power in all his creatures as in mirrours we may not onlie lightly and glauncingly runne ouer them but stay long in that cogitation ponder the same earnestly and faithfully in our minds and oftentimes call the same to remembrance 22 There remaineth the other part which commeth nearer vnto faith that when we consider that God hath appointed all things to our good and faluation All thinges are created to saluation and when we do also feele and perceaue in ourselues in so great good things which he hath bestowed vpon vs his power and grace we do thēce and thereby rouze vp our selues to trust in him to call vpon him to praise him and to loue him CHAP. XV. Of the creation of man 1 NOw must we speake of the creation of mā The knowledge of man is double because as we sayd in the beginning we cānot knowe God as we ought to knowe him vnlesse we do also on the other side knowe our selues And the same is double to wit that we knowe what manner persons we were created in the beginning and in what state we began to stand after the fal of Adam Thereby it shall appeare what we owe to God and also what we are able to do 2 Furthermore it is out of question that man consisteth vpon soule and bodie The diuision of man And we vnderstād that the essence of the soule which is the more excellent part of man is immortall and yet created Obiect Of the soule The soule or spirit of man is only a breath or power inspired or poured into the bodie which notwithstanding is without essence An. That the soule hath a true essence Seeing that so manie excellent gifts wherin mans mind excelleth do cry that some diuine thing is therein ingrauen there be so manie testimonies not of a vanishing breath but of an immortall essence To what end should Paul exhort the faithfull to cleanse thēselues from all filthinesse of the flesh and of the spirit vnlesse he did make two partes wherein the filthinesse of sinne doth rest* 2. Cor. 7.1 And also to what ende should Peter call Christ the pastor of soules * 1. Pet. 2.15 3 Why is man sayde to be created after the image of God Though in the outward man appeareth the glorie of God yet the proper place of his image is in the soule Ob. The Father Osiander Sonne holy Ghost did place their image in mā bicause thogh Adā had remained in his first estate yet should Christ haue become man An. I graunt that in the person of the Mediator shineth the glorie of the godhead but howe shall the eternall Word be called the image of the Spirit before whom he goeth in order And forasmuch as that speech Let vs make man after our own image or similitude is cōmon to the person of the Sonne it should follow that he is the image of him selfe Obiect Man was created onely after the forme and figure of Christ as he was man so that that forme out of which Adam was taken was Christ An. But the Scripture doth teach that man was created in the image of God Obiect Adam was created in the image of God because he was like to Christ who is the only image of God How the image of God is in man An. That is subtilly to play the philosophers about words In the thing there is no doutfulnes but that man is called the image of God because he is like to God Obiect Not a part of man nor the soule with her giftes is the image of God but the whole Adam which had his name giuen him of the earth from whence he was taken An. This is friuolous For when the whole man is called mortall the soule is not therefore subiect to death neither where he is called a reasonable creature it is thereby meant that the bodie hath reason Therefore though the soule be not man yet is it no absurd thing that he should be called the image of God in respect of his soule Although the image of God do appertaine vnto the whole excellencie wherein mans nature excelleth all liuing creatures The image of God Furthermore by this worde is signified that perfection of integritie wherin man was created Repayring of nature 4 That may be more easilie knowen by the reparatiō of corrupt nature which we haue by Christ who is for this cause called the second Adam * 1. Cor. 15.45 Why Christ is called the second Adam The end of regeneration because he hath restored vs to true and perfect integritie For the ende of regeneration is that Christ may fashion vs againe to the image of God which is that we may bear the image of God in true godlinesse righteousnesse purenesse and knowledge Obiect The similitude of God consisteth in the gouernment giuen to man because he was made heire and possessor of all things An. The image of God must be sought properly within him and not without him yea it is an inward good thing of the soule Obiect The Manichees Seruetus God breathed into the face of man the breath of life* whēce we must gather that the soule did conuey into man the substance of God An. If that were true it should followe that the nature of God is not onely subiect to chaunge and passions but also to ignorance Whether the soule doe conueye into man the substance of God to euill concupiscēce and to all manner vices then which nothing can be more absurd Obiect An absurditie Paull saith that we be the generation of God * Act. 17.28 An. In qualitie not in substance to wit inasmuch as he hath indued vs with diuine gifts For the creation is not a pouring of one substance into another but the beginning of an essence of nothing Obiect The soule is giuen by God Creation Osiander and when it departeth out of the flesh it returneth to him therfore it was taken out of his substance An. As if God were not able to make vs like to himselfe by the vnestimable power of his Spirite vnlesse Christ should poure out him self substantially into vs. What the soule is 6 And it appeareth by the Scripture that the soule is nothing else but a substance without bodie and yet put into a bodie and that it dwelleth there as in an house not onely that it may geue life to all parts of the bodie and make the organes or instruments fit and profitable for their actions but also that it may beare the chief sway in gouerning mans life and not only touching the offices of the earthly life but also that it may raise vs vp to worshippe God The partes of the soule 7 And it hath two partes vnderstanding and will vnderstanding discerneth betwene obiects or things set before it as ech of them shall seeme meet to be allowed or disalowed Will chuseth and followeth after that which the vnderstanding sayth is good
may rather helpe then hinder our course Thinges which delight A Caution 2 Cor. 7.31 2 Therefore let this be a principle that the vse of gods gifts swarueth not when it is referred vnto the end appointed of God for God hath created all thinges for our good and not to our destruction Nowe if we consider to what end hee hath created food The end of food wee shall finde that he meant to prouide not onelie for necessitie but also for delectation So in apperrell comelinesse in hearbes trees and fruites besides diuers vses we haue diuersity of tast colour smell and shapes 3 Notwithstanding on the otherside we must diligentlie preuent the lust of the flesh which vnlesse it be brought in order doeth by and by breake out First of all it shall be brideled with one bridle if we set downe A Caution The wantōnes of the flesh that all thinges are therefore created for vs that wee may knowe the authour thereof and giue him thankes for his tender kindenesse toward vs. 4 But there is no certainer way then that which is made to vs by the contempt of this present life and by the meditation of heauenlie immortalitie For therupon folow two rules the first is that those which vse this world be so minded as if they did not vse it* The first rule touching aboūdance 1 Cor. 7.31 Secondly that they doe no lesse patientlie abide penurie then moderatelie suffer aboundance For those which are much occupied about the bodie are for the most part negligent in caring for the soule The other rule touching Penurye 5 The other rule is that those whose substaunce is not great doe know how to suffer want and scarcitie patientlie that they bee not carefullie moued with immoderate desire of riches For he which wil blush when he weareth a simple garment will glorie in a gorgeous Therefore let all those endeuour thē selues to come to this point who haue a desire to liue godlily that they may learne by the example of the Apostle* to be ful to be hungrie the third rule setteth downe Phil. 4.12 3 Rule of loue toward a mans neighbour that we must giue an account of that which is committed vnto vs and as it were of our stewardship euen to God who alloweth none other distribution of Goods but that which is ioined with loue 6 Last of all that is to bee noted that the Lorde cōmandeth euerie one of vs in al the actions of his life to looke vnto his vocation 4 We must haue a respect to our calling least through foolish vnaduisednesse or a wauering conscience all things be turned topsituruie And from this we shall haue excellent comfort because there shall bee no worke so vile and base which if thou doe onelie obey thy vocation shall not shine in the sighte of God CHAP. XI Of the iustification of faith and first of the definition of the name and thing 1 VVE haue alreadie declared diligentlie enough that the onlie helpe which is left for men being accursed by the law to recouer saluation resteth in faith Againe we haue shewed what faith is and what fruites it bringeth foorth What Christ hath done for vs. The summe was this that Christ who is giuen to vs is laid hold on by faith by partaking of whom we reap a double fruit to wit that being reconciled to God through his innocencie wee may haue him nowe in steed of a iudge to be a most merciful father in heauen secondlie that being sanctified by his spirite we may giue our selues to holines purenes of liuing We haue spoken sufficientlie of regeneration And now we must speake of iustification which maketh the principall stay of vpholding religion 2 He is said to bee iustified before God who is both counted iust by the iudgement of God is accepted for his owne righteousnesse sake What it is to be iustifyed before God For as iniquitie is abhominable before God so also a sinner Therefore where sinne is there is the wrath vengeance of God and hee is iustified which standeth before God by the name of a iust person Hee is iustified by works in whose life is found such purenes and holinesse By workes as deserueth the testimony of righteousnes before the throne of God He is iustified by faith who being excluded from the righteousnesse of workes By faith doth lay holde vpon the righteousnes of Christ by faith wherewith being clothed he appeareth before God as iust What iustification is So that we interprete iustification to bee that accepting whereby God receiuing vs into fauour doth take vs for righteous and wee say that the same is placed in our forgiuenes of sinnes and in the imputation of the righteousnes of Christ* Luk. 7.21 16 15. Gal. 3.4 Rom. 5.23 Rom. 6.26 Act. 13.38 3 Also to iustifie in the scripture doth signifie nothing els but to absolue frō giltines him which was accused as if his innocencie were approued 4 And if we omit to contend about the worde if we looke into the thing it self there shall no doubt remaine For Paul by the word Accepting meaneth iustification* Acceptinge Eph. 1.5 Rom. 3.24 We are appointed vnto adoption by Christ according to the good pleasure of God to the praise of his glorious grace whereby hee hath accounted vs acceptable or in fauour 5 Obiect Christ is one with vs we again are one with him Wherefore as righteousnes is essentiallie in Christ so is it in vs and yet not imputed or free but essentiall An. Wee vse with Christ the secret power of his spirite How we are vnited in Christ not that the essence of Christ is powred out into our essence Obiect Not onlie Christ but also the father and the holy Ghost do dwell in vs therefore we are substantiallie in God An. We must consider the maner of dwelling What is meant by dwellinge namelie that the Father and the Spirite are in Christe and like as the fulnesse of the Godhead dwelleth in him so in him wee possesse God wholie 6 Quest Doth God leaue those whom he iustifieth such as they were by nature without changing them from their vices An. Righteousnes iustificatiō cannot be separated Righteousnes and iustification ar not seperate Therefore whōsoeuer God receiueth into fauour he doth also indow thē with the spirit of adoption by whose power hee reformeth and fashioneth them according to his owne image that they may liue godlily and holily Obiect Faith doth not iustifie of it selfe but in asmuch as it receiueth Christ An. I graunt For God doeth properlie iustifie by Christ 1 Cor. 1.3 A similitude who is giuen vs to be our righteousnes and sanctification* But we compare faith to a vessell because vnlesse being emptie we come with the wide open mouth of the soule to craue the grace of Christ we are not capable of Christ Obiect Faith is Christ An. As the pot is the
