The harmonie of the lawe and the gospel Wherin is plainly shewed, that howsoeuer they differ in time and some other circumstances, yet in substance they are one & the same. And by waie of application, the pretended antiquitie of Poperie is discouered, and found to be a meere nouelty: deliuered in a sermon at Pauls-crosse, the 9. of Aug. 1607. by George Cresvvell, minister of Gods word.
Galati. 3. vers. 17. 18. 19. 20. 17. And this I say; that the Law, which was 400. and 30. yeares after, cannot disannull the couenant that was confirmed afore of God, in respect of Christ, that it should make the promise of none effect.
Galati. 3. vers. 17. 18. 19. 20. 17. And this I say; that the Law, which was 400. and 30. Years After, cannot disannul the Covenant that was confirmed afore of God, in respect of christ, that it should make the promise of none Effect.
and sharply confute them that in his time mingled the Lawe with the Gospell, and (as if that Christ had beene insufficient for vs) did teach that Circumcision and the obseruation of the Lawe was necessarie for the Gentiles, that had alreadie beleeued in Christ.
and sharply confute them that in his time mingled the Law with the Gospel, and (as if that christ had been insufficient for us) did teach that Circumcision and the observation of the Law was necessary for the Gentiles, that had already believed in christ.
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Further, he demonstrateth, that the Lawe did subdue al men to the curse, and therefore they did very vnwisely, that hoped for any blessing frō the Lawe.
Further, he Demonstrates, that the Law did subdue all men to the curse, and Therefore they did very unwisely, that hoped for any blessing from the Law.
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wherein he teacheth vs, that they were too rash that thought it lawfull for them to doe that in the couenāt of God, which is vnlawful to bee done in the will of a man being once well confirmed & sealed;
wherein he Teaches us, that they were too rash that Thought it lawful for them to do that in the Covenant of God, which is unlawful to be done in the will of a man being once well confirmed & sealed;
which is to be cōtented with Christ only, & remember that we owe our selues & al that we haue vnto God, who hath aduanced vs miserable wretches vnto the dignitie of his sons.
which is to be contented with christ only, & Remember that we owe our selves & all that we have unto God, who hath advanced us miserable wretches unto the dignity of his Sons.
And this I say, that the Lawe which was 403. yeares after, &c. The summe of this is, that the Couenant of God, was so firme and sure, that it could not bee abolished by the Lawe.
And this I say, that the Law which was 403. Years After, etc. The sum of this is, that the Covenant of God, was so firm and sure, that it could not be abolished by the Law.
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For, as saith the Prophet Esaie, When the Lord of Hostes hath determined any thing, who shall disannull it? Wherfore although God gaue a lawe afterwards to our forefathers:
For, as Says the Prophet Isaiah, When the Lord of Hosts hath determined any thing, who shall disannul it? Wherefore although God gave a law afterwards to our Forefathers:
yet notwithstanding, this law, which followed, 400 and 30 yeares after, was not able to abolish or any way to corrupt that ancient couenant that God before had made with Abraham, and confirmed it by authoritie.
yet notwithstanding, this law, which followed, 400 and 30 Years After, was not able to Abolah or any Way to corrupt that ancient Covenant that God before had made with Abraham, and confirmed it by Authority.
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Steuen the protomartyr, in his Apologie in the seauenth of the Acts, from the succession of time, draweth a reason, wherby hee proues, that what excellent thing soeuer our fathers had, it came vnto them from the free mercie of God.
Stephen the protomartyr, in his Apology in the Seventh of the Acts, from the succession of time, draws a reason, whereby he Proves, that what excellent thing soever our Father's had, it Come unto them from the free mercy of God.
Our Apostle doth the like in that famous sermon that hee made vnto the Iewes at Antioch, a Citie of Pisidia: And in his Epistle to the Romans, doth teach vs, from the circumstance of time, that Abraham was Iustified by faith onely, and not by circumcision;
Our Apostle does the like in that famous sermon that he made unto the Iewes At Antioch, a city of Pisidia: And in his Epistle to the Roman, does teach us, from the circumstance of time, that Abraham was Justified by faith only, and not by circumcision;
how can they be so called, if they should be iustified and saued by any other meanes then Abraham was? Secondly, all those things that God in times past hath determined, concerning the monarchies and kingdomes of this worlde, remaine firme and certain:
how can they be so called, if they should be justified and saved by any other means then Abraham was? Secondly, all those things that God in times passed hath determined, Concerning the monarchies and kingdoms of this world, remain firm and certain:
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or in those Lawes (for mens sakes) would alter and change any one of those things, that by his eternall decree, he had determined before we were in natura rerū, yea before the foundatiōs of the world were laied.
or in those Laws (for men's sakes) would altar and change any one of those things, that by his Eternal Decree, he had determined before we were in Nature rerū, yea before the foundations of the world were laid.
