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
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
iourneie of fiftie yeeres standing in Ierusalem shal blowe the trumpet and out of the same shal blowe al the righteous soules which flieng al the worlde ouer shal-be dispersed vnto their bodies wheresoeuer theie be and at this first sound al the bones shalbe gathered together Then after fourtie yeeres he shal blowe againe at which sounde the bones shal take flesh And fourtie yeeres after that againe when he shal blowe the thirde time al soules shal come into their bodies This done à fire flaming from the West shal driue al creatures vnto Ierusalem whither when theie are come it shal cease Then whē for the space of fourtie yeeres theie haue swimmed in their owne sweate looking stil for the iudgement theie shal cal Adam saying Father why hast thou begotten vs for such miseries and tormentes Can you so suffer vs Father to be tossed vncertainelie betweene hope and feare O Father cal-vpon God that he would altogether bring to an end whatsoeuer he wil do with vs betweene Hel and Paradise Adam wil aunswere O sonnes ye knowe howe thorough the persuasion of Satan I disobeied the commaundement of GOD therefore goe yee vnto Noah Then turning vnto Noah theie shal saie O Father Noah thou elect of God make thou intercession for vs. He shal answere I did what I could I saued you in the flood Mine office is nowe out but goe you vnto Abraham So then theie shal cal-vpon Abraham saieng O Abraham the Father of the faithful and of holines cast thine eies of compassion vpon vs shew mercie To whō Abraham what praie you vnto me Remember you not how à long while like à vagabond idolater vncircumcised I went astraie I cannot helpe you but cal vpon Moses Then wil they crie vnto Moses saying O thou beloued messenger of God and prophet thou seruant of God heare vs. He wil answere whom cal you for Did not I giue you à lawe and confirmed the same with miracles and yet you beleeued not Had you beleeued me I woulde do what you require but go ye vnto Iesus Christ. Then turned vnto Christ they shal say O Iesu Christ spirit word and power of God let thy mercie moue thee go betweene God and vs. Then shal Christ say to them what ye require of me your selues haue forgon I was sent indeede to you in the power of God and in the worde of truth yet went yee astray and after I had preached to you ye made me your God and so yee haue loste my benifite but go ye vnto the last prophet of al Mahomet vnto whom being turned theie shal say O thou faithful messenger and frend of God how greeuously haue we sinned in giuing no credit to thy wordes heare vs ô gratious prophet beside whom we haue no refuge For after thee there is none in whom we shal trust Heare vs by the power which God hath giuen thee So Gabriel shal come forth and shal not suffer his frende to be of no power his fellowes shal come before the face of God God shal say to them I know wherefore ye do come be it fro me that I should in any thing make the prayer of my messenger to be frustrate Then à bridge being made here ouer bel there shal be present à paire of balance whereby the deedes of almen being waied they shal walke vpon the bridge So the godlie shal goe-ouer but the damned shal fal downe into hel To euerie one shal a booke be giuen of al his deedes and the iudgement shal endure 5000. yeeres then shal Mahomet say to God O Lord al these with a right face doe hasten to receaue this booke Last of al death shal be changed into à ramme and be brought betweene Paradise and hel The Paradise that Mahomet promiseth to his folowers is more meete for swine then for men created after the likenes of God The golden ground of Paradise saith he is distinguished with precious stones and swet flowers set thick together planted with al fruitful trees the pleasant riuers running through the greene feeldes whereof some powre-out milke others white honie others the purest wine there shal they be clothed with al sortes of colors except blacke The first dish at the table shalbe the liuer of the fish Albis they shal neuer make an end of eating and colling wenches This knaue knewe how these thinges would like foolish soldiers right wel which are neuer satisfied with wine and women with such ridiculous fables is the Alchoran replenished but these fewe I haue written-out that the vanitie of this villaine being found-out we may the more earnestlie beg at the handes of God that he woulde not suffer this vagabonde and theife to enter vpon his Church but shewe mercie vppon vs and not punishe vs according vnto the multitude of our sinnes But howe commeth it to passe seeing these are so fond and so ridiculous that men of courage in Turkie doe not forsake this deceauer and deluder of mankinde with foure bulwarkes as it were he hath hedged his law about that no way be open to subuert the same Firste hee commaundeth to kill them which speake against the Alchoran Secondlie he forbiddeth conference to be had with men of à contrarie sect or religion Thirdlie he prohibiteth credite to be giuen to anie beside the Alchoran Fourthlie he commaundeth them to separate themselues altogether from other men and to saie Let me haue my lawe and take you yours ye are free from that which I doe and I likewise from that which you doe More-ouer to driue-away al feare of damnation from the minde of his disciples he saith howe euerie man shal be saued by his owne religion he onely excepted which reuolteth from the Alchoran vnto another lawe the Iewes by the lawe of Moses Christians by the lawe of the Gospel and the Saracens by the lawe of Mahomet But seeing this altogether is friuolous and false I wil reason no more nor dispute hereof firme and vnmoueable is this sentence He that obeieth not the sonne shal not see life but the wrath of God abideth on him And although hitherto it hath abundantlie beene shewed howe greate the vanitie of the Turkish sect is yet for the more confirmation of the mindes I wil here-vnto adde seuen argumentes whereby the furie of Mahomet is euidentlie refuted which be these The first is The voice of God in Daniel doeth pronounce that the kingdome and seruice of the Turkes shal arise against God and his sainctes Therefore there is no doubt but this sect is of the diuel The seconde It is impossible that that cōpanie shoulde be the Church of God which of purpose reiecteth the writinges of the Prophetes and Apostles the which haue the testimonies of God and that verie manie But seeing Mahomet doeth reiecte them it cannot be that his religion is of God The third It is impossible that those lawes are of God which commaunde theft maintaine the lust of the flesh
church who parteth a sunder y e vnitie of the Church by the manifolde orders of Friers who winketh at the monstrous impuritie of Clergie men by vsing no discipline who is an example himselfe to al the worlde of wickednes and vnholie conuersation Furthermore by the name of Tabernacles we are put in mind of the Churches peregrination and wandering from one place vnto another vntil she come vnto her true countrie For as tabernacles or tentes of war be remoued hether and thether so the Churche of GOD in this life hath no sure and quiet abode but often is compelled to change her seate This pilgrimage wherebie in deede euerie man as Augustine doth saie is à pilgrime in this world doth admonish vs of sin which is the cause of this peregrination For because of sin we are cast with our first parents out of Paradise into the land wherein we soiorne So y t we are remoued from Ierusalem y t is from the sight and fruition of peace into Babylon that is into cónfusion exile wherin we wander-about far wide And although we are al pilgrimes yet the condition of al men is not like For some are quite out of the waie into their coūtrie some are in y e readie way For whoso beleueth not is neither in his countrie nor in y e waie there-vnto And he that soiourneth and walketh by faith is not yet in his countrie but for al y t is in the right waie This was it which the Apostle saith We haue not here à continuing citie but we seeke one to come As therefore they who often are enforced to change their seate in iorneieng must suffer manie troubles and quietlie put them vp so the Church of God in this worlde shal neuer be free from trappes and troubles both of men and diuels so long as it wandereth in