receiued almost by common consent The beginning of Idols which is written in the booke of wisedom * to wit that those were the first authors of thē Wyse 14.15 which gaue this honour to the dead superstitiously to worship their memory Gen. 31.19 but idols were in vse before that time * Exod. 32.2 the mind begate the idol the hande brought it foorth 9 Worshipping did follow such forged inuentiō There is some god head ascribed to the images For seeing men did imagine that they behelde God in the images they did also worship him there Ob. The images are not coūted the gods thēselues An. Neither were the Iewes altogether so ignoraunt that they did not remember that it was God by whose hande they hadde beene brought out of Egipt before they made the calf neither were the Heathen men so blockish that they did not vnderstande that God was some other thing then wood and stone 10 Obiect That visible thing is not worshipped but that which is represented An The Gentiles had the like starting holes Then why doe they kneele before the images To what end serue pilgrimages Why do we turne our faces toward the images whē we are about to pray the like whereof we haue at home c. 11 Obiect That worship which is giuen to images is Idolodouleia or the seruice of images and not Idololatreia or worshipping of Images It is a lighter matter to worship then to serue An. As if it were not a lighter matter to worship than to serue by this meanes they should worship God and serue images Quest Are then no images tollerable What images are tollerable An. Those onlie are condemned which are made to be worshipped Quest Is it not expedienr to haue those images in churches which represent histories famous facts or mens bodies When images were set vp in Churches An. The authority of the ancient church ought to moue vs wherein for the space almost of 5. hundted yeres wherin religion did as yet more florish the temples of Christians were commonlie void of images But they were brought in when the sinceritie of the ministerie did degenerate This seemeth to be the cause why Iohn woulde haue vs to abstain not onlie from worshipping of images but also from the verie images themselues * 1. Ioh. 5.21 14 Obiect The Nicene councell which was holden by the commaundement of Irene The Nicene counsell did decree that images shoulde not onlie be had in churches but also worshipped An. Whosoeuer hee be which shall reade the refutarie booke published in the name of Carolus the great wherein are rehearsed the opinions of the bishops which were present and the arguments which they did vse he shall finde such filthie and vnsauery follies that I am ashamed much to report them 15 As if all those reuerende fathers did not discredit themselues either by handling the scriptures so childishlie or by renting them in peeces so wickedlie It is a wonder that so great monsters of vngodlinesse were by them spued out it is twise strange that they were not cried out against CHAP. XII That God is distinguished from idols that hee alone may be wholie worshipped 1 SO often as the scripture affirmeth that there is one onlie God it striueth not for the bare name but doth also commaund that that be giuen to no other which belongeth to the Godhead Whereby appeareth what difference there is betweene pure religion and superstition What difference there is betweene religion and superstition God to the end he may challendge to himselfe his owne right doth crie out that he is a ielous God and a seuere punisher if hee be coupled with anie vaine forged God * Exod. 20. 2 Therefore the distinction of latreia or worship and douleia or of seruice was inuented in vaine to the end diuine honours might seeme to bee freelie ascribed to angels and dead men Obiect Manie of the old fathers did vse such distinction An. It is not therefore to be any whit more allowed for no man doth doubt but that it were an hard matter ofte to serue him whom thou wouldest not refuse to worship Men worshipped Worshipping put for ciuill honour 3 Obiect We read that men haue been worshipped oftentimes An. That was a ciuil kind of honor but religion hath another respect which so soone as it is ioyned with worshipping draweth with it a profaning of the diuine honour CHAP. XIII That the one essence of God doth containe in it three persons 1 THAT which is taught in the scriptures touching the infinite and spirituall essence of God doth not only serue to ouerthrow the dotings of the common people but also to refute the subtilties of prophane philosophy What God is One of the old writers said sincerelie that God is all that which we see which we doe not see 2 And God doeth so declare himself to be one that hee doth distinctlie propounde and set foorth himself to be considered in three persons which except wee holde there doth onlie the bare name of God swim about in our brain without the true god Whether the word person be found in the Scriptures Obiect That worde person is not founde in the scriptures but it is inuented by man An. When the Apostle calleth the sonne of God the ingrauen forme of his fathers person * vndoutedly he assigneth some being to the father wherein he differeth from his sonne Heb. 1.3 the same reason is in the holy ghost because we shal proue by and by that he is both God and yet that we must needes thinke that he is another then the father 3 Obiect It were better for vs to keepe not onlie our meanings but also our words within the cōpasse of the scriptures then to spread abroad quaint words which may breed dissention and strife An. I graunt that we must with no lesse reuerence speak of God then think of him We must with no lesse reuerence speake of God then thinke of him But when the thing is all one though the word be not found in the same syllables in the scriptures it ought in no case to bee reiected otherwise all preaching and interpreting of the scriptures must be taken away With like necessitie is the Churche inforced to vse the worde Trinitie 4 And such quaintnes or newnesse of wordes if we must so call it doth then chieflie come in vse Why the word Trinitie was inuented stand in steede when wee must auouch the truth against slaunderers and cauillers So against Arrius the sonne was called Consubstanciall and against Sabellicus it was proued The sonne consubstantial that the Trinitie of persons did subsist in one God 5 Therfore if the words be not inuented in vain we must beware that in refusing the same we be not thought to be proudlie bold A caution Would God they were buried so that all did agree togeather in this faith that the
father sonne holy ghost are one God The persons are distinguished by properties yet that neither the sonne is the father or the holy ghost the sonne but that they are distinguished by a certaine propertie 6 But omitting to dispute of words let vs nowe speak of the thing it self I call a person a subsistence in the essēce of God What a person is which being referred vnto the rest is distinguished by a certaine incommunicable property or which is not common to the other A subsistence is an other thing then an essence For if the worde were simplie GOD and had nothing proper seuerallie to it selfe What a subsistence is then had Iohn * said amisse in saying Ioh. 1.1 that it was alwaies with God Where he addeth foorthwith that that word was God 7 And before I goe anie further I must proue the Godhead of the sonne and also of the holie ghost that done we shall see how they differ Surelie forasmuch as the word of God is spoken of in the scriptures 1. Diuision The godhead of the sonne it were an absurd thing to imagine onlie a fading or vanishing voice which being vttered in the aire doth come foorth without God himselfe when as the worde is rather meant to bee the perpetuall wisdome of God 1. Argu. oracles and prophecies came from the spirite of Christ resiant with God from which both oracles and also all Prophesies did proceede For as Peter doth witnesse * Pet. 1.11 the old prophets did no lesse speake by the spirite of Christ then the Apostles whosoeuer they were which after them had the administration of the celestiall doctrine And because Christ was not as yet reuealed we must needs vnderstand the word begottē of the father before all worldes The word was begotten before al worlds And if so be it that spirite was the spirit of the worde whose instruments the Prophetes were we do vndoubtedlie gather that he was verie God 2. Argu. from the creation of the world Which thing Moses doth teach plainelie enough in the creation of the worlde * Gen. 31.3 when hee setteth that word as in the middle Obiect The word is taken in that place for bidding or commandement An. The Apostles are better interpreters * Heb. 1.2 who teach that the worlde was made by the sonne and that he beareth all thinges by his mightie word To the same ende tendeth the saying of Christe My father and I doe worke vntill this day * Ioh. 5.17 8 Obiect The worde beganne to be then when God did open his holy mouth in the creation of the world An. That is too vnaduisedlie to imagine an innouatiō of the substance of God For if there should haue bin in him any thing comming from elswhere that of Iames should fall to the grounde * Iam. 1.17 There is with God no change or shadow of change Obiect God spake then first of all therfore there was in him no speech at all before that time An. I conclude otherwise In the verie moment wherein God said Let light be made * Gen. 1.3 the power of the word appeared therefore it was long before 9 Heereby wee ought to be fullie certified that Christ is that word being clad with flesh Whereuppon the prophet saieth * Psal 45.7 3. Argu. from his throne Thy throne O God is for euer Obiect The worde Elohym is also applied to the angels and chiefest powers To whome the word Elohym is applied An. But there is no where in the scriptures anie such place extant as ascribeth an eternall throne to a creature neither is he onlie called God but also the eternall gouernour Secondlie this title is giuen to none without an addition as it is said that Moses shal be as a God to Pharao * Exod. 7.1 Obiect Moses gaue that name to the altar which he builded * Isa 42.8 also Ezechiel to the citie of the new Ierusalem * Ezech. 48.36 17.15 An. The altar was built for a monument that God is the exalter of Moses The Altare Why Ierusallem hath the name of Cod giuen it and Ierusalem hath the name of God giuen it to testifie the presence of God For thus saith the Prophet the name of the citie shall be from that day The Lord is there and Moses built the altar after this sorte and called the name thereof The Lorde mine exaltation Obiect Ieremie referreth this selfe same title vnto Ierusalem in these wordes * Ier. 33.16 This is the name wherewith they shall call her The Lord our righteousnesse Christ Iehouah An. Christ is the true Iehouah whence floweth righteousnes seeing the Church perceiueth this in deed it doth for iust causes reioyce in this name 4. Argument an Angell for the Lord. Iud. 11.12 7.4 10 If these things do not satisfie the Iewes let thē looke why Iehouah or the Lord is so often presented in the person of an Angell * Obiect This is spoken in respect of the person which he presenteth An. But the seruaunt in suffering sacrifice to be offered vnto him should take from God the honor due to him Iud. 7.16 13.16 which is an absurd thing yea he doth afterward proue * that he is that Iehouah in deede Therfore Mannah and his wife gather by this signe Mannah that they haue not only seen an angell but God Obiect God was neuer openlie shewed to Abraham Seruetus and to other of the fathers but in steed of him they worshipped an angel An. The sound Doctors of the Church did well and wiselie interprete the worde of God to be the Prince of Angels or the chief Angell Christ vnder the person of an Angell doth execute the office of the mediatour Oseas 12.5 who began euen then as by a certaine entrance or preparation to execute the office of a mediator The same meaning hath Oseas who after he hath reckoned vp the cumbat of Iacob with the Angell * The Lord saith he the God of hostes Iehouah worthie of memorie is his name Obiect God did beare the person of an Angell An. The confession of the holie Patriarch doth sufficientlie declare that he was no created angell but in whom the full Godhead did rest From the confession of the Patriarch Deut. 32.29.30 when he saith I saw God face to face * 1. Cor. 10 4. and hence came that of Paul also that Christ did guide the people in the wildernesse 11 As for the new testamēt it is ful of testimonies 12 And if so be it wee esteeme his Godhead by his workes which are ascribed to him euerie where in the scriptures The godhead of Christ is proued by his workes it shall as yet more euidentlie appeare by them For when hee said that he wrought since the beginning with his father the Iewes which were most dull to vnderstand his other sayings did yet perceiue that he
tooke vpon him the diuine power 13 And it appeareth most euideÌ„tlie in miracles From miracles Obiect Both the Prophets and also the Apostles did equall and like myracles An. These men did distribute the giftes of God according to their ministery but he did exercise his owne power Obiect Why did he vse praier then Christs prayer if he were able to doe that of himselfe An. That he might giue the glorie to his father but we see for the most part his owne power shewed to vs. And how can he choose but be the authour of the myracles who by his own authoritie coÌ„mitteth to others the distributioÌ„ therof Because there is saluation in him Furthermore if ther be no saluation no righteousnesse no life without God and Christ containeth all these things in himselfe surelie he is shewed to be God Obiect All these things are powred out by God into him Act. 4.12 An. He is not said to haue receiued saluatioÌ„ but to be saluation himself * Mat. 19 17. also goodnes righteousnes * Ioh. 1.3 light In him we beleeue * 1. Ioh. 14.1.5 10. vpoÌ„ him do we call The godhead of the holie ghost is proued Wherby it doth necessarily appeare that he is God 14 Also we must fet proues to proue the Godhead of the holie ghoste chieflie from the same fountaines That testimonie of Moses is euident enough that the spirite of God was stretched out vppon the depthes * Also Isaias saith The Lord sent me and this spirite 1. Ar. Because he coÌ„municateth or imparteth his power in sending his prophets * Gen. 1.2 with the holie Ghost * Isa 48.16 wherby appeareth his diuine maiestie Being spred abroade euerie where hee sustaineth all thinges hee regenerateth to eternall life * 1. Cor. 11. he iustifieth * 1. Cor. 11.11 he is our sanctification truth grace whatsoeuer good thing can be inuented Wherby appeareth that the spirite hath diuine power and that he is personallie resident in God Blasphemie against the spirite 15 Last of all if blasphemie against the spirite be not forgiuen either in this worlde or in the worlde to come seeing he doth obtaine pardon which hath blasphemed the sonne by this is his deuine maiestie plainlie proued which to hurt or diminish Mat. 12 31 is a fault vnperdonable * Mar. 3 29. Distinction of persons Fet more testimonies out of the Institution 16 Paul to the Ephesians speaketh most plainlie of the distinction of the persons * Eph. 4.5 But Christ speaketh more plainlie when he commaundeth to baptise in the name of the father * 2. Pars. The sonne is of the father and of the sonne and of the holie Ghost * Mat. 28.19 17 That of Nazianzene liketh me well I cannot thinke vpon one but I am by and by compassed about with the shining brightnesse of three neither can I discerne three but I am at a sodaine referred vnto one Obiect That distinction had his beginning when the sonne was incarnate An. The onelie begotten sonne was in the bosome of his father before * Ioh. 1.18 But the holie Ghoste is distâ—nguished because he proceedeth from the father * Ioh. 15.26 16.7 18 That is also greatlie auaileable vnto such a distinction The spirit is of the father because the scripture attributeth to the father the beginning of working to the sonne wisedome and counsell The father is the beginning of doing the sonne of wisedome the holie Ghost of power to the holie Ghoste power and efficacie Therfore we consider first God that done the wisedome rising out of him last of al the power whereby he executeth the decrees of his councell 19 By this testimonie is signified that they haue relation one to another and not the verie substance whereby they