And 1 Joh. 1. The blood of Jesus Christ washeth us from all sinne He answers it thus That this (g) Hujusmodi resipiscentia causa est repurgationis non per quam sed sine qua non Muscul com in loc repentance here required is the cause of our washing or cleansing not the cause by which but the cause without which our sinnes cannot be washed away And they are said to wash away our sinnes not considered in (h) Non in reipsa intrinseca bonitate actus sed in divina acceptatione pactione ordinatione Cassand Ep. 19 pag. mihi 1110. themselves or in regard of intrinsecall goodnesse in the Act of shedding them but in regard of Gods acceptation who doth in and through Christ accept of them in regard of Gods covenant and promise in regard of his ordination who hath ordained that such as shall bee saved shall weepe for their sinnes There is a washing of Sanctification and Regeneration as well as to Justification By true repentance these benefits doe redound of beleevers First remission of sinnes Marke 1.4 John did preach the baptisme of repentance for the remission of sinnes Thus while hee intitles his booke Johns doctrine hee labours as much as in him lyeth to overthrow Johns Doctrine Act. 3.19 Repent therefore and bee converted that your sinnes may bee blotted out Secondly the favour of God Luke 4.18 The Spirit of the Lord is upon mee because hee hath annointed mee to preach the Gospel to the poore he hath sent mee to heale the broken hearted to preach deliverance to the Captives and recovering of sight to the blind to set at libertie those that are bruised to preach the acceptable yeare of the Lord Luke 15.7 Joy shall bee in heaven over one sinner that repenteth as you may see in the parable of the Prodigall The third benefit is righteousnesse before God Luk. 18.14 The Publican bewailing his condition in true repentance our Lord saith he went downe to his house justified rather than the other by (h) Uterque descendit domum sed impari fructu Publicanus vere justificatus Pharisaeus coram hominibus ranrum Areti in loc rather is meant the Publican was truely justifyed the Pharisee before men onely The Publican in the sight of God they had both their Righteousnesse the one hypocriticall the other reall who was justifyed of God So that rather must not be understood of one and the same Righteousnesse as though the difference consisted onely in this That the Publican was more justifyed the Pharisee lesse the Pharisee he justifyed himselfe before men hypocritically the other was justifyed of God which is much rather to be chosen Fourthly The gift and inhabitation of the Holy Ghost Act. 2.38 Repent and be baptized every one of you in the name of Jesus Christ for the remission of sinnes and yee shall receive the gift of the Holy Ghost Fifthly The hearing of our prayers 1 Joh. 3.21 22. If our heart condemne us not then we have confidence toward God And whatsoever we aske we receive of him The Sixth is Salvation and life eternall Act. 11.18 Then hath God also to the Gentiles granted repentance unto life The seventh is Freedome from temporall punishments or to be sure a mitigation of them Jonah 3.10 And God saw their workes that they turned from their evill wayes and God repented of the evill that he had said 2 Chron. 12.12 And when he humbled himselfe the wrath of the Lord turned from him that he would not destroy him altogether This is contrary to what he taught on a Fast day as I was credibly informed That we did not Fast and humble our selves for the turning away of Gods Judgements Looke well upon these particulars and consider the places of Scripture and you shall finde it no blasphemy to say repentance washes away sin Now let us see how all these benefits are attributed to repentance and how they may be said to be the fruites of it Not (i) Observandum est paenitentiae haec tribui non ratione contritionis quasi illa sit meritum quoddam ac causa remissionis peccatorum sed ratione hdei quae est essentialis pars paenitentiae Quod ergo partis quidem primatiae pro prium est illud usitata Scripturae phrasi toti tribuitur Gerhard locor Tom. 3. col mihi 428. in regard of contrition as if that were a certain merit and cause of remission of sinnes I meane the meritorious cause though as I said it is Causa sine qua non the cause without which we cannot receive them but in regard of Faith which is an essentiall part of repentance which doth apprehend Christ and in Christ doth freely receive the grace of God remission of sinnes righteousnesse the gift of the Holy Ghost and life eternall That therefore which is proper to a part it being the principall part That is by the usuall phrase of Scripture attributed to the whole Especially when as true and saving Faith and true contrition and the study of new obedience are inseparably joyned together I hope then we may use Scripture phrase without blasphemy Page 49. The latter end he sayes This doctrine workes hideous effects in the Church of God The simple people being asked how they thinke to make satisfaction to God for sin have answered by lamenting and amending Are not these simple people those that have lived the ten yeares under his Ministery they are simple indeed Aske a Childe that can say the Church Catechisme which in teaching repentance tells us Wee must have a lively Faith in Gods mercy through Christ with a thankefull remembrance of his death and he will tell you he hopes to make satisfaction by the merits of Jesus Christ We