the darke vales of this life Therefore we are to walke warilie in this pilgrimage and to beware of the snares of false doctrine of prophanes of cōuersation of wondering at nouelties leaste beeing taken with the inticements of this worlde we forget our countrie and reiect the same in respect of our exile as manie of them did who being carried-awaie into the captiuitie of Babylon refused to returne thence into their natiue countrie In al hardnes and aduersitie let vs comfort our selues with hope to returne one daie into our countrie againe and although we are in bodie absent yet in minde let vs be present in heauen with our capitane and as Paule admonisheth Let our conuersation be in heauen from whence also we looke for the Sauiour euen the Lorde Iesus Christe finalie let vs beare in mind how y e Church in this pilgrimage is gouerned by the prouidence of God who wil see y t no rage either of Satan or of anie limme of his shal vtterlie destroy the same For as God was alwaies in the tabernacles of his people in the wildernesse and miraculouslie did foster and defende them So Christe our capitaine wil neuer be from his Church according as he hath promised I am with you vntil the ende of the worlde Finalie seeing the Church is in à strang cōtrie and tendeth home-warde that is to the heauenlie Ierusalem it standes her-vppon in this hard pilgrimage to followe her capitaine rightlie that by his direction she maie at the length happily attaine vnto her desired home For as the capitaine of the people of God Moses conducted the Israeltes out of Egypt through the red sea and after him Ioshua brought them into the promised lande So Iesus Christe and none else shal bring his Church into the celestial countrie according as he testifieth of himselfe saying I am the waie the trueth and the life And albeit Augustine doth featelie interprete that saying of Christ when he saith He was the waie not erring the trueth not deceiuing the life not failing the waie in example the trueth in promise the life in rewarde yet for somuch as this asseueration containeth manie good lessons comfortes I wil expounde the same somewhat more plainelie at large These three thinges are diligentlie to be distinguished The waie truth life Whereby first of al generalie is signified howe Christe alone is the beginning middle and consummation of our saluation and happinesse and therefore that workes neither going before faith nor conioined with faith nor yet folowing faith doe merite saluation and happines Then particularlie the manner would be gathered out of the scriptures how Christ is the waie how the truth and how the life Howe therefore is Christ the way He is the way both by doctrine and by merite and by example By doctrine in teaching vs those thinges which tend vnto our saluation according to that of Iohn No man hath seene God at anie time the onelie begotten sonne of God which is in the bosome of the father he hath declared him and Paul saith Iesus Christ of God is made vnto vs wisedom For this eternal sonne of God hath alwaies beene present with his Church and by his spirit instructed the Prophetes touching himselfe as witnesseth Peter And therefore whoso abideth in the doctrine of Christ abideth in the waie of saluation but he that wandereth from the doctrin of Christ runneth headlong into the way of perdition So then let our onely care be to imbrace and defend the synceritie of the Gospel setting-apart al danger either of life or goods And let vs know y t he was true of his word which said He that loaseth his life for my sake shal saue it How is Christ the waie by merit Because he alone by the obedience of the crosse hath clensed vs from sinne and imputeth to vs his obedience whereby he hath fulfilled y e lawe that we may be coūted righteous before God as though we our selues had fulfilled the same And this is it which Paul saith Christ is the end of the law for righteousnes vnto euerie one that beleueth that is Euerie one that beleueth hath as much as the law requireth namelie righteousnes performed by Christe but through grace imputed vnto him which thing the Apostle at large expresseth by à comparison where he containeth the summe of his meaning in these words As by one mans disobedience many became sinners so by the obedience of one many are made righteous And Augustine to the same effect doth saie Our sinnes he hath made his sinnes that he might make his righteousnes to be ours Of this merit of Christ they truelie doe participate who confesse and bewaile their offences and by vnfained repentance do flie vnto the mercie of God offered without respect of persons to so many as beleeue For the beleeuer is clensed from sin by y e virtue of y e sacrifice of Christ is endued with Christ his righteousnes receaued gratis vnto euerlasting life y t is in one word is iustified For iustification is
this type was fullie accomplished in Christe For as the Prophet saith The Lord hath laide vpon him the iniquitie of vs al. So doth Paul applie the figure to Christe when he saith He hath made him to be sinne for vs which knewe no sinne that we should be made the righteousnes of God in him Againe Christ hath redeemed vs from the cursse of the lawe being made a cursse for vs. For it is written Cursed is euerie one that hangeth on tree Furthermore as that figuratiue goate was sent into the wildernes to be torne of wilde beasts So Christe was deliuered into the handes of the Scribees Pharises people obeieng the commandementes of their prince the diuel to be slaine for our sinnes and bare the punishment due vnto them as if it had bene his owne Here we must diligentlie distinguish betweene the shadowe and the truth The sinnes of the children of Israel were laide vpon the goate but in a figure onelie but Christ indeede bare the sinnes of the whole world Neither is here anie trope to be admitted For herein our whole hope doth consist herein the infinite loue of God doth appeare finalie herevpon our whole saluation doth depend that our God trulie without trope hath poured forth al his anger vpon his owne sonne as though he had bene guiltie of al the sinnes of the world who trulie and without trope was made a cursse to deliuer vs trulie and without trope from the cursse For otherwise if the wrath of God had bene fained the obedience of the sonne had also bene fained the hope of glorie also which we loke for had bene fained Therefore Christ is to be considered with those qualities which he hath not in him selfe but through imputation in respect of his mediatorship which voluntarilie he tooke vpon himselfe that we likewise after the same sort that is through the imputation of those thinges which were proper to him namelie through the satisfaction of righteousnes and holines iustified and sanctified might be made his brethren and heires of one the same kingdome Fourthlie the sacrifice Christ so orderlie offered vpon y e altar of the crosse did so both pacifie and please y e father the force therof shal euermore continue to the saluation of man The fourth thing which Augustine requireth in euerie sacrifice is the circumstance of persons for whome it is offered Wherevnto Paul in these wordes doth aunswere He gaue himself à ransome for al men And Iohn saith Beholde the lambe of God which taketh awaie the sinnes of the world Moreouer beside these foure thinges which Augustine requireth in our sacrifice wee haue added other foure thinges moe out of the Epistle vnto the Hebrewes in our definition namelie the manner of the sacrifice the perpetual force of the same the forme of applieng it and the final ende of our knowledge and confidence in this sacrifice The manner is that Christ did offer himselfe through the eternal spirit For so saith the Epistle vnto the Hebrewes Howe much more shal the bloode of Christ which through the eternal spirit offered himselfe without spot to God purge your conscience from dead workes By the name of the eternal spirit he vnderstandeth the power of the diuinitie ioined with the humanitie the which gouerned al this sacrifice whereof it commeth to passe that this bloode seeing it was the bloode of that man who also was verie God is indued euen with the liuely virtue whereby as he made vs so he was able also to renue vs. In consideration hereof God is saide to haue died and to haue purchased to himselfe à Church by his owne bloode as Paul doeth testifie when he saith Take heede vnto your selues and to al the flocke whereof the holie Ghost hath made you ouerseers to feede the Church of God which he hath purchased with his owne bloode Hence then is that which wee added concerning the perpetual force of the sacrifice whereof the Epistle vnto y e Hebrewes doeth saie With one offering hath be consecrated for euer them that are sanctified So by his owne bloode entred he once into the holie place and obteined eternall redemption for vs. Of the application which is through the worde through faith and the sacramentes and also of the final end of Christ his sacrifice we wil entreate afterwarde in their due places CHAP. 30. 