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or the example of holy men, that liued vnder the discipline of the Lawe) was not able to abrogate the Couenant of eternall saluation, which God (in times past) had made with Abraham: then what foolishnesse,
or the Exampl of holy men, that lived under the discipline of the Law) was not able to abrogate the Covenant of Eternal salvation, which God (in times past) had made with Abraham: then what foolishness,
yea rather madnesse shall it bee, that in changing of this couenant, wee should attribute any thing to humane traditions, which God will not entertaine in his worship;
yea rather madness shall it be, that in changing of this Covenant, we should attribute any thing to humane traditions, which God will not entertain in his worship;
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Fourthly, and lastly, if God himselfe were vnwilling to giue vnto vs a Lawe, which should abolish the auncient promise and couenant of Abraham: shall wee then grant this to superstitious and foolish men, that they should set downe newe meanes to attaine vnto saluation, whereby Iustification by faith (already cōfirmed by the authority of the new Testament) should bee abolished, or any way corrupted?
Fourthly, and lastly, if God himself were unwilling to give unto us a Law, which should Abolah the ancient promise and Covenant of Abraham: shall we then grant this to superstitious and foolish men, that they should Set down new means to attain unto salvation, whereby Justification by faith (already confirmed by the Authority of the new Testament) should be abolished, or any Way corrupted?
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because it may be shewed out of credible histories, both at what time, and by what men the most part of all those things that by papistes are esteemed, had their beginning.
Because it may be showed out of credible histories, both At what time, and by what men the most part of all those things that by Papists Are esteemed, had their beginning.
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neither amongst their successors was there any contention about the supremacie, vntill the dayes of the Emperour Mauritius, when Iohn the Patriarke of Constantinople, an ambitious man, calling a synode, determined that the Supremacie ought to belong to the Church of Constantinople; that like as all the Christian worlde was subiect to the Emperour of that place:
neither among their Successors was there any contention about the supremacy, until the days of the Emperor Mauritius, when John the Patriarch of Constantinople, an ambitious man, calling a Synod, determined that the Supremacy ought to belong to the Church of Constantinople; that like as all the Christian world was Subject to the Emperor of that place:
His words are thus recited, Nullus Patriarcharum vniuersalitis vocabulo vnquā vtatur; Quiae si vnus patriarcha vniuersalis dicitur, patriarcharum nomen caeteris derogatur.
His words Are thus recited, Nullus patriarcharum vniuersalitis Vocabulo vnquā vtatur; since si vnus Patriarch Universalis dicitur, Patriarcharum Nome caeteris derogatur.
But when this Patriarke of Constantinople for all this would not cease his ambition, then Gregorie the first, (whom wee commonly call Gregorie the great) more strongly opposed himselfe against his pride;
But when this Patriarch of Constantinople for all this would not cease his ambition, then Gregory the First, (whom we commonly call Gregory the great) more strongly opposed himself against his pride;
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and by many Epistles written to the Emperour Mauritius, to the Empresse Constantia, to the Bishoppes of Alexandria and Antioche, hee calls the Title of the Vniuersall Prieste a newe Title, foolish, proud, peruerse, wicked, and profane:
and by many Epistles written to the Emperor Mauritius, to the Empress Constantia, to the Bishops of Alexandria and Antioch, he calls the Title of the Universal Priest a new Title, foolish, proud, perverse, wicked, and profane:
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I speake it bouldly, whosoeuer calles himselfe Vniuersall Prieste, or desires in the pride of his hearte so to bee called, is the fore-runner of Anti-Christ.
I speak it boldly, whosoever calls himself Universal Priest, or Desires in the pride of his heart so to be called, is the forerunner of Antichrist.
For, this proud Patriarke by his ambition gaue occasion to Boniface the thirde, that was Pope next but one after Gregorie, that (beeing puft vp with the like pride) he demanded,
For, this proud Patriarch by his ambition gave occasion to Boniface the Third, that was Pope next but one After Gregory, that (being puffed up with the like pride) he demanded,
yea, and obtained of the Emperour Phocas, still being imbrewed in the blood of his Master Mauritius, the supremacy ouer other Bishoppes, that the Church of Rome should bee called the head of all Churches,
yea, and obtained of the Emperor Phocas, still being imbrued in the blood of his Master Mauritius, the supremacy over other Bishops, that the Church of Room should be called the head of all Churches,
and all the Churches of the whole world, should be obedient to the Pope of Rome. This same murderer Phocas, hated of all men for his crueltie, seemes to giue consent to the ambition of this Boniface, to the end he might haue the Romans obedient vnto him.
and all the Churches of the Whole world, should be obedient to the Pope of Room. This same murderer Phocas, hated of all men for his cruelty, seems to give consent to the ambition of this Boniface, to the end he might have the Roman obedient unto him.
