THE HARMONY OF the LAW and the GOSPEL. Wherein is plainly showed, that howsoever they differ in time and some other circumstances, yet in substance they are one & the same. And By way of application, the pretended antiquity of Popery is discovered, and found to be a mere novelty: Delivered in a Sermon at Pauls-crosse, the 9 of Aug. 1607. by GEORGE CRESWELL, Minister of God's word. Imprinted at London by H. L. for WILLIAM LEAKE. 1607. TO THE RIGHT Honourable Sir Thomas West, Knight, Lord Lawarre, all peace, prosperity, and happiness. RIght Honourable, having at the request of a religious Knight (an Alderman of the City of London) gathered this my Sermon into writing, and delivered him the Copy; I was soon after desired (nay, importuned) by others (my worshipful good friends) to give consent for the printing of it. Which, when I could not, in good manners (as I thought) farther put off; I was at length induced to condescend unto: the rather, both in regard of the benefit, which by this my weak means may grow to the Church of God: as also, that (by seeking shelter under your Ho: protection) I had now a fit opportunity (long wished-for) to manifest my dutiful respect, and humble affection to your Lordship. This your Patronage, if it please your Honour (as an addition to your former favours) graciously to vouchsafe me; I cannot but also acknowledge myself herein the more obliged in all bound duties. Thus, humbly craving your Lordship's favourable acceptance of my faithful endeavours, I take my leave. Your Honours, ever in all duty: GEO. CRESWELL. Dated the 8. of October. 1607. 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. 18. For, if the inheritance be of the Law, it is no more by promise: but God gave it unto Abraham by promise. 19 Wherefore then serveth the Law? It was added because of the transgressions, till the Seed came unto the which the promise was made: and it was ordained by Angels in the hand of a Mediator. 20. Now, a Mediator, is not a Mediator of one: but God is one. THe Apostle (right honourable, right worshipful, and well-beloved Christians) in all this whole Epistle, doth gravely, 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. Further, he demonstrateth, that the Law did subdue all men to the curse, and therefore they did very unwisely, that hoped for any blessing from the Law. Yea, God would have it to be so, that all men might know that they should be blessed and saved in jesus Christ: in whom God had promised the same unto Abraham. Now, when he had confirmed this by the testimonies of the scripture; he useth a similitude, or example of testaments or wills: wherein he teacheth 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; a matter worthy of our best consideration: because God was willing to comprehend the whole manner of our salvation, under the word or form of a Will, or covenant: & such a one, as could no otherwise be fulfilled or ratified, but by the ensuing death of his only begotten son; which was an argument of God's goodness, and mercy, full of most sweet and excellent comfort. God was willing that his only begotten son (obedient to his decree, by whom he made and governeth all things) should be made man, and delivered him up to the bitter and ignominious death of the Cross, that he might adopt us into his children, and make us fellow inheritors of his kingdom: Even us (I say) who, how honourable, rich or great soever we be, yet are we of ourselves sinners, and the sons of wrath. Therefore, it is manifest that our salvation doth proceed and come unto us from the free mercy of God, without any desert of ours: And, as this scripture doth maintain the certainty of it, so doth it admonish us of our duty: which is to be contented with Christ only, & remember that we own ourselves & all that we have unto God, who hath advanced us miserable wretches unto the dignity of his sons. Thus much be spoken, as an Introduction into the Text. Now, let us proceed in the words of the Apostle: who doth more amply declare that which before he had spoken concerning the covenant of God, in these words; 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. So that the Apostles words are as much as if he should have said; It may be, I may seem unto many to speak obscurely; yet I will speak truth, as the matter is: for as God (touching his essence) is eternal, and is not changed, so also his will is constant in itself, and his decrees are immutable. For, as saith the Prophet Esaie, When the Lord of Hosts hath determined any Isai. 14. 27 thing, who shall disannul it? Wherefore although God gave a law afterwards to our forefathers: yet notwithstanding, this law, which followed, 400 and 30 years after, was not able to abolish or any way to corrupt that ancient covenant that God before had made with Abraham, and confirmed it by authority. The Apostle, here, draweth an argument from time: in the which (that we may note this by the way) appeareth with what diligence the Apostles read & searched the scriptures. Many other such like places we have in the word of God. Steven the protomartyr, in his Apology in the seventh of Acts. 7 the Acts, from the succession of time, draweth a reason, whereby he proves, that what excellent thing soever our fathers had, it came unto them from the free mercy of God. Our Apostle doth the like in that famous Act. 13. sermon that he made unto the jews at Antioch, a City of Pisidia: And in his Epistle to the Romans, doth teach us, from Rom. 4. the circumstance of time, that Abraham was justified by faith only, and not by circumcision; it being no other but a seal of that righteousness he had already obtained by faith. In all which is proposed a notable Instruction, for ministers, to imitate this diligence of the Apostles: remembering that the holy scriptures were not written by the private will, or motion of man; but the whole scripture as said the Apostles Peter and Paul, by 2. Pet. 1. 20. 21. 2. Tim. 3. 16. the inspiration of the holy Ghost, who doth nothing rashly, but all things with discretion and judgement. For, there is nothing so small in the scriptures, but is very much available to our instruction and comfort, if it be diligently considered. And the scriptures are the inestimable riches of this treasure: to the destroying and confounding whereof, no industry and endeavour of man is of itself sufficient. But, arguments that are taken from the circumstance of time, are firm and sure, when men do speak of God and of the action of eternal salvation; because God is subject to no alteration, or change of times. For, as saith the Apostle Peter, One day with the Lord, is as a thousand 2. Pet. 3. 8. years: and a thousand years as one day. And jesus Christ, (who is constituted & made unto us of God the Father, the author & Mediator of salvation) is yesterday, and to day, and Heb. 13. 