are one 20 Therefore when we professe that we beleeue in one God The name of God comprehendeth three persons vnder the name of God we vnderstand the one onelie and simple essence wherein we comprehend three persons 21 But and if that distinction which is in one Godhead of the father sonne and holie Ghost doe troublesome wits more than is expedient A caucat let them remember that mens mindes doe enter into a labyrinth when they fauour their curiositie too muche and so let them suffer theÌ„selues to be guided by the heauenly oracles howsoeuer they cannot comprehend the highnesse of the misterie 22 Ob. A person is nothing els but a visible form of the glorie of God Seruetus An When Iohn pronounceth that the worde was God before the world was made What is to be vnderstood by the word person he doth make him to differ much from a conception of fourme * Ioh. 11. The same must we thinke of the spirite when Moses saith that that masse and lumpe being without forme was sustained in him 23 Ob. Christe is euerie where called the sonne of God therefore there is no other God properlie besides the father An. Although the name of God be common to the sonne also yet by reason of preheminence it is sometimes ascribed to the father because he is the fountaine and beginning of the Godhead Ob. If Christe be trulie the sonne of God then â—s he the sonne of a person which is absurd An. Both these are true He is the sonne of God because he is the word begotten of his father before all ages and yet for declarations sake we must haue respect of the person that the name of god may not be taken simply but for the father 24 Obiect Vnlesse the father alone were the true God he should be his own God An. For degree and order he is properlie called God who did not onlie beget his wisedome of himselfe but is also the God of the mediatour Obiect So Christ was exalted in the flesh wherin he was humbled and in respect of the fleshe all power was giuen him both in heauen and earth Phi. 2.6.7 An. Paule doth best decide this controuersie when he teacheth that he was equall with God * before he humbled himselfe in the person of a seruant Obiect Christ was God in his father An. In respect of order the beginning of the Godhead is in the father notwithstanding that is a detestable inuention that the essence is proper to the father alone as if he were the Godmaker of his sonne because by this meanes there should either be more essences then one An absurditie or els we cal Christ God only in name Obiect The sonne of God but nex after the father An. Therefore the essence should be begotten formed in him which is in the father vnbegotten vnformed 25 Obiect Euerie one of things vndeuided haue a part of the essence An. There is one only God essencially therefore the essence both of the sonne and also of the holy ghost is vnbegotten Obiect There shoulde bee a quaternitie seeing three
persons be deriued from one essence An. We doe not draw the persons from the essence but though they remaine in it we put in a difference Otherwise there should be a trinitie of gods not of persons Ob. Therfore the Trinitie shal be without God An. No because vnlesse the father were God he should not be the father and the sonne is no otherwise the sonne but because he is God Obiect So three things meete togeather the essence the sonne and the spirite An. Yea by this meanes the essence of the sonne of the holy ghost should be destroied which cannot be 26 Obiect If Christ be God he shall not be the sonne of God An. There is a comparison made betweene the persons neither is the name of God taken indefinitelie but it is restrained vnto the father inasmuch as he is the beginning of the Godhead Quest What in making of essence An. No but in respect of order 27 Obiect S. Ireneus doth affirm that the father of Christ is the onlie eternall God of Israel An. Hee had to deale with mad fellowes which did denie that the father of Christe was that God that spake in times past by Moses the prophetes but I wote not what ghoste brought out of the corruption of the world Therfore he standeth wholie vpō this to make it plain that there is no other god set forth in the scripture but the father of Christ Obiect Ireneus thinketh that the father alone is the God of Israel An The same writer doth plainelie teach * Lib. 3. chap. 18 that Christ is all one and the same as also he referreth vnto him the prophesie of Abacuck Hab. 3.3 God shall come from the South 28 Obiect Tertullian saith that the sonne is the second or next to his father An. That he may distinguish the persons Obiect He saith that the sonne is visible An. It is true in asmuch as he is man but he is inuisible inasmuch as he is the word Obiect He calleth the word and the spirite the portion of the whole An. That is not referred vnto the substance but vnto the distinction of persons 29 Obiect S. Hillarie teacheth that eternitie is in the father An. Doth he it to this end that he may take the essence of God from the sonne Therfore let vs conclude that there were frō euerlasting three persons in God CHAP. XIIII That in the verie creation of the worlde and of al things the scripture doth distinguish by certaine markes the true God from false Gods 1 ALSO God woulde haue the historie of the creation to be extant that the faith of his Church might rest therupon not seek any other God but him who is set foorth by Moses to bee the Creator and maker of the world And because our nature is too much inclined to vanitie first the time is set downe that by the continuall course of yeares the faithfull might come to the first beginning of mankinde and of all things Time of the creation Quest Why did it not come into Gods mind before to create heauen and earth Curiositie but being idle did suffer that to passe an infinite space which he could haue done many thousand yeeres before An. It is neither lawefull to enquire after that neither yet expedient because if mans minde striue to pearce so farre it shall faint by the way Quest What did God before the creation An. He made hel saith a certain godlie old man A curious question for curious men 2 For like reason is it that Moses declareth Goodnes of God that the work of God was not finished in a moment but in sixe dayes For euen by this circumstance we gather how fatherly the loue of God was towarde mankind in that he did not create Adam before he had inriched the worlde with all plentie of good things 3 But before I come to speake more fullie of the nature of man I must first say somthing of the angels Of Angells Ob. Moses made no mention of Angels among things created Why Moses made no mention of Angels among thinges created An. Because he applied himself to the rudenesse of the cōmon people he reciteth none other works of God in the history of the creation but such as we see with our eies and yet afterward he bringeth in the angels as the ministers of God Obiect There be two beginners God of good things the diuell of euill thinges An. Nothing is more proper to God then eternitie which whosoeuer doth attribute to the diuell they giue him the title of the Godhead And thereupon it might also be concluded that God is not almightie which is absurd Obiect There is none euill nature in the world It is wickednesse to ascribe the creation of anie euill thing to a good God An. That doth not hurt the true sounde faith which doth not admit that there is anie euill nature in the world Quest Then whence came the frowardnes and wickednesse of men and of the diuell An Not from nature but from the corruption of nature 4 Quest When were the angels created A curious question An. Such a question is curious And we must beware that we do neither speake or think or desire to know any thing concerning obscure things but that which shal be taught vs in the word of God Moses saith that the earth was finished and the heauens were finished with all the hoast of them Gen. 2.1 * to what end is it to enquire vpō what day besides the starres planets other heauēly bodies began also to be 5 We read euery where in the scripture that the angels are heauenly spirites whose ministerie God vseth to execute all things which he hath decreed The ministery of Angelles Psal 103.20 Thence cōmeth their name they are called hoasts * Col. 1.16 powers * Col. 1.16 principalities * Col. 1.16 dominions * Col. 1.16 Thrones * Col. 1.16 because after a sort the glorie of God resteth in them * Luke 2.13 * Dan. 7.10 6 But the scripture standeth chieflie vppon that point which may mak most to our consolation and the confirmatiō of our faith to wit that the Angels are stewards ministers of Gods bountifulnesse toward vs. * 7. Quest Hath euerie one of the faithfull a particular angell Psal 91.11 34.8 An. * Gen. 16.6 c. Surelie whē Daniel maketh mētiō of the angel of the Persiās Greciās he signifieth that there are certain particular angels appointed to realms prouinces as gouernors Dan. 10.13 * Mat. 18.14 Christ saith the angels of childrē do alwaies behold the face of the father * So it is sayde of the Angell of Peter * Act. 12.15 But we must holde this as vndoubtedly true that not onely one Angell taketh care for euery particular person but that they al with one cōsent do watch for our safty* 8 But as touching
we fall after Baptisme An. At what time soeuer we be baptized We be washed by Baptisme for our whole life we be once washed for all our life time and also purged For the puritie of Christ which is offered to vs therein is alwayes fresh Obiect Hereby men take libertie to sinne in time to come An. This doctrine is deliuered to those onely who after they haue sinned being weary do groane vnder their sinnes that they may haue wherewith to lift vp and comfort them selues againe lest they fall into despaire Obiect Christ is made to vs a propitiation for remission of sinnes going before* Baptisme is the Sacrament of Repentance An. In that place Baptisme is not handled but repentance Therfore so often as being wounded with the searinge yron of conscience I shall turne vnto God my sinnes shall be forgiuen me Obiect By the benefite of repentance and the keys we obtaine remission after Baptisme which at our first regeneratiō is giuen vs by Baptisme alone An. Baptisme is the Sacrament of repentaunce But if this be commended to vs during our whole life the force of Baptisme ought also to be extended vnto the same endes 5 It bringeth also an other frute because it sheweth to vs our mortification in Christ and new life in him Rom. 6.3 For as Paule saith we are baptized into his death that we may walke in newnesse of life 6 Our faith receaueth this third frute because it doth surely testifie to vs that we are not onely ingrafted into the death life of Christ but also that we are so vnited to Christ him self that we are partakers of all his good thinges Therefore he did dedicate and sanctifie Baptisme in his owne bodie* Mat. 3.13 And we are baptized in the name of the Father of the Sonne The forme of Baptisme and of the holie Ghost because we obtaine the cause both of our purging and also of our regeneration in the Father in the Sonne the matter in the Spirit the effect 7 Obiect The Baptisme of Iohn was one the Baptisme of the Apostles another Of the Baptisme of Iohn and the Apostles An. Diuerse handes do not make the Baptisme diuerse but the same doctrine sheweth that it is the same both did baptize to repentance remission of sinnes 8 Obiect There were more plentifull graces of the Spirit shed forth after the resurrection An. This appertaineth nothing to make the diuersitie of Baptisme Obiect They are baptized againe by Paul which had once receaued the Baptisme of Iohn* Act. 19.3.5 Therefore the Baptisme of Iohn was onely a preparation Baptisme put for the gift of the holie ghost An. Baptisme is taken in that place for the gifts of the holie Ghost which the faithfull receaued by the laying on of hands as else where oftentimes Obiect Iohn sayd that he did baptize with water but Christ should come who should baptize with the holy Ghost and with fire* Mat. 3.11 An. He did not compare Baptisme with Baptisme but his person with the person of Christ he was the minister of the water but Christ the giuer of the holy Ghost 9 These thinges which we haue spoken both concerninge mortification and also touchinge washing were figured to the people of Israell in the sea and the cloude* 1 Cor. 10.2 Exod. 14 21. A figure of mortification Num. 9.14 Mortification was shadowed when he deliuered them out of the cruell hand of Pharao In the cloude there mas a token of their purging* 10 Obiect By Baptisme we are loosed from originall sinne and we are restored to the same puritie of nature which Adam had before his fall An. Therein wee must note two thinges First that that damnation which verie infantes bringe with them from their mothers wombe hauing the seede of sinne included in them is taken away whereof they haue a testimonie in their Baptisme 11 The other is that this peruersnes doth neuer cesse in vs but doth cōtinually bring forth new fruts of sinne which are called the workes of the flesh* Gal 5.19 Workes of the flesh Those make vs guilty of the wrath of God Therfore we are baptized into the mortification of the flesh which we follow dayly but it shall be perfected whē we shall depart this life and go to the Lord. Rom. 6.14 12 Hereupon Paule exhorteth the faithfull that they suffer not sinne to raigne in their members* Therfore he is enforced to crie out with mourning O wretch that I am who shall deliuer me from this bodie that is subiect to death The 2 end 13 The second end of Baptisme consisteth therin that it may serue for our confession before men For it is a marke wherby we do openly professe that we would be reckened among the people of God whereby we testifie that we agree in one religion with all Christians and whereby finally we do make publike profession of our faith that not onely our heartes may breath out the praise of God but our tongs also and all members of our bodie may sound out the same with such significations as they can Faith an instrument 14 And the meanes to receaue those thinges which the Lord promiseth vs in Baptisme is faith that we may beleeue that it is God that speaketh by the signe which purgeth vs washeth vs maketh vs partakers of the death of Christ What thinges are giuen in Baptisme which taketh away the kingdome of Sathan weakeneth the strength of concupiscence and causeth that hauing put on Christ we are counted the children of God Quest If sinnes be not washed away by the force of Baptisme why did Ananias say to Paule that he should wash away his sinne by Baptisme* Act. 9 17. An. Namely that by the signe of Baptisme Paule might be certified that his sinnes were forgeuen 16 Furthermore if we receaue the Sacrament as from the hande of God from which it came we may thereby gather that there is nothing added thereto or taken therefro by his worthinesse by whose hand it is deliuered Yea when circumcision was corrupt with manie superstitions yet it ceased not to be counted a signe of grace Neither was circumcision iterated vnder Iosias and Ezekias 17 Obiect That faith of ours which hath followed baptisme certain yeares doth sufficientlie shew that baptisme was void An. The promise was alwaies true but our vnbeliefe did let that it had not then the effect Rom. 3.3 because though men be liars vnfaithfull yet God ceaseth not to be true 18 Obiect Paul baptised againe those whō Iohn had baptized* Act. 19.3.5 An. We haue alreadie saide that the baptisme is taken in that place for the visible graces of the spirit which were giuen by laying on of hands* Act. 15. 11 16. 19 As touching the outward signe let vs followe the naturall institution of Christ Popish additions casting far from vs those Popish additions blessing breathing salt tapers chrisme and such