Chamier de Sacram. V. T. lib. 3. cap. 2. Eucharist which we call the Lords Supper as well as we The Argument runnes thus The Eucharist is the Communion of the body and blood of Christ but Manna and water out of the Rocke were to the Israelites the Eucharist Therefore Manna and water out of the Rocke were to the Israelites the Communion of the body and blood of Christ It cannot therefore be denied but the Sacraments were to the Fathers in regard of the thing signified the same and equal to the Sacraments in the New Testament Saint (q) Aliud illi aliud nos sed specie visibili quod tamen hoe idem significaret virtute Spiritali Augustin in Evang. Joan. Tract 26. Col. mihi 228. Augustin saith The Sacraments of the Fathers in regard of the outward signes differ from ours but in regard of the substance and the thing signifyed they are the same This place then doth absolutely prove that they were not under the curse but had actuall remission and the knowledge of it present Page 56. At the latter end his Answer is They did cate the same meate but not after the same manner for they did eate Christ to come not present This is a new manner of eating Christ in the Sacrament which cannot be proved by Scripture There is in the Sacrament of the Eucharist a threefold (r) Ad ipsum Sacramentum Eucharistiae quod attinet est ibi mandacatio bibitio triplex 1 Oralis five corporalis 2 Spiritualis 3 Sacramentalis Lawrent Dialog Encharist pag. 460. eating First Orall or corporall Secondly Spirituall Thirdly Sacramentall Now all true beleevers doe spiritually eat the body and blood of Christ which really and indeed is taken and received not with the mouth of the body corporally but with the mouth of Faith spiritually The manner of their eating was by Faith ours is the same To say a man eats a thing to come is a grosse piece of non-sense How can that be can one eate that which he hath not can he eate bread to come Christ was as really present to the Fathers in their Sacrament of the Eucharist as he is to us in the Sacrament of the Lords Supper But that I may not be mistaken I will set downe what I meane by Christs reall presence in the Sacrament though we hold a reall presence of Christs body and blood in the Sacrament yet doe we not take it to be locall bodily or substantiall but spirituall and mysticall First to the signes by Sacramentall relation Secondly to the Communicants by Faith alone The first stands in this That when the elements of Bread and Wine are present to the hand and to the mouth of the receiver at the very same time the body and blood of Christ are presented to the minde thus and no otherwise is Christ present with the signes The second presence in respect of the Communicants is that Christ is really present to their beleeving hearts They by Faith applying when God gives Christ with his benefits and man for his part by Faith receives the same as they are given There ariseth that union which is betweene every good receiver and Christ himselfe which union is not forged but a reall true and neare conjunction nearer then which none is or can be because it is made by a solemne giving and receiving that passeth betweene God and Man as also by the bond of one and the same Spirit To come then to the point considering there is a reall union and consequently a reall communion betweene us and Christ there must needs be such a kinde of presence wherein Christ is truely and really present to the heart of him that receives the Sacrament in Faith And such a reall Communion was there betweene the Fathers and Christ and such a presence wherein Christ was really present to them in the Old Testament who received the Sacraments in Faith We conclude then they did cate Christ present If it be objected Christ was not in their time come in the flesh The Apostle makes answer (a) Est etiam fides praeteritarum rerum praesentium suturarum Aug. Enchâ—rid on cap. 8. Exhibitus patribus in promissione ita ut eorum fidei non minus praesens suerit sanguis Christi fundendus quam fidci nostrae praesens est jam olâ—m effusus Tessan praelect in loc Heb. 