8. the same for ever: He is the Lamb of God who was offered from the beginning of the World, because that in his merit the ancient Apoc. 13, 8 fathers, who (from Adam) believed his coming, were saved: and by him also shall be saved to the end of the world, all that do apprehend him with a true and lively faith. That this should be thus effected, is necessary. For, if we were justified and saved by any other means then our ancient Fathers were; there would follow a double manner of justification, and a diverse, or double mean of salvation: which cannot be; because Christ hath said, that he is the john. 10. 9 door by whom we must enter into the society of his sheepfold; that is of his Church and Salvation: calling all them thieves, and robbers, that endeavour to climb up by any other means. To whom the Apostles Acts. 4. 12. consent, seeing they affirm no other name to be given unto men under heaven, wherein we must be saved, but only the name of jesus. This may be confirmed by divers reasons in the word of God. First, the elect, that are heirs of salvation, in the scriptures are called the children of Abraham; Now, how can they be so called, if they should be justified and saved by any other means than Abraham was? Secondly, all those things that God in times past hath determined, concerning the monarchies and kingdoms of this world, remain firm and certain: for they did arise & fall in that order and time, that Daniel & other Prophets foreshowed they should arise and come to their end. And shall we then think, that God would be so unmindful of himself, that he would set up and pull down the Laws of his kingdom, or in those Laws (for men's sakes) would alter and change any one of those things, that by his eternal decree, he had determined before we were in natura rerum, yea before the foundations of the world were laid. Thirdly, if the Law (than the which the whole world never saw a thing more magnificent, whether we have a respect unto the giving of it, full of majesty & fear; or the form of the outward worship; or the example 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 madness shall it be, that in changing of this covenant, we should attribute any thing to human traditions, which God will not entertain in his worship; as being manifestly condemned by authority both of the old and new Testament. Fourthly, and lastly, if God himself were unwilling to give unto us a Law, which should abolish 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? Then hereby are they confuted, that defend Popery by Antiquity; but do accuse the Gospel, and faith (that is grounded upon the only merit of Christ) of novelty. Beloved, if we consider the whole matter, we shall then see, that there are few things in Popery, that deserve the name of Antiquity: 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. First, to begin with their supremacy: It is manifest it was in the year of Christ, six hundred & seven, or thereabouts. The Apostles being mindful of the admonition of Christ, never thought of any such matter, neither amongst their successors was there any contention about the supremacy, until the days of the Emperor Mauritius, when john the Patriarch Popish supremacy. 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: so in like sort all Churches ought to acknowledge the Patriarch of that City, for the universal pastor and chief Priest. This was in the year of Christ five hundred fourscore and five. Against the ambition of this man, Pelagius the second, being then Bishop of Rome, opposed himself, and by letters written to the Synod disallowed & abolished this decree. His words are thus recited, a Decret. Distinct. 99 Cap. 4. Nullus Patriarcharum universalitis vocabulo unquam utatur; Quiae si unus patriarcha universalis dicitur, patriarcharum nomen caeteris derogatur. That is to say, Let no Patriarch hereafter use the word of Universality; for if any be called universal Patriarch, the name of Patriarch, is taken away from the rest. But when this Patriarch of Constantinople for all this would not cease his ambition, than Gregory the first, (whom we commonly call Gregory the great) more strongly opposed himself against his pride; 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: to which if they did yield, were all one as to deny the faith. And amongst other things, he thus writes; Ego fidenter dico, quia quisquis se universalem sacerdotem vocat, vel in elatione Libro. 6. Epist. 30 sua vocari desiderat, antichristum praecurrit. 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. And that this was true, the event afterward declared. 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 Emperor Phocas, still being embrewed in the blood of his Master Mauritius, the supremacy over other Bishops, that the Church of Rome 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 cruelty, seems to give consent to the ambition of this Boniface, to the end he might have the Romans obedient unto him. 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; but also many sad and sorrowful prodigies, terrifying the minds and hearts of men, did demonstrate: all which are recorded in ancient histories. For, a burning Comet appeared, a child was borne at Byzantium having four Annal. Palmer. feet: another without eyes and hands, whose inferior parts from the loins downward, were like a fish; bloody spears appeared all the night: God witnessing thereby, that the fatal time was now at hand, wherein the Popes or Bishops of Rome, 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, and the Church (deprived of her lights and of her hands, that is to say, destitute of faithful Seers, trusty guides, and vigilant watchmen) should now as a fish swim and float amongst the waves of the world and unstable alterations of superstitions, 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. Let the Popes of Rome then by their flatterers, jesuits, 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: neither can they bring forth any other author of the same, but only Phocas; than whom amongst the Emperors, that professed the name of Christ, none lived that was more wicked, nor more cruelly minded. I so speak of him, because to make himself Emperor (as he did) he murdered Mauritius, his Lord and Christian Emperor. Is then the supremacy of the Pope so new? but newer are those things whereby superstitious men do measure religion in popery; amongst which the worshipping of Images is chiefest. Every Images. one knoweth, that God in the old Testament forbade Images: and Christ teacheth us that the same was ratified in the new Testament, when he saith that he came not to abolish the Law, or to Mat. 5. 17 1. Io. 5. 