1. Of diuerse things to be considered in Christ his suffering and offering-vp himselfe vnto God the father for our sake 2. Particularly for mans miserie which made Christ to suffer BVT here we are to staie à while and deeplie to consider of diuerse weightie pointes namelie howe great the miserie of men was where-into they fel through sinne how great y e displeasure of God was against man for sinning againe how great his mercie was toward man how vnspeakeable the obedience of the sonne of God was how horrible the punishment that he suffered was of what an inestimable incomparable à price the death of y e sonne of God was in that it coulde satisfie and make amendes for the sinnes of all mankinde and contrariwise howe cursedlie vngratefull the maior part of men is in that they will not acknowledge this wonderful worke of God namelie the sacrifice of Christ. First therefore it is beâ—ooueful to consider the miserie of mankinde without the sacrifice of Christ whereof Iob doeth saie Man that is borne of a woman is of short continuance full of trouble Augustine defineth the miserie of man to be an abundance of troble a scarsitie of comfort when à man diuerslie doth suffer but findeth coÌ„fort of none Homer with an out crie affirmeth that nothing is either in greater peril or more miserable than man is But Homer considereth onelie the calamities and miseries and tragical chances wherevnto men are subiect in this life For hee knewe neither the beginning nor the degrees nor the ende of mans miserie The beginning from whence the miserie of mankinde hath sprong and spread-forth none knoweth excepte hee haue learned the same out of the worde of God This word referreth the original of all sinne vnto the diuel the sinne of our first parentes and vnto the propagation of the same sinne vnto al posteritie Which thing Paul Romanes 5. expreslie doeth teach and Isaiah the Prophete doeth saie We al doe vade as a leafe and our iniquities like the winde haue taken vs away The degrees of mans miserie are manifold and verie lamentable The first whereof is à pittiful separation from God Your iniquities saith the Prophete Isaiah haue separated betwene you and your God and your sinnes haue hid his face from you Howe great this miserie is no man is able sufficientlie to conceaue For what can be more wretched than to bee separated from God than to bee excluded from the fountane of al goodnesse from al happines and saluation The second degree is to be
in their hearts and wil be their God thei shalbe my people And thei shal teach no more euerie man his neighbor and euerie man his brother saieng Knowe the Lord for theie shal al knowe me from the least of them vnto the greatest of them saith the Lord for I wil forgiue their iniquitie and wil remember their sinnes no more Here the Prophete in plaine wordes maketh mentiō of a double couenant an old and a newe So Paul vnto the Galathians saith y t Agar the bond woman did signifie mount Sina and Sara the free woman was à figure of the celestial Ierusalem and he addeth by those two the two Testaments were signified One gendering vnto bondage and the other vnto freedome As therefore the olde Testament to Agar gendering vnto bondage So the newe Testament is compared to Sara gendering vnto freedome By which places we doe see howe there be two Testamentes and those greatlie differing Of which the old Testamēt was à mutual obligation betweene God and the Israelites God for his part promising the land of Canaan the Israelites for their partes binding them selues to obeie him according to the lawe of Moses whereof as the bloud of the lambe where-withal the people was besprinkled was the external signe so the final end was that among that certaine people the memorie of the promise of grace might be kept vntil the comming of the Messiah who was to be borne of that people But the ende of the newe Testament greatlie differed therefrom as both we haue shewed and the words of the Prophet doe most euidentlie declare of which let vs more deepelie consider And that we may the better vnderstand the words of the Prophet we must note that there is à triple time of the newe Testament to wit when it was promised when it was represented and when it is fullie performed The time of the couenant promised continued from the first promise concerning the seede of the woman vntil Christe came into the world and was hanged vpon the crosse by whose bloud this newe couenant is confirmed by whose virtue as manie as haue beleeued the promise are salued as were the Patriarches Prophets Kings and manie moe Neither do the words of the Apostle let this thing saieng The Testament is of no force so long as he that made it is aliue For the testator euen Christ in Gods heauenlie decree died euen since the promise was first made Hence it is in the Reuelation The lambe was slaine from the beginning of the world And therfore by the virtue of Christ his death and passion both Adam and Habel and Seth and al beleeuers before Christ did come in the flesh were salued The Prophet Ieremiah speaketh not of this time of the Testament promised The time of the couenant exhibited was the time when our Sauiour Christ died and suffered which time continueth euen vntill the end of the world into this time we are fallen who beleeue on the Messiah come as the Fathers did on the Messiah promised although as touching the knowledge of the Messiah à more cleare light hath shined vpon vs than did vpon them For as the shadowe and à goodlie image doe differ So the cleare knowledge which we haue of Christe since he shewed himselfe doth much differ frō the shadowe of the old people Notwithstanding to both peoples it is verie profitable The time of the Testament fulfilled shal be after the resurrection of y e dead when euerlastinglie we shal enioie y e fruit of this wonderful couenant For we shal behold not y e shadow nor the image but the verie thing it selfe namelie redemptiō and saluation through Christe The Prophet Ieremiah then speaketh of this double time to wit of the time when the couenant was exhibited in this life and shal al in al be fulfilled in the life to come Nowe let vs see the words of the Prophet I wil put my lawe saith he in their inward partes and write it in their hearts What lawe I beseech you is this What manner of writing This word Lawe in the Hebrue tong is taken generalie for euerie doctrine And therefore an apt signification is to be giuen to euerie place according vnto the circumstance of the place Zacharias father of Iohn Baptist therefore doeth helpe vs herein when he saith of his sonne And thou babe shalt be called the Prophet of the most High for thou shalt go before the face of the Lorde to prepare his waies To giue knowledge of saluation vnto his people by the remission of their sinnes through the tender mercie of our GOD. The Prophete meaneth out of al doubt the knowledge of saluation and the remission of sinnes through the bloud of Christe For so he saith Al shal knowe me And that this must be vnderstoode of the knowledge of Gods heauenlie wil he plainelie doeth shewe in the wordes immediatelie ensuing For I wil saith GOD forgiue their iniquitie and wil remember their sinnes no more Thus we knowe what lawe the Prophet meaneth in this place But what manner of writing doeth he vnderstand Surelie this writing is neither an idle nor an hurtful knowledge but it is a knowledge with a liuelie faith in the heart whereby we be persuaded and feele in our mindes that God is merciful to vs and hath pardoned our sinns for the merits of Christ the Priest and whereby motions of the spirit agreeable to the lawe of God be raised-vp within vs. Of which effect the Apostle calleth it the spirit and