11.1 Now Faith is the substance of things hoped for the evidence of things not seene This place concernes the Worthies in the Old Testament as appeares in the following part of the chapter and stands in opposition to those who thinke things not to be truely present which are present by Faith So that Christ was present in his incarnation to the Fathers not in opinion or imaginarily but truely and really not potentially but actually God freely giving and they by Faith receiving whole Christ God and Man together with all his benefits were in eodem instanti in that very present point of time justified and their sinnes pardoned and actually remitted and did beleeve actuall and eternall remission of sinnes present to their soules for their everlasting salvation The blood of Christ being by Faith instantaneally and efficaciously present to them before his comming as it is to us now since his comming in the flesh But as he would have it the Fathers ate him to come we eate him gone and past and what will follow That neither they nor we but onely they who lived in the dayes of his flesh eate him present what 's become of Faith all this while Pag. 67. Doe you not saith he remember what was (c) Parcius ista memento whispered at the Assize some yeares past That the great malefactours condemned the little ones This it may be was true To this I answer there was a whispering at the Assize some yeares past That there was a great Malefactor as it seemed probable to cloake his owne guilt would have condemned and did accuse the innocent Pag. 73. Who would have thought saith he but that zeale for the Sabbath and God had beene an undoubted marke of Salvation but he concludes you see the contrary To this I answer had it beene true zeale it had beene an undoubted marke of a true Christian bat his words were when he preacht That people might make a strict conscience of the observation of the Sabbath and yet stone Christ out of the Church which to me seemes to be a lewd speech strictnesse implying sinceritie besides they that questioned our Saviour did it not so much out of conscience as humour Pag. 74. He propounds this question First whether a desire to be saved be an infallible note of salvation he saith the safest way is to say no. Secondly whether a desire to beleeve be Faith it selfe To this I answer if he speakes of every defire of salvation the question is needlesse and to propound a question of so great consequence without further expressing himselfe is but to set
truth as it was in Christ Jesus who was ever to all beleevers as it is Joh. 14.6 The way the truth and the life No man cometh to the Father but by mee Moses could never come to the Father but by this way and this truth it is blasphemy therfore to say he did not speak according as the truth was in Christ Jesus who was ever that one truth in all ages of the world to all the people of God Againe had not Moses a Conscience sprinkled with the bloud of Christ and did he not in Christ apprehend Gods reconciled face to him in the full pardon and free remission of all his sinnes Why then if Moses spake truth according to conscience shadowing forth the bloud of Christ by the bloud of Bulls and Goats to bee that which did sprinkle the Conscience from dead workes to serve the living God it must needs bee that he spake the truth as it is in Christ Jesus Christ being ever the same in all Ages to the Consciences of all beleevers and certainely Moses spake nothing but what did accord with the truth as it was and is in Christ Jesus he being alwayes that same Truth But to prove this pag. 27. he saith this was the hidden mystery kept secret since the world began but now is made manifest Rom. 16.25 as though this was hidden all the time from Moses to John the Baptist It is strange a man should thus apply Scripture without unfolding the sense of it but it is his course throughout his Booke The scope (r) Quasi restimonii loco ne de praedicatione apostolica quisquam dubitare queat Scripturas propheticas commemotat ut admoneat Evangelii doctrinam nihil habere novi vel ficti sed id tradere quod prophetae olim futurum praedixerint Muscu in loc Hoc additur ne recens hujus Mysterii patefactio suspecta cuiquam fit infirma Testimonium inquit habet prophetarum Pet. Mar. in loc Adeo enim luculentum testimonium reddiderunt Evangelio prophetae omnes ut aliunde melius confirmaâ—â— nequeat Calvin in loc of this place if you consider the connexion with the 26. vers but now is made manifest and by the Scriptures of the Prophets according to the commandement of the everlasting God made knowne to all Nations for the obedience of faith is quite contrary to his application of it and makes against him And by the Scriptures of the Prophets The Apostle makes mention of this