21 break the commandments of the Law, but to fulfil them: to whom consenteth the Apostle john; saying, Babes keep yourselves from Idols. It is manifest in the Primitive Church, there were no Images at all tolerated, no not so much as of Christ. jerenaeus an ancient writer, about Ire. lib. 1. cap. 24. the year 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 Pythagoras, Plato and other Philosophers: but this father condemns and reproves the same in them. Known is the action of Epiphanius, Bishop of Salamina in Cypress: which in an Epistle written to john the Bishop of jerusalem (Saint Jerome being the Latin translator thereof) is thus cited; When I came (saith he) to a Village that was called Anablatlia, and there passed-by, seeing a candle burning, demanding what place it was, and understanding that it was a Church, I went in, to pray. Now, there I found hanging, behind the doors of the Church, a veil washed and painted, and having an Image as it were of Christ or some other Saint; for I do not well remember whose Image it was. Therefore, when I saw in the Church of Christ, contrary to the Authority of the scriptures, the Image of a man hanging, I cut it down, and gave commandment to the keepers of the same place, that therewith they should bury some poor man. And a little after in the same Epistle, Precor ut iubeas presbyteros eiusdem loci deinceps praecipere, in ecclesiae Christi istiusmodi vela quae contra religionem nostram veniunt, non appendi. These things than do demonstrate and declare how the Fathers of ancient time understood the commandment of God concerning Images, when as Epiphanius doth affirm the Images of Christ to be against the authority of the scriptures and enemies to Christian religion. 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, for hate of the Emperor Philip. By which action grew great contention, in the whole Empire, and at the last was the occasion, that the Greek fell from the Latin Church: 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. And yet for all this, foolish and superstitious men, do reckon the worshipping of Images amongst the exercises of ancient and Catholic religion, oppressing and burdening us with the name of novelty, because we condemn this worship, and would rid it away by the authority of the word of God. But now let us come to their Mass, the supporter and pillar of their popish kingdom: Mass invented and increased. The author hereof they fain jesus Christ to be, constantly affirming that all the Apostles, but especially Peter and james, celebrated the Mass. Now how frivolous this is, every man may easily know, that doth but consider the evangelical history and the writings of the Apostles. Christ instituted his supper in remembrance of his death, in that form 1. Cor. 11. 23. and manner, that the Apostles after delivered it to the Church. But what communion can this mystical supper have with the Mass, wherein the sacrificing Priest doth 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. Christ instituted his supper in remembrance of his death: he never commanded to apply it to the dead; much less to offer his body and blood daily for their sins. The Mass than is a new Invention, the authors whereof are superstitious men that have patched it and pieced it up, at divers times: which (that we may omit other histories) we will declare out of Platina, the Pope's secretary. For he upon the life of Sixtus the first thus writes; In celebratione (de coena domini loquitur) mandavit, ut sanctus, sanctus, sanctus dominus Deus Sabaoth, cantaretur. These words were at the first evident and did, saith he, touch all things as it had been instituted by Christ. Peter when he consecrated, used the Lords prayer. Saint james the Bishop of jerusalem increased these mysteries: Basill increased them: others increased them. First he saith, that Peter consecrated; a new word, whereof in the new Testament, when there is any speech of the Supper, the Apostles make no mention at all: 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 bread and wine to his Disciples. Again, the ancient fathers never knew any other consecration but only that wherein common bread was made mystical, and a sacrament or sign of the body of Christ, as touching the use of it; and not that the substance of it was turned into the substance of a fleshly body. Secondly, he sayeth, that Saint james increased these mysteries; but, hereby he doth intolerable wrong: first, to the holy man; secondly, to all the Apostles. For first, if Saint james had added any thing to the institution of Christ, he had been too bold, and also had sinned against the Law of Christ, who had commanded his Disciples to teach no other thing, but that which he had delivered unto them. Secondly, if the Matt. 28. 20. Apostles had suffered any such matter, they had been unfaithful in their office, and had neglected the Church; which Christ will have free from burden of human traditions. But the writings and actions of the Apostles do teach us to judge far otherwise of them. When the Corinthians had changed the mystical Supper of CHRIST into a luxurious or want on banquet; Saint Paul testifies, that he delivered nothing unto them, but that which he had received from Christ: 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; & pronounceth all them to be accursed (whether they be men or Angels) Gal. 1. 8 that durst add any thing to the Gospel already preached by the Apostles. And shall we then think, that he would tolerate so filthy a profaning of the mystical Supper, who withstood Gal. 2 11 Peter to the face, when he (as touching the conversation of life) something varied from the truth of the Gospel? Most vain therefore and foolish, is all that the Popes speak concerning the Apostles, that they instituted or celebrated their Mass. But let us return to Platina, that the vanity hereof may be more apparent. For, when he had said that others increased it, he addeth; for, Celestinus gave the Introit: Gregory the Kyrielison: Symmacchus the Gloria in excelsis deo: Gregory the third to the secret of the Mass, Quorum solennitas hody in conspectu tuae maiestatis celebratur, domine Deus noster in toto orb terrarum: Alleluia was taken out of the Church of jerusalem: the Creed in the Council of Niece: Pelagius the Commemoration of the dead: Leo the third, Frankincense: Innocent the first, the kissing of the Pax: Sergius, the Agnus dei. Nicolas the first, the Sequences: Gelasius Africanus (as saith Nauclerus) the Hymns, Collects, Responsories, Graduals and Prefaces: Jerome, the Epistle and Gospel: Leo the first, Orate pro me fratres and the Deo gratias, the Cannon also sanctum sacrificium immaculatam hostiam, etc. Now, beloved, if all these things, which Platina and others affirm to have been instituted at divers times, 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 afterward confirmed by new rubbish being added unto it? But admit, that some of those things, of the which we have hitherto spoken, being added to the institution of Christ, are in some sort tolerable; yet our ancient fathers were altogether ignorant of the Corporal presence of Christ in his Supper, and transubstantiation of bread into his body, whereupon the authority of the Mass depends. The first disputation here of was in the Bertram 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. Then Sergius the second, who was the first that changed his name sat in the Romish sea; Sergius 2. Pope. For, whereas before he was Pope he was called Os porci, swines-mouth: he than took upon him the name of Sergius: by which action God was willing to testify to the whole world, what a boar should come out of the Forest, whom David affirms Psal. 80. 