Confutation of Monstrous and Horrible Heresies, Point 8
H. N.
And that he likewiſe vnderunder the obediēce of the louelove of his father, is gone before vsusr.Phil. 2. a. 1. Pet. 2. c. Heb. 5. b. therein, for that wee ſhoulde in like manner,ſ.1. Pet. 2. c. follow after him, vnderunder the obedience of his louelove in his death of the croſſe, to the ſafemakinge of vsus from our ſinnes, become incorporated to hym with his liket.Rom. 6 a. Phil. .3. b. death, and baptized or waſhed vnderunder the obedience of the beliefe in his name or ſafemaking,v.Rom. 6. a. Coloſ 2. b. and bury euen ſo through the beliefe the old man,x.Ephe. 4. c. which is deſtroying through the luſtes of errour, to the forgeuing and releaſing of our ſinnes through his name or ſafemaking, to the end that we might euen ſo throughy.Act. 4 b. 1. Iohn. 2. a. Ieſus Chriſt, obteyne the renuing of our ſpirit and mind, in an vpright life, and the reſurrection fromz.Eſai. 26. c. 1 Cor. 15.…. 1. Theſ. 4 b. the dead, with Chriſt in the appearing of hisa.Matt. 24. d. Luke. 17. c. Act. 1 b. maieſtie for when as we in ſuche ſort becomeb.Ephe. 4. b. Col. 2. b. incorporated as fellowe members of Chriſt into the bodie of Chriſt, ſo is Chriſt then in like maner,c.Mat. 1 …. Ephe. 5. c. a Sauiour of his bodie, or of his people from their ſinnes according to the Scripture. And this is the vpright chriſtian Baptiſme, in thedMat 18.4. Mat. 16. b. name of the Sonne, and is the true forgeueneſſe ande.Heb. 9. b. purging of our ſinnes through Ieſus Chriſt.
Anſweare. THis following of Chriſt in his death of the Croſſe, which H N. requireth of vsus to the ſafemaking of vsus from our ſinnes: declareth that hee is as ignorant of true fruite and effect of Chriſt his death, as before he hath bewrayed himſelfe to bee of the trueth and true maner of his ſuffering. For the death of Chriſt vppon the Croſſe, was a ſacrifice for our ſinne, of that excellencie, that it coulde not be imitated of any man, and of that ſufficiencie, that it needed not by imitation to be reiterated. According as we reade in the Epiſtle to the Hebrues, in theſe words: Such an high Prieſt it became vsus to hauehave, which is holy, harmeleſſe, vndefiled, ſeperate from ſinners, Heb. 7.26.and made higher thē the heauēs, who needed not daily (as thoſe high Prieſtes) to offer vppe ſacrifice, firſt for his owne ſinnes, and then for the peoples, for that did he once, when he offered vp himſelfe. Before hee doeth declare touching Chriſt the true high prieſt, that his once offering of himſelf was ſufficiēt for the ſins of his people, & that he needed not as the Prieſtes vnderunder the law to offer often he telleth vsus of his excellencie, that he was ſeparate frō ſinners, & made higher then the heauens, that we ſhould ceaſe to make any queſtiō (ſeyng ye perſon was of that dignitie) why the once offering vp of himſelfe, ſhoulde be of ſuche force and efficacie to wipe away the ſinnes of ſo manie. This doctrine is H.N. and his family vtterly ignoraunt of; they ſee no reaſon why the ſacrifice and obedience of one man, ſhoulde diſcharge and aunſweare for the ſinnes of an other, and therefore ſaith H.N. in this place,Mortification is our iuſtification according to the doctrine of H.N. that we likewiſe ſhoulde followe Chriſte in the death of his Croſſe, to the ſafemaking of vsus from our ſinnes: when notwithſtanding in playne woordes it is written, that wee are ſanctified by the once offering of the bodie of Ieſus Chriſt.Heb. 10.110 Where it is playnely prooued that the ſacrifices vnderunder the law were therefore conuict of imperfection, and made vnable to ſatiſfie for ſinne: becauſe they were reiterated, and yeare by yeare offered. For as it is written in that Chapter: If the ſacrifices vnderunder the lawe had ſanctified the cōmers therunto, they woulde then hauehave ceaſſed to hauehave bene offered: for where remiſſion is of ſinne, there is no more offering for ſinne, & they being once purged, ſhoulde hauehave had no more conſcience of ſinnes. So that by the reaſon of the holy Ghoſt in this place, there is no remiſſion of ſinne to bee looked for, by the ſuffering and death of H. N. his Chriſt, becauſe it is often renewed and continually reiterated. For eueryevery one of that familie, is to ſuffer with Chriſt the like death of the Croſſe. And as the true ſacrifice for ſinne was but one, to declare the ſufficiencie and perfection thereof: ſo the true Sacrificer for ſinne, to argue his abilitie, had none to take his place after him in that worke, in reſpect whereof Chriſt hath the prerogatiue aboue the Prieſts vnderunder the lawe, who