1583. Your worships most bounden WILLIAM LAWNE A GENERALL TABLE OF THE VVHOLE INSTITVTION OF CHRISTIAN RELIGION COMprehending brieflie the principall poincts VVe haue added to the notes of the bookes and chapters for the more easie finding out of euerie part True wisedome is placed in the knowing of God 1. The Creatour out of the first booke That when we shall see that all things are created for our sakes That the giftes wherein we excell are not of our selues That the good thinges which we vse dayly do come downe from the heauen vnto vs. And that we haue our being in God We may be brought as it were from the streames vnto the fountaine 2. The Redeemer by the Sonne wherein we must consider 2. Booke 1. The fall of man 1. From that excellencie wherin he was created that he might be like to God 2. Vnto that most miserable estate that he may be like the deuill 2. The restoring of man the materiall cause whereof is Christ wherin we must consider three thinges 1. How it is giuen vnto men 1 In the Lawe 2. In the Gospel 2. Howe it is receaued 3 Booke 1. By the power of the holy Spirit 2. By faith as by an hand 3. How God doth kepe vs in the societie of Christ namely by gouernement which is double 4. Booke 1. Ecclesiasticall 2. Ciuill The knowledge of God the Creator is Ingendred in vs naturallie Chap. 1. 1. The end whereof ought to be Chap. 2. The worship of God rightly ordered The reuerence of his name with Chap 3. Feare Loue. 2. But such seede is corrupted Chap. 4. Through ignorance whence cometh superstitious worship Through wickednesse whence commeth Seruile feare Hatred of the godhead Gotten by some other meanes namely by 1. The whole frame of the world which teacheth Chap. 6. 1. Of what sort the 1. Goodnesse 2 Power 3. Iustice 4. Wisdom of God are 1. In creating 1. Heauenlie things 2. Earthly things 2 in preseruing the same by his admininistratiō which is 1. Ordinarie 2. Extraordinary wherein gods prouidence doeth more plainely appeare 2. What our neede is that we may learne 1. To repose our confidence in his Goodnes Power Prouidence 2. To obey his cōmandements Willinglie as sonnes Not resisting as seruants 3. To runne vnto him in our necessitie as vnto the fountaine of all good things 4. To acknowledge that we haue receaued all those giftes which we haue at Gods hands and to thanke him for them 2. By the Scriptures Chap. 6. Reade the next Table vnder the letter A. A God the Creator is also known by the Scriptures wherin we must consider Chap 6. 1. Of what sort they are to wit True as proceeding from the holie spirit of God which is proued Chap. 78. 1. By the testimonie of the holie Ghoste 2. By the efficacie thereof 3. By their antiquitie 4. By the truth of the prophesies 5. By the marueilous preseruation of the law 6. By the calling and writtings of the Apostles 7. By the consent of the Church 8. By the blood of manie Martyrs shed in testimonie thereof Whereby it doth easilie appeare that those brainsick fellowes do ouerthrow all the principles of godlinesse who casting the Scripture behind them do flie to reuelation Chap. 9.10.11.12 2. What they teach to wit of what sort the nature of God is Chap. 13. In it selfe Infinite Wherupon we conclude that They erre who doe attribute vnto God a visible shape as do the idolaters Inuisible Wherupon we conclude that They erre who doe attribute vnto God a visible shape as do the idolaters Eternall Wherupon we conclude that They erre who doe attribute vnto God a visible shape as do the idolaters Omnipotent Wherupon we conclude that They erre who doe attribute vnto God a visible shape as do the idolaters Of one essēce which containeth in it selfe three persons of Chap. 13. 1. The Father 2. The Sonne 3. The holy Ghost In the Creatiō of 1 Heauenlie things as of Angels Chap. 14. Good to the defence of the godlie Euill of Diuels and they are suche not by creation but by corruption Chap. 14. 2. Of earthly thinges as of man whose Cha. 14.15 1. Perfectiō is taught in his Soule Body 2. His fall is set down concerning which looke the table of the second booke In the Administration reade the table following A. A Gods administratiō or gouernment is C. 16. Vniuersall Whereby God doeth gouerne all creatures according to that propertie which he hath geuen to euerie one of them when he created them Particular which is considered in respect 1. Of things Hauing life So that if anie man fall into the handes of robbers Or among wild beasts Or wandring through a wildernesse do find remedie for his thirst Or being tossed with waues do come into some hauen We must ascribe all these euents to God being Prosperous Vnprosperous Without life Which though they haue their property geuen them naturally yet do they not shewe forth their force saue only so farre forth as they are directed by the present hād of god 2. Of time Past that we may know that all thinges come to passe through Gods appointment by working 1. By meanes 2. Without means 3. Against meanes The frutes all thinges turne 1. To the faithfull to good 2. To the vnfaithfull to euill To come Whereunto appertaine mens deliberations Which teacheth vs that wee must vse lawfull meanes for that prouidence whereto we leane hath his meanes The frutes that wee may knowe assuredly Chap 17 1. That god careth for 1. All mankind 2. His Church chieflie 2. God doth 1. Containe by his power All thinges 2. Gouerne by his becke All thinges 3. Moderate by his wisedome All thinges 3 That he hath power enough to do good because He hath in his power Heauen Earth All creatures do obey his becke 4. That nothing cometh to passe by chaunce but by the will of God which is double Chap. 17. Hidden Which we can not search out but wee adore the same reuerently Expressed in the Lawe Gospell The knowledge of God the redeemer appeareth Ch. 1. 1. The fall of man wherein we must cōsider 1. What he oweth and to the ende we may do this let vs see Chap 1. 1. What he hath receaued 1. He was created after the image of God beeing partaker of Wisedome Iustice Innocencie Power 2. Therefore he did owe vnto God the perfect keeping of his cōmandemēts bicause he was perfect in Soule Body 2. How hee lost it The causes are 1. Nigh 1. Sathan 2. The Serpent 3. The woman 4. The apple 2. Farre of 1. Infidelitie 2. Ambition 3. Vnthankfulnesse 4. Stubbornnesse 3. The effects The image of God was blotted out man became 1. Vnfaithfull 2. Vnrighteous 3. Subiect to death 2. What he is able to doe Chap. 2. 1. In soule Ch 3 1. In vnderstanding 1. In diuine thīgs 1. In godlines 1. In the knowledge of God Hee is blinder then moals 2. In the true worship of God Hee is
directed vnto it 2. It did onely shewe a shape in figure of the truth being absent This sheweth the truth being present 3. That by reason of the Law was the ministerie of damnation and death This of righteousnesse and life 4. That of bondage which may cause feare in the mindes This of libertie which may lift them vp vnto hope 5. The word was only assigned vnto the nation of the Iewes It is now preached to all nations The sum of doctrine which is to teach 1. What Christ is Chap. 12. God that he may geue vnto his Righteousnesse Sanctification Redemption Man because he was about to pay mans debt 2. To what end he was sent to wit that hee might execute the office of a Chap. 15. 1. prophet 1 In foretelling things to come 2. In fulfilling the prophecies 3. In Doing The will of his Father Teaching The will of his Father 2. King 1. In gouerning The Church Euery member therof In defending his from euerie iniury of the aduersaries 3. Priest 1. In offering his bodie for sinnes 2. In reconciling God vnto vs by his obedience 2. In making prayers continuallie for his 3 Howe he hath fulfilled all the parts of our redemptioÌ„ Cha. 16.17 1. In dying for our sinnes 2. In rising for our iustification 3 In openinge vnto vs the heauens by his ascention 4. By sitting at the right hande of the Father 5. Thence he shall come to iudge the Liuing Dead Howe Christ is receiued 1. By the power of the holy Ghost who ioyneth vs vnto Christ Therfore is he called the spirit of Sanctification Adoption The earnest and seale of our saluation Water Oyle A fountaine Fire 2. By faith as by an hande receauing saluation whose Cha. 2. Office which is 1. Common is to subscribe vnto the truth of God Howe often It speaketh Whatsoeuer It speaketh How soeuer It speaketh 2. Proper to respect in Christ Gods Will Into the certaintie wherof the holie Ghost doth Illuminate our minds Confirme our harts Mercie Into the certaintie wherof the holie Ghost doth Illuminate our minds Confirme our harts Promises of grace Into the certaintie wherof the holie Ghost doth Illuminate our minds Confirme our harts Thence is set the definition that saith is a firme and certaine knowledge of Gods good will toward vs which being grounded in the trueth of the free promise in Christ is both reuealed to our mindes by the holie Ghost and sealed in our harts by him Effects are these 1. Repentaunce which is double 1. True which consisteth vpoÌ„ two partes 1. MortificatioÌ„ which proceedeth from 1. Knowledge of sinne 2. The true feelinge of the iudgement of God 2 Viuification whose frutes are 1. Godlinesse toward God 2. Loue toward our neighbour 3. Hope of eternall life 4. Holinesse of life 2. False and Papisticall whose parts are 1. Contrition of heart for the acknowledging of sinne 2. Confession of the mouth Priuate which is made 1. To God alone 2. To the minister 3 To a faithfull friend Publike 1. Of the whole Church 2. Of one 3 Of many Before the Church These two parts may be referred to true repentance 3. Satisfaction of the workes the fulfillinges whereof are 1. IndulgeÌ„ces in this world 2. Purgatory after death These are set against the free forgeuenesse of sinnes 2. Christian life Looke A. 3. Iustification Looke B. 4. Prayer Looke C. A 2 Christian life wherof there are two partes 1. Loue of righteousnesse that we may be holy Chap. 6. Because God is holie Because we are ioyned vnto him and are reckened among his people 2. That there be a rule appoynted vs which may not suffer vs to erre in the studie of righteousnesse that we may bee made like to Christ There is a patterne thereof set before vs the forme wherof we must expresse in our life in Word and Deede Here unto are added the benefites of God whereunto if we do not answer it shal be a point of great vnthankfulnesse The summe of a ChristiaÌ„ life is the deniall of our selues whereof there are fower endes 1. That wee may consecrate our selues to God to be a liuely sacrifice 2. That we may seeke not the thinges that be our owne but those which are Gods Our Neighbours 3. That we may bear the crosse paciently the frutes whereof are that Chap. 8. 1. Our weakenesse may the better appeare 2. That our patience may be tried 3. Our faultes may be corrected 4. That being humbled we may the mâ—re earnestly call vppon God 5. We may the more earnestly meditate vpon eternall life 4. That wee may knowe how to vse this life and the helpes thereof Chap. 10. 1. For necessitie wherein we must obserue fower things 1 That we possesse all thiÌ„gs as possessing nothing 2 That we suffer Penury patieÌ„tly Abundance moderatly 2. That we know to Haue enough To be hungry To want paciently 3 That we haue respect of our neighbour Because we must giue an accompt of our stewardship 4. That all thinges be answerable to our calling 2. For delectation that We may haue the greater cause to prayse God his goodnesse 3. Effect of faith is iustification here consider Chap. 11. What it is to be iustified Hee is iustified who by the iudgmeÌ„t of God is Iudged lust Accompted lust He is iustified by workes Whose life is pure and free from reprehension There was neuer any such He is iustified by faith Who being excluded from the righteousnesse of works layeth hold vpon the righteousnesse of faith Such are the faithfull What followeth thereupon Ch. 13.14 Great consolation Because in steed of a cruell iudge we haue a most gentle Father That being sanctified we may thinke vpoÌ„ holinesse ChristiaÌ„ libertie which consisteth in three thinges Chap. 19. 1. That the consciences of the faithfull may lift vp them selues aboue the Law and forget the righteousnesse of the Lawe 2. That their consciences being free from the yoke of the Lawe they may willingly obey the will of God 3. That they may not be holden with any religion of indifferent things before God Yet we must take heede of two inconueniences That we do not abuse the giftes of God to our lust That we auoyde offence which is double Giuen Taken C Prayer is the fourth effect wherin we must consider marke the Chap. 20. Fine fruits The first Whilest that we accustom our selues to flie vnto God our hart is enflamed with a more earnest desire to Seeke Him Loue Him and Worship Him Seconde No euill concupiscence or desire maye come into our heart whereof we are ashamed to make God a witnesse Thirde That we may receaue Gods gifts with thankesgiuing Fourth That hauing gotten a gift wee may the more earnestly thinke vpon his goodnesse Fifte That the vse may confirme vnto vs the Goodnesse Of God Prouidence Of God Trueth Of God 4. Lawes The first That wee be so framed as those who enter in to speak vnto God therefore let 1. Our hands be be lift vp 2 Our