13. to be the destroyer and waster of the Church; 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. For, ten years after ascended into that place a womanish harlot to be Pope, having to name john the eight, or rather joane the first. God manifesting thereby, that now that harlot began to show herself whereof Apoc. 17. 3. Christ had prophesied in the Revelation. But as yet they were not able to persuade all men to worship this their new Idol: 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; una est fidelium universalis ecclesia, extra quam nullus omnino saluatur: in qua idem ipse sacerdos est sacrificium, jesus Christus, cuius corpus & sanguis in sacramento altaris sub speciebus panis & vini veraciter continentur; transubstantiatis pane in corpus, & vino in sanguinem, potestate divina: ut ad perficiendum mysterium unitatis accipiamus ipsi de suo, quod accepit ille de nostro. There is one universal Church of the faithful, without which none can be saved: wherein the Priest himself Christ jesus is the sacrifice, whose body and blood in the sacrament of the Altar under the forms of bread and wine are truly contained; the bread being transubstantiated into his body, and the wine into his blood, by a divine power: & 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 confession: 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. Ten years after that, Honorius the third, commanded dark places, or Chests to be made, wherein the bread 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 speaks, Mat. 24. 23. commanding us not to believe them, who show us Christ to be contained in them. And to fulfil and finish all this superstition, urban the fourth in honour Vrban. 4. invented the Feast of Corpus Christ. 1264. 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 Christi. 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; but, being brought in by little and little, was augmented with new additions daily. 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: upon such a Cloak, the elder that it is, the more patches do they set upon it; so that in time, nothing is seen, but here a little piece, & there another of the cloth whereof it was first made. And this cloth is so used, so wasted, so discoloured, and so without being, that it no way appeareth to be that which it was. In this cloak are not seen but patches of cloth corrupt and rotten, very ill placed and worse sowed together; so that it causeth loathing to those that have been delicately brought up. Such another cloak is the Popish Mass. The cloth whereof it was made, was the Supper of the Lord: which, men not celebrating according to the institution of Christ, waxed old, lost it colour, being nothing worth. Then cometh one and casteth a piece unto it: afterward, comes another and casteth unto it, etc. So that now it is not the Supper of the Lord, but the mass of the Pope: now it is not the rob of an honourable man, but the cloak of a shameless beggar. In conclusion, their Mass is their Helen, for whom they trouble the whole world. What we have spoken of all the aforesaid popish trumperies, the like may also be said of the Invocation of Saints: Invocation of Saints. which they can prove by no testimony nor example of the scripture. For, by the scripture we are taught to invocate one God, through the only Mediator Christ jesus: neither hath any one of the Saints either of the old or new Testament, being alive, prayed unto any of the Saints in heaven. Now the Leyturgie (which Durandus makes to be twofold: to wit, the mayor & the minor) is also confessed to be instituted by men: the one by Mamertus under the reign of Zeno, in the year of Christ, four hundred fourscore and ten; the other by Gregory the great, in the year of Christ five hundred fourscore and ten. The hymn of Salue regina, was made by Hermannus Contractus: and Gregory the ninth commanded it to be sung to the praise of the Virgin at certain hours of the day; in the year of Christ 1241. The very same may be spoken of the whole worship of the Saints: which how great soever it is, yet it is nothing but only the invention of superstitious men. But, if we should come unto other points of their popish religion, as of monkish orders, 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 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. 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; much less the Pope's supremacy, the worshipping of Images, the sacrifice of the Mass, the invocation of Saints, 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. That then, which we ourselves must hold concerning faith only justifying, & the sole saviour Christ jesus, is all grounded upon the eternal covenant of God, which in the beginning was made with our first parents: Secondly, renewed with Abraham: Thirdly, set forth by the Prophets: Fourthly, confirmed and fulfilled in the death of the Son: And lastly, divulged by the ministry of the Apostles, through the whole world. This faith was kept by all those that pleased and served God before the coming of Christ in the flesh; the martyrs sealing the same with their blood. Who then can deny, but that the Papists do wickedly & shamefully slander us, who tax us with novelty, because they would under a lying title of antiquity thrust upon the common sort their popish superstitions: which indeed are new, and altogether unknown unto Antiquity. But it is more than time for us to come to our Apostle: who, being about to confirm that which before he had spoken, saith; for, if the inheritance be of the law, it is no more by promise: but God gave the inheritance to Abraham by promise. In which words the Apostle opposeth the law & the promise one against another, as things contrary, and divided, which cannot stand other in the cause and action of our justification. For, the law requireth works, saying, Qui fecerit ista praecepta, vivet in eyes: Lev. 18. 5 he that shall do these commandments, shall live in them: but the promise requires that we should believe; neither is it apprehended by any other means then by faith. Therefore, as merit and grace cannot stand together: no more can the law and the promise. To set forth the sense of the words, we will frame this argument; If we deserve the inheritance of life by the works of the law, than it is not obtained freely, nor by faith only. But God gave the inheritance unto Abraham by promise. Therefore, this inheritance comes unto us not by merit, but by the free promise of God. The Apostle confirms this argument by the word of giving; whereby is understood a free gift: and every gift excludes all merit of every work whatsoever on our part. Again, the Apostle fitly useth the example 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 example of all that were to be saved, together with an assured & common means of salvation to all the elect. The Apostle handling this example in the Romans, after the same saith thus▪ Rom. 4. 