so obedience of the lawe is wrought in man This faith and this liuelie sense in the hearts of the faithful is the writing of the law by the finger of God that is by the holie spirit at the preaching of the Gospel For as the tables of stone did signifie the extreme hardnes of mans hart whereof the hart of man not regenerate is named stonie So the writing of the heart doth signifie an heart softened by the power of the holie spirite at the preaching of the Gospel that in the same as in a newe table the grace of the Gospel yea and the lawe it selfe which ought to be à perpetuall rule for the godlie to leade their life by maie be engrauen whereof it is called à fleshie heart And therefore the Lorde by the Prophet doth saie I wil take awaie the stonie heart out of your bodie and I wil giue you an heart of flesh But here some maie iustlie demaund whether there be anie difference betweene the newe Testament and the Gospel For by that we haue spoken it maie seeme that theie be one and the same thing Vnto this question we are thus to aunswere The newe Testament and the Gospel as touching the substance it selfe and the subiect are al one but in à consideration they differ For substance and for subiect they are one because both are a preaching of Christ and howe to attaine eternal life through
euerlasting wrath and malediction for our sinnes This power of the worde of God Ieremiah the Prophete sheweth by à double comparison in these words Is not my worde like à fire saith the Lord and like an hammar that breaketh the stone Moreouer this contrition of the heart and this humiliation is then an holie sacrifice to the honour of God when through faith it is separated from worldelie sorrowe such as Cains Achitophels and Iudas was and when by the same faith it is laide vpon the altar Christ by whose merite it is sanctified and accepted as we see in Dauid For he in the middest of al his vexations of minde ranne vnto the mercie of God and beleeued howe his sinne was pardoned through the sacrifice of Christ. This kinde of sacrifice proposeth plentiful store of comforte before the eies of miserable sinners which are griued with the heauie burthen of their sinnes For when it telleth the sinner that à contrite and à sorrowful heart is in the nostrils of God as à sacrifice of sweete incense it euidentlie sheweth both that our repentance pleaseth God and that GOD earnestlie requireth the same and that he wil also receiue such as vnfeinedlie repent into fauour againe Let vs therefore beware that with Caine we saie not Mine inquitie is greater then Gods mercie but with Augustine rather Thou liest Caine for greater is Gods mercie then the iniquitie of al sinners And therefore let vs offer vnto God the sacrifice of à contrite and broken hearte contrite with the hammer of the Lawe broken vnder the mightie hande of GOD and let vs beleeue that God for his Christs sake doth trulie pardon such as by true repentance forsake their sinnes Let the sixt kinde of sacrifice be obedience in the crosse and in euerie outward affliction This obedience is likewise adorned with the name of sacrifice that we may knowe how God liketh verie wel thereof For as the obedience of Christ in the crosse was à grateful sacrifice to God so our obedience in al troubles pleaseth God not for it selfe but in respect of faith whereby it is seuered from the punishments of the vngodly is laide vpon the altar Christ through touching of whom it is sanctified and accepted of God So Iob separateth his affliction through faith from the afflictions of the wicked worlde and presenteth it before God and burneth it vpon the altar Christ while he dependeth vpon the merit Christ which he testifieth he did in these wordes I am sure that my Redeemer liueth which were the wordes of Faith whereby Iobs obedience vâ—der the crosse was seasoned as with salte The seuenth sacrifice of Christians maie be of righteousnesse according to that Offer the sacrifice of righteousnesse By righteousnesse I vnderstande both generall and particular righteousnesse whereby the publike welfare is sought The Lord preferreth mercie before the sacrifices of the olde law when he saith I desired mercie and not sacrifice And in the Epistle vnto the Hebrues To doe good and to distribute forget not for with such sacrifices God is pleased Vnder this kind the chastitie of Ioseph is comprehended For Ioseph his chastitie thorough faith differeth from the chastitie of Zenocrates and through the same he bringeth it before GOD and seasoned with the salt of faith he putteth it vpon the altar Christe whereby it is both sanctified and accepted of God and adorned with great rewards The sacrifice of each mans calling occupieth the eight place For when the lawfull calling of euerie man is zealouslie exercised through faith vnto the glorie of GOD and profite of mankinde it is à piece of iustice which God vouchsafeth the name of sacrifice Scipio fighteth for his countrie and also Dauid fighteth for his countrie but Dauids wars enioined him of God differ from the warres of Scipio and for the Messiahs sake promised he beleeueth his warlike paines are grateful and acceptable to God Beside the aboue numbred kindes of sacrifices which are common to al Christians of what state or degree soeuer they be there is one more peculiar to the Ministers of the Gospel Whereof Paule speaketh after this manner Grace is giuen me of God that I should be the minister of Iesus Christe toward the Gentiles ministring the Gospel of God that the offering vp of the Gentiles might be acceptable being sanctified by the holie Ghost Here Paul alluding vnto the mysteries which were ministred by the Leuitical Priestes saith he doth minister the Gospel of God that is doth make him selfe à Priest in the ministerie of the Gospel while he bringeth the hearers of the Gospel from the wickednes of the worlde maketh them to obeie the wil of God laieth them vpon the altar Christ by whose blood theie be purified by whose obedience iustified and by whose spirit theie are sanctified that their sacrifice maie be acceptable to God through Iesus Christ. Nowe seeing the like reason is of al the ministers of the Gospel and the same ende namelie to bring men vnto Christ hauing renounced the vngodlinesâ— of the world that through the holie spirit theie maie be sanctified to the ende their oblation maie be holie and accepted of God through Christ it is manifest that theie maie fitlie be called Priestes by which title both theie themselues are put in minde of the dignitie of their ministerie of the efficacie of the word and of the courage of minde constancie that is required in so greate à place and the hearers to receaue much comfort while theie perceaue that their obedience toward the Gospel is set forth with the title of sacrifice Wherebie we maie vnderstand howe grateful the conuersion of sinners is before God As often therefore as the ministers of the Gospel through sound doctrine either do conuert Infidels vnto Christ or reuoke such as goe astraie or lift vp those which were fallen or coÌ„uince y e obstinate or finalie awake such as are secure and sluggish theie do the office of gods priestes and maie rightlie be caled the priests of God Who as the Leuitical priestes vnder one hie priest so theie vnder one Christ the onlie propiciatorie sacrifice doe solemnize the holie mysteries teaching the Gospel of Christ. But then not afore deserue theie this honorable title when both by sound doctrine and holie conuersatioÌ„ theie set vpon the kingdome of Sathan and builde vp of the temple of God For it belongeth vnto the ministers of God not onelie by words to teach but also by good workes to giue light vnto others that therbie namelie through synceritie of doctrine and innocencie of life as it were by two torches they maie conduct meÌ„ out of y e kingdome of darknes into y e kingdome of light So that theie are as to teach the trueth of the gospel by words so to expresse the same by their liues that outwarlie men maie behold that with their eies in example which by voice is vttered for the edification of their minds For