if any should make doubt of his Preaching as a sufficient evidence to prove that the Doctrine of the Gospell was no new or fained Doctrine And that he did deliver nothing but what of old the Prophets did foretell should come to passe And therefore it could not be a mystery hidden and kept secret from Moses and the Prophets as he affirmes falsely for then they should have foretold that which they knew not which no man well in his wits will speake or thinke They did foreknow and foresee all those things concerning Christ which afterwards were accomplished This you may see proved Luk. 18.31 Then he tooke unto him the twelve and said unto them Behold we goe up to Jerusalem and all things that are written by the Prophets concerning the Sonne of man shall be accomplished By (s) Secundum revelationem mysterii id est secreti scil de conversione gentium Si autem loquamur de mysterio incarnationis c. Aquin. Comâ—n Epist ad Rom. cap. 16. lect 2. mystery is understood First the calling of the Gentiles Secondly Christs incarnation This was the hidden mystery in regard of the Gentiles who before the comming of Christ did sit in darkenesse and in the shadow of death And now is made manifest and how could the (t) De gentibus nulla quaestio est quiante adventum Christi sedebant in umbra mortis nee vitam hanc aeternam quain Christus suis artulit aut intelligebant aut expetebant Qui poterant cum venturae Messiae praedictiones erant sacris Scripturis consignatae divina autem haec oracula crant Judaeis peculia suit igitur gentilibus simpliciter omni modo absconditum hoc mysteriâ—â— Daven in loc Gentiles know this seeing the predictions of the Messiah to come were set downe and contained in the holy Scriptures And these divine oracles were peculiar to the Jewes onely Psal 147.19.20 He sheweth his word unto Jacob his Statutes and his judgements unto Israel he hath not dealt so with any Nation The Gospell was hid from the Gentiles simply Not so from the Jewes but comparatively in comparison of the cleare light and manifestation of it since the incarnation of Christ as the Apostle himselfe expounds it Ephes 3.5 which in other ages was not made knowne to the sonnes of men as it is now revealed unto his holy Apostles and Prophets by the Spirit So by this it is plaine it was in other ages made knowne To use then this Scripture namely (*) Perpende totuÌ„ progressum mysterii suit quidem ab aeterno disposâ—uÌ„ in Deo absconditum suit postea perprophetas patefactuÌ„ in tempore hominibus ut crederent postremo agnitum revelatuÌ„ gentibus Cadinal Tol. com in loc Rom. 16.25 to prove that this mystery was kept secret and hidden from the people of the Jewes from Moses to John Baptists time is a false interpretation and misse-application of it if he lookes into the 26. verse he may see this mystery is made manifest by the Scriptures of the Prophets thus you see his exposition is a contradiction if made manifest by their writings then manifested to them Againe he useth 1 Pet. 1.10 11 12. The mystery the Prophets searched after as if he could prove by this place that this mystery was hid and kept secret from Moses and the Prophets but this Scripture makes altogether against his absurdity and plainely proves the contrary The Apostles (u) Scopus Apostoli est removere calumniam illam qua etiam tum temporis doctrina Christiana gravabatur esse eam doctrinam novam atque hactenus inauditam atque incognitam contrarium ergo hic asserit Petrus declarans etiam ab ipsis pro phetis eam esse testificatam ac praedicatam Jacobus Lauren. com in loc aime here is to take off an aspersion which some at that time cast upon the Doctrine of the Gospell saying as it is Act. 17.19 May we know what this new Doctrine whereof thou speakest is They did account it a new unknowne unheard of Doctrine the Apostle affirmes the contrary declaring that it is the same which was testified and Preached by the Prophets themselves who prophesied of the grace that should come unto you Searching what or what manner of time the Spirit of Christ which was in them did signifie when it testisied beforehand the sufferings of Christ and the glory that should follow So that from this place it is evident the Prophets did not onely declare the time but the