23. 24 Now it was not written for him only, that it was imputed to him for righteousness; but also for us, to whom it shall be imputed for righteousness, which believe in him that raised up jesus our Lord from the dead: which was the very cause that those promises that were made unto Abraham are extended unto the seed of Abraham; that is, unto all the posterity of God's children. For, unless it were so, there would be no profit of that sacred and holy history. But at this instant the Apostle doth thus strongly urge this example of Abraham, that he might press and beat to the ground the haughtiness of the confidence of the jews: 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 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. As this was an error in the jews, so is it no less in the Papists, who would be accounted the only worshippers of the Saints, and the maintainers of their glory. For, whilst that they enviously contend against us for the same, they do evert and confound their doctrine, and do very far vary from the example of faith and life, wherein the Saints went before us. But, if they will maintain the cause of the Saints; why do they not hear the Apostles? who knew no other thing but jesus Christ and him crucified; 1. Cor. 2. 2 Act. 4. 12 affirming no name to be given unto men under heaven, wherein we must be saved, but only the name of jesus. Why do they not obey the Virging joh. 2. 5. Marie, speaking of CHRIST, and saying; Whatsoever he sayeth unto you, do it. He himself commands Mat 1. 28 joh. 14. 6. all that do labour and are heavy loaden, to come unto him; testifying himself only to be the way whereby we must come unto the Father. All this truly considered, than I conclude thus; that our justification and salvation is by the Apostles so ascribed unto the free mercy of GOD, performed to uswarde in Christ, that from thence is excluded the whole law, with all the merit of our own works. But, our adversaries will object and say: If the law do not justify, and that we must not hope for salvation by the law, why hath God given a law? Again, if faith only justify, and Why the law was given. that our ancient fathers were justified and saved by faith, what necessity was there that there should be a law given to posterities afterward? For, what hindrance was there, but that we as well as they might be saved without a law? Again, if we be now saved without a law, & (forsaking the law) upon necessity must come unto Christ; then vainly hath God given and delivered a law afterward. For, thus the natural and carnal man (if he do abuse any thing, and therefore be accused) is always accustomed to condemn the same, and cast it away as a matter hurtful and unprofitable. Neither doth he make any other use of good and necessary things, then drunken men do of their wine. For, if thou accuse a drunken man for the immoderate and excessive abuse of wine, he presently will make answer and say; 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. Note. The same do our adversaries in things belonging to Religion. For, reprove them that do bind Christ's corporal presence to the sacrament: and they will presently make answer and say; 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, and plainly, that we should have taken his words otherwise; 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. For, accuse them of error, presently they will affirm, that we altogether deny, and tread under foot good works: because they know no other end nor use thereof, but that which they have invented in their own brainsick humour. Like unto all these, was the confidence of the jews, & of such as by them were deceived in the time of the Apostle: from whom were often heard these words; Hath not GOD given us a law? Then, what is the use of the law, if faith only justify? and if the law be nothing available to salvation, wherefore (as sayeth my text) then serveth the law? Is it not altogether unprofitable and superfluous? To this question, and so to all the rest that are joined to it, the Apostle in few words making answer saith, It was added for transgression, till the seed came unto the which the promise was made. Hear the Apostle expoundeth that which before he had spoken: Namely, that the covenant of God was not able to be frustrated by the law that followed, 400. and 30 years after; for, he saith that the law was added unto the promise or covenant. Now, that which is added unto a thing, is added not to abolish it, but to confirm it. And therefore, the Apostle writing to the Romans affirmeth, that the law entered, for this purpose, that Rom. 7. 7 the fault of our sin, might be apparent unto us; and that we, better knowing the horror thereof, might flee unto the promise of the free mercy of God made unto us in Christ. Again, when he saith that the law was added unto the promise, he manifestly thereby teacheth us, that in the action of our salvation the chiefest part thereof is due to the free promise or covenant of GOD: unto which, the law was added, not to abolish or take it away; but to be serviceable unto it, & more to confirm it. And thus the Apostle doth reprove the ignorance of the jews, who did not distinguish between the law and the promise; and therefore attributed unto the law, that which indeed was due and belonging unto the promise of God. Note. Hear then observe, that this confusion is the occasion of all errors in the matter or cause of our eternal salvation. For, we are all by nature sinners, subject to condemnation: but God, pitying us, in his eternal decree appointed Christ jesus to be our Saviour, in whom he hath elected us before the world was made or created: promised him unto our first parents: after that to Abraham and other Fathers; that thereby he might show us, that salvation comes unto men from the free mercy of God. afterward, he gave a law: not because the promise and covenant was defective or imperfect, or that he would abolish the same; but only to admonish them of their duty, who already were heirs of these promises and of free salvation. But, as the jews (in times past) not observing the order of God, supposed that this inheritance came from and by the law, altogether neglecting the promise: Note. So in like sort do the Papists, who do impute salvation unto the merit of their own works; which is all one as if a son should avouch himself to be his father's heir, by the merit and desert of Obedience, and should deny himself to be an heir borne. The same error is committed by many in the Sacraments. The chiefest points of the Sacrament of Baptism are Baptism. these. The grace of Adoption, Washing away of our sins, Regeneration and Renovation of the whole man. The duty of the comer is this: faith is required of the baptised, and they are admonished of their duty, namely to lead and live a life beseeming their Christian profession. Now the Anabaptistes (a contentious and stubborn kind of men) do pause (nay, stand Anabaptist. still and stick) upon this last point; and because they see, that faith and the obedience of faith have not as yet any place in Infants, therefore they exclude them from baptism: 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, and other things that make us heirs of eternal salvation. For, if they did but perceive this, than would they conclude with the Apostle Peter and say, Can any man forbidden water, but that these who are capable of the holy Act. 10. 