becauſe they could not liue alwayes, had others to ſucceede them in that function: Wheras he enduring for euer hath the office for euer remaining to himſelf alone, according as it is written to the Hebrues:Heb. 7.23. And among them (ſpeaking of the Prieſtes, vnderunder the law) many were made Prieſtes, becauſe they were not ſuffered to endure by reaſon of death. But this mā becauſe he endudureth euer, hath a Prieſthood which cānot paſſe from one vntounto another. Whereby it appeareth playnely, that the true Chriſt can hauehave none to follow him, eyther in the office, or in the offering for ſinne. And therfore this doctrine of H. N. which telleth vsus that we are to follow Chriſt in his like death of the Croſſe, to the ſafemaking of vsus from our ſins: diſagreeth no leſſe with the trueth, thē doth light with darkenes. It is at open warre with the doctrine of iuſtification, which is left vntounto vsus in the worde of God: for the Apoſtle prooueth that we are righteous by fauour freely geuen vsus from God, and not by any dutie or deſert that is comming vntounto vsus in the right of our workes, grounding his reaſon vppon the phraſe and fourme of Speache, which the Scripture vſeth in this matter, when the righteouſneſſe euen of Abraham and Dauid, (men, who of all other were beſt ſtored of good woorkes) is of purpoſe diſcuſſed touching this point. Where becauſe hee findeth it written of Abraham that hee beleeued, and that was imputed or reckoned vntounto him for righteouſnes: And that Dauid deſcribing a bleſſed man, ſayth, Hee is bleſſed, to whom the Lord imputeth not ſinne: Hee pronounceth plainely, that our righteouſneſſe commeth of fauour, and not of duetie: becauſe wee doe not vſe this woorde imputing or accepting, when it is duety in the man anſwering, but onelyonly when it is a free gratifiyng. For the wages that are growing vntounto vsus for our woorkes are called due debt, and claymed in equitie by iuſt title, and when they ſhall truely pay them, yet is that no more but duetie which proceedeth from them: But fauour and and friendſhip ruled in the matter, when Abraham was iuſtified, becauſe the ſcripture (ſaith he) was accepted or reckoned righteous, bringing nothing with him beſide faith, that is a reſting in the gracious good will of God, whereof he had a merciful promiſe and graunt made vntounto him. Likewiſe when Dauid his ſinnes were not imputed neither laid vntounto his charge, that was fauour in the Lord pardoning them, and not imputing them vntounto him. Howe doeth this hang togeather with the doctrine of H. N. who ſaith, that wee are to folowe Chriſt in the death of his croſſe, to the pardoning & releaſing of vsus from our ſinnes? And howe will this folowing of Chriſt in his death of the croſſe, for the ſafe making of vsus frō our ſinnes, ſtand with this not imputing of our ſinnes vntounto vsus? For if our righteouſnes ſtande by imputation, then is it not purchaſed by imitation and following of Chriſte in his like death and ſuffering. If Chriſt his ſatiſfaction for ſinne, ſtande beetweene the wrath of GOD and vsus, then doeth not our imitation of Chriſt in his death, keepe of the daunger of our ſinnes from vsus. The Braſen Serpent erected in the wilderneſſe at the commaundement of Almightie God, which was a figure of Chriſt,Num 21. g. declareth that it is faith in him that did hang vppon the croſſe, and not the following after him in the death of the croſſe, that doeth iuſtifie vsus, and keepe the ſting of our ſinnes from beeing deadly vntounto vsus. For thoſe who are bitten with the liuing ſerpentes, were promiſed if they ſhoulde looke vppon the dead Serpent, to liue and recouer by that meanes, but were not inioyned, to hauehave them ſelues after death erected and ſet vppe vppon a Pole, for their recouery from that daunger. As appeareth in the booke of Numbers: And the Lord ſaide vntounto Moſes. Make thee a fiery Serpent; and ſet it vppe for a ſigne, that as many as are bitten may looke vppon it, and liue: So Moſes made a Serpent of Braſſe, and ſet it vppe for a ſigne, and when a Serpent had bitten a man, then hee looked to the Serpent of Braſſe and liued. Nowe the ſharpe and daungerous biting and ſtingyng of the liuyng Serpent, did force them to leaue them ſelues, and too looke after comfort where it was to bee founde. And when ſinne ſhal once ſting the fauourers of this opinion of H. N. (theyr conſciences beyng awaked which nowe are in a deadly ſleepe) they ſhall then bee forced to feele and confeſſe, that there is no medicine in them ſelues, able to aſſwage the heate and anger thereof. But as it ſeemed vnlikely