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But how vnluckily, and vnfortunatly, this happened to the Church, not onely the euent and profaning of the holy thinges and of all religion which then followed did declare;
But how unluckily, and unfortunately, this happened to the Church, not only the event and profaning of the holy things and of all Religion which then followed did declare;
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God witnessing thereby, that the fatall time was now at hand, wherein the Popes or Bishops of Rome, who ought to follow celestiall things and teach all men to lift vp their hearts and mindes vnto God, were now degenerated into four footed beasts,
God witnessing thereby, that the fatal time was now At hand, wherein the Popes or Bishops of Room, who ought to follow celestial things and teach all men to lift up their hearts and minds unto God, were now degenerated into four footed beasts,
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For, such Bishops followed, as troubled the whole world with greate warres and cruell murders, and vsurped to themselues an authoririe or power ouer Emperours and Kings.
For, such Bishops followed, as troubled the Whole world with great wars and cruel murders, and usurped to themselves an Authority or power over emperors and Kings.
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Let the Popes of Rome then by their flatterers, Iesuites, and Seminaries, boast & spread abroad the antiquitie of their supremacie, which (all histories being considered) had no being before the dayes of Boniface the thirde:
Let the Popes of Room then by their Flatterers, Iesuites, and Seminaries, boast & spread abroad the antiquity of their supremacy, which (all histories being considered) had no being before the days of Boniface the Third:
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neither can they bring forth any other author of the same, but onely Phocas; then whome amongst the Emperours, that professed the name of Christ, none liued that was more wicked, nor more cruelly minded.
neither can they bring forth any other author of the same, but only Phocas; then whom among the emperors, that professed the name of christ, none lived that was more wicked, nor more cruelly minded.
Ierenaeus an auncient writer, about the yeare of Christ, 185. maketh mention of the Gnostickes, that they had the Imamages of Christ, which they proposed to be worshipped with the Images of Pithagoras, Plato and other Philosophers:
Irenaeus an ancient writer, about the year of christ, 185. makes mention of the Gnostics, that they had the Images of christ, which they proposed to be worshipped with the Images of Pythagoras, Plato and other Philosophers:
Knowen is the action of Epiphanius, Bishoppe of Salamina in Cipres: which in an Epistle written to Iohn the Bishoppe of Ierusalem (Saint Ierome being the Latin Translater thereof) is thus cited;
Known is the actium of Epiphanius, Bishop of Salamis in Cipres: which in an Epistle written to John the Bishop of Ierusalem (Saint Jerome being the Latin Translator thereof) is thus cited;
And a little after in the same Epistle, Precor vt iubeas presbyteros eiusdem loci deinceps praecipere, in ecclesiae Christi istiusmodi vela quae contra religionem nostram veniunt, non appendi.
And a little After in the same Epistle, Precor vt iubeas Presbyters eiusdem loci deinceps praecipere, in ecclesiae Christ istiusmodi vela Quae contra religionem nostram veniunt, non appendi.
But, after the supremacie of the Popes before spoken of was confirmed, Images also crept into the Church about the yeare of Christ 707, by Constantine the first,
But, After the supremacy of the Popes before spoken of was confirmed, Images also crept into the Church about the year of christ 707, by Constantine the First,
In which schisme the Turkish Empire encreased, which GOD euer from that daye hath vsed as his roddes and scourges to purge the filthinesse of Idolatrie.
In which Schism the Turkish Empire increased, which GOD ever from that day hath used as his rods and scourges to purge the filthiness of Idolatry.
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And yet for all this, foolish and superstitious men, doe recken the worshipping of Images amongst the exercises of ancient and Catholicke religion, oppressing and burdening vs with the name of noueltie,
And yet for all this, foolish and superstitious men, do reckon the worshipping of Images among the exercises of ancient and Catholic Religion, oppressing and burdening us with the name of novelty,
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But what communion can this mysticall supper haue with the Masse, wherein the sacrificing Priest doth all alone, eates alone, drinkes alone, speakes alone, behaues himselfe like a foole in a playe ▪ all the rest behoulding him as an idle spectacle? Or hath Christ made any mention of a sacrifice for the quicke and the dead? in the which notwithstanding they fixe the chiefest vse of their masse.
But what communion can this mystical supper have with the Mass, wherein the sacrificing Priest does all alone, eats alone, drinks alone, speaks alone, behaves himself like a fool in a play ▪ all the rest beholding him as an idle spectacle? Or hath christ made any mention of a sacrifice for the quick and the dead? in the which notwithstanding they fix the chiefest use of their mass.
Peter when hee consecrated, vsed the Lords prayer. Saint Iames the Bishoppe of Ierusalem encreased these mysteries: Basill encreased thē: others encreased them.