47 Ghost, should be baptised as well as they that are well grown? The like is the error about the mystical Supper of Christ. The chiefest point The Lord's Supper. therein, is the remembrance of his death. For Christ himself, when he instituted it, showeth, and the Apostle afterward commendeth this to be the proper end and use of it. Now, unto this is joined the communion of the body and blood of Christ with his Church, the sealing of our Redemption; admonishing us continually of our duty, that we should not only abstain from strange sacrifices, but also embrace mutual peace and love together: All which, that we might truly and willingly perform, Christ (in a sacramental manner of speech) hath called the bread his body; and the wine, the blood of the new Testament. Now, our adversaries (the Papists) cleaving to the last words, do contend and dispute about the presence of the body of Christ, and corporal eating of the same: and thus have they made an Instrument of division & distraction of that which should be the bond of Christian concord. These things than do admonish us, that in every matter we should have a respect unto that which is the chiefest; referring all the rest, unto such a scope, that will not suffer us to decline from the truth. But, let us return to the exposition of our text; in the which are three things to be considered. 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. As touching the first, the Apostle saith it was added for transgressions. This may be taken two manner of ways. Saint Jerome refers it to the Fathers that abode not in the covenant; 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; and therefore must be bridled, and reduced into the way by a law. From which, this sentence seems to take his beginning, Ex malis moribus, bonae leges natae sunt. Now S. Augustine he takes this to be spoken more generally; and saith, that the law was added to reprove transgressions, and to humble the proud & confident minds of the jews. For, because they bragged, & boasted themselves in their nativity, as if from thence they had natural righteousness, it was necessary saith he to humble them by a law; applying unto them the saying of the Apostle, Quaecunque lex dicit, Rom, 3, 19 ijs qui sub lege sunt, dicit. Whatsoever, the law speaks, it speaks to them that are under the law. Which opinion of Saint Augustine comes near unto the mind of the Apostle: who teacheth us that by the law we are convicted, that we might have our recourse unto Christ, who hath delivered us from the curse of the law. And therefore saith Saint Ambrose, in his first book Ambros. lib. 5. in Auxentium. against Auxentius; justum fides, non lex facit: quia, non est per legem justitia, sed per fidem. Faith and not the law maketh a righteous man: for, righteousness is not by the law, but by faith. That the law doth thus manifest our corruption, the Apostle demonstrateth: Rom, 7. 7. & 9 10. saying, I knew not sin but by the law: & a little further; I was once alive without the law; but when the commandment came, sin revived, and I was dead. And again: the Rom. 5. 20 law entered, that the offence should abound. Therefore the use of the law is to manifest and reprove our sins, that men might be brought to the knowledge of their own guilt. For, because we flatter ourselves in our sin, therefore we will not willingly acknowledge sin to be in ourselves, but delight in our sin, until we feel ourselves convicted thereof in our consciences. Therefore as the law doth not abolish the promise, which is the Gospel itself: so the Gospel doth not condemn the law or the doctrine thereof, but rather delivers the true use of it. For, the law of itself is good, & holy; finally, the teacher of true righteousness, because it bringeth us wholly unto God, and to our neighbour: But by our own corruption it comes to pass, that we do not only disobey the law, but our desires are accustomed to be provoked and set on fire by the commandments of the law. Which wickedness of our nature, the Poet acknowledging hath said, Nitimur in vetitum semper, cupimusque negata. Wherefore, we are not to make this use of the law, as that by the same we should be justified and saved: (for August. de vera innocentia. saith Saint Augustine; Lex data est, ut gratia quaeretur, Gratia data est ut lex impleretur: vitium prudentiae carnis per legem demonstrandum, per gratiam sanandum fuit. The law was given that grace might be sought for: grace was given that the law might be fulfilled: the law demonstrated our corruption, but grace took it away. But, in the law we must behold ourselves as in a glass; that being convicted of sin, we should flee unto Christ, whom the father hath made righteousness for us, and our Mediator unto himself. Secondly, 1. Cor 1. 3 the Apostle teacheth us how long the law was to continue: namely, until the seed came unto which the promise was made. By the seed properly is understood Christ, in whom all Nations are blessed. The continuance of the law. But in this place the Apostle comprehends, with Christ, the whole body of Christ; that is to say, the Church gathered both of jews and Gentiles; unto which properly this promise doth belong, which is twofold: the first part appertains unto Christ himself; to whose kingdom all Nations of the world were to be subject, according to the saying of David, Ask of me, and I shall give thee the heathen for thine inheritance, Psal. 2. 8. and the ends of the earth for thy possession. The second part belongs unto the Church, because that in Christ all were blessed that out of every Nation did come unto it. That therefore, which the Apostle doth in this place obscurely and briefly touch, he afterward in the 23 verse of this Chapter doth more apparently set down: saying, that the jews before faith came, were kept under the law, and shut up unto that faith, which should afterward be revealed. And in the Ephesians it is said, Ephe 2. 13. 