doe not teach (k) Idololatrica est paeniteÌ„tia papistarum quam ponunt 1. in contritione 2. in confessione 3 satisfactione quaque peccata expiari putant Wolleb Compend Theol. lib. 2 cap. 3. p. 291. repentance consists first in contrition secondly confession thirdly satisfaction whereby our sins are expiated Pag. 50. At the beginning he goes on thus God people it is dying not crying will give satisfaction for sins I answer did Christs dying exclude his crying who as the Apostle saith Heb. 5.7 In the dayes of his flesh when he had offered up Prayers and supplications with strong crying and teares Was this crying and these teares excluded in point of satisfaction for sins Againe we doe not say that teares of repentance make or give satisfaction but this satisfaction of Christ is given to no man but to him in whom are teares of repentance and crying teares in true repentance is dying to sinne else what becomes of Christian mortification and therefore this crying is dying We make not teares the cause but an effect flowing from the satisfaction of Christ by Faith applyed to the soule Zach. 12.10 And they shall (l) Quis enim vere fidelium non plangit peccatis suiscausam se dedisse occisioni crucifixioni Christi hlii Dei hominis ideoque amarissime semper pii Judaei gentes Domini passionem plangunt Pellican in loc looke upon him whom they have pierced and they shall mourne for him They that by Faith looke at Christ crucified for their sins cannot but shed teares of repentance Page 50. At the latter end he propounds this question Did not the Prophets also Preach remission of sins upon true repentance If we should hold him close to his owne phrase of speech strictly taken as he doth others we may conclude out of his owne mouth To preach remission of sins upon true repentance that he speakes blasphemy against the blood of Christ without which there is no remission for as satisfaction so remission of sinnes is onely by the blood of Christ but of this by the way Hee goes on in these words I answer the Prophets must be considered preaching either the New Covenant or the Old for they preached the New also They did never Preach the Old and New Covenant in opposition to one another The Law sayes he did not could not disanull the Covenant that was made to Abraham 430. years before this place overthrowes and confutes him to his face and he alledgeth it against himselfe In the new Covenant sayes he the Prophets preached eternall remission in the Old they preached actuall remission by legall services but not eternall which remission is called by the Apostle a fleshly purifying This place concerning the Covenant made to Abraham (m) Conjungi misccri nulla ratione queunt quod non ita est a cipiendum quasi doctrina legis doctrina Evangelâ—i mutuo repugnent ita enim Dous sibi in suo verbo repugnater quod absit sed quod justihcationis modus in lege Evangelio monstratus contratie se haber aut ut nec simul stare anc misceri in unum possunt magis quam aqua ignis simul consistere in unum elemontum possunt Pareus com in loc Gal. 3.17 is not so to be understood as if the Doctrine of the Law and of the Gospell were mutually repugnant contrary to each other for so God should be repungant contrary to himselfe in his owne Word which God forbid in the least thought but in regard of the manner of justification set forth in the Law and in the Gospell So they are contrary and cannot be mixed together be made one or stand together no more than fire and water can consist together or be made one and the same element We must here againe marke the opposition betweene the Law and the promise The false Apostles did attribute the effect of (n) Proinde alrius quiddam in caeremoniis considerat nempe effectum justincationis quem illis tribuchant pseudoapostolâ— conscientiarum obligationem Calvin in loc Justification to legall ceremonies and so did lay a yoke upon mens consciences the yoke of ceremonies but what 's the meaning of the Apostle when he saith The Law cannot disanull and make the promise of none effect why the Impostors did deny salvation promised to be freely given to men and obtained by Faith and did urge the Ceremonies of the Law as necessary cessary for the obtaining thereof And so did set the Law in opposition to the Promise to disanull it which the Apostle affirmes cannot be well then the Law did not nor could not disanull the promise made to AbrahaÌ„ but the false Apostles in Pauls time would have had it so And the Prophets should have beene no lesse than false prophets if they had Preached the Old Covenant in opposition to the New And whereas he saith They did in the Old Covenant Preach Actuall remission by legall scrvices but not eternall now he sets downe what he meanes by actuall remission namely a fleshly purifying for so he saith the Apostle calls it First I answer that where there is actuall remission of sins in the sight of God there must needs be eternall Otherwise a man may be a Childe of God to day and to morrow a cast-away which is Arminianisme in the highest degree if not Popery and contrary to what himselfe hath delivered to wit that God hath pardoned all the sinnes of beleevers past present and to come I would see how he can prove this actuall remission by legall services The Scripture makes mention of no such