as he is He infecteth the minde with false and erroneous doctrine the heart hee troubleth with raging stormes of wicked affections the will hee bewitcheth with the euil spirite of profite and lucre and hee endeuoreth to defile the whole life of man with wickednes that so man beeing spiritualie killed maie bee his companion in euerlasting tormentes The remembrance of the studie of this euill spirite the enimie both of God and man wil stir-vp an hatred of sinne and engender à detestation of vngodlinesse in the heartes of men Secondlie in himselfe he must with equal balance weie sinne and miserie and thinke howe the miserie which hee suffereth is à deserued punishment of sinne and by the greatnes of miserie esteeme the ouglines filthines and multitude of his sinnes Hee must thinke howe by his sinnes he hath offended God who is soueraignelie and infinitlie good And thereof conclude that his present calamitie is the verie waie vnto euerlasting miserie vnlesse some helpe doe come At the remembrance hereof man wil tremble and quake Examples of this maie be seene by reading the Psalmes of which I wil alleadge one for manie out of the 38. Psal. where Dauid describeth his griefe sorrow for his sin on this wise For thine arrows haue light vpon me thine hand lieth vpon mee There is nothing sounde in flesh because of thine anger neither is there reste in my bones because of my sinne For mine iniquities are gone ouer mine heade and as à weightie burden theie are too heauie for mee My woundes are putrified and corrupt because of my foolishnes I am bowed and crooked verie sore I goe mourning al the daie For my reines are ful of burning and there is nothing sounde in my flesh I am weakened and sore broken I doe roare for the verie griefe of mine hearte Againe Mine heart panteth my strength faileth and the lighte of mine eies euen theie are not mine owne Here Dauid in his owne person depainteth the affections and sorowes of those men who in equal balance do weigh thy sinnes For they conceiue not of their sinnes as hypocrites and Atheistes doe according to their owne iudgment and fleshlie imagination but rather according to the maiestie of God that is offended to the filthines of sinne and to the punishment which they doe deserue by the sentence of the lawe And although worldlie men seldome haue such motions in their mind as Dauid and Ezekiah had yet it is necessarie that hee who is iustlie punished for offences perpetrated be touched with true sorow for his sinne without hypocrisie But here an error of the Papistes is to bee taken heed off who teach that such a sorowe conceaued for sinne doeth merite forgiuenes at the handes of God For although this sorow doe go-before the petition of forgiuenesse yet it is not the cause of mercie and forgiuenes But whoso persisteth in weighing his sinne his punishment together and procedeth no further shall be swalowed vp of desperation as Cain Saul Iudas and manie others were Thirdlie in God he must honor his iudgement and his mercie Of the righteous iudgement of God it is that sinnes are punished in al men of his mercie that they are punished not to their vtter destruction but for their saluation if they despise not the salue Vnto his iudgement it belongeth by degrees of punishment to correct sinneful man vntill he come to the last And forsomuch as hee professeth himself to be y e Physition of soules he doth as it were imitate skilfull Physitions who in curing doe vse certaine degrees Firste they beginne with gentler sortes of salues and if they doe little good they laie sharper remedies vnto the wound And as Hypocrates doeth saie The diseases which medicines do not heale the iron doeth heale those which the iron healeth not the fire doeth heale but such as the fire doth not heale theie of my word are incurable So God doth sometime reproue mans wickednes by y e word if y e doth not help he correcteth with sicknes infamie imprisoment if they profit not he inflameth the fire of his iudgement in the mindes of men and maketh them agast with the terror of euerlasting torments if neither that can heale their cancre hee leaueth them quite as incurable and giueth them ouer into à reprobate minde so that they haue neither à righte iudgement to discerne thinges nor anie sorowe at all by reason of the filth of wickednes wherein they wallow To bee short God of his iudgement doeth punish that through his mercie he maie saue This is it which Isaiah doth saie Hee doeth à straunge worke that he maie doe his owne that is he doeth kill and slaie that hee maie quicken and salue This iudgement and this mercie of God are ioined-together of Dauid so often as he lamenteth his sins as maie appeare both in 51. also in sundrie other psalms but especialie in those which are called penitential Psal. Last of all in the Gospell hee must seeke for counsell and for comfort The thiefe whiche hong on the right hand of Christ confessed his offence and miserie sawe the falsehood and crueltie of Satan had the iudgement of God also in great reuerence For being on the crosse he spake these wordes Wee receaue thinges worthie of that wee haue done Beside he praised the mercie of God fleing vnto Christ whome before his eies he sawe embrued with bloode and defiled with the spittle of the soldiers whome notwithstanding he confessed to be the Physition Sauior of the world so through beleefe on him was deliuered from the sicknes of his soule though not from the punishment of his bodie Notwithstanding hee hearde his comfortable voice To daie thou shalt bee with mee in Paradise In like manner those which with the theife in their deserued paines and affliction do return vnto Christ be receaued and healed although their sinnes are infinite and their offences in quantitie passe the sande of the sea as Manasses confessed that his sinnes did For as the mercie of God in Christ is endles and à ransome of infinite and vnestimable price So the Physition Christ who affirmeth that he came to saue that was lost doeth offer himselfe into all men indifferentlie and without respecte vnto anie calleth al men vnto repentance For so he saith Come vnto me all ye that are wearie and laden and I wil ease you Heere he calleth al that labor and be loaden albeit with infinite sinnes he excludeth none but admitteth al vnto repentance and ministreth remedie to such as come vnder his handes and craue his helpe with the theefe For first hee remoueth awaie the cause of affliction namelie sinne when man at the voice of the Gospel repenteth when he besprincleth the conscience of the penitent with his blood and washeth it from deade workes and withal imputeth his righteousnes to the penitent that by the same he maie appeare
welter in their sinnes fighting vnder the standard of sathan are depriued of these blessings whiche the Church onelie is partaker-of doubtlesse there can bee nothing more miserable than to wander without the Church of God and to bee carried from sinne vnto sinne vntill theie fall headlong into euerlasting wretchednesse THE FOVRTH part of the Psalme CHAP. 1. 1. The summe of the fourth part of this Psalme 2. Whie the Church is happie THE fourth part of the Psalme is a conclusion expressed with an admiration wherein is declared howe the true cause of the Churches felicitie is a firme confidence in God The 12. verse O LORD OF HOSTES BLESSED IS THE MAN WHICH TRVSTETH IN THEE HItherto by qualities affections and sundrie actions hee hath shewen who are the citizens of the Church that shal be blessed saued now he laieth before our eies the cause of iustification and of happines namelie a trust in the mercie of God which is ratified in Christ alone Blessed saith he is the man which trusteth in thee This confidence springeth of knowledge according to the saieng of the Psalme Theie that knowe thie name will truste in thee for thou Lorde hast not failed them that seeke thee But whie is he blessed that trusteth in the Lorde Because he is the heire of eternal life Wherefore is he heire of eternal life Because he is righteous Whie righteous For that he is in Christ and of Christe hath that which the lawe requireth namelie righteousnes according to this sentence Christe is the ende of the lawe for righteousnes vnto euerie one that beleeueth And therefore confidence dependeth vpon the promise of free mercie Free mercie dependeth vpon fatherlie kindenes Fatherlie kindenes is grounded in the merite of the sonne the merite of the sonne is the ransome for the sinnes of the whole world which ransome is by faith applied to man For as the medicine not being applied vnto the diseased place bringeth no profite to the sick So the promise of fre mercie in