Peter when he consecrated, used the lords prayer. Saint James the Bishop of Ierusalem increased these Mysteres: Basil increased them: Others increased them.
neither by it can any other thing be vnderstood, but onely the reciting of the first Institution and words of Christ which he vsed when hee deliuered bread and wine to his Disciples.
neither by it can any other thing be understood, but only the reciting of the First Institution and words of christ which he used when he Delivered bred and wine to his Disciples.
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Secondly, hee sayeth, that Saint Iames increased these mysteries; but, heereby he doth intolerable wronge: first, to the holy man; secondly, to all the Apostles.
Secondly, he Saith, that Saint James increased these Mysteres; but, hereby he does intolerable wrong: First, to the holy man; secondly, to all the Apostles.
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recalling them in such sort to the first institution, that in the historie thereof hee differs not one word from those things that other Euangelistes had deliuered;
recalling them in such sort to the First Institution, that in the history thereof he differs not one word from those things that other Evangelists had Delivered;
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for, Celestinus gaue the Introit: Gregorie the Kyrielison: Symmacchus the Gloria in excelsis deo: Gregorie the third to the secret of the Masse, Quorum solennitas hodie in conspectu tuae maiestatis celebratur, domine Deus noster in toto orbe terrarum:
for, Celestinus gave the Introit: Gregory the Kyrie eleison: Symmacchus the Gloria in Excelsis God: Gregory the third to the secret of the Mass, Quorum solennitas hodie in conspectu tuae maiestatis celebratur, domine Deus Noster in toto orbe terrarum:
Alleluia was taken out of the Church of Ierusalem: the Creed in the Councell of Neece: Pelagius the Commemoration of the dead: Leo the third, Frankincense:
Alleluia was taken out of the Church of Ierusalem: the Creed in the Council of Niece: Pelagius the Commemoration of the dead: Leo the third, Frankincense:
and by sundry men, were taken from the Masse, what I beseech you would be therein remaining, that should deserue the name of a masse or a sacrifice? Why then should that be called an ancient faith or religion, whose chiefe foundation being first layde many yeares after Christes Ascension into heauen, was afterward confirmed by new rubbish being added vnto it?
and by sundry men, were taken from the Mass, what I beseech you would be therein remaining, that should deserve the name of a mass or a sacrifice? Why then should that be called an ancient faith or Religion, whose chief Foundation being First laid many Years After Christ's Ascension into heaven, was afterwards confirmed by new rubbish being added unto it?
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The first disputation here of was in the yeare of grace 844. as may bee gathered out of the bookes of Bertram, which he writ at the commaundement of Carolus Calvus concerning that matter.
The First disputation Here of was in the year of grace 844. as may be gathered out of the books of Bertram, which he writ At the Commandment of Carolus Calvus Concerning that matter.
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hee then tooke vpon him the name of Sergius: by which action God was willing to testifie to the whole world, what a boare should come out of the Forrest, whom Dauid affirmes to be the destroyer and waster of the Church;
he then took upon him the name of Sergius: by which actium God was willing to testify to the Whole world, what a boar should come out of the Forest, whom David affirms to be the destroyer and waster of the Church;
and that the time of defection was at hand, wherein they that by baptisme had giuen their names vnto Christ, by denying him should follow after superstitions.
and that the time of defection was At hand, wherein they that by Baptism had given their names unto christ, by denying him should follow After superstitions.
but alwayes GOD sent some to testifie of the truth, vntill in the yeare of Christ 1215, vnder Innocentius the thirde in the Councell of Lateran there was a decree made concerning Transubstantiation, which in the Decretals is thus reade;
but always GOD sent Some to testify of the truth, until in the year of christ 1215, under Innocentius the Third in the Council of Lateran there was a Decree made Concerning Transubstantiation, which in the Decretals is thus read;
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in qua idem ipse sacerdos est sacrificium, Iesus Christus, cuius corpus & sanguis in sacramento altaris sub speciebus panis & vini veraciter continentur;
in qua idem ipse sacerdos est Sacrificium, Iesus Christus, cuius corpus & sanguis in sacramento altaris sub speciebus Paris & Wine Veraciter continentur;
transubstantiatis pane in corpus, & vino in sanguinem, potestate diuina: vt ad perficiendum mysterium vnitatis accipiamus ipsi de suo, quod accepit ille de nostro.
transubstantiatis pane in corpus, & vino in sanguinem, potestate Divine: vt ad perficiendum mysterium vnitatis accipiamus ipsi de Sue, quod accepit Isle de nostro.