Yea loue doth not seeke the things that are her owne Whether loue beginne at her selfe 1. Cor. 13.5 Touching our neighbour * Obiect The thing ruled is inferiour to the rule An. When Christ commaundeth that wee loue our neighbours as ourselues he will that we be readie with no lesse cheerefulnesse to doe good to our neighbour then to our selues 55 Also wee must note that vnder the worde neighbour as Christe interpreteth it What is meant by the word Neighbour Luke 10.36 * we comprehend all mankinde and also our verie enemies 56 Obiect That which is spoken touching the not desiring of reuenge and the louing our enemies is a counsell not a commaundement An. Yea commandements are common Pro. 25.21 which do most straightlie require at our hands loue of our enemies * Exod. 23.4 * Deut. 32.35 57 It is manifest that Christe commaundeth Loue your enemies do good to those that hate you c. That you may be childrē of your father which is in heauen * Obiect It were a burden too heauie for Christians to loue their enemies Mat 5.44 An. As if there coulde any heauier thing bee inuented then to loue God with the whole heart c. Obiect Christians are vnder the law of grace An. They ought not therefore any more to giue themselues to vices A veniall sinne 58 Obiect Lust without a deliberate assent which doth not long continue in the heart is a veniall sinne An. Where the transgression of the law is there is the curse Paule calleth death the rewarde of sinne Rom. 6.23 * Ezech. 18.20 59 So saith the Prophet likewise the soule which hath sinned shall die * Therefore euerie sin is mortall Obiect The sinnes of the saints are veniall Why the sinns of the Saintes are pardonable An. I graunt but not of their owne nature but because they obtaine pardon through the mercie of God CHAP. IX That Christ although he was knowen vnder the law to the Iewes yet was he deliuered onlie by the Gospel 1 THE fathers did in deed tast of grace which is at this day offered to vs more fullie They saw the day though with a darker sight the glorie whereof doth now shine in the Gospell without any veile put betweene 2 Furthermore I take the Gospell for the euident manifestation of the mysterie of Christ What the Gospell is Obiect The Gospell is the doctrine of faith* 2. Tim. 4.9 Therefore whatsoeuer promises are founde euerie where in the Lawe concerning free forgiuenesse of sinnes they are counted partes therof An. I graunt if we take the word Gospell largely But according to the principall signification it is applyed to the publishinge of gace geuen in Christ* Mat. 4.6 Mat. 1.1 Seruetus Obiect By the faith of the Gospell the fulfilling of all promises is brought vnto vs therfore we stād no longer in neede of promises An. We enioy in deed the benefits which Christ hath purchased yet that is true Hope is nourished by promyses 1 Tim. 4.8 2 Tim. 1.1 2 Cor. 7.1 that our saluation is hidde in hope* Therefore the holy Ghost commaundeth vs to leane vpon promises so long as we liue 4 Obiect The Law is set against the Gospell as the merites of works are set against free imputation of righteousnesse An. The Gospel did not so succeed the whole Law that it might bring another way to attaine to saluation but rather that it might proue that that was firme whatsoeuer it did promise Rom. 1.16 and did ioyne the bodie to the shadowes* 5 Furthermore Iohn came betweene the Law and the Gospell Iohn was put betweene the Lawe and the Gospell Mat. 11 11. who had a middle office betweene the Prophets which were interpreters of the Law and the Apostles which were preachers of the Gospell CHAP. X. Of the likelihood of the old and new Testament 1 THe couenant of all the fathers doth nothing differ frō ours in substāce very deed that it is alone and the same yet the administration doth varie The agreemēt betweene the Law and the Gospell And they agree in three pointes First the Iewes were adopted into the same hope of immortalitie whereinto we are Secondly the couenaunt whereby they were reconciled to the Lord was vpholden by no merites of theirs but only by the mercie of God who called them Thirdly they knewe Christ to be the Mediatour by whom they should both be coupled to God and also be made partakers of his promises 3 The first is proued by the testimonie of the Apostle who saith that God the Father had promised long before in the holie Scriptures by the Prophetes the Gospell which he pubished concerning his sonne according to the appointed time* Rom. 1.2 3.21 And the Gospell doth not hold mens hearts in the ioy of this present life but it doth extoll them vnto the hope of immortalitie 4 The second appeareth by the saying of Christ Abraham reioyced to see my day he sawe it and reioyced And the preaching of the Gospell in Christ Ioh. 8.56 The end of the preaching of the Gospell doth nothing else but pronounce that a sinner is iustified through the fatherly kindenesse of God without his owne deseruings 5 And Paule teacheth that they had the same Mediator which maketh the Israelits equal with vs not only in the grace of the couenāt but also in signification of the Sacramēts 1. Cor. 10.1.11 There is the same mediatour of both Testaments bicause they were baptized whē they passed through the sea in the cloud Obiect That passing was carnall baptisme An. It answered to our spirituall baptisme For it followeth that they eat the same spirituall meate which we eate and they did drinke the same spirituall drinke which we drinke namely Christ* 1. Cor. 10.11 6 Obiect Your fathers did eate Manna are dead He which eateth my flesh shall not die for euer* Therefore it was not the same meate Ioh. 6.31 Manna An. Christ doeth reprehende the Iewes which comprehended nothing in Manna but a remedie for their carnall neede and hunger they dyd not pearce vnto that high mysterie wherunto Paul hath respect Therefore Christ sheweth that they ought to waite for a farre more excellent benefite at his handes then that which Moses gaue to their fathers as they sayd 7 The fathers Adam Abell Noe Abraham all the rest which were illuminate by the word The Fathers had the same hope of eternall life which we haue seing they did sticke to God it is not to be doubted but that they had an entrance into the immortall kingdome of God For it was a sound partaking of God which cānot be without the good thing of eternal life 8 Also in that couenant I will be your God you shal be my people* The same couenant Leuit. 26.12 the prophets did alwayes cōprehend both life and saluation and all the summe of blessednes 9 Furthermore
he did not only testifie that he was their God The same God Gen. 15.7 but he did also promise that he wold alwayes be their God saying I will be the God of your seed after you that their hope being not content with present good things The same maner of liuing might extend vnto eternitie 10 Furthermore the state of life which was enioyned the fathers was a continuall exercise wherby they were put in mind that they were of all most miserable if they should be happie only in this life 11 Abraham especially Abraham who is called the father of the faithful was so tossed during the whole course of his life that if anie man will depaint as in a table a paterne of a calamitous and wretched life he shall find nothing more fit Isaac 12 Isaac who is afflicted with lesse miseries doth yet notwithstāding scarce tast euen lightly of sweetnesse Iacob Iacob is nothing else but a platforme of extreme vnhappinesse 13 If these holie fathers did waite for a blessed life at the hand of God they both thought vpon sawe another blessednesse then that of the earthlie life To this ende tendeth it that they made so great account of the sepulchre in the lande of Chanaan Buryall in the land of Canaan which was vndoubtedly a myrrour of eternall felicitie The end of the Birthright 14 Fiftly to what ende should Iacob haue desired so earnestly and with so great daunger haue sought to get the preheminence of the first begotten vnlesse he had had respect vnto an higher blessing 15 There is extant in Moses an euident declaration of the spirituall couenant With how great certaintie doth Dauid direct all his thinges vnto that marke* Psal 39.13 16 Neither may we otherwise vnderstand those thinges which he writeth euerie where of the prosperous successe of the faithfull but to applie them vnto the manifestation of the heauenly glorie because in this world they are oppressed with all manner of miserie Psal 57.10 112.9 140.14 17 Therefore they lifted vp their mindes vnto the sanctuarie of God wherein was layd vp in store for them that which doth not appeare in the shadow of this present life 18 They sayd the wrath of the Lord endureth but the twinkling of an eye and in his mercie is life* Psal 30.6 Prou. 10.7 Psal 116.15 34.22 the remembrance of the iust shall be in blessing but the name of the wicked shall wither away* 19 Aboue all the rest that saying of Iob is notable I know that my redeemer liueth and that I shall rise out of the earth in the last day and I shall see God my Sauiour in my flesh * Iob. 19.25 Obiect These were speeches only of a few Wherby it is not proued that there was such doctrine among the Iewes An. They were teachers of the common people who did openly publish the common principles of religion 20 If we come downe to the latter Prophets the nigher they came in successe of time vnto the perfect deliuerance so the matter was daily made more plaine by increasings of reuelation 21 Let vs content our selues with one example of the vision of Ezechiell wherein he was taught concerning the resurrection of the dead or with the saying of Isayas* Thy dead shall liue Eze. 37.84 Isa 26.19 my corps shall also rise againe 22 So likewise Daniell Dan. 12.1 In that time Michaell the great prince shall rise who standeth for the sons of his people the time of tribulation shall come c. And of those which shall sleepe in the dust of the earth there shall awake some to life eternall some to eternall shame 23 Therefore let vs conclude that the old Testamēt which the Lord made with the people of Israel was not limited by earthly things but it contayned the promise of the spirituall and eternall life CHAP. XI Of the difference of both Testaments Quest 1 VVHat shall there then be no difference left betweene the old new Testament Fiue differences An. Yes verily which appeareth in fiue pointes first because in the olde Testament the Lord gaue the heauenly inheritance to be holden and tasted vnder earthly benefites and nowe he doth straight way direct our minds vnto it Gal. 4.1 2 That shall better appeare by the similitude which Paule setteth downe to the Galathians* Gal. 4.1 he compareth the nation of the Iewes to a yong heire who not being as yet fit to gouerne him selfe doth followe the leading and guiding of his tutor Therefore they had the same inheritance appointed for them which is appointed for vs but yet they were not as yet by reason of their age apt to enter into it Why the father 's made more accompt of this life then we and to enioy the same 3 This is the reason why the holie men did make more account of this mortall life and of the blessing thereof vnder the old Testament as being a figure of spirituall felicitie then is now meete to do so on the other side God shewed more often testimonies of his iudgement vpon the reprobate in bodilie punishments 4 There is another difference in figures because the olde Testament did make a shew onely of the image the truth being absent and of the shadowe in steed of the bodie the newe Testament geueth the truth being present and the sound bodie* Touching the figures of the old Testament Heb. 7.11 9.9 10.1 5 Hereby it appeareth in what sense the Apostle said that the Iewes were brought by the schooling of the Lawe vnto Christ * Gal. 3.24 4.1 before he was reuealed in the flesh 6 Obiect The faith of Abraham of the prophets did surpasse ours An. The questiō is not what grace God bestowed vpon a fewe but what ordinarie dispensation he folowed in teaching the people Againe they neuer had so great cleernes of sight Mat. 13.17 but that it did in some part tast of the darknesse of the world * Luke 10.24 7 The third difference is because the old Testament is by reason of the Lawe called the ministerie of death and the newe of life that of damnation this of righteousnesse that that is disanulled this remaineth* 8 Which thing is more easilie declared by comparing both together The old Testament is literall The olde Testament the ministerie of death Ier. 31.31 2. Cor. 3.6 because it was published without the effectuall working of the Spirit the new is spirituall because the Lord hath spiritually ingrauen it in mens harts the old is deadly because it can do nothing else but inwrap all mankind in the curse the new is the instrument of life because it restoreth into fauour with God men being deliuered from the curse 9 The fourth The old Testament is the Testament of bondage the Scripture calleth the old Testament the testament of bondage because it ingendreth feare in mens mindes but the new