Iesus Christ although of it selfe it be true and strong yet doeth it not profit man vnlesse he haue faith whereby application is made And yet maie it not bee thought that application through faith is made in respect of the merite or dignitie of the beleeuing man but for Iesus Christ his sake whome man through faith apprehēdeth that by his blood he maie be purged from sinne and endued with his righteousnes wherebie God maie accept him For the lawe hath nothing which it maie accuse in the faithful Because theie haue the righteousnes which the lawe exacteth and for which it promiseth life Notwithstanding after that man is iustified by faith he is to liue by the virtue of the spirite of faith For it cannot be that à man at one time can truely beleeue and liue after the flesh Therefore saith Paul If Christ be in you the bodie is dead because of sinne but the spirite is life for righteousnes sake Here the Apostle putteth à double effect of Christ dwelling in vs through faith to witte mortification and life So then wheresoeuer à liuelie and healthful faith is there also be the naturall properties of the same Hence it is that the scripture doth iudge of faith by the properties thereof and that to the ende that no man should deceaue himselfe with à vane shew of faith As therefore we gather the life of the bodie by the motion thereof So we knowe the life of faith by good workes But by the waie diligent heede is to be taken that we do not confoūd the faith wherebie Christ is apprehended either with his properties or with the qualities affections or actions of such as are iustified For theie which so doe ouerthrowe the doctrine of free iustification Moreouer the Hebrewe worde wherebie confidence in this place is signified is opposed against doubtfulnes and expressed by manie wordes of Paul among which are these Elenchos which is when the minde conuicted with firme reasons touching the truth of God doth rest it selfe Hupostasis wherebie the minde setteth it selfe against all obstacles or tentations Plerophoria by which à godlie man is carried with ful course into the hauen of blessednes Pepoithesis confidēce of which ariseth boldnes For these causes faith is compared by the Prophet Isaiah to à girdle about the loines by the Apostle Paul to à shield by Hosea the Prophet to à token of marriage and by Saint Peter to golde which is tried in the fire CHAP. 2. 1. Of iustification 2. The sundrie sortes of testimonies of the holie Scripture concerning iustification FOrsomuch as Dauid in this place doth pronounce those blessed that trust in God and no man can be blessed vnlesse he be righteous For the faithful are therefore blessed because they be righteous for no man euer yet was or shalbe blessed without righteousnes which righteousnes is the cause of life yea and of saluation and true blessednes I thinke it good in this place to adioin à briefe discourse touching the iustification of man before God And although this doctrine of iustification is plainlie deliuered both in the Vniuersities and Temples of this Realme yet forsomuch as much darkenes is often mixed to this cleare light especialie of politike fellowes and hypocrites whereof the one sorte applieng themselues to the Ciuil Courtes do measure righteousnes by the measure of reason and the other putting on the visor of righteousnes wil bee counted righteous and holie◠and neither sort knowe rightlie to iudge betweene those testimonies of Scripture which properlie belong vnto the causes of iustification and betwene those other sentences to be applied vnto other purposes according as circumstances of places and the analogie of faith shall require I will propose foure sortes of testimonies of Scripture which are woont to bee handled in this matter wherebie it shall moste euidentlie appeare what is the true sentence of the Church of God concerning the iustification of man before God and of what account the obedience of the faithful toward God is The sorts of testimonies be these The first is about the extreme right of the lawe according to the rule of GOD his iustice The seconde of the most comfortable equitie of the Gospel according to the promise of grace The third touching the proper and necessarie fruites of faith and of the properties qualities and actions of such as are iustified The fourth of the rewarde of the good workes according to the promises of God This difference of testimonies being knowen it wil be an easie matter to iudge of this whole doctrine CHAP. 3. 1. The first sort of testimonies concerning iustification 2. That no man can fulfil the lawe 3. Against the Pelagians and Papistes 4. Argumentes that none can fulfil the lawe by the power of nature THe first order of testimonies concerneth the extreme right of the lawe according to the rule of Gods iustice which is the lawe it selfe Nowe the extreme right of the lawe is to
thinketh together with the whole Scripture that no man can be iustified by the workes of the lawe forsomuch as man yeeldeth not pure perfect continual obedience therevnto is confirmed Nowe this being so to wit that no man can obserue perfectlie the comaundementes of God nor by the works of the lawe be iustified before God it maie be demaunded what maie be the vse of the law For we must of necessitie acknowledge that the lawe is not giuen-out in vaine Vnto this question we must make this answere Although by the workes of the lawe no man is iustified before God because no man is able to satisfie the same yet is there à diuers vse of the same which is to be considered according to the condition of the states of men I doe omitte the external and political vse which is to gouerne outward manners by discipline agreeing with the law because we now are in hande with that vse of the law which concerneth the conscience of man before the iudgemēt seate of God Therfore before iustificatiō regeneratiō this is the vse of the law in the cōscience of man namely to teach to accuse to condemne It teacheth both what is to be done and what is to be auoided of him that seketh life by the lawe It accuseth the transgressor it pronounceth him guiltie and condemneth and that to this ende that the sinner hauing confessed his wickednes and considered both the wrath of God and his owne miserie may sue for fauor which thing he is not able to attaine of the law by the strength of nature Whereby the law is to the wounded conscience an occasion of seeking Christ the Physition And hereof is the law called A Schoolemaster vnto Christ. Hitherto belongeth that of Paule to the Galathians The scripture hath concluded al vnder sinne that the promise by the faith of Iesus Christ should be giuen to them that beleeue This selfe same thing doeth the Lord teach in a parable of the debter where a certaine king doth of his seruaunt whom he knew was not able to paie his debt demaunde ten thousand talents due to him by the lawe which thing he did to the ende that the seruant confessing his pouertie might flie to the mercie of his Lord therby to obtaine a general discharge of the whole debt By this parable the vse of God his law in the consciences of men before free forgiuenes of the whole debt and iustification is depainted For as this debtor payeth nothing of his debt but is freely forgiuē so the law in the act of iustificatiō is vtterlie idle as y t which is neither the cause nor a parte of our righteousnes as it is wrought of vs. But after that man is iustified the spiritual vse of y e law is to prescribe those things which belong vnto a spiritual man or a rule of spiritual seruing of God And so the promises of the law be fulfilled in the faithful through Christ. These things beeing thus learned it is no hard thing to refel the arguments of them who contēd that by the wotkes of the law men are iustified before God Therfore when out of Moses they do obiect He that doth the commandements shal liue in them Therfore by the workes of the law man is iustified It is to be answered that the argument is vntrue For by the law it must be considered what the law in al respects or the iustice of God doth require not what mā is able to do that we may flie vnto y e mercie of God confessing our weakenes especialie seeing it is apparent that no man is able perfectlie to obserue the law Yet more forceablie they do vrge and they obiect vnto vs the saying of our Lord If thou wilt enter into life keepe the commaundementes