remission And the Prophets did Preach against remission by legall services consisting onely in a fleshly purifying nay they did abhorre and cry downe the legall services of the people when they did performe them to the purifying of the flesh not having respect to the inward purifying of the heart by Faith Isa 1.11 12. To what purpose is the multitude of your sacrifices unto me saith the Lord I am full of the burnt offerings of Rams and the fat of fed beasts I delight not in the blood of Bullockes or of Lambes or of Hee Goates ver 13. Bring no more vaine oblations incense is an abomination unto me by this place you may see the Prophet Preacht against legall services as restrained to the purification of the flesh onely and did by them presse the people to looke farther to wit to the spirituall purification as ver 16. Wash ye make you cleane c. They did not preach in the old Covenant actuall remission by legall services but in reference to Christ else they should stand guilty of that which the Apostle speakes Rom. 9.31 32. But Israel which followed after the Law of righteousnesse hath not attained to the Law of righteousnesse wherefore because they sought it not by faith but as it were by the workes of the Law Certainely the Prophets never preached any righteousnesse or remission by legall services
not onely the separation of the soule from the body but the punishment which is inflicted upon us from an angry God so that it comprehends eternall destruction and thus every wicked man that is out of Christ is through the feare of death temporall as being the gate to eternall death all his life time subject to bondage The beleeving Jewes were not subject to this bondage they were the Sonnes of God and did receive the spirit of adoption and this slavish feare and bondage was taken away from them by Christ for they were the sonnes of God by adoption as well as wee Pa. 54. To prove that this was a bondage of conscience saith he What is it that makes death bitter but the sting of death and what is the sting of death but sin Wherefore they had conscience of sin This is a doctrine most injurious to the people of God in those times against the blood of Christ certainly the sting of death so of conscience was by Christ taken from them and they could say as well as beleevers now as it is (d) Nec quicquam obstabit quin olim corpora nostra resuscitentur fiat quod olim per propheras Apoâ—â—olos praedictum est Gual in loc hom 87. Verba Prophetae vel Apostoli laetantis Hos 13.14 Glo. Ordin 1 Cor. 15.55 56 57. O death where is thy sting O grave where is thy victory The sting of death is sin and the strength of sin is the Law but thankes be to God who hath given us victory through our Lord Jesus Christ Pag. 55. he argues thus If the Jewes betweene Moses time and John Baptist were under the Law then under the curse that they were under the Law is proved Gal. 3.23.24 But if under the Law then under the curse Gal. 3.10 Can he prove that because the Apostle saith Before faith came we were kept under the Law therefore the Jewes were under the curse and from Moses to John Baptists time lived and died under the curse which must of necessitie follow Never did any man mis-apply and mis-interpret-Scripture more grossely for this place will prove clearely that their being kept under the Law was not a curse but a blessing upon them and that in a high degree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (e) Erat lex quoddam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 munimentum quo circumse ptus populus ille conspicuus inexpugnabilis impermixtus usque ad Christum conservabatur ab aliis populis separatus permanebat Pareus in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to be fenced about with a garrison of men God did give unto this nation many particular priviledges they being a peculiar people unto himselfe as the morall Law written the Priesthood Rites Ceremonies and forme of government now the Law was quoddam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a wall of defence with which the people were hedged in round about and were conspicuous inexpugnable kept separated from other nations untill the comming of Christ thus to be kept under the Law was a peculiar favour of God to theÌ„ above al other nations in the world as God himself witnesseth Deut. 4.7 8. For what nation is there so great who hath God so nigh unto them as the Lord our God is in all things that we call upon him for And what nation is there so great that hath statutes and judgements so righteous as all this Law which I set before you this day This place doth confute him the (f) Dicturi erant pscudoapostoli Etiamsi coÌ„cedamus justitiam non manare ex lege sed ex gratuita in Christo promissione quum tamen Deus quem