13. ●4. that the partition wall of the law is taken away from the Gentiles, that hitherto had been strangers from the Commonwealth of Israel, and now called unto the faith; that of jews and Gentiles there might be one Church of Christ jesus. For which cause, afterward it was called a Catholic Church, by reason it was extended to the elect, of all ages and places. Now as touching the doctrine and use hereof, the Apostle doth teach us that they do offend and sin, that extend the law beyond the bound of it, & now seeing the true seed Christ jesus is already come are still willing to thrust the law upon God's children. For, as S. Augustine saith, Qui dedit 1. Cap. in Episto. Galat. seipsum pro peccatis nostris, apertè etc. That is, He that gave himself for our sins, doth plainly show that the law did profit nothing: seeing it saith that Christ gave himself that he might suffer for us, that he might justify us whom the law made guilty: that being delivered from the law by the faith of Christ, we should be no longer sinners, but righteous, by our second birth the children of God. Object. But some object against this and say, that Christ (whilst he lived upon the earth) kept the law; and therefore, contrary to the example of Christ, they bring in a damnable liberty of sin, who do affirm the law to be abrogated. But to Christ fulfilled the law. this I answer, that Christ indeed kept the whole law, because he became subject unto it, when he was made man of the Virgin: 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 vail of the Temple rend asunder; that all men might know, that the legal worship was now abolished. Secondly, Christ kept the law, not by constraint but willingly, not for himself but for us; 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: because so long as the same endured, blessing and salvation whereof he is the mean for us, could take no root in us. Nether by this is there opened any window for the liberty of sin. For although they that are in Christ are to fear no more condemnation from the law, 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. Now, we come unto the third part of this place, wherein is showed, by whom & how the law was given; of which the Apostle doth in such sort speak, that thereby we may understand, how far more excellent the Gospel is then the law: that thereby it may be manifest how much they are deceived, that seek for righteousness and salvation in the law. Of this point the Apostle averreth two things: first, that it was ordained and given by Angels, or as Steven speaks, by the disposition and ministry of Angels. And being thus given, upon necessity it must be glorious: But, much more glorious is the Gospel, because it was preached by the only son of God Christ jesus; by the which argument the Apostle commends the doctrine of Christ unto us in the beginning of his Epistle to the Hebrews. Therefore as much as Christ Heb. 1. 1. 2. doth excel the Angels, so far doth the Gospel excel the law. Neither is this any hindrance unto the comparison, That God when he gave the law did speak. For in holy scripture oftentimes doth God speak to men by the ministry of Angels. Obiecti. 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: In the law are contained precepts with promises & threatenings: all which might have been proposed by an Angel. But the Gospel hath in it not only precepts of faith and promises of eternal salvation, but it bestows life and salvation itself upon us. For it is the power of God Rom. 1. 16 to salvation to every one that believeth: It is the word of reconciliation and of eternal 2. Cor. 5. 18. Act. 10. 6. life. So that truly hath the Angel spoken of Peter the teacher of Cornelius; He shall speak unto thee words whereby thou and all thy house shall be saved. Finally, with the Gospel is joined the inheritance of salvation and of the kingdom of God. Now, these things are of such sort, that they cannot be given unto us by the benefit of an Angel or any other creature whatsoever. For, how can he make them the heirs and sons of God, who is neither son nor heir himself, 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. Cirillus makes Cirillus. an excellent difference between the law and the Gospel. First, saith he, the law condemned the world, and subdued all men rightly & justly, to cursing: But the Saviour freed the world; for he came not to judge but to save the world: Secondly, although the law grave grace to the know ledge, of the true God, recalling men from the worship of Idols, and teaching to discern good from evil; yet it did not effect this perfectly indeed, but only in part. But the grace and truth of the only begotten son doth give us good things, not in figures and shadows, but openly & manifestly, & by his doctrine brought us to the perfect knowledge of faith. Thirdly, the law gave us the spirit of bondage to fear: But Christ the spirit of adoption unto liberty. Fourthly, the law established the circumcision of the flesh which (as saith our Apostle) is nothing: but Christ brought in the circumcision of the heart and the spirit by faith. Fiftly, the law baptizeth them that are washed in water: but Christ baptizeth with the holy Ghost, and with fire. Sixtly, the law brought us into a tabernacle, which was a figure of true things to come. But Christ hath brought us into heaven, & into a tabernacle, which not man but God hath created. Seventhly, the law brought no perfection of good things: but the doctrine of the Gospel bringeth full and absolute blessing. And lastly, Moses by the law condemns the whole world: but the Son delivers the world from the curse of the law; & with the multitude of his mercy heals & cures the sickness & malady of the world. Like as Moses brought the children of Israel Theodoret. out of Egypt, but josua into the Land of promise: so the law brings men unto a sight of their sins: but the grace of the gospel hath brought us into the kingdom of heaven. And therefore saith S. Chrysost. Ego chrysostom. quando lego evangelium, & video ibi testimonia de lege, testimonia de Prophetis, solum christum considero. For, the Gospel saith Theod. showeth the reconciliation of God: the destruction Theodoret. of the devil: the remission of sins: the departure of death: resurrection from the dead: life eternal, and the kingdom of heaven: for the scope and end of the Gospel is the salvation of men. So that as well by the testimonies of Antiquity, as also by the scriptures, we may see plainly how far more glorious the Gospel is then the law. The second thing that the Apostle speaks concerning the law, is, that it was given in or by the hand of a Mediator. Thus he calls Moses, who in the giving of the law was used as a mediator between God and the people. For, when the people were not able to endure the voice of God, than God was willing to make him an interpreter of the law: and God tendering the people's infirmity called Moses unto himself, to whom he did not only declare his law by word, but also writ down the sum of the same in Tables of stone, and gave them to Moses to be delivered to the people. That this is the true sense of this place appears by the words of Moses himself which he spoke unto the Israelites, saying: When ye heard the voice out of the midst of the darkness Deut. 5. 23. 24. 25. 26. 