sinner fretteth inwardlie Feare is a trembling of the minde by reason of Gods vengeance which we haue deserued Desire is diligence in our duetie and readinesse to obey Zeale is an heat wherewith we are inflamed to seek the glorie of God Reuenge is the last for the more rigorous we be to our selues the better hope ought we to haue that God will be mercifull to vs. In this thing Bernard his admonition is profitable Ser. 11. in Cantic Sorrow saith he for sinne is necessarie if it be not continuall* 16 Now it may also bee gathered what manner fruites the fruites of repentaunce be to wit three Fruites of repentance godlinesse toward God loue toward men and in our whole life holines and purenesse and the more diligentlie a man doeth examine his life by the rule of the law of God the more certaine signes of his repentance doth hee shewe Notwithstanding it is verie necessarie Ioel. 2.13 Iam 4 8. that they take their beginning frō the pure fountaine of the heart* And that doone that externall testimonies do follow * 2 Cor. 7.11 which commend sincere repentance 17 Obiect A principall part of repentance as Ioel doth witnesse consisting in fasting weeping Ioel. 2.12 in ashes* An. Yea that which is there spoken of the conuersion of the whole hart vnto the Lord of the renting of the garmentes Weepinge and fasting are not necessarie in repentance but of the heart is proper to repentaunce but as for weeping and fasting they are adioyned not as perpetuall or necessarie effects 18 Let vs also adde that that the name of repentaunce is vnproperlie applied vnto this externall profession What it is to repent in ashes and sackcloth which is rather a confession of the fault with a beseeching to haue the punishment and guiltinesse forgiuen So to repent in sackcloath ashes is nothing els but to testifie our displeasure when God is angrie with vs for greeuous offences Mat. 11.21 Luk. 10 12. But we must note that there is a double confession publike where by condemning our selues before God angels and the worlde Publike confession wee preuent the iudgement of God For saith Paul if we should iudge our selues we should not be iudged of God* But it is not alwaies necessarie to make men witnesses of our repentance The other is priuate whereby we do confesse our sinnes onlie before God and it is a part of true repentance which cannot bee omitted neither is it onelie necessarie for that wee confesse those sinnes which we doe dailie commit Priuate but our greeuous falles also* Psal 51.7 and those which seeme to bee buried long agoe Furthermore we must note that repentance is double ordinarie wherein wee must applie our selues continuallie speciall and extraordinarie whiche doeth as it were raise vp from death those Repentance Ordinary Extraordinary which had either filthilie fallen or giuen ouer themselues to sinne through vnbridled licentiousnes or shaken of the yoke of God through a certayn reuolting The partes of the Gospell 19 Furthermore if the whole summe of the Gospel be contained in these two points in repentance and remission of sinnes do we not see that the Lord doth therefore iustifie his freelie that he may also restore them to true righteousnesse by the satisfaction of the spirit For Christ began his sermons thus * The kingdome of God is at hand Mat. 1.15 repent and beleeue the Gospel First of all hee declareth that the treasures of mercie are set open in him Secondlie he requireth repentance lastlie confidence in Gods promises Hatred of sinne is the beginning of repentance Isay 16.1 Mat. 11.5 20 But as the hatred of sinne which is the beginning of repentaunce setteth open to vs the first entraunce to the knowledge of Christ who offreth himselfe to none but to poore afflicted sinners* so must we indeuour toward repentance apply our selues in it during our whole life if wee will abide in Christ Therfore so long as we shall dwell in the prison of our bodie we must continuallie wrastle with the vices of our nature so consequently with our natural soule Wherfore I suppose that he hath profited much who hath learned to displease himselfe much not that he may stick fast in this mire He hath profited much which doth much displease himselfe but rather that he may make hast to God that being graffed into the death life of Christ he may continuallie meditate vpon repentance 21 Furthermore it is well knowen that repentance is the gift of God Repentance is the gift of God Therfore the church commendeth the benefit of God in that he giuen to the Gentiles repentaunce vnto saluation* Act. 11.28 Also when the Apostle goeth about to exclude reuoltes from hope of saluation he alleageth this reason* Sinne against the holie ghost Heb. 6.6 that it is vnpossible that they should be renued vnto repētance to wit because when GOD renueth those whom he will not haue to perish he sheweth a signe of his fatherlie fauour againe he thundreth against the reprobate with hardning thē whose wickednes is vnpardonable Which kind of punishment the Apostle denounceth to voluntarie Reuoltes or Apostataes who when they fall frō the faith of the Gospell doe mocke God doe opprobriouslie refuse his grace do tread vnder foot the blood of Christe yea and crucifie him a fresh so much as in them lieth 22 But to discusse this more plainelie it is meet that we search out what that so horrible offence is which shall not be forgiuen What it is to sinne against the holy ghost I say that those sinne against the holie ghost which resist the truth of God of set purpose with whose brightnesse they are daseled that they cannot pretend ignorance and to no other end but that they resist For Christe going about to expound that which he had said addeth hee which shall speake a worde against the sonne of man it shall be forgiuen him but he which blasphemeth against the spirite it shall not be forgiuen him Quest How can one blaspheme the sonne but it shall also be against the spirite What it is to sinne against Christ An. Those which stumble at the truth of God which they know not those which blaspheme Christ ignorātlie being indued with this * mind that they will not quench the truth of God beeing reuealed vnto them and that they would not with one word hurt him whom they shall knowe to bee Christe the Lorde they sinne against the father and the sonne But as for those whose conscience is conuict that that is the worde of God which they impugne they are said to blaspheme the holie Ghoste forasmuch as they wrastle against the inlightening which is a worke of the holy ghost* Heb. 6.10 1 Ioh. 2.19 23 Quest Why do such feele God vnappeasable An. Because as Iohn auoucheth they were not of the elect out of whom they
treasure A similitude Faith an instrument For faith is the onelye instrument to receaue righteousnesse in Christ who is the materiall cause authour and minister 8 Obiect By the ministerie of the external word the internall is receiued Therefore Christe being God and man is made vnto vs righteousnesse in respect of his Godhead not of his manhood An. He is made vnto vs righteousnesse as he is man the mediatour and that which was from euerlasting cannot conueniently be saied to be made to vs. Ios 51.10 Obiect The Lorde shall bee our righteousnesse* An. Hee speaketh of Christ who being God reuealed in the flesh is made our righteousnes 9 Obiect This worke of iustifiying doth by his excellencie exceed the nature of man and therefore it cannot but bee ascribed to the diuine nature An. I graunt Obiect Therefore the diuine nature alone doth iustifie vs. An. It doth not follow for although Christ could neither by his blood purge our soules nor appease the father by his sacrifice Christ doth iustifie as he is man nor deliuer vs from giltinesse vnlesse he had been verie God yet it is certaine that he did all these thinges according to his humane nature For wee are iustified by the obedience of Christ* Rom. 5.19 and he did no otherwise obey but as he tooke vpon him the nature of a seruant therefore we haue righteousnesse giuen vs in his flesh 2 Pet. 1.4 10 Obiect By Christ saith Peter we haue precious and most great promises giuen vs that wee shoulde bee made partakers of the nature of God An. Iohn expoundeth that of the last cōming of Christ 1 Ioh. 3.2 that we should then see God as he is because we shall be like to him 11 Obiect It is an absurd thing to say that the word Iustifie is a lawe tearme To Iustifie is a lawe terme so that it is all one as to absolue seeing that wee must bee righteous in deede An. God doth iustifie both by acquitting or absoluing and also by pardoning wherupon Paul saith 2 Cor. 5.21 God was in Christ reconciled the world to himselfe in not imputing sinnes to men * Psal 32.1 Rom. 4.7 Also Dauid describeth righteousnes without workes thus they are blessed whose iniquities are forgiuen Obiect It is contrarie to God and his nature to iustifie those which doe in deede continue wicked An. The grace of iustification is not separate frō regeneration though they be distinct thinges And God doth so beginne regeneration in the elect in whō there remaine alwaies some remnants of sin doth so proceede during the whole course of their life that they are alwaies subiect to the iudgemēt of death before his iudgement seat Rom. 8.33 But he iustifieth* them not in part but freelie that they may appeare in heauen as clothed with the puritie of Christ 12 Obiect Christ is made to vs wisdome which agreeth onlie to the eternall word 1 Cor. 1.30 Therefore neither is Christ as he is man righteousnesse An. The onelie begotten sonne of God was alwaies indeed his eternall wisedome but that which hee had of the father hath hee reuealed vnto vs namely the treasures of wisedome and knowledge* Coll. 2.3 and so the saying of Paul is not referred vnto the essence of the sonne of God but vnto our vse and it is well applied to the humane nature of Christ Obiect They which place saluation in the death of Christ alone make two Gods in denying that we are righteous by the righteousnesse of God An. That which wee haue in Christ doeth come from the grace and fauour of God also that righteousnes which Christ geueth vs is the righteousnes of God Our righteousnes and lyfe is onlye in the death and resurrection of Christ Wee graunt but we hold stedfastly that wee haue righteousnes and life only in the death and resurrection of Christ Obiect That is properly called righteousnes wherby we are moued to do good But God worketh in vs both to will to do* Phil. 2.13 Therefore we haue righteousnes no where els An. God indeed reformeth vs by his spirite vnto holines of life and righteousnes but immediately by his sonne with whom he hath left all the fulnesse of the holie Ghoste that by his aboundance he might supplie the need of his members Ob. Christ himself was iust by the righteousnes of God because vnlesse the will of the father had moued him he himself would not haue satisfied the office committed vnto him Rom. 3.21 5.9 Papists An. Paul saith that Christ hath giuen vs saluation * to shew his owne righteousnes 13 Ob. Righteousnes is cōpoūded of faith works An. These two do so differ that if the one stand the other must needs be ouerthrown Paul counteth all but doung Ph. 3.8 Faith and workes that hee may win Christ * that he may find in him not hauing his owne righteousnes which is of the law but that which is by the faith of Iesus Christ righteousnes which is of God through faith 14 Ob. Paul speaketh of the works which men do before they be regenerate such as were the Iewes But there is a far other respect to be had of spiritual works Spirituall workes For they be fruites of regeneration An. In the cōparison of the righteousnes of the law the righteousnes of the gospell which he maketh* Gal. 3.11.12 Rom. 10.5.9 hee excludeth all maner works with what title soeuer they be adorned For hee teacheth that the righteousnes of the law is The righteousnes of the law that he obtaine saluation which shall perfourme that which the lawe commanudeth The righteousnes of faith and that this is the righteousnes of faith if we beleeue that Christ died and rose again 15 Obiect Faith is a certainetie of the conscience in looking for at Gods hands a rewarde for deserts Also the grace of God is not the imputation of free righteousnes but the holy ghost to the studie of holinesse 16 An. When the scripture speaketh of the righteousnes of faith it leadeth vs to a farre other thing to wit that being turned away frō the beholding of our workes wee may looke onely vnto the mercie of God and the perfection of Christ 17 Furthermore we must diligentlie note The relatiō betweene faith the Gospell that there is some relation between faith the Gospel because faith is said therfore to iustify because it receiueth the saluation imbraceth righteousnes offered in the gospel and wheras it is said to be offred by the gospel therby is excluded all cōsideration of works which Paul sheweth most plainly in 2. places Rom 12.5 Gal. 3.18 Obiect Then the righteousnes which we haue by our owne industrie and will is reiected An. The law profiteth nothing by commanding because there is none that can fulfill it* Rom. 8.2 18 And it is manifest that no man is iustified by the law because the
of men For the vncleannesse of their conscience argueth that they are both of them vnregenerate by the Spirit of God Againe there is in them no regeneration because no faith without which there is no iustification What can sinners then bring forth which are estranged from God Hagg. 2.12 but that which is execrable in his iudgement* 8 Therfore hypocrites and such as keep wickednesse inwrapped in their hart do in vaine studie to bring God indebted to thē by their works Ies 1.13 For they shall more and more prouoke him* seing the sacrifices of wicked men are abhominable before God* Prou. 15.8 4 The workes of the Regenerate 9 Now let vs see what righteousnesse those haue whom we haue placed in the fourth ranke Let vs graunt that they are reconciled iustified mortified sanctified by the grace of Christ that they walke in the wayes of the Lord through the guiding of the holy Ghost yet let them not be puffed vp there remaine remnants of imperfection which may minister argument of humilitie There is none so righteous which doth good and not sinne* 1 Kin. 8.48 Then what maner righteousnesse shall they haue 30 Againe although it might be that we might haue some works which might be pure perfect yet one sinne is sufficiēt to extinguish all the remēbrāce of our former righteousnesse as saith the Prophet and whereto also Iames agreeth* Ezech. 18.24 Iam. 2 10. He which offendeth in one is made guiltie of all 11 Therefore we must stand stoutly in these two that there was neuer anie worke of anie godly man which if it be examined by the sharpe iudgement of God was not damnable Secondly if anie such be graunted yet being corrupted with sinnes it looseth his grace And this is the chiefe point of our disputation 12 Obiect Good workes are not of so great value by inward dignitie The Popish woorkes as that they are sufficient to obtaine righteousnesse but this that they are of so great value is of grace accepting them Againe so long as we liue the faultes which are committed are recompenced with workes of supererogation An. That which you call accepting grace is nothing else What acceptinge grace is but his free goodnesse whereby the Father embraceth vs in Christ when as he clotheth vs with innocencie accounteth the same ours that by the benefit therof he may take vs for holie pure and innocent That no works of man doe please 13 If these things be true surely no good workes can make vs acceptable to God of them selues nay nor please him saue onely inasmuch as man being clothed with the righteousnes of Christ doth please God obtaine remission of his sins For God hath not promised the reward of life to certaine workes but onely pronounceth that he which doeth these things shal liue setting down a curse for those which shall not abide in all things Therfore all the righteousnes of men being gathered on one heap cannot be sufficient to make recompēce for one That doth the sinne of Adam proue 14 And to boast of workes of supererogation how doth it agree with that which is commanded that when we haue done all things which are commaunded vs Workes of supererogation Luk. 17.10 we say that we are vnprofitable seruants* and that we haue done no more then was our dutie to do To say before God is not to dissemble or lie but to determine with thy self that wherof thou art certaine 15 Obiect Paule did yeelde of his owne right which he might if he would haue vsed neither dyd he only employ vpon the Corinthians so much as he ought of dutie but he bestowed vpon thē paines freely beyond the bounds of his dutie An. He did this lest he should haue bene a stumbling blocke to the weake but not