semper unum sui similem esse testatus est oeconomiam istam Mosaicam constituerit c. quo jure vis illam aboâ—ere Responder Apostolus temporariam fuisse istam oeconomiam Beza in loc scope and designe of the Apostle is to confute the false Apostles who were ready to say Although we grant righteousnesse not to come by the Law but from the free promise in Christ Notwithstanding God who is unchangeable did give the Mosaicall Law and oeconomie as you confesse to bring us to Christ how then can this stand with the unchangeablenesse of God that this Law should be abolished The Apostle makes answer that by Gods appointment this was but Temporarie and to endure but till faith came that is till Christs comming in the flesh for Faith is taken metonymically for the principall object of Faith and it were fearefully desperate to thinke that all the people from Moses to John Baptist lived so under the Law as that they were without faith in Jesus Christ Thus you see this place maketh against him and in stead of a curse pronounceth a blessing it being the blessing of God upon the Jewes to be kept under the Law till Faith came that is till Christs incarnation The beleeving Jewes before the comming of Christ were under the Law in respect of Ceremonies but not in respect of the malediction curse thereof To conclude this if by the Law of Moses we understand the Mosaicall Politie so the Law by the comming of Christ was abolished if by the Law wee understand the morall Law or ten Commandements the curse of the Law is and was ever taken away in regard of all true beleevers living in all ages of the world (a) Causa abrogationis manifesta haec est Deus singulari beneficio constituit politiam Mosaicam ut esser certa fedes certa gens quali Schola in qua servatetur doctrina de Filio Dei repeterentur promissiones adderentur illustrissima testimonia in qua certum esset Filium assumpta natura humana concionaturum esse fururum victimam resurrecturum esse editurum testimonia doctrinae quia Deus de his tantis rebus vult nos certos esse voluit autem postea finem esse hujus politiae Melancthon par 2. de leg pag mihi 251. And likewise consider it as a guard whereby the Jewes were fenced in and separated from all other nations so it is by Christs comming abolished Consider it as a rule of life Thus Angels are under the Law Adam before his fall the Saints now in heaven And none yeeld more subjection to it then they this subjection is their libertie and thus the Law considered as a rule of life is the will of God and is eternall as God himselfe Let us goe on and see how he can prove from Gal. 3.10 That the people being under the Law were under the curse The intent of the Apostle in this place is to prove justification by Faith in opposition to the workes of the Law as Vers 8 9. And the Scripture foreseeing that God would justifie the Heathen through Faith preached before the Gospel unto Abraham saying In thee shall all Nations be blessed So then they which be of Faith are blessed with faithfull Abraham for as
in sinne and drunkennesse and is not reclaimed sure this rubbish must first bee cast out before Christ the foundation can bee laid hee sets downe a way contrary to Christs owne rule Matthew 12.29 How can one enter into a strong mans house and spoyle his goods except hee first bind the strong man Sinne being the strong man must first bee bound and cast out before Christ will enter and till wee can bring men to reclaime and get power over their corruptions no sure foundation can be layd What communion hath light with darkenesse and what concord hath Christ with (s) Nullus potest esse consensus Christo cum Belial id est cum Diabolo venit enim Christus ut destruat opera Diaboli Estius in loc Belial 2 Cor. 6.14 15. in preaching against these grosse sinnes wee shew our selves Ministers of the Gospel Titus 2.11 12 13. The Grace of God that bringeth salvation teaching us that denying ungodlinesse and worldly lusts we should live soberly righteously and godly in this present world but hee concludes if we have reclaimed men from these sinnes they are not any whit nearer the Kingdome of heaven Our Saviour is of a contrary minde who said to the Scribe Mark 12.34 Thou art not (a) Longior namque ignorantia est a regno dei quam scientiaâ— Hierâ—nym in loc Ideo non fuit longe a regno Dei quia sententiae illius quae novi Testamenti evangelicae perfectionis est propria fauror extitisse probatus est Aquin. aur caten farre from the Kingdome of heaven In regard of his knowledge his discreet answer and that he was a favourer of Christ hee was nearer the Kingdome of heaven then those that were without that knowledge and respect to Christ which he had and lived in more grosse sinnes then he did and it is probable that (b) Ex quo judicamus