wherein the Priest himselfe Christ Iesus is the sacrifice, whose bodie and blood in the sacrament of the Altar vnder the formes of bread and wine are truely contained;
wherein the Priest himself christ Iesus is the sacrifice, whose body and blood in the sacrament of the Altar under the forms of bred and wine Are truly contained;
& that the vnitie of this mysterie might be effected, wee receiue from him that which he tooke from vs. In the same Councell also was constituted Auricular confession:
& that the unity of this mystery might be effected, we receive from him that which he took from us In the same Council also was constituted Auricular Confessi:
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whereby men of euery state and degree being fast chayned together as with fetters and linkes of Iron, durst neuer speake against the decrees of the Romish Church. Tenne yeares after that, Honorius the thirde, commaunded darke places,
whereby men of every state and degree being fast chained together as with fetters and links of Iron, durst never speak against the decrees of the Romish Church. Tenne Years After that, Honorius the Third, commanded dark places,
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or Chestes to bee made, wherein the bread alreadie consecrated (or rather as they speake transubstantiated into the bodie of Christ) was reserued to bee worshipped:
or Chests to be made, wherein the bred already consecrated (or rather as they speak Transubstantiated into the body of christ) was reserved to be worshipped:
which without all doubt are those secret places whereof Christ speakes, commaunding vs not to beleeue them, who shewe vs Christ to be contayned in them.
which without all doubt Are those secret places whereof christ speaks, commanding us not to believe them, who show us christ to be contained in them.
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And to fulfill and finish all this superstition, Ʋrban the fourth in honour of this sacrament, at the request of a Recluse (with whom, in times past, hee had beene ouermuch familiar) inuented the solemne Feast, which they call Corpus Christi. Who is it then that can affirme the whole worshippe of the Masse to be auncient, seeing it hath not alwaies beene in the Church? neither hath it beene instituted and receiued at one time;
And to fulfil and finish all this Superstition, Ʋrban the fourth in honour of this sacrament, At the request of a Recluse (with whom, in times past, he had been overmuch familiar) invented the solemn Feast, which they call Corpus Christ. Who is it then that can affirm the Whole worship of the Mass to be ancient, seeing it hath not always been in the Church? neither hath it been instituted and received At one time;
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So to that to the Masse neither lesse nor more hath happened then to a pilgrimes scrippe or to an old cloake of a begger, that beggeth from doore to doore:
So to that to the Mass neither less nor more hath happened then to a Pilgrims scrip or to an old cloak of a beggar, that beggeth from door to door:
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The hymne of Salue regina, was made by Hermannus Contractus: and Gregorie the ninth commaunded it to bee sung to the prayse of the Virgin at certaine houres of the day;
The hymn of Salve regina, was made by Hermannus Contract: and Gregory the ninth commanded it to be sung to the praise of the Virgae At certain hours of the day;
But, if wee should come vnto other points of their popish religion, as of monkish orders, choyse of meates, single life of their Priests, fire of Purgatorie, prayer for the dead, satisfactions, popish pardons, and multitudes of such matters;
But, if we should come unto other points of their popish Religion, as of monkish order, choice of Meats, single life of their Priests, fire of Purgatory, prayer for the dead, satisfactions, popish Pardons, and Multitudes of such matters;
it would then appeare, that they were all the inuentions of man, and had their beginning when the pure doctrine of the trueth was for the most part extinguished, by the corruptions & traditions of men.
it would then appear, that they were all the Inventions of man, and had their beginning when the pure Doctrine of the truth was for the most part extinguished, by the corruptions & traditions of men.
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In conclusion then, if the lawe, which was 400 and 30 yeares after the promise, was not able to disannull the couenant that was confirmed before of God in respect of Christ, to make the promise of none effect;
In conclusion then, if the law, which was 400 and 30 Years After the promise, was not able to disannul the Covenant that was confirmed before of God in respect of christ, to make the promise of none Effect;
or any popish superstition whatsoeuer shall be able to corrupt, abrogate or disannull it, but that the promise should bee performed to the seede of Abraham; that is, to the faithfull in all ages.
or any popish Superstition whatsoever shall be able to corrupt, abrogate or disannul it, but that the promise should be performed to the seed of Abraham; that is, to the faithful in all ages.
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That then, which wee our selues must hold concerning faith onely iustifying, & the sole sauiour Christ Iesus, is all grounded vpon the eternall couenant of God, which in the beginning was made with our first parents:
That then, which we our selves must hold Concerning faith only justifying, & the sole Saviour christ Iesus, is all grounded upon the Eternal Covenant of God, which in the beginning was made with our First Parents:
and diuided, which cannot stand tother in the cause and action of our Iustification. For, the lawe requireth workes, saying, Qui fecerit ista praecepta, viuet in eis:
and divided, which cannot stand tother in the cause and actium of our Justification. For, the law requires works, saying, Qui fecerit ista praecepta, Vivet in eis:
Againe, the Apostle fitly vseth the example of Abraham; because hee did not sustaine a priuate but a publike person, in whom God was willing to propose to the whole world an example of all that were to bee saued, together with an assured & common meanes of saluation to all the elect.