that he might do somewhat of supererogation for the Lord. Because all our works are due to the Lord as the proper possessions of bondmen 16 Therfore we must driue away two plagues in this point Confidence and gloryinge are Plagues Psal 143.2 Ies 45.20 61 3. the first that we put no confidence in the righteousnesse of workes Secondly that we ascribe no glorie to them When confidence is once gone glorying must needs be packing also* 17 Furthermore if we respect the fower kinds of causes we shall find none of them to agree to works in the establishing of our saluation 1 The efficient 2 Materiall 3 Formall The efficient is the mercie of our heauenly Father the materiall is Christ with his obedience the formall or instrumentall is faith And these three doth Iohn comprehend in one sentence* Ioh. 3.16 So God loued the world that he gaue his onely begotten Sonne that euerie one which beleueth in him may not perish but haue euerlasting life* 4 Finall The finall cause is the declaration of Gods righteousnesse and the praise of his goodnesse as Paule witnesseth* Rom. 3.25 Therefore seeing we see all the parts of our saluation to be thus without vs what cause is there why we should nowe haue anie affiance in works or glorie in them 18 Obiect But holy men do often make mentiō of their innocency and integritie Why holie men made mention of their righteousnes An. That is done two wayes either by cōparing their good cause with the euill cause of the wicked they thereby conceaue sure hope of victorie not so much for commending of their owne righteousnesse as for the iust and deserued condemning of their aduersaries Or else because euen without cōparing them selues with other when they recorde them selues before God the cleannesse of their owne conscience bringeth them both some consolation also confidence But when they are busie about the grounding establishing of their saluation they set their eyes vpon the goodnesse of God alone 19 Therfore when holie men cōfirme their faith by innocencie of their conscience and take and gather thēce matter of reioycing they do nothing else but call to mind by the frutes of their calling that they are adopted by the Lord into the place of children* Pro. 14.26 Gen. 14.40 1 Kin. 20.3 not that they place in them any foundation of their righteousnesse and saluation In psal 137. Note 20 This selfe same thing doth Augustine shew in a fewe words* I commend not the workes of mine hands I feare lest when thou shalt looke into them thou find more sinnes then merits but I say despise not the works of thine hands behold thy worke in me not mine owne worke If thou shalt see mine thou condemnest it if thine thou crownest it Because whatsoeuer good workes I haue they are of thee He setteth downe two causes why he dare not bost of his works before God first because if he haue any good works there he seeth nothing which is his owne secondly because euen that is oppressed with the multitude of sinnes 21 Obiect The good workes of the faithfull are
to that which is good And all the whole life of Christians ought to bee a meditation of Godlinesse but before God not the law but Christe must be set for righteousnesse 3 Therefore was Christ made a curse for vs Gal. 3.13 5 1. 3.20 that he might redeeme vs from the curse of the law* 4 The other which dependeth vpon that former is 2 Part of christian libertie that mens consciences obey the law not as being inforced by the necessitie of the law but that being free frō the yoke of the Law they do freely and willinglie obey the will of God And that cannot bee so long as we are vnder the law 5 But so soone as we are deliuered freed from this exaction of the law we can merily with great cheerefulnes answere God when he calleth follow him being our guide For they which are tied to the yoke of the law are like slaues to whom certain taskes are assigned for euerie day they dare not come in their maisters sight A similitude vnlesse they haue done their work taske But children though they haue but done half their task haue left it vnperfect yet do they without feare and freelie offer themselues to their fathers 6 That is the cause for which the authour of the epistle to the Hebrewes Heb. 11.2 doth refer vnto faith what good works soeuer wee read were in the holy fathers doth only weigh thē by faith* Therfore Paul to the Romans reasoneth thus Sinne must not haue dominion ouer vs because wee are not vnder the lawe 7 The third that we be bound before god with no conscience of outward thinges which are of themselues indifferent 3 About thinges indifferent but that wee may indifferentlie sometimes vse them and sometimes omit them The knowledge of this liberty is therefore more necessarie for vs because without it our consciences shall haue no rest there shall bee no ende of superstitions Rom. 14.14 8 I know saith Paul that nothing is common but who so thinketh anie thing common to him it is cōmon* 1 Tit. 4.5 He is blessed which doth not iudge himself in that which he alloweth* For all the giftes of God are sanctified by thanksgiuing Christian libertie is spirituall 9 And this is diligentlie to be obserued that christian libertie is spirituall in all his parts whose whole force consisteth in pacifying fearefull consciences before God whether they be vnquiet or careful for remission of sinnes or doubtfull whether vnperfect workes doe please God or they bee troubled about the vse of things indifferent A double fall but there be two sorts of men which offende against it the one of those which make it a cloake for their lusts that they may abuse the good giftes of God to their lust 10 The other is of those who thinke that it is nothing worth vnlesse it be vsed before men By which vnseasonable vsage they oftētimes offend the weak As you may see some at this day who think that their libertie cannot stand vnles they take possession of it by eating flesh vpon the Friday 11 Furthermore we must auoid offences wherof there is one sort which is giuen Double offence another taken Therefore if thou doe anie thing either through vnseasonable lightnesse and wantonnesse whereby the weake may be offended it shall be called an offence giuen by thee Geuen Paul teacheth the contrarie that we receiue the weake That is called an offence taken when a thing which is neither euill done 2 Taken nor out of season is through malice drawen to be occasion of offence Mat. 25.14 Such was the offence of the Pharisees* Therefore wee muste beware that wee giue none offence if others take it wee are blamelesse 12 Paul seemeth to haue set downe a difference both by doctrine and also by examples We must regard the weake between the weake of whom we must haue great regard the Pharisees to whom our liberty may not giue place For when he tooke Timothie to his companie Act. 16.3 hee circumcised him * Gal. 2.3 Hee could not be perswaded to circumcise Titus* The facts were diuers but there was no change of his minde or purpose When hee was free from all he made himselfe a seruant to all that he might saue manie* and withstood false brethren which saith he 1 Cor. 9.66 entred in to spie out our libertie which we haue in Christ* Verilie we must studie to preserue loue and wee must haue respect to the edifiying of our neighbour 1 Cor. 10.23 For all things are lawful but all things are not expedient* 13 Furthermore as our libertie must bee subiect to loue Libertie must be subiect to loue so on the other side loue must bee vnder the purenesse of faith Verilie euen heere also wee must haue respect to loue but vnto the altars that is that wee offende not GOD for our neighbours sake 14 And nowe seeing faithfull consciences hauing this prerogatiue giuē them are not intangled with any snares of obseruations in things indifferēt wee conclude that they are exempted from the power of all men For it is an vnmeet thing that either Christ shoulde loose the thanke for his so great libertie or the consciences themselues the profite* 1 Pet 1.18 For it cost Christ not gold but his owne blood* The gouerment of man is double 15 But least any man stumble before he be ware let vs marke that there is a double gouernment in man One spirituall whereby the conscience is framed vnto godlinesse Spirituall the other politike whereby a man is taught the dutie of humanitie and ciuilitie For there be in man Ciuile as it were two worldes which both diuers kings and diuers lawes do gouerne And yet we must take heede that wee doe not wickedlie draw vnto the ciuill order that which the Gospell teacheth concerning spirituall libertie Obiect We must obey the magistrate not one lie for feare of punishment but for conscience sake also* Rom. 1* 1.5 Therefore mens consciences are bound by the politike lawes What conscience is An. Conscience is nothing els but that feeling which doth not suffer sinnes to lie hid but draweth men vnto the iudgement seat of the iudge 16 Thereby it commeth to passe that the fruite of a good conscience which it the inward integrity of the heart doth come vnto men also The lawe of God must not be made subiect to mans power though it doe properly respect God alone But the lawes of God must not be made subiect to mans power CHAP. XX. Of praier which is the principall exercise of faith and whereby we doe dailie receiue the benefites of God Mans pouertie 1 BY that which goeth before wee plainely perceiue how needie and emptie man is of all good things and how he wanteth all helpes of saluation Therefore if he seeke helpes to releeue his pouertie withall hee
be examined by that rule Priests Therfore after the publishing of the Lawe the priests are commaunded that they should onely teach that which God did comprehend in the Law It was not lawfull for them to adde or to diminish Prophets After thē followed the Prophets which were interpreters of the Lawe who added nothing therto but prophecies concerning things to come Herunto were added the histories which are also the works of the Prophets The old testament but being made by the enditing of the holie Ghost Such was the rule of the life of the fathers vntill the comming of Christ The new testament Heb. 1.2 7 When the wisedome of God was made manifest in the flesh he taught with full mouth whatsoeuer mans mind can conceaue of the Father * Mat. 17.5 Aimaxime because the Father appointed him to be a teacher* Therfore he left nothing for others to speake after him In the old and new testament is comprehended the truth and the best kind of teachinge 8 Therefore let this be a firme maxime that there is none other word of God to be had but that which is contained in the old and newe Testament and that there is none other manner of teaching aright in the Church but according to the prescript and rule of his word Therfore Christ commanded the Apostles to teach whatsoeuer thinges he had commanded them Mat. 27.20 1 Pet. 4.11 1 Cor. 14.19 9 That was also diligently obserued by the Apostles* Obiect It is not lawful for one alone to adde any thing but there is another respect to be had of the vniuersall Church An. Faith commeth by hearing and hearing by the word of God* Rom. 10.10 If faith depend vppon the word of God alone what place is now left for the word of all the whole world 10 Obiect A generall councell is the true image of the Church and it is gouerned immediatlie by the Spirit of God therfore it can not erre Whether a Councell can erre An. A generall councell is gouerned by the holie Ghost when it decreeth or setteth downe nothing contrary to the word of God Then it cannot erre 11 Obiect Christ sayd behold I am with you vntill the end of the world* Mat. 28.20 Ioh. 14.6 Also I will giue vnto you a comforter the Spirit of truth* An. He did not only promise that to the number of twelue but euen to euerie one of them And this spirit is not the spirit of error of lying of ignorance or darknesse but of sure reuelation wisdome truth and light* 1 Cor. 2.12 Eph. 1.28 12 Obiect Whatsoeuer is giuen to euery one of the faithfull seuerally that is giuen and belongeth to the Church altogether An. The Church shall neuer want that which shall be necessarie for it But the richesse of the Church are such that it wanteth much of the chiefest perfection The church is without blott Eph. 5.25 Obiect The Church cleansed by the washing of water in the word of life is without blot wrinkle* The piller and foundation of truth * 1. Tim. 3.15 An. In the former place it is rather taught what Christ doth daylie worke in the Church then what he hath already accomplished Again it is false friuolous to thinke that the church is altogether without spot all whose members are vncleane furthermore the Church it selfe is the piller of truth which resteth vpon the word of God alone 13 Is it anie maruell if the bride and scholer be subiect to Christ her spouse and maister that she may continually and diligently depende vpon his mouth 14 Obiect I haue manie thinges to say to you The church is Christs scholer Ioh. 16.12 which you cannot carie now* An. The Apostles being led by the Spirit of truth into all truth they did publish their writings wherin they left the perfect knowledge of the doctrine of the Gospell written 15 Obiect Christ commandeth that he be counted an Ethnicke as a Publicane which shall gainsay and resist the decree of the Church* Mat. 18.17 An. There is no mention made there of doctrin but onely the authoritie of censures to correct vices is auouched that they may not set them selues against the iudgement thereof which shall be admonished and reproued Obiect The Church must be heard The force of Censure An. Who denieth that because it pronounceth nothing but out of the word of the Lord. Whether baptizing of infants be by the decrees of the church 16 Obiect Baptizing of infantes sprange not so muche from the manifest commaundement of the Scripture as from the decrees of the Church An. It shall sufficiently appeare else where that it is farre otherwise Obiect That is nowhere in the Scripture to be found which was pronounced in the Nicene synode that the Sonne is consubstantiall with the Father An. I graunt this word is not extant in Scripture but the thing signifying the same is often founde in Scripture CHAP. IX Of Councels and their authoritie What counsels be lawfull 1 FVrthermore Councels shall be lawfull then if Christ sit as chiefe in the same do gouerne the whole assembly with his word and Spirit 2 For this is Christs saying where two or three shall be gathered together in my name I am there in the midst of them* Mat. 18.20 Which promise doth no lesse belong to euerie particular assemblie then to a generall Councell And those only are gathered together in the name of Christ which adde nothing to his word neither take anie thing therfro 3 Obiect The truth remaineth not in the church vnlesse it continue among the Pastours Neither doth the Church consist vnlesse it appeare in generall Councells Pastors are blind An. That is not alwayes true For there was a Church in Isaias his time at Ierusalem which God had not as yet forsaken and he calleth the Pastors thereof blind watch men Isa 56.10 ignorant dumbe doggs* In an other place he teacheth that they haue a shadowish pretence and cloake of priesthood* Frō the prophet to the priest euery one followeth lying* Osc 9 8. Ier. 9.13 4 Obiect Peraduenture that was of force among the Iewes but our age is free from so great an euill An Would God it were but the holie Ghost hath pronounced that it shall be otherwise As saith he there were in the old people false Prophetes so likewise there shall be among you false teachers slily bringing in sects of perdition* 2 Pet. 2.2 Mat. 24.11 2 Thess 2.4 5 And yet I would not ouerthrow the authoritie of Pastors onely I warne men to make choise of them lest we admit wolues in steede of true sheepheardes 6 Out of this we may easily aunswer to that other thing touching generall Councells Generall counsells The Iewes had the true Church in the time of the Prophetes But if there had bene gathered at that time a generall counsell of the priests what manner face of