Hereof theie conclude à condition of keeping the commaundementes of God and that by keeping thē men are are iustified yea saued But what the Lord ment by those words the parable which euen now we mencioned doth teach For as y e King there exacteth of his debter ten thousand talents and frankelie forgaue the whole det to him which had nothing to paie but flied vnto the mercie of his creditor So the the Lorde vnto the proude hypocrite doth saie If thou wilt enter into life keepe the commaundements to the ende that the hypocrite discending into himselfe might confesse his filthinesse and pouertie and so craue pardon which had he done he had heard with the sinful woman Thee sinnes are forgiuen thee We must therfore acknowledg how the obseruation of God his cōmaundements is pronounced both by Moses Christ himselfe to be the right most readie waie vnto life but the faulte is in our selues whie by that waie though it be verie direct we enter not into life For the condition cannot be perfourmed of vs as aboue it hath beene showen So that by the commaundementes the effect is not concluded because the condition is not obserued which is If thou doe the Lawe but the defect of al men rather that acknowledging our imperfectiō we maie flie vnto the mercie of God And this is the doctrine of Paul concerning the vse of the lawe before conuersion By the lawe saith he commeth the knowledge of sinne Yet this knowledge is not to the ende that we shoulde die in our sinnes but that we shoulde seeke Christ as Paul saith in another place He hath shut-vp al in vnbeleefe that he might haue mercie on al. Againe The scripture hath concluded al vnder sinne that the promise by the faith of Iesus Christ should be giuen to thē that beleeue And therefore the obseruation of the lawe is required to iustification that we maie confesse howe that we haue neither in our selues nor of our selues no righteousnesse at al and that through faith we shoulde flie together vnto Christe Who is in the ende of the lawe for righteousnesse to euerie one that beleeueth whereof we are nowe to speake CHAP. 4. 1. The second order of testimonies 2. That works and faith together doe not iustifie 3. True iustification what 4. The things required in à iustified man 5. The causes of mans iustification THe second sorte of testimonies of the holie scripture cōcerning y e iustificatiō of mā before God is euangelical wherin y e most cōforequitie according to the promise of grace is proposed to the penitent sinners namelie that Christ came into the worlde to saue sinners as the Lord himselfe doth saie I am come to cal sinners vnto repentance that is vnto conuersion and that according to the promises made vnto the fathers and commended vnto the Church of God by wonderful miracles But before I declare the iudgement of the true Church touching this matter I wil refel the opinion of them who with the Pharisees compounde Christian righteousnesse both of workes and faith as it were of causes and partes least by their preiudice our
and for euer Amen The vse of this Psalme If thou wouldst scape aie woful death And endelesse blisse in heauen obtaine Cleaue fast to Christ while thou hast breath In God his feare se thou remaine A general forme of praier O ALMIGHTIE eternal and most true God Father of our Lord and sauiour Christ maker of heauen and earth together with thy Sonne Iesus Christ and the holie Ghost From the bottom of our heartes wee doe yeelde thee thankes for that of thine infinite mercie thou both hast reueiled thy selfe vnto vs by sending thie Sonne Iesus Christ and by making the hidden and wonderful decree coÌ„cerning the redemption of mankinde kowne vnto y e world also by the ministerie of the Gospel and the holie Ghost thou dost gather to thie selfe an eternal Church and being gathered giuest both rest to the same and al necessarie thinges for the sustentation of life These and other benifites we confesse vndoutedlie are thie giftes and to be giuen and kept to vs of thee for thie sonnes sake Againe we acknowledge that diuerslie we are polluted with manifolde sinnes and with true and burning sorow we do bewaile that euer we haue sinned against the rule of thie iustice and therefore we humblie beseech thee turne vs vnto thee and forgiue vs al our sins euen for thie beloued sonne Iesus Christe his sake kindle within vs by thine holie Spirit true faith and true obedience yea gouerne vs that as earnestlie we purpose so trulie we maie by thine helpe amend our life and obeie thee Moreouer our request is euen in the name of thie beloued sonne Christ our Sauiour that it would please thee among vs in this couÌ„trie to gather from time to time à Church therein maintaine the puritie of true doctrine that we maie with true praier serue thee obeie thee praise thee and loue thee for euer euer And for the better accomplishing hereof giue vnto thie Church faithful teachers pastors who both by true doctrine by example of good liuing maie illustrate thie glorie and benefite the Church Furthermore for thie beloued sonne our Sauiour Christ his sake we beseech thee giue to this Realme godlie profitable quiet magistrates defend our Queene Elizabeth with her Counsellers al the Gouernours of this land guide them with thine holie Spirit that their whole gouernment maie tend both vnto the aduancement of thie glorie and the quietnes and welfare of this Common-weale Confirme also al godlie Kings Princes and Noble men in their purposes to maintaine thie glorie true doctrine and honest discipline Besides we praie thee chearish and blesse whatsoeuer springeth-out of the ground the which thou impartest vpon vs that mankind maie haue both wherewithal to be relieued and to serue thee and of thie goodnes giue vs dailie bread And forsomuch as our great frailtie is knowen to thee thou hast promised with mercie to mitigate the greatnes of thie wrath against sinne and that in respect of the intercession of thie beloued sonne we humblie beseech thee mercifullie to mitigate the punishment which deseruedlie we sustaine and with thie holie Spirit comfort al the godlie in their troubles that theie maie both abide constant in true faith and praier and also commende thie mercie for euermore Amen A praier vnto Christ. O Most louing Lord Iesu Christ Sonne of God without thie grace our minde is ouershadowed with most grosse darkenesse al our affections caried into the flames of concupiscence the wil of y e minde is borne-awaie with raging affections and finallie al our actions not onelie inward but outward doe goe farre astraie from the rule of thie wil. Wherefore we humblie beseech thee ô most sweete Christ our sauiour expel-awaie the darkenes of our vnderstanding by the light of thie worde quench of thie goodnes the flames of concupiscence with the fountaines of thie grace replenish the wil being purged by thine hande with thine holie spirite that both the wil maie cheerefullie commaund and al the powers both of the minde and of bodie obeieng the gouernance of the wil carefullie bring to passe whatsoeuer both the illuminated mind rightly doth shew and the newe affections of the heart godlie doe counsaile For thou alone art our propitiator our King our strength and vertue our onelie hope onelie saluation onelie waie and the eternal life O most sweete Iesu I beseech thee assiste vs least that being either seduced by false Prophets or enticed by our owne flesh or perswaded by Sathan or caried-awaie by the wicked behauiour and examples of men or else offended by stumbling-blocks we fal-againe into former darkenes and wander awaie from thee the waie of eternal life Leade vs ô Sonne of God we praie thee in the light of thie countenance vpholde thou vs which art the right hand of God the father that we fal not downe direct vs that at the length thou being our guide we maie â—â—taine vnto the immortal glorie which thou hast promised to such as trust in thee sweete Christ. To thee be praise thankes and glorie for euer and euer Amen A forme of praier to be saide of anie man by and for himselfe O Most sweete Christ Iesus Christ vnto thee doe I cal For thou art my light thou art my life thou art my saluation thou art my liuing God mine holie Father my merciful God my liuing master my good shepheard my best helper Thee doe I praie vnto thee doe I sue vnto thee do I beseech y t through thee I maie walk vnto thee I maie come in