Again, the Apostle fitly uses the Exampl of Abraham; Because he did not sustain a private but a public person, in whom God was willing to propose to the Whole world an Exampl of all that were to be saved, together with an assured & Common means of salvation to all the elect.
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The Apostle handling this example in the Romanes, after the same saith thus ▪ Now it was not writtē for him onely, that it was imputed to him for righteousnesse;
The Apostle handling this Exampl in the Romans, After the same Says thus ▪ Now it was not written for him only, that it was imputed to him for righteousness;
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But at this instant the Apostle doth thus strongly vrge this example of Abraham, that he might presse and beate to the ground the hautinesse of the confidence of the Iewes:
But At this instant the Apostle does thus strongly urge this Exampl of Abraham, that he might press and beat to the ground the haughtiness of the confidence of the Iewes:
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who whereas they boasted themselues to bee the children of Abraham, yet would they not enter into the inheritaunce promised, by the faith that Abraham did:
who whereas they boasted themselves to be the children of Abraham, yet would they not enter into the inheritance promised, by the faith that Abraham did:
The Apostle therefore teacheth them, that whilst they vrged the righteousnesse of the lawe, they did (as much as in them lay) frustrate and make voyde the couenāt and promise of God, in which all their dignitie did consist.
The Apostle Therefore Teaches them, that while they urged the righteousness of the law, they did (as much as in them lay) frustrate and make void the Covenant and promise of God, in which all their dignity did consist.
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Hee himselfe commaundes all that doe labour and are heauie loaden, to come vnto him; testifying himselfe onely to be the way whereby we must come vnto the Father.
He himself commands all that do labour and Are heavy loaded, to come unto him; testifying himself only to be the Way whereby we must come unto the Father.
that our iustification and saluation is by the Apostles so ascribed vnto the free mercie of GOD, performed to vs-warde in Christ, that from thence is excluded the whole lawe, with all the merit of our owne workes.
that our justification and salvation is by the Apostles so ascribed unto the free mercy of GOD, performed to usward in christ, that from thence is excluded the Whole law, with all the merit of our own works.
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why hath God giuen a lawe? Againe, if faith onely iustifie, and that our auntient fathers were iustified and saued by faith, what necessitie was there that there should be a law giuen to posterities afterward? For, what hinderance was there,
why hath God given a law? Again, if faith only justify, and that our ancient Father's were justified and saved by faith, what necessity was there that there should be a law given to Posterities afterwards? For, what hindrance was there,
If it be not lawfull for me to drinke, why hath God giuen wine vnto vs? why doe wee receiue so plentifull a vintage from him? as if there were no other vse of wine, but for their drunkennesse.
If it be not lawful for me to drink, why hath God given wine unto us? why do we receive so plentiful a vintage from him? as if there were no other use of wine, but for their Drunkenness.
If Christ be not corporally presēt, to what purpose were sacraments giuen? wherefore hath God spoken after such a manner? Might hee not haue spoken more simplie,
If christ be not corporally present, to what purpose were Sacraments given? Wherefore hath God spoken After such a manner? Might he not have spoken more simply,
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shall we now reproue God of a lye, or affirme him to be a deceiuer, such a one as is willing to beguile with magnificall words? Againe, they doe the like, that binde saluation to the merite of their workes.
shall we now reprove God of a lie, or affirm him to be a deceiver, such a one as is willing to beguile with magnifical words? Again, they do the like, that bind salvation to the merit of their works.
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if faith onely iustifie? and if the lawe bee nothing auaileable to saluation, wherefore (as sayeth my text) then serueth the lawe? Is it not altogether vnprofitable and superfluous? To this question,
if faith only justify? and if the law be nothing available to salvation, Wherefore (as Saith my text) then serveth the law? Is it not altogether unprofitable and superfluous? To this question,
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and so to all the rest that are ioyned to it, the Apostle in fewe words making answere saith, It was added for transgression, till the seede came vnto the which the promise was made.
and so to all the rest that Are joined to it, the Apostle in few words making answer Says, It was added for Transgression, till the seed Come unto the which the promise was made.