to fleſhe and blood, that a Serpent of Braſſe beyng but a dead thing, coulde euer woorke a cure vppon them, who were ſtoong with quicke & liuing Serpentes, and in daunger of preſent death, eſpecially by the looking and beholding of the ſame: So doeth it vntounto H. N. (the eyes of whoſe vnderſtanding are altogeather fleſhly) that Chriſte his obedience vppon the croſſe, beeyng but looked vppon with the eies of our faith, and not imitated in the ſelfe ſame practiſe, ſhoulde bee able to heale the ſores of our ſoule, Albeit our Sauiour Chriſt affirmeth in plaine ſpeache, That as Moſes lifte vp the Serpent in the wilderneſſe ſo muſte the Sonne of man bee lift vp, that whoſoeuer beleeueth in him, ſhoulde not periſhe, but hauehave eternall life. The opinion of H. N. that our folowing after Chriſte, and obediennce in the imitation of him, ſhoulde be able to diſcharge vsus of our ſinnes that before were committed: declareth that hee is ignorant altogether, of the righteouſneſſe of GOD reuealed in his woorde. For obedience if it were perfect in vsus, and no tranſgreſſion to bee founde againſt the lawe of God, either in thought woorde or deede, after that once wee hauehave begunne to feare him, yet coulde not all this anſwere, for the leaſt ſinne that went before. For it is but a part of that is due vntounto the Lorde from vsus: Who teacheth vsus, that when wee ſhall hauehave diſcharged the whole debt, and hauehave doone eueryevery thing commaunded: yet are wee humblie to acknowledge, that wee bee but vnprofitable ſeruauntes, and hauehave doone no more then that which was our dutie to doe, according as hee by our owne experience and practiſe doth plainely prooue vntounto vsus. For which of you (ſayth our Sauiour Chriſt) Hauing a ſeruaunt plowyng, or other wyſe labouryng all the day long, wyll by and by,Luke. 17.7. after hee bee come home, ſay vntounto him, Goe and ſit downe at the Table, wyll hee not rather be ready to enioyne him an other woorke within the houſe, as to prepare thynges for his owne Supper, and when that is doone, laye the thirde labour vppon him, as to wayte at the Table, and ſee nothing to bee wantyng, vntyll hymſelfe hauehave ſupped: yea and when all this is doone, doeth hee ſo muche as once open his mouth to thanke that ſeruant, becauſe he did that which was commaunded vntounto him, I trowe not, ſaith our Sauiour Chriſt. And in very deede, we do looke for ſuch duetie from a ſeruant, that yf he ſhall deny to doe any thing of that which his maiſter ſhall commaunde him, foorthwith wee geue ſentence that he is no man meete for ſeruice, becauſe we think that the ſeruant ought not (as if hee weere a free man) to hauehave any libertie or priuiledge, but to reache in obedience vntounto all, that his maiſter by commaundement ſhal enioyne him. And therfore accordingly when our ſeruant ſhal hauehave diſpatched labour after labour, and obeyed commaundedement after commaundement, yet do we not once thanke him for all that, becauſe wee thinke it is all duetie that a ſeruant doeth, howe muche ſo euer. Herevpon came that Prouerbe, That no man can ſerue two maiſters, becauſe ſeruice is voide of all priuiledge and libertie, of infinite duetie, if maiſters ſhall make no ende of commaunding, for all is accompted duetie in a ſeruaunt, which the maiſter ſhall commaunde him to do. A man cannot therefore ſufficiently woonder at the blindneſſe of H. N. and others, who acknowledgyng that they be ſeruauntes vntounto the Lorde, dare notwithſtanding in the pride of their hart, make ſuch a reckoning of their ſeruice a fewe dayes or yeeres, as that it ſhoulde make a ſufficient ſatiſfaction for thoſe dayes and times wherein they were not only loyterers and did no duetie vntounto him at all: but alſo were retained of his aduerſarie, and ſpared not to wounde his glory. Dare a ſeruant, who hath loytered one whole weeke, and done his maiſter no woorke or ſeruice at all, for ſhame open his mouth the next weeke when hee hath trauelled for his maiſter as a good ſeruaunt ought alwaies to doe, and ſay: Sir I truſt now (your ſelfe being iudge) I hauehave made a ſufficient ſatiſfactiō for my loitering al this laſt weeke? I cannot thinke this Famelie eyther to bee ſo full of louelove, or ſo empty of vpright iudgement, as to take this for ſufficient ſeruice, or as a reaſonable anſweare, to bee put vp at the handes of any of their ſeruantes, not excepting thoſe to whom they ſhall geue the leaſt wages. This familie of louelove and the Papiſtes, they are the beſt huſbandes that I hauehave euer hearde of, and the moſte can they make of that litle they hauehave▪ for duetie with them not only payeth their olde debt, but alſo purchaſeth more lande and liuing. Let one of them yeelde a litle ſeruice vntounto their God, in their deuotion ſuche as it is: and they will make that to anſwere the debt and daunger of their former ſinnes, yea and to deſerue alſo more and greater graces to be geuen them from God: according as H.N. ſayth heere, that they muſte burie the olde man, to the ende that they might euen ſo obteine the renuing of their ſpirite and minde in an vpright life. Yf they coulde perſwade men, that there were either equitie right or reaſon in this kinde of dealing, which they wil force vponupon the Lorde: it were no great matter too growe ſoone as riche in goodes, as they doe take them ſelues to be in godlineſſe. For when they hauehave long tyme gone vpō credit, if after their beginning to pay for wares as they ſhall take them: they coulde perſwade their creditours, that the ſame dealing which nowe at the laſte they hauehave light vppon, doeth not onelyonly anſwere their former debtes, but alſo in equitie deſerue to hauehave better penie-worthes alwayes after: howeſoeuer it ſhould fare with their creditours, they were ſure to gaine greatly by it. Thus blinde is man when he walketh without the worde. And when his reaſon for ſome long time hath been his rule, his puniſhment from GOD is ſo great, that he taketh it in the ende to bee reaſon, to depart from all equitie and reaſon. If our ſinnes were anſwered in that obedience wherby our life is reformed, how commeth it then to paſſe that the Apoſtle ſpeaking to the Church of Corinth, after they were turned from theyr lewde life to ſerue the liuing God, affirmeth: that yf Chriſte be not riſen, they are yet in their ſinnes.1. Cor. 15.17. They walked in humble obedience vntounto theyr GOD, they had left idolatrie, fornication, drunkenneſſe, and other fruites of ignorance, wherein before they had liued: Notwithſtanding the apoſtle telleth them, that if Chriſt by his riſing vp againe, hauehave not made a cō queſt for them ouer ſinne, hel, and deſtruction: their riſing from ſinne will ſtande them in no ſteede. Becauſe albeit they hauehave left thoſe ſinnes, yet hauehave they not anſwered the Iuſtice of GOD for the offence, whereof they hauehave made them giltie by theyr committing of the ſame: as the Theefe or other malefactour may not thinke that all his offence paſſeth, when the action is once paſt, & the purpoſe lefte of doeing the like: it is no Plea, either in lawe, or reaſon, for hym to ſay [the deed is long ſince doone, and my wayes are now otherwyſe:] his offence committed againſt the good lawes vnderunder the wt he liueth, & againſt the peace of his Prince, muſt neceſſarily either be pardoned, or els in his puniſhementes ſatiſfied. For albeit the deede paſſeth away with the tyme it is in doeing, yet leaueth it that giltineſſe in vsus, which no other thing but either pardon, or puniſhment can diſcharge. As for that H. N. affirmeth [that our burial of the old mā, obteineth the renuing of our ſpirite and minde in an vpright life:] it will in no wiſe ſtande with the doctrine left vntounto vsus in the woorde of GOD. The woorde of GOD will not beare that blaſphemie. Touching this point, God (ſaith the Apoſtle) which is rich in mercy, euen when wee were dead by ſinnes, (not when we had put our ſinnes to death) hath quickened vsus togeather in Chriſt, by whoſe grace yee are ſaued, and hath rayſed vsus vp togeather, that hee myght ſhewe in the ages too come the exceeding ryches of his grace, through his kindeneſſe towardes vsus in IESVS Chriſte. For by grace are yee ſaued through faith, and that not of your ſelues, it is the gift of GOD, not of woorkes, leaſt any man ſhoulde boaſt him ſelfe. Which doctrine,Ephe. 2.4 not onelyonly affirmeth, that grace and not woorkes, hath brought vsus vntounto the eſtate of ſaluation: but alſo, that wee hauehave paſſed immediatly, from the woorkes of darkeneſſe and a damnable eſtate, into the workes of light, and eſtate of our ſaluation. Euen when wee were dead in ſinnes, (ſaith the Apoſtle) hath God quickened vsus in Chriſt by whoſe grace ye are ſaued. Verſe 5.How is our ſaluation of grace & not of workes, if by buriyng the olde man, and woorking the death and deſtruction of ſinne, we obteyne the renuing of our mind in an vpright life? How can it be ſaid that hee hath quickened vsus euen when we were dead by ſinnes, if we hauehave by our woorks greatly preuailed againſt ſinne, euen ſo farre as to procure the death thereof, before we be quickened by beeyng renued in our ſpirite and mynde in an vpright lyfe.