thee I maie rest Grant that by thine helpe I maie leade an holie godlie and righteous life Expel-awaie the darkenes of mine vnderstanding restraine the wicked cogitations of mine heart quench the flames of euil affections represse my froward wil by thie power illustrat mine vnderstaÌ„ding with thie light minister godlie cogitations kindle virtuous affections and conuert my wil vnto thee that those thinges which thou wouldest I maie wil also Furthermore seeing my bodie is the house of my soule grant I beseech thee that by thine helpe I maie keepe the same chast and cleane that à pure mind maie dwel in à cleane bodie and that I maie be sound both in soule spirite and bodie and so both in bodie and soule I glorifie thee without ceassing To thee my shepheard and onelie God together with the father and the holie spirit be blessing and glorie and wisedome and thanks honor and power and strength for euer and euer Amen Amen So be it So be it A forme of praier for à familie FOrsomuch as none can stande without thou ô Lord Iesu Christ dost vpholde the same I humblie beseech thee vouchsafe with thie protection to preserue mine houshould my wife children and familie Grant I beseech thee that both I my selfe and my wife children and al mine houshold maie doe our dueties each of vs according to thie wil. For when thou doste feede vs wee want naught when thou rulest vs we are safe
Martyrdome 421 kinds of martyrdome 421 profite of martyrdome 421 whie the godly suffer martyrdome 424. Martyrs who 421 423. Martyrs not to be worshipped 427 428. Masse The Masse 168 none indifferent thing 168 an harlot 203 the masse à sacrifice and à sacrament and howe 204 Canon of the Masse 205 the abomination thereof 206 whie it is abominable 207 not commanded of God 207 contrarie vnto the institution of Christ 208 the ground of purgatorie 216 the strength of Antichrist 216 with what argument maintained by papistes 222 the Popishe masse one thing their communion an other 230. Material cause of sacrifices 183. Christ our onelie mediator 302. Mediators betweene God and man 212 à Mediator whie needeful 486. Meditation what 144 fruit of holy Meditation 323 Meditation offered by baptisme 106. Men worshipped for Gods 191. Men by Aristomenes sacrificed 194 by the French men sacrificed 195 by Germans 195 sacrificed vnto Bacchus 193. vnto Maâ—s sacrificed 193 sacrificed vnto Saturn 194. Merchants 96. God his mercie whereunto compared 266 what it comprehendeth 390 his mercie in punishing sin 414. Christ y e way by merit 123. Merits of the sainctes the treasure of the Church 214. Ministerie of the Gospel 129 difference betweene the ministerie and the ministers 397. Ministers Kindes of Ministers in the Church 150 auctoritie to make ministers à note of y e true church 172 the the holie spirit howe in ministers 398 ministers howe called 399 knowledge of Gods word required in à Minister 400 state of wicked ministers 404 true ministers aboue al subiect vnto affliction 408 coÌ„forts for ministers in their troubles 450 ministers whie priests 361 and howe 362. Miracles Diuine miracles what and their effectes 64 whie wrought and whie not wroght in these daies 66 howe wrought 68 Miracles of Christ 28 howe to knowe false from true Miracles 67 diuelish Miraâ—les howe done 68 Miracles not wroght by the diuel 69. Miserie Miserie of man without Christ 258 cause of man his miserie 258 the degrees of mans Miserie 259 the ende of mans Miserie 262. The Moone worshipped for a God 191. Mount Zioâ— what 53. Musike why reteined in the Church 391. N Natural life 127. Natural philosophie 401. Nature of oile 345. Noblemens children sacrificed 194. O Obedience to the Lawe 373. Obedience to the Lawe a part of Christ his sacrifice 247. Obedience to Magistrates 430. Obseruation 402. Office of the Messiah 51 61. Office of the priest in the olde Lawe 186. Nature of Oile 345. Opinions of Christ 17. Oracle of Apollo 194. Order whie obserued in the Church 167. Ordinarie power of the Church 152. Organs why reteined in the Church 391. Original cause of idolatrie 189. Ouerseers 151. Oxen worshiped for Gods 191. P Paine followeth pleasure 380. Palenes worshipped for a God 191. Pallace of the Messiah 52. In the Papacie what good thinges 228. Papistes 16 they neglect the commandements of God for their owne traditions 512. Papistical seruice 2â—â— Papisticall good workes what 511 the causes of them 513. Papistical traditions diuers 511. Paradise of the Turkes 90. Parentes killed of their children in sacrifices 93 Parentes murtherers of their owne children in sacrifices 194 195. Partes of Christ his Priesthoode 242. Paschal Lambe compared to Christ. 35. The Passeouer whie instituted 26. Patience à sacrifice 359. Patriarchs 151. People of the Messiah 56. Perpetuitie of the Church 391. Persecution 441 à twofold persecution 467. Philosophie natural 401. Pleasure of y e bodie à vaine thing 380. Pomegranate 180. The Poore most readie to embrace the gospel 26. The Pope the keeper of Epicurns booke 100. Whom the Pope curseth 164 his punishing of transgressorâ— 168 205 The Pope a spiritual baude 203 whie forsaken of Luther 209 Popes vsurpers of auctoritie 151. The summe of Poperie 97. A Popish priest who 197. Popish priesthoode contrarie to the priesthoode of Christ 198 Popish baptisme 229. Power of the Church 152 156. Praier Praier 401 true praier what 456 à sacrifice 356 when accepted 301 302 signified by incense 197 publique Praier a note of the true Church 17â— Praise of God a sacrifice 355. Praise of God 390 wherein it consisteth 390 who praise God 390 howe the creatures praise God 391. Whether Preachers in the time of persecution may flie 441. Preachers be the souldiers of Christ. 12. Preaching of Christ. 2â— Preaching nccessarie 322. Preaching a note of y e true Church 171. Preaching to y e spirites 102. Presence of God in the Church 452. God whie present in the Church 451. Preseruation of y e Church 125. Priest The Priest his office in sacrificing 186 the necessitie of an hie Priest 237 his condition 239 Christians are priestes and howe 344 ministers are Priestes 361 ministers howe Priests 362 Priesthood of the new Testament 242. Popish Priesthood contrarie to the Priesthood of Christ 198. Princes idolatrous not to be obeied 430. Gift of prophecie not tied vnto any one calling of men 169. Prophecies of the Turkes 77. Propitiatorie sacrifice 235. 250. Prosperitie daungerous 338. Punishment Punishment of Dauid 5 of the vngodlie 118. 161. 190. 196. 323. 331. In deserued punishment what to be considered 411. God his iustice and mercie in punishing sinne 414. Purenesse in this life what 116. Purgatorie 216 à vane thing 221 grounded vppon the Masse 216. Puritie of the Church 115. Q Quantitie of God 84. R Reason of man is vane 370. Reiection of the Iewes 43 causes of the same 74. Religion 99. Diuersities of religion 104. Remission of sinnes whaâ— 496. Repentaunce a sacrifice 357. Resurrection of Christ 38. 45 confirmed by manie testimonies 46. Reward of sinne 162. Riches 146. Righteousnesse what 498. 500 à sacrifice 359. Righteousnesse of faith and workes oppugned 330 righteousnesse of workes oppugned 327 S True Sabboth what 62. Sacramentes howe manie 334. Sacrifice Sacrifices of the Iewes 177. 178 of the Gentiles 193 of Christians 235. Sacrifices of the Iewes of what kindes 185â— the causes of them 182. Sacrifices of Christians howe manie 247. Burnt Sacrifice 185. Sacrifice eucharistical 185 236. 349. kindes thereof 352. Sacrifice of good workes 349 of Obedience 247. of patience 359. of praier 356. of Praise 355. of propitiation 235. 250. of repentance 357. of righteousnesse 359. of the Masse 204. Sacrifices of them-selues please not God 178. In a sacrifice what to bee considered 251. Sacrifices of the olde Law howe offered 253. Captiues 195 children 194 195. men 193. 194. parentes Sacrificed 193. Salt 188. Saintes Saintes cannot be intercessors for vs 213. Saintes inuocated a seruice of the diuel 214. their worship why inuented 429. Sanctification how it commeth 106. Satietie not in this life 377. Seede of Abraham 309. Selfe hatred 290. Selfe loue 289. twofolde 290. Serpent of brasse 31. Serpents taken for GOD 191. Seruice of the Churche 116. What Seruice of Papistes maie be heard 228. Societie with CHRIST 131. Sophisters 443. howe to be resisted 444. Soules of the righteous where 376. they Sleepe not vntil the