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And therefore, the Apostle writing to the Romanes affirmeth, that the lawe entred, for this purpose, that the fault of our sinne, might bee apparent vnto vs;
And Therefore, the Apostle writing to the Romans Affirmeth, that the law entered, for this purpose, that the fault of our sin, might be apparent unto us;
Againe, when hee saieth that the lawe was added vnto the promise, hee manifestly thereby teacheth vs, that in the action of our saluation the chiefest part thereof is due to the free promise or couenant of GOD:
Again, when he Saith that the law was added unto the promise, he manifestly thereby Teaches us, that in the actium of our salvation the chiefest part thereof is due to the free promise or Covenant of GOD:
but God, pitying vs, in his eternall decree appointed Christ Iesus to be our Sauiour, in whome hee hath elected vs before the world was made or created:
but God, pitying us, in his Eternal Decree appointed christ Iesus to be our Saviour, in whom he hath elected us before the world was made or created:
But, as the Iewes (in times past) not obseruing the order of God, supposed that this inheritance came from and by the lawe, altogether neglecting the promise:
But, as the Iewes (in times past) not observing the order of God, supposed that this inheritance Come from and by the law, altogether neglecting the promise:
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neuer obseruing that the more principall and chiefe points take roote & place in them, to wit, the grace of adoption, washing away of sinnes by the blood of Christ, Regeneration,
never observing that the more principal and chief points take root & place in them, to wit, the grace of adoption, washing away of Sins by the blood of christ, Regeneration,
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admonishing vs continually of our duetie, that wee should not onely abstaine from strange sacrifices, but also imbrace mutuall peace and loue together:
admonishing us continually of our duty, that we should not only abstain from strange Sacrifices, but also embrace mutual peace and love together:
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First, why the lawe was added to the promise? Secondly, how long the lawe was to continue? Thirdly and lastly, by whome and how the lawe was giuen and deliuered.
First, why the law was added to the promise? Secondly, how long the law was to continue? Thirdly and lastly, by whom and how the law was given and Delivered.
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but being corrupted with the superstitions of Egypt, and drowned in all manner of sinnes, made themselues like vnto the heathen, whome GOD had cast out before their eyes;
but being corrupted with the superstitions of Egypt, and drowned in all manner of Sins, made themselves like unto the heathen, whom GOD had cast out before their eyes;
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For, because they bragged, & boasted themselues in their natiuitie, as if from thence they had naturall righteousnesse, it was necessarie saith he to humble them by a lawe;
For, Because they bragged, & boasted themselves in their Nativity, as if from thence they had natural righteousness, it was necessary Says he to humble them by a law;
but delite in our sinne, vntill we feel our selues conuicted thereof in our consciences. Therefore as the law doth not abolish the promise, which is the Gospell it selfe:
but delight in our sin, until we feel our selves convicted thereof in our Consciences. Therefore as the law does not Abolah the promise, which is the Gospel it self:
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Wherefore, we are not to make this vse of the lawe, as that by the same we should be iustified and saued: (for saith Saint Augustine; Lex data est, vt gratia quaeretur, Gratia data est vt lex impleretur:
Wherefore, we Are not to make this use of the law, as that by the same we should be justified and saved: (for Says Saint Augustine; Lex data est, vt Gratia quaeretur, Gratia data est vt lex impleretur:
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By the seede properly is vnderstood Christ, in whome all Nations are blessed. But in this place the Apostle cōprehends, with Christ, the whole body of Christ;
By the seed properly is understood christ, in whom all nations Are blessed. But in this place the Apostle comprehends, with christ, the Whole body of christ;
That therefore, which the Apostle doth in this place obscurely and briefly touch, hee afterward in the 23 verse of this Chapter doth more apparently set downe:
That Therefore, which the Apostle does in this place obscurely and briefly touch, he afterwards in the 23 verse of this Chapter does more apparently Set down:
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And in the Ephesians it is said, that the partition wall of the law is taken away from the Gentiles, that hitherto had been strangers from the Common-wealth of Israell,
And in the Ephesians it is said, that the partition wall of the law is taken away from the Gentiles, that hitherto had been Strangers from the Commonwealth of Israel,
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For, as S. Augustine saith, Qui dedit seipsum pro peccatis nostris, apertè &c. That is, He that gaue himselfe for our sinnes, doth plainely shewe that the law did profit nothing:
For, as S. Augustine Says, Qui dedit seipsum Pro peccatis nostris, apertè etc. That is, He that gave himself for our Sins, does plainly show that the law did profit nothing:
and the lawe had not as yet attained to his full end, which followed onely in the death of Christ, by whose merite and power the vaile of the Temple rent asunder;
and the law had not as yet attained to his full end, which followed only in the death of christ, by whose merit and power the veil of the Temple rend asunder;
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that he might both free vs from the intolerable yoake & burden of the law, & also might abrogate that sorrowful sentence of condemnation which the lawe denounced against vs:
that he might both free us from the intolerable yoke & burden of the law, & also might abrogate that sorrowful sentence of condemnation which the law denounced against us:
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because so long as the same endured, blessing and saluation whereof he is the meane for vs, could take no root in vs. Nether by this is there opened any window for the libertie of sin.
Because so long as the same endured, blessing and salvation whereof he is the mean for us, could take no root in us Neither by this is there opened any window for the liberty of since.
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yet is there remaining a dutie of obedience, wherunto we must alwayes be subiect, & which they onely truely & hartily performe, that are endued with a true and liuely faith.
yet is there remaining a duty of Obedience, whereunto we must always be Subject, & which they only truly & heartily perform, that Are endued with a true and lively faith.