like deceites of Satan Therfore let him that is to be baptised be represented in the companie of the faithfull The forme of Baptisme the whole church being witnesse beholding him and praying for him let him bee offered to God let the confession of faith be recited let the promises bee repeated which are contained in Baptisme How one that is to be instructed ought to be baptized let the instructed bee baptised in the name of the father of the sonne of the holie ghoste at length let him bee dismissed with praiers and thanksgiuing 20 It is also appertinent to the matter to knowe this that it was doone amisse Let not priuate men baptize if priuate men doe vsurpe the administration of Baptisme For as wel the distribution of this as of the supper is a part of the Ecclesiasticall ministerie Obiect If he which is sicke discease without baptisme he is in danger to be depriued of the grace of regeneration August lib. contra Epist Parm. 2. cap. 13. therfore if necessitie constraine and if a lay man or a womā baptize it is either no fault or a fault veniall* An. God pronounceth that hee doth adopt our infants to be his before they be borne when as hee promiseth that he will be our god Gen. 17.7 the God of our seed after vs* Therefore saluation consisteth in the promise which may bee fulfilled without Baptisme as in the people of Israel which died before circumcision 21 Obiect It was an ancient custome An. It was not therefore to be praised Epiphanius doth vpbraid Marcion for graunting licence to women to baptize* and in an other place hee teacheth that the holie mother of Christ was not suffered to doe it 22 Obiect The Angell of God was pacified after that Sephora hauing taken a stone Lib. contr Her 1. Note Exod. 4.25 Sephora circumcised did circumcise her sonne* An. God did not therefore approue her fact Otherwise we might say that the worshipping which the Gentiles which were brought from Assyria raised vp did please God because the beastes ceased to afflict the people Secondlie that which is particular ought not to be made an example Therefore let vs conclude that the Sacrament like to a seale doth not make the promise more effectuall as being of it selfe weake but doth onlie confirme the same to vs. Contempt of the sacraments must bee fled Therefore if in omitting the signe there bee neither sluggishnesse nor contempt nor negligence we are safe from all danger CHAP. XVI That baptizing of infants doeth verie well agree both with the institution of Christe and also with the nature of the signe Obiect 1 BAPTIZING of infantes is grounded vpon no institution of God but it is brought in onlie by the boldnes and curiositie of men and afterwarde rashlie vsed through foolish facilitie 2 An. The force of baptisme dependeth vpon the promise The force of Bap dependeth vpon the Promyse therefore we may not denie the signe to those to whom the thinges are giuen which are there represented 3 Moreouer if God made infants partakers of circumcision because the promise was made to Abraham his seed* Gen. 17.10 Circumcision and Bapt are all one why shall we not say the same of Baptisme seeing it is instituted for vs in steede of circūcision For as Christ is the foundation of baptisme so likewise of circumcision 4 There is the same promise in both namelie of the fatherlie fauour of God of remission of sinnes 1 The promise and of eternall life The thing figured is all one namelie regeneration 5 But and if the couenant made with Abraham 2 The thinge figured remaine firme and stedfast it doth no lesse belong to the children of Christians at this day Why Infants are to be baptized then it did appertaine vnder the old testament vnto the children of the Iewes And they are partakers of the thing signified why shall they be excluded from the signe If they haue the truth why shall they be put backe from the figure Obiect There was a certaine day appointed for circumcision An. Therefore wee haue greater libertie And God wil haue infants to be receiued into his couenant what more will we haue 6 Wherefore the children of the Iewes were called the holie seede because beeing made partakers of that couenant they were distinguished frō the children of the wicked* Gen. 17.12 and euen by like reason the children of christians are accounted holy yea although they be the issue but of one faithful parent they differ frō the vnclean seed of the idolaters* 1 Cor. 7.4 7 Wherefore the Lorde Iesus doth meeklie embrace the infants which were brought to him chiding his disciples which went about to keepe them from him forasmuch as they led away those to whō the kingdome of heauen did belong from him thorow whom alone the entrie standeth open into the kingdome of heauen* Mat. 19.13 What agreement there is betweene Baptisme and the embracing of Christ Quest What agreement hath Baptisme with this imbracing of Christ An. Because Baptisme doth conueigh vs vnto Christ whom imbracing by faith we haue the kingdome of heauen Which thing hee doth afterwarde testifie in deed when as he commendeth them afterward to his father If the kingdome of heauen be theirs why shal the signe be denied them Obiect Christ saith Suffer little ones to come therefore they were in age and good big ones An. But they are called by the Euangelists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which wordes the Grecians signifie those young infants which hang vppon their mothers breastes To come put for to haue accesse Therefore to Come is put for to haue accesse Obiect The kingdome of heauen is not giuen to infants but such as they be because it is saide To such not to them An. When he commandeth that infants be suffered to come vnto him nothing is more plaine then that hee meaneth verie infancie 8 Ob. We can no where finde that euen one infant was baptized by the hands of the Apostles An. So often as mention is made of some familie that was baptized* Whether the Apostles did baptize infants Act. 16.15.32 and infants are not excluded who wil reason thence that they were not baptised By the very same reason women shoulde be forbidden to come to the Lords supper 9 Quest What fruit commeth by this obseruation either to parents or to the infants which are dipped in the holie water An. Faith is holpen by an excellent comfort The fruite of the Baptisme of Infantes The promise is confirmed to a thousande generations Obiect The promise is sufficient to confirme the saluation of our children An. It seemed otherwise to GOD who as he knoweth our infirmitie What baptisme doth profit children would beare so much in this matter with it Therefore let those which imbrace the promise offer their children to the church to be signed with the signe of mercie Children
To this are referred burnt offerings drinke offerings oblations Ioh 19.30 first frutes peace offerings* but the sacrifice of cleansing was so offred by Christ alone so finished that there is no place left afterward for anie other sacrifice 1 Sacrifice of purging 14 Wherfore the shauelings by Massing commit blasphemie and that such as is not to be suffered both against Christ and against his sacrifice when they thinke vpon the repeating of the oblation and of newe remission of sinnes 15 Euen Plato doth sufficientlie reproue their vanities wheÌ„ he derideth them very wittilie Platoes scoffe which thought that their wickednesse was couered with these as with veiles and hauing made as it were a couenant with God did more careleslie pamper themselues he seemeth altogether to allude to the vse of the cleansing of the Masse 16 Vnder the other kinde of sacrifice which wee called the sacrifice of thanksgiuing 2 The sacrifice of thankesgiuing all offices of loue are contained which when we doe toward our brethren we honour the Lord himselfe in his members againe all our praiers praises thanksgiuing and whatsoeuer we do to the worship of God which is so necessarie for the church that it cannot be absent from the same* Mat. 1.11 Rom. 12.1 Ph. 4.18 17 Such workes had the name of sacrifices giuen them not onlie in the new testament * Heb. 13.15 1 Pet. 2.9 but also in the old * Osee 14.3 Psal 51.21 The abhomination of the Masse and in this sense all the faithful are called Priests 18 What remaineth but that the blinde may see the deafe may heare and very children may vnderstand this abhominatioÌ„ of the Masse Which being offered in the golden cup hath made all kings of the earth people so drunke that being more blockish then verie beasts they haue placed the ship of their saftie in this one only deadlie gulf This is that Helena for whom the enemies of the truth fight so couragiouslie 19 These are the things which we thought good to speake concerning the two Sacraments There be but 2 Sacramentes Baptisme is the entrance into the Church the vse whereof was deliuered to the Churche of Christe from the first beginning of the newe Testament to the ende of the worlde namelie that Baptisme shoulde be as it were a certaine entrance into the Church and the entring or beginning of faith and the Supper is as it were continuall food The Supper is the dayly food wherewith Christ doth spirituallie feed the familie of his faithfull For that cause it is often repeated but baptisme is not so 20 Therefore let the church of Christ bee content with these two neither let it not onlie admit anie thirde for the present time but not so much as desire it or wait for it vntill the end of the worlde For it belongeth to God alone to erect a sacrament seeing it belongeth to him alone both to promise also to giue saluation CHAP. XIX Of the fiue sacraments falslie so called where it is declared that the fiue other be no sacraments which haue been hitherto commonlie taken for sacraments and also it is shewed what maner of things they be 1 NOW let vs come to the other 5. Sacraments whereto the Papistes haue falslie giuen the name of sacraments seeing they haue neither commandement nor promise God alone doth institute a Sacrament 2 Furthermore we must hold this stronglie that it belongeth to God alone to institute a Sacrament Obiect The old church did hold that there bee seuen Sacraments An. That cannot be proued for when they speak of those signes which ought to bee testimonies of gods grace toward vs they are content with these two namelie Baptisme and the Lordes Supper 1. Of confirmation What confirmation is 4 It was a custome in times past to present the childreÌ„ of christians to the Bishop that they might fulfill that dutie which was required of those which being growen vp did offer themselues to bee baptized For they sate among those that were to be catechised vntill beeing well instructed in the mysteries of faith they coulde make confession of their faith before the Bishop and the people Catechisme then they were examined according to the forme of the Catechisme which was then common And to the end this action might haue more reuerence and dignity they laid their hands vpon them Laying on of handes Which ceremonie I commend and could wish it were restored at this day to his pure vse 5 But the latter age hath put I wote not 〈◊〉 feigned confirmation for a Sacrament of God Feigned confirmation hauing in a manner blotted out the thing it selfe Obiect Confirmation giueth the holie ghost for increase of grace which is giuen in baptisme for innocencie it strengtheneth them to the battaile which in baptisme are regenerate to life which is done with annointing and this forme of wordes I signe thee with the signe of the holie crosse and I confirme thee with the Chrisme of saluation The forme of popish confirmation in the name of the father and of the sonne and of the holie Ghost An. It is trimlie handsomely done But seeing there is no word of God this sacrilegious boldnesse cannot be excused 6 Obiect We might imitate the Apostle Act. 8 15. To geue the holie ghost which by laying on of hands gaue the holie ghost An. This was an especiall gift in the Apostles lasting but for a time Furthermore they gaue the spirite visiblie which the shauelings doe â—ot 7 Obiect Our ointment is the oile of saluation Popish oyntment An. Who taught you to seeke saluation in oyle Ob. It hath force to strengthen Gal. 4.9 Col. 2.20 An. But Paul draweth vs farre froÌ„ the elements of this world who condemneth nothing more then to sticke to such petie obseruations* Surelie they whiche call oyle the oyle of saluation doe renounce the saluation which is in Christ 8 Againe whereas they attribute more to confirmation then to baptisme because baptisme cannot well be made perfect without confirmation Christians annointed do they not inforce vppon vs their diuelishe wickednesse 9 Obiect All the faithfull must receiue the holy ghoste by the laying on of handes after baptisme that they may be found perfect Christians because he shall neuer be a Christian vnlesse he be annointed with the Bishops confirmation An. Then Christ doth onlie begin Christians the oyle doth make them perfect By this sentence the Apostles Martyrs and a great sort of christians are condemned which were not annointed The dignitie of the popish annoynting 10 Obiect Holy annointing must be more reuerenced then baptisme because it is administred properlie by the hands of the chiefest bishops Baptisme is distributed commonly by all Priests An. O sacrilegious mouth darest thou set fat or oyle defiled onlie with the stinch of thy breath and charmed with mumbling of words against the sacrament of Christ and compare