hunc tandem ad numerum credentium accessisse Aretius Com in loc Parum adhuc abes a vera Dei agnitione quae progressu tem poris tibi contingere potest jam enim quasi in via es Ac verifimile est hunc Scribam post resatrectionem ad Christum redemptorem suisse conversum bene erga Christum affectus discessir si enim quidam curiositate impulsi Evangelicas conciones audiunt non ut discant sed ut novi aliquid audiant â—amen fieri potest ut meliores discedant aliquando Christum agnoscant quare sic formandae sunt conciones ut dociles sanabiles non repellan ut Luc. Osiand in loc afterwards he did beleeve and of nearer came to be within the kingdom of heaven So men that are by the Ministery of the Word brought to leave their sinnes they formerly lived in may be said to be and indeed are nearer the Kingdome of God then those which goe on obstinately in their sinfull courses Pag. 40. he useth this desperate expression Nay have wee not made them seven times more the children of hell when we doe by the blessing of God upon our preaching reclaim men from their former evill life which is the onely way and without which wee cannot lay a sure foundation doe we by this make them more the children of hell this is contrary to Christs way Mark 10.19 20 21. When the man told him hee had observed the Commandements from his youth Then Jesus beholding him loved him Sure hee did not count him seven fold more the child of the Devill for being reclaimed and there was no sure foundation layd our Lord tells him One thing thou lackest he was in a faire way to the Kingdome but to adde venome to his expressions he concludes Publicans and Har lots shall enter into the Kingdome of Heaven before such as are thus reclaimed and leaves it barely without expounding it the meaning is not such as now (e) Diâ—untur igitur publicani meretrices praecedere sacerdotes in regno Dei quia praedicationi Joannis sidem babentus paenitentiam egerunt Intelliguntur ejusmodi publicani meretrices non qui tales adhuc sunt sed qui tales olim suerunt Gerbard Haim Evang. par 1. cap. 151. pag. 834. are Publicans and Harlots but those who in times past were such but now beleeve and repent of their former evill life For to be Publicans and sinners and to enter into heaven is impossible Matth. 11.15 It is said the lame walke the dease heare that is those that were before lame and deafe doe now walke and heare So those that were before harlots are by Johns preaching true penitents and beleevers O desperate Doctrine tending to the undervaluing of sanctification and a holy reformation in the soules of men and to the ruinating of Christs kingly office who reignes in the hearts of his people subjecting them and brings under every high thought to the obedience of his will set downe in his word we are not of that mind that Sanctification is the foundation but where that is not there can bee no sure foundation Pag. 40. at the end and the beginning of the 41. farre be it from us to spend the time in prophane and vaine bablings Sure if his conference betweene a sick man and his pastor as himselfe confesseth in his Epistle to his neighbours of Pirton was the substance of ten yeares Sermons those must needs be stuffed with Tautologies and vaine repetitions over and over The peoples case is to be pitied and their patience to be admired who have lived so long time under a ministery that had so little substance ministring questions that tend not to the edifying but subverting of the hearers Whereas he sayes the Schoolemen spent themselves in frivolous disputations he doth in this betray his owne ignorance of their worth and learning for we have good experience of the wholesome use Protestant Divines have made of the Schoole men Page 43. at the beginning he propounds this question How did Johns doctrine burne and shine more then the Law I answer saith he The Law sanctifieth to the purifying of the flesh (d) Hic locus multis errandi occasionem praebuit quia non reputabant de Sacramentis tractari quorum spiritualis est significatio carnis emundationem exponumt quaeâ—antum inter homines 〈◊〉 ficut prosani homines habebant sua piacula quibus scelerum infamiam delenent haec rero expositio nimis prosana est nam injuria fit Dei promissionibus si earum effectum restringineus ad poliuam duntaxat Calvin in loc Heb. 9.13 Johns doctrine purifieth the conscience To this I answer This place hath reference to Num. 19. The Apostles argument is from the lesser and the argument runs thus If the ashes of an Heifer sprinkling the uncleane sanctifieth to the purifying of the flesh how much more shal the blood of Christ purge your consciences c. This ashes did sanctifie the uncleane to the purifying of the flesh because those who for their outward uncleannesse were excluded from the