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But some will obiect, & say, why might not the Gospel be preached by an Angel? but vpon necessitie the Son of God must come into the world to be the preacher of it? To this I answere:
But Some will Object, & say, why might not the Gospel be preached by an Angel? but upon necessity the Son of God must come into the world to be the preacher of it? To this I answer:
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but adopted by grace? Therefore that the authoritie of the Gospel might be firme and certaine, it was necessarie to bee preached by the eternall sonne of God.
but adopted by grace? Therefore that the Authority of the Gospel might be firm and certain, it was necessary to be preached by the Eternal son of God.
But Christ hath brought vs into heauen, & into a tabernacle, which not man but God hath created. Seuenthly, the law brought no perfectiō of good things:
But christ hath brought us into heaven, & into a tabernacle, which not man but God hath created. Seuenthly, the law brought no perfection of good things:
For, ye Gospel saith Theod. sheweth the reconciliation of God: the destructiō of the diuell: the remission of sinnes: the departure of death: resurrection from the dead:
For, you Gospel Says Theod. shows the reconciliation of God: the destruction of the Devil: the remission of Sins: the departure of death: resurrection from the dead:
When ye hard the voyce out of the midst of the darknes (for the Mountaine did burne with fire) then yee came to me all the chiefe of your Tribes and Elders and said,
When you hard the voice out of the midst of the darkness (for the Mountain did burn with fire) then ye Come to me all the chief of your Tribes and Elders and said,
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Neither did the Israelites onely endure and suffer this, but the like examples we finde in the parents of Samson, in Daniell that man of desires, in the welbeloued Disciples of Christ;
Neither did the Israelites only endure and suffer this, but the like Examples we find in the Parents of samson, in Daniell that man of Desires, in the well-beloved Disciples of christ;
we are hereby taught to embrace the goodnesse of God, who for vs miserable and vnworthy wretches so far abased himselfe that he speakes vnto vs by euerie manner of meanes.
we Are hereby taught to embrace the Goodness of God, who for us miserable and unworthy wretches so Far abased himself that he speaks unto us by every manner of means.
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namely diligently, and attentiuely to heare and performe those things that God speakes vnto vs. But how much greater then this was the readinesse and mercie of God towards vs, who in the ende vouchsafed to speake vnto vs by his onely begotten son,
namely diligently, and attentively to hear and perform those things that God speaks unto us But how much greater then this was the readiness and mercy of God towards us, who in the end vouchsafed to speak unto us by his only begotten son,
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least any one should pretend the ignorance of his will? Being mindefull hereof, let vs submit our selues to his will with all our hearts, alwayes remembring the saying of the Apostle to the Hebrewes;
lest any one should pretend the ignorance of his will? Being mindful hereof, let us submit our selves to his will with all our hearts, always remembering the saying of the Apostle to the Hebrews;
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and afterwarde was cōfirmed vnto vs by them that heard him? And againe, if hee that despised Moses lawe dyed without mercy, vnder two or three witnesses;
and afterward was confirmed unto us by them that herd him? And again, if he that despised Moses law died without mercy, under two or three Witnesses;
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wherein because the Apostle had made mention of Moses the mediator, hee now drawes an argument from the person or condition of a mediator, wherewith hee confutes them who would be iustified by the lawe.
wherein Because the Apostle had made mention of Moses the Mediator, he now draws an argument from the person or condition of a Mediator, wherewith he confutes them who would be justified by the law.
But our Fathers when the law was giuen, stood in need of a mediator, lest they should be compelled to endure those greeuous and terrible voices of God himselfe proclaiming the law:
But our Father's when the law was given, stood in need of a Mediator, lest they should be compelled to endure those grievous and terrible voices of God himself proclaiming the law:
Therefore Moses himself did send them to that great Prophet Christ Iesus, of whom as touching his office of mediatorship, hee did beare a type and figure.
Therefore Moses himself did send them to that great Prophet christ Iesus, of whom as touching his office of mediatorship, he did bear a type and figure.
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But now is the time of the new Testament, when the Lawe & the Prophets doe yeeld vnto the Gospell, that there might be a place as wel for the Gentiles,
But now is the time of the new Testament, when the Law & the prophets do yield unto the Gospel, that there might be a place as well for the Gentiles,
Let vs continually meditate in the word of God, that is able to comfort vs and teach vs. Let vs giue place to the spirit, which God hath made an aduocate for vs. Let vs pray continually, that he will not suffer vs to faint vnder temptations.
Let us continually meditate in the word of God, that is able to Comfort us and teach us Let us give place to the Spirit, which God hath made an advocate for us Let us pray continually, that he will not suffer us to faint under temptations.