27. (for the Mountain did burn with fire) than ye came to me all the chief of your Tribes and Elders and said, Behold the Lord our God hath showed us his glory and his greatness, and we have heard his voice out of the midst of the fire, etc. And afterward, if we hear the voice of the Lord our God any more we shall die. For, what flesh was there ever that hard the voice of the living God out of the midst of the fire as we have, and lived? Go thou therefore, and hear all that the Lord our God saith: & declare thou unto us all that the Lord our God saith unto thee: and we will hear it and do it. Hear then observe Note. the infirmity and weakness of man, and how far we are from God; seeing we are not able to endure the majesty and brightness of Angels. Neither did the Israelites only endure and suffer this, but the like examples we find in the parents of Samson, in Daniel that man of desires, in the well-beloved Disciples of Christ; whom the taste of God's majesty shining in Angels did so terrify, that they fell to the ground, and witted not what they said. This only argument than is sufficient to convict the papists, who trust unto the strength of their free will, and the merit of their works. But to let them pass, and come unto ourselves; 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. This goodness Moses doth worthily commend unto us, teaching us to make this use of it: namely diligently, and attentively to hear and perform those things that God speaks unto us. But how much greater than this was the readiness and mercy of God towards us, who in the end vouchsafed to speak unto us by his only begotten son, lest any one should pretend the ignorance of his will? Being mindful hereof, let us submit ourselves to his will with all our hearts, always remembering the saying of the Apostle to the Hebrews; For, if the Heb. 2, 2. 3, & 10. 28. 29. word spoken by Angels was steadfast, and every transgression and disobedience received a just recompense of reward: how shall we escape if we neglect so great salvation, which at the first began to be preached by the Lord, and afterward was confirmed unto us by them that heard him? And again, if he that despised Moses law died without mercy, under two or three witnesses; of how much sorer punishment suppose ye shall he be worthy, which treadeth under foot the son of God, and counteth the blood of the new Testament as an unholy thing, wherewith he was sanctified, and doth despite the spirit of grace. But, to the last part of this Text: 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. A mediator, is not a mediator of one; that is to say, he is not a mediator between such as are at unity and peace one with another: but rather he is one with them betwixt whom he doth mediate. But our Fathers 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: of which their need whereas before they were ignorant, than they only understood it when the law was to be given. By this argument, the Apostle evidently gathers, that the law is not that means, by which we are reconciled with God: but rather by the law our miserable estate (as before hath been declared) is made known unto us; Namely, that being separated from God, we have nothing in ourselves, that can defend us before God's tribunal seat. For God (indeed) professed himself to be their God, and delivered unto them a law: but unto the same he added such conditions, which whereas they were impossible to be performed, they did terrify rather than comfort miserable men. Therefore Moses himself did send them to that great Prophet Christ jesus, of whom as touching his office of mediatorship, he did bear a type and figure. But now some will object & say, Had God then broken his covenant, Deut. 18. 15. that there must be a new reconciliation, and therefore a mediator? But the Apostle maketh answer hereunto saying, But God is one: as if he should have said, God never hath broken his covenant; for as he is one in essence, so is he constant in himself, and is never changed. But because men do not always stand to those conditions which GOD prescribes unto them, he deals after another manner with them. And therefore then also (for matters before spoken of) there was a Law given, which continued for a time, so long as there was use of it: 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, as the remnant of the jews, who forcibly entered into the kingdom of God. I know that others do expound this place otherwise, and speak much of Christ the Mediator, of the unity of God, and equality of the Son with the Father: but the whole Text of the words doth sufficiently teach us, that it is not agreeable to the purpose of the Apostle. Therefore let us aim at the true scope of the Apostle: which is to show, that righteousness and peace of conscience, cannot be looked for from the Law; seeing the ancient Fathers, to whom the Law was given, were not able to endure the giving of the same: much less than shall we be able to abide it, if God should be willing to judge us according to the rigour of it. Therefore as the jews stood in need of Moses, to be their Mediator: so we stand in need of Christ, whom God hath made the Mediator of the new Testament for us. Let us therefore acknowledge this so great a benefit: and lest we should make the goodness of God unprofitable for us, let us with a true and constant faith embrace Christ jesus; that he being truly united unto us may live in us, and that we may lead in him a life beseeming the profession of Christ: applying always unto ourselves that which Christ said unto his Apostles upon the Mount Olive, that Luk. 22. 39 40. they should watch and pray. Let us therefore apply ourselves unto that vocation whereunto God hath called us: let us watch against the deceits of the world and the devil. 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. Finally, let all our hope be fixed and fastened in Christ jesus, who is the good shepherd, and will suffer no man to take his sheep, which he hath redeemed with his blood, out of his hands. To him therefore with the Father and the holy Ghost, be all honour and glory for ever, Amen. FINIS. Understand, Christian Reader, that part of the matter contained in the nineteenth and twentieth pages aforegoing, was (by him that copied out this Sermon, for the Press) set down in the Margin, without certain direction for us, where to bring it into the body of the Book. And consequently, for want of a guide, we have somewhat failed (as we understand since) of the due order observed by the Author, in his original Copy: which was as followeth; Symmacchus, the Gloria in excelsis Deo: Jerome, the Epistle and Gospel: Alleluia was taken out of the Church of jerusalem: the Creed, in the Council of Nice: Pelagius, the Commemoration of the dead: Leo the third, Frankincense: Innocent the first, the kissing of the Pax: Sergius, the Agnus Dei: Nicolas the first, the Sequences: Gelasius Africanus (as saith Nauclerus) the Hymns, Collects, Responsories, Graduals, and Prefaces: Gregory the third, to the secret of the Mass, Quorum solemnitas hody in conspectu tuae Maiestatis celebratur, Domine Deus noster in toto orb terrarum: Leo the first, & so forward in order, as it standeth in the book. Furthermore In the 3 page, line 27, read 430: page. 14. line 10, read Anablatha: