the godly by the power of his holy spirite that they might knowe that the grace which they had only tasted of by hope 1. Pet. 3 1â— was then deliuered to the worlde on the other side that did more plainly appeare to the reprobate that they were excluded from all saluation 10 11 The true and naturall meaning is Esai 35.5 Act. 2.24 Hebr. 5.7 Psal 22.2 Mat. 27 4â— that in stéede of the wicked dooers it behoued him to wrastle as it wer hande to hand with the armyes of hell and the horrour of death and féeling the rigor of Gods vengeaunce and all the signes of God when he is angry and punisheth to suffer in his soule the sharpe torment of a damned forsaken man which God layeth in his anger vppon the wicked this one thing only excepted that he could not be held bounde of those sorrowes This he confirmeth by the testimonies of the Scripture and auncient Fathers 12 This exposition hée defendeth against them Hebr. 4.15 Mat. 26.39 Act. 24.2.24 Mat. 27.47 Iob. 12.7 which maliciously cry out that by this meanes not only vnordinat troubled affections but also desperation it self is ascribed to the sonne of God shewing that Christ was so tempted in all pointes like vnto vs that yet he suffered not these thinges by violence or compelled neyther did hée at any tyme sinne neyther fell into any vntemperancie 13 Comming to the resurrection hée proueth that it is vnperfect whatsoeuer we haue of his death vnlesse the doctrine of his resurrection be had in mind although sometyme our saluation bée only ascribed to his death and so of the contrarie 1. Cor. 15.17 Rom. 8.34 Rom. 6.4 Col. 3.5 Col. 3.2 Therefore so often as mention is made of his death only there is also comprehended that which properly belongeth to his resurrection and the like figure of comprehensioÌ„ is there in the worde Resurrection as ofte as it is vsed seuerally without speaking of his death Finally there ariseth a triple commoditie thereof that both hée hath gotten vs righteousnesse before GOD and are euen now by his life renued vnto newnesse of lyfe and also that it is an earnest to vs of the resurrection to come Ephe. 4.10 Ioh. 7.37 Ioh. 16.7 Mat. 28.20 Act. 13.19 14 As concerning his ascention into heauen thereby he beginneth at length his kingdome Séeing also after hée was ascended into heauen when hee had forsaken the earth Mar. 16 1â— Hebr. 1.1 hée powred a more greater aboundance of his spirit and aduaunced his power more greater both in helping his also in ouerthrowing his enemies yet so is he now absent according to the presence of his bodie that hée is euery where present according to his Maiestie with more present power doeth gouerne heauen and earth 15 Herevpon it foloweth Ephe. 1 2â— Phi. 2.9 1. Cor. 15 2â— Eph. 4.15 Act. 2 39 Heb. 1.7 Act. 7.50 that which is presently added that he sitteth at the right hande of his Father spoken by way of similitude taken of Princes whereby his blessednesse is signified but much more those offices to rule and gouerne are committed vnto him that both heauenly and earthly creatures may with admiration looke vppon his Maiestie be gouerned with his hande beholde his countenaunce and be subiect to his power and it forceth not that Steuen sawe him standing because we speake not here of the gesture of his bodie but of the maiestie of his dominion so that to sit is nothing els but to be chiefe Iudge in the heauenly iudgement seate Eph. 2. â— Hebr. 7.25 Rom. 8.34 Ephe. 4.6 16 Hereof Fayth gathereth a triple commoditie First the Lorde by his ascending into heauen hath opened the entrye of the heauenly kingdom which was shutte vp by Adam Moreouer that hée sitteth with his Father as a Patrone Intercessour and continuall Aduocate c. Finally that his power beyng powred from thence vnto vs hée worketh many thinges excellently in vs. Act. 1.11 Mat. 24.30 Mat. 25.31 Hebr. 9.27 1. Tim. 4.1 17 As concernyng the returne of Christ to iudge the quick and the dead First hée briefly expoundeth the doctrine it selfe Secondly hée sheweth in what sense they are called quicke which shall bée found alyue at that day because some of the olde Fathers haue doubted in the exposition of the same worde 18 What a singular coÌ„fort thereof ariseth to vs Rom. 5.33 Ioh. 5.22 when we heare that iudgement is in his power which will be our gentle Prince head and Patrone And what is to be thought of this Apostles Créede 19 Of these things which are before spoken Act. 4 1â— Hebr. 12.17 Gal. 3 1â— it is manifest that the whole summe of our saluation and also euery parte are comprehended in Christ And therefore we must so much the more héedily beware that we drawe not away from him any parte thereof be it neuer so litle And the same is to bende from the right way if we bende any part of our thought any way although we chiefly respect him Cap. 17. That it is truely and properly sayd that Christ hath deserued Gods fauour and saluation for vs. CHrist is not only the instrument or minister of saluation Act. 3.10 but also the Authour and Prince neyther is Gods grace obscured by so saying because the merite of Christe is not sette agaynst the mercy of GOD but hangeth thereon that both maye well stand together for those thinges which are orderly set one vnder an other can not disagrée Aug. li. 1. de praâ—â—st Sanct. The most cleare light of predestination and grace is our Sauiour him self the man Christ Iesus which hath obteyned so to be by the nature of man which is in him without any deseruing of workes or of Fayth going before hée that made of the séede of Dauid a man righteous that neuer shoulde be vnrighteous without any deseruing of his will going before Aug. de bonâ— perseuerent Cap. vlt. euen the same doeth of vnrighteous make them righteous that are the members of the head 2 These two that is to say the grace of God and the merite of Christe may well stande together Ioh. 3.16 Col. 1.20 2. Cor. 5 19 Ephe. 2.16 2. Cor. 5.21 as is proued by diuers places of Scripture which knit them together and so truely that they graunt that Christe doeth giue somewhat of his owne because this praise is giuen him seuerally from his Father that it is his grace and procéedeth from him 3 As concerning the beginning of the cause â—â—m 5.11.19 hée proueth by certayne witnesses of Scripture that Christe by his obedience hath deserued fauour for vs with his father 4 The better that this same thing may appeare 1. Iohn 15. Luke 22.20 Ioh. 1.29 Heb. 9.22 Gal. 3.13 Esay 53.57 1. Pet. 2 2â— he sheweth that it happeneth to vs by the death of Christ or the sheding of his blood 5 And so truely that he hath not obteined
As touching the first he sheweth what a presēce of Christ those Bishops doe imagine that is to say grose carnall but some amongst them haue bene ashamed thereof neither néede we any such participation S. Paul teacheth vs that Christ dwelleth in vs Rom. 8.9.11 none otherwise than by his spirit whereby yet hée taketh not the communion of the fleshe and blood but teacheth that the spirit alone worketh that wee possesse whole Christ and haue him dwelling with vs. 13 The schoolemē thought more shamefastly but he calleth to mind afterward the reason wherby they place Christ in the forme of bread as they tearme it 14 Herevpon came forth the error of trāsubstantiatiō fained against the scripture and old consent but many haue vsed the word of cōuersion but in the sense which admitteth no transubstantiatiō neither can the signification of the Supper otherwise agrée Ioh. 6. except the substāce of the outward signes remaine for there must be visible bread vsed for a meane wherby that spirituall bread may be figured which in the scripture is mentioned 15 This also did helpe very much to driue them into this error that cōsecratiō was as much among them as Magicall inchantment not knowing in the meane while this principle that the breade is a Sacrament to none but to men to whome the worde is directed their starting hole which they take out of the worde of Moses place of Ieremy is of no waight The water springing out of the Rocke in the desert was to the fathers a token and signe of the same thing which the wine doeth figure to vs in the Supper Ex. 17.6 1. Cor. 10.4 1. Cor. 10.16 Act. 2.4 for Paul teacheth that they dronke the same spirituall drinke but it was a common watering for beastes and cattell of the people so that the earthly Elements when they are applied to a spiritual vse there is made no other turning but in respect of men insomuche as they are to them seales of the promises Where they alledge that which the Prophet complaineth of Ier. 11.9 that wood is put in his bread therby is ment nothing els but that by the crueltie of his enemies his breade was infected with bitternesse the lyke complaint hath Dauid Psal 69.21 that his meate was corrupted with gall and his drink with Vineger 16 Other séeing them selues cōstrained with the proportional relatiō of the signe and the thing signified nor yet sustaining to enterprise or conceaue any other then a grosse participation flée to the succour of consubstantiation 17 And that they may maintain their errour some of them contende that the measures of Christs bodie doeth extend so farre and wide as heauen and earth reacheth some somewhat more subtilly say that this bodie that is giuen in the Sacrament is glorious and immortall but it may be asked what manner of bodie Christe gaue to his Disciples the day before he suffered doe not the wordes sounde that he gaue the same mortall bodie which was within a litle after to be deliuered but he had say ye Mat. 17. ◠shewed his glorie to be séene to thrée disciples true it is but his will was by the brightnesse to giue them a taste of immortalitie for an houre 18 But of this errour of consubstantiation it must necessarily folow that the body and bloud of the Lord because the signes are distant the one from the other by space must bee seuered the one frō the other but the same participation which we stand vpon doeth verie well shut the gates against this errour 19 On the cōtrary he sheweth what presence of Christs body we should assigne in the Supper of the Lord which also he thinketh it néedfull diligently to be defended and assured 20 The better he may performe the same he taketh vpon him to entreat of this institution specially to shewe with how false enuy the aduersaries doe burthen vs Mat. 26.26 Mar. 14.22 when they crye out that we depart from the words of Christ but this reproch may be cast vppon their owne pates as hee manifestly sheweth by a naturall interpretation of the wordes and certaine other arguments 21 For no other cause then for affinitie which the things signified haue with the signes is the name of the thing giuen to the signe which he sheweth by certaine places of scripture and by Augustine Circumcisiō is a couenant the Lambe is the Passeouer the sacrifices of the lawe are expiations the rock out of which water flowed in the deserte was Christe God appeared to Moses in a bush the arke of couenāt is called God the face of God the one is called the holy Ghost Meruellous saith Aug. is the patience of Christe that he receiued Iudas to the banquet Aug. in Psal 3. whē he committed deliuered to his Disciples the figure of his bodie and blood 22 How litle it helpeth them the they stand so much vpon the worde this is and by many examples conuinceth thē because they say that the vehemencie of the verbe substantiue is is so great that it admitteth no figure which is false 1. Cor. 10.16 as by many places of Scripture is proued In the words of Paul is the substantiue verbe where he calleth the bread the communicating of the bodie of Christ but the communicating is an other thing then the body it self Again this shall be to you a couenaunt with mée This Lambe shall be to you a Passeouer the Rocke was Christ Gen. 17.13 Ex. 1.12.43 The holie Ghost was not yet because Iesus was not yet glorified Ioh. 7.39 if they abide fastened to their rule the eternall essence of the holie Ghost shal be destroied as though it tooke beginning at the Ascention of Christ 1. Cor. 11.12 Paul saieth that the Church is Christ for bringing a similitude of the bodie of man hée addeth so is Christe in whiche place hée vnderstandeth the only begotten sonne of God not in him selfe but in his members 23 Those labour no otherwise in silables than the Anthropomorphites truely the Apostles thought not of so prodigious a matter there wil also follow an other absurditie if they stand so precisely in wordes 24 But the better to purge the infamie of this lye hée wipeth away an other lyke cryme that is to say that wee are so addicted to humane reason that we may attribute nothing more to the power of God than the order of nature suffereth and common sense treateth and he sheweth that they doe very euil because preaching the power of God besides his will they doe peruerte the order of Gods wisedome 25 Which hee prosecuteth more at large where he sheweth that they haue no word whereby to be taught of that will of God reproouing them also of a mad preiudice 26 Now to proue the doctrine which he deliuereth out of the pure worde of God he proueth that the bodie of Christ hath so left the earth according to the scriptures and
no poynt of godlinesse or diligence Gen. 1 2. but curiositie and obstinacie Dionysius Hierarchie is méere babling by occasion whereof also hée doeth verie well bridle the curious agayne The sayde Dionysius writeth suche thinges in his Booke that hée which shoulde reade it would thinke that the man were slipte downe from heauen and did tell of thinges not that hée had learned by héeresaye but which hée had séene with his eyes But Paule which was rauished aboue the third heauen 2. Cor. 12.2 hath vttered no suche thing but also protesteth that it is not lawfull for a man to speake the secretes that he had séene Dan. 7.10 Col. 1.16 Eph. 2.1 Gen. 18.32 Ios 5.14 Iud. 6.14 13.22 Psa 8.2.6 5 The Angelles are heauenly Spirites whose ministration and seruice God vseth not onely generally to execute those thinges which hée hath decreed and for that cause are called armies powers and principalities c. If this honour bée giuen to Princes and Gouernours to bée in stead of God that is soueraigne King and Iudge much greater cause there is why it should be giuen to Angels in whom the brightnesse of Gods glorie more abundantly doeth appeare 6 But also to testifie his prouidence and care towarde vs Psa 91.11 34.8 Gen. 16.9 24.7 48.16 Exod. 12.2.19 for our comforte and confirmation of our fayth Exo. 12.2.19 23.20 Iud. 21. 6.11 13.10 Mat. 4.11 Lu. 22.43 Mat. 28.5 Lu. 24.5 Act. 1.10 2. Kin. 19.31 Es 37.36 7 Neither yet is 't certaine whether euery man haue a seuerall Angell appointed him Dan. 10.13 12.1 Mat. 18.10 Lu. 15.7 Iu. 16.23 2. King 16.17 Act. 12.15 but this is most certayne that they all with one consent do generally watch for our safetie But where it may be obiected that when Peter was brought out of prison and knocked at the dores it was sayde to bée Peters Angel it may be answered that it was any one Angell to whome God had giuen charge of Peter for that time 8 This only will he say of the orders multitude and forme of Angels Dan. 12.1 Iud. 1.9 1. Thes 4.16 Mat. 26.55 Dan. 7.10 whether one excell an other in certaine degrées of honour it can not be gathered by the Scripture and therefore hee had rather leaue it large The multitude is verie greate and manye their forme is not séene with mortall eyes Psal 34.8 although sometymes they ar◠saide to haue winges to paynt out their shape and swiftnesse to helpe vs. 9 Angels are not qualities or inspirations without substance but verie spirites of nature subsisting against the Saducées and such lyke Act. 7.53 Gal. 3.19 Matth. 22.30 24.37 Mark 13.27 Lu. 9.26 1. Tim. 5.21 Hebr. 14. 2. 16. 12.22 Mal. 3.1 10 As concerning that kinde of adoration which is wont to creepe in by the adoration of Angels first he graunteth that séeing the brightnesse of the maiestie of God doeth shine in them there is nothing more readie then with a certayne amazednesse to fall downe at the admiration of them But Saint Paul teacheth Col. 1.16 that Christ is not onely to bée preferred before all Angelles but that he is also the authour of all good things that they haue to the ende we should◠not forsake him and turne vnto them which cānot sufficiently help thēselues but are fayne to drawe out of the same fountayne that we doe 11 Moreouer he sheweth howe this daunger may be auoyded that is to say if we cōsider that God is tied by no necessitie at all to vse their worke to help vs as though he could not want them but whatsoeuer hée doeth héerein 2. Ring 6.17 he doeth it for the comfort of our weakenesse 12 And so whatsoeuer is saide of the ministerie of Angels is spoken not to bring vs from God to Angelles but to leade vs by the Angels to God and to a more liuely féeling of his presence That which is described in the vision of Iacob ought to sticke and be fastened in our mindes Gen. 28.12 howe Angels descende downe to the earth vnto men and from men doe goe vp to heauen by a ladder wherevpon standeth the Lord of hosts Whereby is meant that by the onely intercession of Christ it commeth to passe Ioh. 1.52 that the ministeries of Angels do come vnto vs as he him self affirmeth The seruaunt of Abraham being committed to the custodie of the Angel doth not therfore call vpon the Angel to help him but holpen with that commendation he prayeth to the Lord Gen. 24.7 beséecheth him to shew his mercy to Abraham To pray vnto Angels is but a heathens opinion Plato in Epinonide that is to say Platoes who willed to seeke the way to God by Angels and to honour them that they may make God more gentle to vs. As touching Deuils first he sheweth to what end this point of doctrine tendeth from the 13. to the 15. Moreouer he prosecuteth thrée things more distinctly from the sixtéene to the ninetéenth Chapter 13 Whatsoeuer the Scripture teacheth concerning Deuils they tende chiefly to this end that we may be carefull before hande of their awaytes and preparations and furnishe our selues with such weapons as are méete to sustayne so great and daungerous a battel 1. Pet. 5.8.9 Eph. 6.11.12 To this end is set before vs first an enemy in corage most hardie in strēgth most mightie in pollicies most subtile in diligence and celeritie vnuariable with all sortes of engyns most plentifully furnished in skill of warre most readie that wée suffer not our selues by slouth cowardise to be surprised but on the other side with bolde and hardie myndes sette our féete agaynst him and encourage our selues to continue 14 The multitude of Deuils is great whereby wée shoulde bee stirred vpp and vrged the more to labour yet in an other good sense hée is but one Mar. 16.9 Mat. 12.42 Lu. 8.30 Mat. 25.41 15 Thirdly it is the enemy both of God and vs which alwayes laboureth diligently in these two thinges to ouerturne the kingdome of GOD Gen. 3. Mat. 13.28 Ioh. 8.44 and to drowne men with himselfe in eternall destruction But nowe those two thinges which are hitherto spoken of least they should giue occasion of errour hée taketh in hande as I haue sayde thrée thinges more largely to expound the one of the malice of the Deuill the other of his power the third of his nature 26 As touching the first for as muche as the Deuill was created of God Ioh. 8.44 2. Pet. 24. Iud. 1.6 Tit. 5.20 this malice which we assigne to his nature is not by creation but by deprauation yet in the meane space we must beware that we curiously speake not of the order manner tyme forme of the Deuils fall séeing it was not beséeming for the holie Ghost to féede curiositie with vayne histories without any fruite Iob. 1.6 24.1 1. Kin. 24.10 1.
excellent declaration of the calling of the Gentiles 13 But that these thinges may better appeare hee answereth to two obiections wherewith this doctrine of the difference of the old new Testament is wont to be trobled The first wherof is that it is not likely the God which doth alwayes agrée with himself could suffer such alteration that hée shoulde disalowe that which once hee hath allowed to which hee answereth in this place in this wise if the father of a houshold do instruct rule order his childrē of one sort in childhoode of an other in youth and of an other in mans state we can not say that he is fickle forsaketh his owne purpose Paule maketh the Iewes like vnto children and christians like vnto young men what disorder is there in this gouernment of God Gal. 4.4 that he helde them in their childish lessons which according to the capacitie of their age were fit for them and enstructed vs with stronger and as it were more manly discipline 14 The last is that from the beginning hee coulde deale aswell with the Iewes as nows after Christs cōming with vs. Against this obiection hee entreateth generally Moreouer he prosecuteth those two partes of abrogating Ceremonies calling of the Gentiles Cap. 12. That it behooued that Christ to perfourme the office of the Mediator shoulde be made man FIrst hee proueth generally that it was necessary not absolutely 1. Tim. ◠3 Heb. 4 1◠but by Gods decrée that whosoeuer should bée Mediator shoulde bée GOD and man 2 Moreouer by the office that the Mediator had to doe that is that he should so restore vs into Gods fauour that hée shoulde make vs of the children of men the children of God and of heires of hell fier Iohn 10.17 Rom. 8.17 the heires of the heauenly kingdome and to bring this to passe it was necessary first that hee shoulde bée God 3 Then that hée shoulde be man Col. 1.15 Esay 53.45 Iohn 19.14 Matth. 9.12 Heb. 5.1 Rom. 8.3 Luke 24.26 Iohn 3.14 Col. 2.3 ◠Cor. 2.2 4 This cause of Christes incarnation ought to suffice to restraine al vaine speculations of which sort he reciteth one that Christ should haue béen man although there had béene no neede of remedie to redéeme mankinde This vanitie which a litle after he ascribeth to Osiander the better to take away first hee teacheth that all the scriptures doe witnesse that hée was promised from the beginning to restore the worlde falne into ruine and to succour men being lost this hée sheweth very plainely and in order first by the lawe then by the Prophets thirdly by Christ him selfe fourthly by the Apostles last by all together 5 Moreouer howe vaine and wicked rashnesse it is that such tickle headded spirites doe imagine that none of these doe prooue the contrary Ephe. 4.5 1. Tim. 1.15 Tit. 3.9 Ephe. 4.22 but that the same Christ that redéemed men being damned might also in putting on their flesh testifie his loue toward them being preserued and safe 6 After hée confuteth the principle of Osiander that is to say that man was to this end created to the image of God because he was fashioned after the patterne of Christ to come that hee might resemble him whom the father had decréed to cloth with our flesh Whervpon he gathereth that if Adam had not falne yet Christ should haue béen man which is false for man was created after the image of GOD Gen. 1.27 Col. 3.10 in whom the Creators will was to haue his glory séene as in a looking glasse to this degrée of honor was hée aduanced by the benefite of the only begottē sonne who is a cōmon head to angels aswel as to mē 7 And hée confuteth certaine other obiections absurdities Heb. 4.10 1. Cor. 15.47 Luke 3.38 Ephe. 3.30 That Christ shoulde bée borne man by an accident cause cōtrary to the scriptures that he should not be head ouer Angels vnlesse it had béene purposed by GOD to his sonne with fleshe which is false Cap. 13. That Christ tooke vpon him the true substance of the fleshe of man Gen. 17.7 Psalm 45.7 Matth. 1.1 Rom. 3. Matth. 4.4 Heb. 1.11 Iohn 16.16 FIrst the simple trueth of the thing is proued by many places of scripture for the blessing is promised neither in a heauenly séede nor in the counterfeite shape of man but in the séede of Abraham and Iacob neither is the eternall throne promised to a man of the ayre but to the sonne of Dauid the fruite of his wombe 2 Moreouer the Marcionites which imagined that Christe had put on a phantasticall body in stéede of a true body and the Manichies which framed Christ a body of heauen or of the aire are first confuted The Marcionites maintaine their errour by this that in some places it is saide that he was made after the likenesse of man and that hée was found in shape as a man But the Apostle there doth not teach what maner of body Christ tooke vpon him but that whereas hée might haue shewed foorth his Godhead Phi. 2.7 1. Pet. 3.18 2. Co. 13.4 he made none other shewe of him-selfe but as of an abiect and vnregarded man Hée teacheth not what Christ was but how he behaued himselfe the Manichies framed Christ a body of the aire because he is called the seconde Adam heauenly of heauen But the apostle in that place doth not bring in a heauenly essence of the body but a spirituall force which being powred abroad by Christ doth quicken vs. 1. Cor. 15.16 Psalm 8.4 Heb. 2.14 Rom. 8.29 Gen. 3.15 If Christ had not all one nature with vs Paule had reasoned in vaine that if Christ be risen againe wée shall also rise againe c. 3 They are also prooued to do no lesse foolishly then wickedly Gal. 3.18 Rom. 1.3 Psalm 132.11 Matth. 1.5 while they intangle with Allegories these testimonies where Christ is called the séede of Abraham and the fruite of the wombe of Dauid by occasion wherof certaine thinges are noted of the Genealogie of Christ and first of all that is confuted which some new Marcionits go about that women are without séede 4 Last of al there is answered to certaine their absurdities wherewith this doctrine is troubled with men of that sort Rom. 5.12 1. Cor. 15.47 Rom. 8.3 Cap. 14. How the two natures of the mediator doe make one person FIrst he deliuereth the doctrine of the two natures in Christ from the first to the fourth Secondly hée enwageth battell against the accursed errour of Seruetus of Christ being a sonne 1 As touching the first parte of the Chapter he proueth that there may bee two natures in Christ the first drawn from a similitude which is of the coniunction of the body and soule where it is saide Iohn 1.14 That the worde is made fleshe that is not so to be vnderstood as thogh it were either turned into fleshe or
in the life of the faithfull there shoulde appeare an agréement and consent betwene the righteousnes of God their obedience and so they shoulde confirme the adoption wherby they are receiued to be children then also hee expoundeth in what order he will speake thereof 2 The instruction of our life standeth of two partes as the scripture painteth it out to vs the first is that the loue of righteousnesse be powred into our mindes The other that wee may haue a prescript rule that may not suffer vs to goe out of the way in following righteousnesse In cōmendation of righteousnesse the scripture hath very many and very good reasons whereof séeing some are generall and some speciall hée describeth one generall héere two wayes First we must be holy because God is holy for when we were scattered abroad like straying shéepe and dispersed abrode in the maze of the world hée gathered vs togeather againe to ioine vs in one flocke with himselfe when wée heare mention made of our ioyning together with God let vs remember that holines must be the bond He admonisheth vs also to the end wée may be reckoned among the people of God that wée dwell in the holy citie of Ierusalem which as he hath hallowed to himself so it is not lawfull that that be vnholily profaned by the vncleannes of the inhabitants Psalm 35.8 Psal 15.21.23 bicause it is not méete that the sanctuary wherin he dwelleth should be like a stable ful of filthinesse 3 First he setteth down the other generall that is to say that we may bée made like to Christe secondly hée calleth to minde many speciall reasons if the Lord hath by adoption made vs children with this condition that our lyfe should resemble Christ the bond of our adoption or if we do not giue anew our selues to righteousnes we doe not only with most wicked breach of allegeance depart from our Creator but also forsweare him to be our Sauiour Mal. 1.6 Ephe. 5.1 1. Ioh. 3. 1 Heb. 10.25 1. Cor. 6 Ioh. 15.3 Col. 3. 1. Cor. 3 Sith God hath shewed him self a Father vnto vs we are worthie to be condemned of extreame vnthankfulnes if we doe not shewe our selues to bee children sith Christe hath cleansed vs with the washing of his bloud and hath made vs partakers of his clensing by baptisme it is not séemely that wée shoulde bee spotted with newe filthinesse sithe hée hath graffed vs into his bodie we must carefully take héede that we sprinckle not any spot or blot vppon vs that are his members sith he him selfe that is our head is ascended into heauen it behoueth vs that laying away earthly affections we do with all our heart aspire to heauē ward sith the holy Ghost hath dedicated vs temples to God we must endeuour that Gods glorie may be honourably set out by vs and must not doe any thing whereby we may be prophaned with filthinesse of sinne sith both our soule and our bodie are ordained to a heauenly incorruption and an vnperishing Crowne we must diligētly trauell that the same may be kepte pure and vncorrupted vnto the day of the Lorde 4 Those are not Christians which doe sauour of nothing lesse in their lyfe and manners Ephe. 4.20 then of Christ yea they reproch Christ wonderfully 5 Neyther doeth he acknowledge thē for Christians onely whose manners breath nothing but an absolute Gospel which notwithstanding is both to bée wished and laboured for of euery one but all those which in pure simplicitie haue a desire diligently to procéede in the way of the Lord. Cap. 7. The sum of a Christiā life where is entreated of the forsaking of our selues THe first degrée is Rom. 12.2 that man shall depart from him selfe and apply him selfe wholly to the obeying of God This renuing of mind all the Philosophers were ignorant of Rom. 23.8 Ephe. 4.22 Gal. 1.20 that they think that the gouernment of the minde is in all pointes most perfect 2 Therevpon followeth that other that we search not the thinges that are our owne but those thinges which bée according to the will of the Lorde and that make to the aduancement of his glorie But where so euer the first degrée doeth not goe before there eyther most filthie vices doe raunge without shame or els if there bée any spice of vertue it is corrupted with peruerse desire of glorie 3 Hée layeth a generall description thereof out of Paule Tit. 2.11 but suche as more playnely hée may diuide the whole into certayne speciall partes Paule to lose our myndes from all snares calleth vs backe to the hope of immortalitie admonishyng vs not to stryue in vayne because as Christe hath once appeared the Redéemer so at his last comming he shal shew the fruit of the saluation that he hath purchased and thus hee driueth away the entisements that blinde vs and make vs not to aspire as wée ought to the heauenly glorie yea he teacheth that wée must trauell as men being from home in this worlde that the heauenly inheritance be not lost or fall away from vs. Rom. 12.20 Phi. 2.3 4 The forsaking of our selues which is the first part doeth partly respect our neighbours but chiefly God But as concerning our neighbours it is harde because it commaundeth chiefly two things of difficultie 1. Cor. 4.7 that is to say that we preferre them before vs in honour that we faythfully employe our selues wholly to procure their commodities here he first entreateth thereof 1. Cor. 13.4 Heb. 15.16 5 And thē of the other and by what arguments the Scripture doeth exhort vs to the same part of our office Gal. 6.10 Luk. 17.3 Mat. 5.44 6 In perfourming these offices first there is required patience least we wax weary with well doing and by what arguments the same may be brought to passe that patiently we may honour and loue others although they eyther bée vnworthie or haue euill deserued of vs. 7 This is no mortificatiō til we fulfil the dueties of charitie although wée leaue none of them vndone but doe it of a sincere affection of loue for otherwise it is wont to happen that wée doe fill our dueties with arrogancie or with vpbrayding or we subdue him whome we haue done good vnto as bounde to vs or hauing discharged one kinde of duetie we think we are deliuered from the rest 8 The deniyng of our selues in as much as it respecteth God doeth chiefly frame vs to quietnes of minde and first in searching those things which belong to this present life where we must resigne our selues and all that we haue to the will of the Lorde and yelde him the affections of our heart to be tamed and subdued 9 Therevpon it foloweth that neyther we séeke euill gaines to enrich vs nor burn in immoderate desire of earthly thinges nor yet to be troubled Psal 13◠if the end answere not to our desires 10 Moreouer the quietnesse and sufferance which he hath
faith and workes doe so differ among themselues that when the one is established the other must néedes be ouerthrowne 14 The subtill shift that the Sophisters thinke they haue when they attribute this to those works only Gal. 3.11 which are doone of those that are regenerate but not to those workes which men doe not yet regenerated without the grace of Christ is nothing worth 15 The schoole men are more grosse which teache that man is iustified not by imputation of free righteousnes but by the holy Ghost helping to the endeuour of holinesse 16 The scripture when it speaketh of iustification of faith doth leade vs to a far other ende that is to say that turning away from the looking away of our owne workes we should only looke vnto the mercy of God and perfectioÌ„ of Christ 17. 18 And the better to shewe the same hée alledgeth two places out of Paule to make for his purpose Rom. 10.5 Gal. 3.18 19 Thervpon he concludeth that we are iustified by faith only although this word Only be no wher in the scripture to be found and it is a foolish shift Rom. 4.2 Gal. 3.10 that they say Paul doth onely exclude Ceremoniall workes as though life had bin promised to the kéepers of Ceremonies only and a curse threatened only to the breakers of them 20 In what sense works are counted worthie the title and rewarde of righteousnesse Gal. 3.17 Rom. 4.6 and yet come not into account of iustification And although we obtaine righteousnesse not with a fained but with a true faith which worketh through loue yet it worketh not righteousnesse by charitie 21 The righteousnesse of faith is reconciliation with GOD Esai 59.7 Rom. 5.8 and therefore it consisteth vpon onely remission of sinnes 22 That is prooued both by the testimonie of the Scripture 2. Cor. 3.19.28 Rom. 4.6 and of the Fathers Augustine August de eiâ—d Dei cap. 27 saith The righteousnesse of the Saints in this world staÌ„deth rather in forgeuenes of sinnes then in perfection of vertues Bernard Bernar. in Cant. Ser. 22 saith Not to sinne is the righteousnesse of God and the righteousnesse of man is the mercifull kindnesse of God 23 Héerevpon followeth that also that man is not therefore iustified by faith â— Cor. 5.21 Rom. 5.19 bicause the same doth take part of the spirite of God but because he apprehendeth the righteousnesse of Christ as Iacob hauing not of him selfe deserued the preheminence of the first begotten sonne hyd him selfe in the apparrell of his brother and being clothed with his brothers Coate that sauoured of a most swéete smell he crept into the fauour of his father and receiued the blessing to his owne commoditie vnder the person of another so doe we lie hidden vnder the precious purenesse of Christ our elder brother that we may get a testimony of righteousnesse in the sight of God 〈◊〉 de Iaco â—ita beata Ambrose saith that whereas Isaac smelt the sauour of the garments peraduenture this is ment therby that we are not iustified by workes but by faith because fleshly weakenesse hindereth workes but the brightnesse of faith which meriteth forgeuenesse of sinnes ouershadoweth the errour of déedes and truely so it is that we may appeare before God vnto saluation it is necessary for vs to smell swéetely with his odour and to haue our faultes couered and buried with his perfection Cap. 12. That to the ende we may be fully persuaded of the free iustification wee must lift vp our minds to the iudgement seate of God HE speaketh not héere of a worldly iudiciall court Esay 33.14 Psalm 130.3 Iob. 4.17 Deut. 27.26 but of a heauenly iudgement seat before that which nothing is acceptable vnlesse it be in all points whole and perfect 2 It is easie truely while the comparison stayeth on men that euery man shoulde think he hath that which other men ought to contemne But when we rise to haue respect vnto GOD then sodenly that confidence falleth to the grounde commeth to naught which he sheweth by a similitude and certain places of Scripture In the same case altogether is our soule in respect of god as mans body is in respect of heauen Luke 18.15 Psalm 43.2 Iob. 9.8 The sight of the eye so long as it continueth in viewing things that lie neéere vnto it doeth shewe of what pearsing force it is but if it once be directed vp to the Sonne then being daseled and dulled with the great brightnesse thereof it féeleth no lesse féeblenesse of it selfe in beholding of the Sonne then it perceaued strength in beholding inferiour thinges 3 And out of the Fathers but chiefly out of Augustin Bernard Augustin saith Ad. Boni lib. 3 Cap. 5 All they which grone vnder this burden of corruptible flesh and in this weakenesse of life haue this only hope that we haue one Mediator Iesus Christ the righteous he is the appeasement for our sinnes Super Cant. Ser. 61. Bernard saith Where is safe and stedfast rest and assurednesse for the weake but in the wounds of our Sauiour and so muche the surer I dwell therein as hee is mightier to saue The worlde rageth the body burdeneth the Deuill lieth in waite I fall not because I am builded vppon a sure rocke I haue sinned a greeuous sinne my conscience is troubled but it shall not be ouer troubled because I shall remember the woundes of the Lorde Therefore my merite is the Lordes taking of mercy I am not vtterly without merit so long as he is not without mercies Shall I sing my own righteousnesse Lorde I will remember only thy righteousnesse for he is made vnto me the righteousnesse of God Againe he saith Ser. 13. in Cauâ— Why should the Church be carefull of merites which hath a surer and safer way to glory vpon the purpose of God So there is no cause why thou shouldest aske by what merites we hope for good thinges specially when the Lorde saith Eze. 36.22.32 I will doe it not for your sakes but for mine own sake 4. 1. Cor. 4.5 Iob. 15.16 5 There is no sanctuary of saftie wherein the consciences may quietly rest them vnlesse they haue to do with the iudgemeÌ„t of god but bicause our hypocrisie is such Esay 35.6 1. Pet. 5.5 that vntil we come vnto it wée stroke and flatter our selues through an outwarde shewe of righteousnesse and examine not the vncleannesse of our heart with egall ballance Psalm 18.27 Soph. 3.11 Esay 66.2 6 And this is at length true humility as by certaine testimonies is proued Luke 18.13 Matth. 11.28 7 And is declared by the example of the Publicane 8 Arrogancie and carelesnesse ought therefore to depart from vs because euery man so much hindereth his receiuing of the liberalitie of God as he resteth in himselfe Cap. 13. That there are two thinges to be marked in free iustification THE first of them that is
vs neither is it contrary with it because this assurednes is knit together with the knowledge of our misery néedines and filthines 13 Séeing the Lorde first commaundeth to pray Psal 50.24 Mat. 6.7 and then ioyneth a promise to the commaundement they are both Rebels and Infidels whosoeuer they are that turne their backes come not the right way to the Lorde howsoeuer certaine hypocrites vnder the coulour of humilitie and modestie doe by that meanes get prayse 14 Hée sheweth by certaine selected promises Pro. 18.10 Ioe 2.32 how earnestly we should embrace the liberalitie of God fréely offered vs. Neyther is this any let that we excell not with equall holinesse as is commended in the holye Fathers to whome these promises were made and whosoeuer call not vpon God when occasion is offered are Idolaters what coulour so euer they pretende that a dreadlesse Spirite to pray agreeth wel with feare reuerence and carefulnesse and the godly are well sayde both to fall downe and lift vp their prayers 15 It maketh nothing agaynst this doctrine that God answeareth to certayne desires Iudg. 9.20 Iudg. 6.28 whereof some breake foorth of a mynde not quiet nor wel framed Other endeuoured by no word of God Other conceaued against the manifest prohibition And although suche examples are not set before vs to imitate and followe yet thereby procéedeth large fruite vnto vs and in what sense such easines of God is to bée taken 16 These foure rules of right prayer are not so exactly required with extreame rigour Psal 1◠18 Psal 85.5 that God refuseth their prayers which haue offended muche agaynst those rules as is shewed by certayne examples taken out of euery sorte yet not that the faithfull shoulde carelesly pardon themselues any thing but that in sharpely chastising themselues they should trauell to ouercome those stoppes 1. Ti. 1.5 1. Ioh. 2.1 17 Therefore for our vnworthinesse Christe is giuen vs an Aduocate and Mediatour and wée shall obtaine what so euer we aske in his name And God must be called vpon by no other name than by his owne Ioh. 16.26 18 Albeit all the Fathers from the beginning were heard by his name only yet this fauor is chiefly to be restrained by good reason to the ascention of Christe 19 Who so euer swarue from this way and forsake this entry 1. Tim. 2. ◠for them there remayneth no way nor entry to God yet by this meanes the mutuall intercession of Saintes is not excluded in the earth 20 It is a méere trifling of Sophisters 1. Ioh. 2.12 Rom. 8.32 that Christe is the Mediatour of redemption but the faythfull are Mediatours of intercession which hée rooteth vp by most plain authoritie of the scripture and Augustine Christian men sayth hée doe mutually commend them selues in their praiers he for whome none maketh intercession but hée for all hée is the onely and true Mediatour Paule the Apostle although hée were a principall member Li. cont Bat. 2 Cap. 8. vnder the heade yet because hée was a member of the body of Christ and knew that the greatest truest Priest of the church entred not by a figure into the inwarde places of the vayle to the holy of holy places but by expresse and stedfast trueth into the innermost places of heauen to a holines not shadowishe but eternall commendeth him selfe also to the prayers of the faithfull 21 That wée may not make or appointe the Saintes that are dead intercessours for vs first he proueth by most strong reason secondly because it is not only without the authoritie of the Scripture but also all other authoritie Thirdly by the filthie effects Moreouer he declareth the same by the authoritie of Ambrose and he taketh away a certayne starting hole Christe sayth Ambrose is our mouth Amb. de Isa Anima by which we speake to the Father Our eye by which we sée the Father Our right hande by which we offer vs to the Father otherwise then by whole intercession neither we nor al the Saints haue any thing with God 22 There arise out of this one errour so many signes of errour that here wée haue the nature of superstition expressed alwaies falling frō worse to worse and this hée sheweth by thrée degrées Ier. 2.18 the last of them declared by their examples and the refusall of the counsell of Carthage 23 Comming to their argumentes Heb. 1.14 first bicause they reason from the office and duetie of Angels secondly from the place of Ieremy he wipeth away both Ier. 15.1 If they will compare holy men departed to Angels Esai 10.11 Psal 34.7 they shoulde proue that they are ministring Spirits to whome is committed the ministerie to looke to our safetie to whom the charges giuen to kéepe vs in all our wayes to go about vs to admonish counsell vs to watch for vs all which things are giuē to Angels but not to them No man dare execute the office of an Aduocat before an earthly Iudge vnlesse he be admitted Why should worms then haue so great libertie to thrust vnto GOD those for Patrons to whom the office is not enioyned As for the place of Ieremy wée may reason of the contrary that neither Moses nor Samuell made intercession for the people of Israell therefore there was no intercession at all of the deade men therefore no other make intercession at all séeing they are so farre from that gentlenes goodnesse and carefulnesse of Moses therefore the meaning of the place is that if Moses had bene alyue to haue bene their Patrone Eze. 14 14. Act. 13.36 or Samuell to whose prayers the Lord shewed him selfe so tender they should haue but only deliuered their owne soules 24 And that likewise he wipeth away wherin they striue that they doubtlesse pay for vs Ecclc. 9.5.6 and that we take from them all desire of godlines which in the whole course of their lyfe breathed nothing els but charitie and mercy Gen. 28.16 Esai 4.1 25 Then he wipeth away this also that Iacob prayed that his name the name of his father Abraham and Isaac might so be called vppon ouer his posteritie First by enterpreting the place then as it were by casting againe vpon them where also an other not very vnlike that is to say howe God is prayed vnto to haue mercy on the people for Dauids sake hée casteth vppon their owne pates Iacob because hée knewe that the whole blessednesse of his posteritie consisted in the inheritance of the couenaunt which GOD had made with him he wisheth that which he seeth should be the chief of all good things to them that they accounted in his kinred for that is nothing els but to conuey them the succession of the couenant They agayne when they bring such remembrance into their prayers doe not slye to the intercessions of men but doe put the Lorde in mynd of his couenant whereby the moste kinde Father hath promised
Baptisme 19 This sacrament as touching the outwarde administration is manye waies and meruellously corrupted many ages agoe with mens inuentions 20 Of whome it ought to bée administred that is to say of the Ministers of the Church not by priuate men or women Gen. 17.10 from whence this abuse toke his force There is no necessitie to driue any to the vsurping of that which belongeth not to them for God promiseth that hée will be a God to vs and to our séede after vs. 21 Tertullian and Epiphanius haue not allowed this corruption yea and wisely doth impugne it 22 The example of Sephora maketh nothing for them Exo. 4.25 neither are infants depriued of the kingdome of heauen Matth. 28.19 who passe out of this life before they are baptised if contempt and negligence bée away Sephoraes Circumcising was not to doe seruice vnto God for séeing her sonne in daunger shee grudged and murmured and not without stomaking threwe the foreskinne on the ground and so taunted her husbande that shée was also angry with GOD as appeareth by that shée sayde shée was compelled to shed her sonnes blood It was also presūptuous rashnesse her husbande being presente to take it in hande Again it is vnlawfull to plucke asunder those thinges that God hath coupled Cap. 16. That the Baptisme of infants doth very well agree with the institutions of Christe and the nature of the signe FIrst he confirmeth the doctrin from the 1. to the 9. Moreouer he generally confuteth the arguments of the aduersaries from the 10. to the 30. Last of all he seuerally debateth with Seruetus 31. 32. 1 Baptising of children was not brought in by the bouldenesse of men but by the institution of Christ 2 This hee approoueth may easily be shewed by the consideration of the promises Gen. 17.10 Matth. 22.32 3 But what these promises are which are ioyned to this signe can no better be perceiued than in the institution of Circumcision 4 The promises and the thing signified are so all one in both that no difference at all may bée founde but in the outward Ceremonie Paul willeth to examine the exposition of Scripture by the proportion of faith 5 Thereby he concludeth that Baptisme doeth no lesse belong to the children of the faithful then Circumcision to the Iewes neither ought they to bée kept from the signe which are partakers of the thing signified 6 Hée vrgeth the same with the couenant which the Lord made with Abraham Gen. 17 1◠because at the comming of Christ it woulde not be brought to passe that the grace of God shoulde be darker and lesse approoued to vs than it was before to the Iewes 7 He draweth another argument to confirme the former also from the example of Christ Matth. 9.13 courteously imbrasing infants muniteth the same against the gainsayers that say that it maketh nothing for baptisme But the place diligently wayed must néedes condemne thē when Christ cōmāded infāts to be brought to him he added a reason why bicause of such is the kingdom of heauē after he witnesseth his will with déede when he imbrasing thē hee cōmendeth them to his father with his prayer and blessing if it bée they bee brought to Christe then is it méete for them to be receiued to Baptisme the signe of our communion fellowship with Christ If the kingdome of heauen bee theirs then the signe shal not be denied them whereby there is as it were an entrie opened into the Church that being admitted to it they may bée numbred among the heires of the heauenly kingdome Their argument to prooue they were good bigge children bicause Christ saide Let little ones come to me is to smal purpose for the Euangelist calleth them Brephe and Paidia which doth signifie Babes yet hanging vpon their mothers breastes Therefore this worde to Come is simply to haue accesse 8 That they denie that it was euer doone of the Apostles therein they say more then they are able to prooue and it is more likely that they did baptise Infants Acts. 16.15 And all antiquitie do referre the beginning of baptising children to the Apostles 9 The fruite that commeth by this obseruation aswel to the parents them selues as to the infants which are baptised with holy water is not bee despised but rather damnation ought greatly to make vs afraide that GOD will take vengeance of it if any man despise to marke his sonne with the signe of the Couenant because by suche contempt the grace offered is refused and as it were forsworne 10 As touching their argumentes first he examineth that which they are wont to take of the dissimilitude of baptisme and Circumcision and when seeing they put the dissimilitude in thrée hée sheweth seuerally howe foolishly they may doe it to wit neither are diuerse thinges signified 11 Neither is the gouernance diuers in any thing Col. 2.11 12 And the naming of children is not figuratiue but simple Gal. 4.22 and the same to both 13. 14. 15 The last that hee may more certainely conuince in the thrée next sections he prosecuteth the same 1. Cor. 6.14 Rom. 15.8 Acts. 2.39 Ephe. 2.11 16 All other differences which they labour to cast betwéene Baptisme and Circumcision are nothing at all which he sheweth by two examples 17. 18. 19. 20. 21 Their other argumēt is while they alledge that infants are not méete by meanes of age to attaine to the mystery there signified to whome he assigneth the fiue sections folowing Rom. 14.11 Rom. 6.4 Col. 2.12 Gal. 3.27 1. Pet. 4.21 Ephe. 5.26 22 Hée professeth that he will prosecute certain other of their arguments this he discusseth in the next place because they deny baptisme to belong vnto children 1. Cor. 12.17 bicause it is geuen in remission of sinnes as though all infantes were frée of all sinne 23. 24 The fourth argument is that they reason of the practise of the Apostles time that none were admitted to Baptisme Acts. 2.37 but such as had professed their faith repentance before to this he answereth in these two sections Eze. 16.20 Ephe. 2.12 Matth. 3.6 25 The fift Argument is Iohn 3.31 that of Christes wordes euill vnderstoode they striue that present regeneration is required in baptisme To this first he answereth that ther is no mention made of Baptisme but that Christ sheweth the manner howe God doth regenerate vs namely by water and the spirit as though hee shoulde say by the spirite which in cleansing and watering faithfull soules doeth the office of water therefore water and the spirite is simply to be taken for the spirite which is water Matth. 3.31 The like speach is vsed in Matthewe 26 Moreouer he prooueth by a natural sense of that place Matth. 19.14 Matth. 28.19 that their false inuention is to be reiected which adiudge all those that are not baptised to eternall death 27. 28 The sixth argument they take of the commandement and
so to remain in heauen Iob. 14.22 Mat. 26.11 that by no meanes hée can haue the carnall presense which they dreame of in the earth 27 The name of ascending so oftē repeted Act. 1.9 Luk. 24.2 and the admonition of the Angel at that time he did ascende doeth manifestly declare the same 28 And bicause they brag the the Fathers are of their side auoyding tediousnesse sake this one thing he saith whatsoeuer they scrape out of Augustine the same doth make nothing for them but for vs wholly Augustine saieth In Psal 3. that bodies if spaces places be taken frō them shall be no where because they shall be no where they shall not be at all 29 But séeing what so euer is alledged out of the scriptures Fathers against their minde Luk. 3.21 Luk. 24.39 Ioh. 20.17 they are wont to deceiue in this lurking hole saying that the presence which they determine is inuisible first this starting hole he shutteth close from them by certaine arguments which are in number foure and they begin And whē Moreouer if Or to conclude for to what purpose Moreouer he washeth away those argumēts which they doe obiecte but chiefly the fourth and concludeth that they by trifling although not by one word in déede yet by circumstance doe make the fleshe of Christ a Spirite 30 That we may giue them that which they prate of the inuisible presence yet do they in vaine assay to include Christ vnder the bread vnlesse they ouercome or conuince the vnmeasurablenesse or the vbiquitie of his bodie but the same is verie neare the heresie of Eutiches Seruetus Hee answereth also the places which they are wōt to cite for themselues 31 There can be no other presence of Christs flesh than that grose presence which they imagine while they place the same in bread by a secrete vnion of the holie Ghost 32 Hee sheweth what the same is where he confesseth that he dareth affirme nothing of the manner 33 And so hauing contayned those things which séemed to belōg to the holy Supper on Gods behalfe exhibiting Nowe he cōmeth to those things which moreouer belong to our partes that is to say our cōmunicating is brought to passe by the worke and power of the holy Ghost although that be set against the true and reall eating what so euer we teach of spirituall yet the same respecteth nothing els but whatsoeuer we teach of the spirituall here vpō it foloweth that dogs reprobats as they wold haue it receiue not the body of the Lord. 34 And although they brag that Augustine doeth fauour them because hée hath written that nothing is abated from the Sacramentes by the malice and infidelitie of men yet by many such places he proueth that he far otherwise thought Cyrill is of the same iudgement Augustine vpon these words Ioh. 6.1 Hom. in Ioh. 26. He that eateth my fleshe and drinketh my blood shall not dye for euer sayeth namely the power of the sacramēt not only the visible sacramēt verely within not without he that eateth it with heart not hee that presseth it with toothe Wherevpon he concludeth that the Sacrament of this thing that is to say of the vnitie of the bodie and bloud of Christ is set before men in the supper of the Lord to some vnto life to none vnto destructiō whosoeuer be partakers of it Hom. Ioh. 59. Hom. 62. ◠Cor. 12. ◠August saieth What maruellest thou if to Iudas was giuen the bread of Christe by which he might be made bounde to the Deuill when thou seest on the contrary side that to Paule was giuen an Angell of the Deuill by whō he might be made perfect in Christ 35 From thence he goeth to reproue adoration first he sheweth how weak their cōiecture is of accompaniyng together Moreouer what rashnes it tasteth and how far of it is from true humility to fall downe flat worship the signes 36 Those things that are aboue said the Nycen councel old councel and the whole order of scripture doe fasten our mindes not with signes lift vp to heauen to séeke Christe but the adoration of the Sacrament is manifest Idolatrie Col. 1.1.2 37 Hée goeth further and first he denieth that that fourme of Adoration is agréeable to the Sacrament Moreouer through their owne default it is no sacrament Psalm 50 1◠because they haue no reuerence of the commandement whereby onely the promise is boulstered borne vp Therefore this Sacrament is not giuen to bée adored but for certaine other profitable ends first Luke 2 1◠to stirre vp our mindes to giuing of thanks Moreouer to exercise vs in calling to minde the death of Christ 38 Thirdly to encourage and flame vs both to purenesse 1. Cor. 10 1◠and holynesse of life and also to charitie and peace towardes all men the last wherof he only entreateth in this place Augustine calleth this Sacramente the bonde of charity 39 Héereby it appeareth howe farre it is from the nature of the Sacrament which they make a dombe action and lay vp I know not how oft that which they distribute to the sicke 40 Passing to them which come to the Supper of the Lorde Titus 1.15 1. Cor. 11.29 first he sheweth what they are that come vnworthily and how great iudgement hangeth ouer them Moreouer he therby concludeth that euery man muste examine him selfe ◠Cor. 11.28 and what that examination is 41 The examination which commonly the Papistes had was rather a cruell torment than an examination and debarred altogeather from the Supper of the Lorde 42 What that true examination is and who are they that come worthily 43 As concerning the outwarde vs◠of doing there is much difference and therefore of some euilly restrained to a certaine necessitie Luke 22.17 and how the Supper of the Lorde may most decently be administred 44. 45 The participation of the supper ought to be had in often vse of all Christians Acts. 2.24 as is shewed by the practise of the olde Churche and the decrees of the olde Fathers and how seuerely some of the Fathers did condemne in this behalfe the slouth of the people 46 The custome that commandeth to communicate once euery yéere is a most certaine inuention of the Diuell albeit it coulde not arise at the first of a very euill fountaine 47 It was also an inuention of the Diuel that in the Supper of the Lord the cuppe was denied the layitie and it doth nothing auaile them that by this meanes they say they auoide many dangers neither is it néedfull for the accompaning of the blood in the body to distribute both 48 He shutteth against them two other starting holes and the last thereof is that the cup did belong to the sacrificers only this he prosecuteth to the end of the Chapter setting before them fiue requestes two in this place 49 The second whereof hee expoundeth at large strongly confirmeth
it 50 The other thrée Cap. 18. Of the Popish Masse by which sacriledge the Supper of the Lorde hath not only beene prophaned but also brought to naught FIrst he sheweth howe many wayes the Masse is a wicked Sacriledge not to be borne with from the first to the seuenth Moreouer of the beginning of the Masse 8. 9. Thirdly hee treateth thereof specially because it is called a Sacrifice from the 10. to the 12. Fourthly hee ioyneth by that meanes a more ample treatie of the sacraments from the 13. to the 18. Last of all hée maketh himselfe way to the next treatise of fiue Sacraments 19. 20. 1 The very action of the Masse was so instituted that vnder what colour of good soeuer it lay hid yet it was most wicked sacriledge as appeareth plainely by the fiue properties which it hath 2 The first is that whosoeuer ministreth the Masse Heb. 5.5 Psal 110.14 must necessarily bee a Prieste but that cannot bee without Christ his great reproche which is ordeined the onely and eternall Priest 3 The second because it treadeth vnder foote the crosse and passion of the Lorde Heb. 9.11 while it erecteth another Sacrifice and when they thinke to haue two starting holes yet they can escape neither of both 4 The place of Malachie doth make nothing for sacrificing Masse for it was no new thing among the Prophetes when they speake of the calling of the Gentiles to expresse by the outward ceremonie of the Law the spiritual worshipping of God to which they exhort them that they might the more familiarly declare to the men of their age that the gentiles should be called vnto the true felowship of religiō Like as also they are wont altogether to describe by figures of their lawe the trueth that was deliuered by the Gospell Esd 19 2◠As for the place of Esdras it is fulfilled in Christ 5 The thirde because it putteth out of remembraunce the true and onely death of Christ and thrusteth it out of mans minde Heb. 9.16 The Masse sheweth it selfe a new Testament therefore it requireth his death 6 The fourth bicause it taketh from vs the fruite which returned to vs by the death of Christ 7 The fift because it weakeneth and breaketh the Sacrament whereby the remembrance of Christes death was left and that many wayes 8 From whence the name of Masse came 1. Cor. 10.16 it doeth not sufficiently appeare but the same repugneth directly with the institution of Christ 9 The better to conuince the same first he generally affirmeth that suche purenesse was vnknowne to the purer Church Heb. 5.4 Moreouer he sheweth howe wrongfully it is thought to be a sacrament 10 Many of the old writers haue called the supper a sacrifice but not in that sense which mainteineth this sacrilege for they vnderstoode nothing else but a remembrance of the true and onely sacrifice which Christ acomplished on the crosse Gal. 3.1 11 Yet some of them bent too muche to the shadowes of the law and therefore they lean themselues wholy vpon nothing more safe then on the word of God whereof is this a Supper 12 There is great difference betwene Moses Sacrifices and the Lords Supper and in what they differ 13 But to the intent this disputation shoulde be more manifest and plaine and frée from the false malitious allegations of the enuious he taketh vpon him to dispatch in few words what hitherto he signifieth by a sacrifice and what by a Priest the Sacrifice that is to say another washing away of sins another giuing of thankes Exo. 29.70 according to the former sense is nothing else but the death of Christ 14 In this sense neither the Supper of the Lorde is a Sacrifice Heb. 5.4 nor theyr Priestes can bée saide to administer it 15 That vanitie Plato doth sufficiently rebuke where very merily hee laugheth them to scorne who leaning to such Sacrifice liue carelesly that thinke their punishments are redéemed by such Sacrifices 16 Vnder the other kinde all the duties of Godlinesse belong to God and the offices of charitie to our neighbor Mala. 1.11 Rom. 12.1 but it is occupied only in the magnifiyng and exalting God and may not be separated from the Church 17 Such workes were not only notable in the newe Testament Psalm 141.2 but also in the olde name of Sacrifices in this sense all the faithfull are Priestes 18 After hee hath thus laide these things hée concludeth that the abhomination of the Masse is more cleare that no man can bée ignorant thereof the cuppe is suche as hath made the kings of the earth drunken and Helen herselfe 19 Hee repeateth briefly a summe of them which is profitable to kéepe of the two sacramentes and also sheweth why the Supper should so often be iterated Esay 40.13 Rom. 11.34 and not the Baptisme and that no other may erect newe Sacraments 20 The faithfull ought to be contented vnder the kingdom of Christ with these 2 Exo. 26.13 1. Cor. 10.3 howsoeuer diuers were geuen to the Iewes and to this end these are called newe times least any man deceaue him selfe with a vaine expectation of some newe doctrine or reuelation Cap. 19. Of the fiue falsly named Sacramentes where is declared that the other fiue which haue beene hetherto commonly taken for Sacraments are not Sacramentes and then is shewed what manner of things they be FIrst he sendeth foorth generally certaine things of the vniuersall from the first to the thirde and then hee descendeth to the speciall disputing seuerally of euery one from the 4. to the 37. 1 He taketh not in hand this contention about the name for desire of striuing but he is lead for waightie causes to fight against the abuse of it 2 It is not in mens power to institute sacraments and the same is in no mans power but Gods Moreouer it is profitable that some difference bee kept betwéene Sacramentes and other Ceremonies least all things passe into Sacramentes A Sacrament ought to be a witnesse of the good will of God towardes vs whereof no man nor angell can be witnesse forasmuch as none hath béene of Gods counsell 3 There can no where bée founde amōng the ecclesiastical writers the number of 7. sacraments And Augustine acknowledgeth 2. only of this sort 4 Descending to the formes and first to confirmation hee sheweth what in times past it was 5 Moreouer what afterwarde was brought in and how falsly they named it a Sacrament It may be demanded of them Mat. 12.25 as it was demanded of Iohn by Christ whether it be from heauen or from men if from men then it is vaine and trifling if from God then it is to be allowed but they can neuer doe 6 But séeing there are two thinges wherewith they are wont to defende this their rightnesse that is to say the examples of the Apostles Acts. 8.15 Iohn 7.37 custome of antiquitie As touching the first the example of
holie Ghost They might as well proue that euery Doue is the holie Ghost Mat. 3.16 Ioh. 1.32 because he appeared in that fourme as to say all Oyle is the power of the holie Ghost 21 What differeÌ„ce is betwéen Iames annointing and their fatnesse Iam. 5.14 Iames willeth that sick men be annointed but they annoint them halfe dead Iames willeth the Elders to annoint they the pety sacrificing Priests Iames willeth the sicke to be annointed with common Oyle they vouchsafe to haue none other Oyle than that which is by the Bishop hallowed that is to say warmed with much breathing enchaunted with much mumbling with knée bowing nine tymes in this manner thrise Hayle holie Oyle thrise Hayle holie Chrisme thrise Haile holy Balme 22 The fourth place in their register hath a Sacrament of order but the same is so fruitfull that it bréedeth out of it selfe seuen litle Sacraments speaking whereof he setteth downe two things to be discussed first howe many how vnsauorie absurdities they thrust in vnto vs when they goe about to commeÌ„d to vs their orders for SacrameÌ„ts and first that they make seuen he sheweth that it procéedeth of ignoraunce and too much vnaduisednesse neither doe they agrée among them selues how many and what orders they bée 23 Moreouer howe wrongfully in euery one of them they make Christ fellowe with them Ioh. 2.15 Ioh. 10.7 wherby they may the more commende their folly first they say Christ executed the office of a doorekéeper he signifieth him selfe to bée a doorekéeper and a reader an Exorcist an Acoluth or folower of a SubdeacoÌ„ and a Deacon and a Priest Ephe. 5.2 They call the name of Acoluth a Ceroferar a Taper bearer a worde of sorcerie as I think for in no language was it at any time heard of for Acoluthos in Gréeke signifieth simply a folower 24 Thirdly that a great parte of theÌ„ are nothing else than vayne names drawing with them no certayne office 25 Moreouer comming to the second that is to say whether the Ceremonie which they vse in ordaining Ministers ought to be called a Sacrament first hee sheweth with what vanitie they shaue them in the crowne 26 Where also he sheweth howe foolishly they draw this their crown from the Nazarites from Priscilla Acyla Act. 18.18 1. Cor. 9.20 and Paule It is no where read of Priscilla and of Acyla it is doubtfull and Paule did it not for satisfaction but for to serue the weakenesse of his brethren 27 From whence this their shauyng had beginning he teacheth out of Augustine Moreouer when he hath sufficiently spoken of shauing he reciteth certaine other foolish Ceremonies wherby they consecrate their doore kéepers readers Exorcists and followers prouyng that all these are vnworthie to be honored by the nature of a Sacrament 28 Thirdly comming to Priestes or Presbiters first he sheweth that that office as it is among them is iniurious to the Priesthood of Christe because they themselues professe that they offer the sacrifice of apeasement Psal 110.4 Heb. 5.6 Christ commanded distributers of his Gospel and Mysteries to be ordained not sacrificers to be consecrated 29 Moreouer comming to the Ceremonies first he sheweth howe vnaduisedly they haue imitated Ioh. 20.22 blowing by the example of Christ but the Lord did many thinges that he willed not to be examples to vs he shewed a proofe of his diuine power when in blowing vppon the Apostles hée filled them with the grace of the holie Ghost 30 Moreouer he reprâ—ueth their annointing Exod. 30.30 which they alledge out of Exodus For following that they must also folowe many other Iewish ceremonies which God then commaunded 31 Last of all he denieth that their impositioÌ„ of hands hath any place here 32 Fourthly hée rebuketh the Ceremonies whereby Deacons at the first were ordained 33 Moreouer SubdeacoÌ„s And coÌ„cludeth of all in general that the holy Ghost is not included by such foolishnes and for that cause they deserue not the name of Sacraments 34 The last is Matrimonie that is no SacrameÌ„t And the better to proue it first he taketh away their reasons and proueth that many Sacraments would ensue if a man might reason as they do they say it is a good and holie ordinance of God therefore a Sacrament so are all honest occupations yet no Sacraments they say it is a signe of a holie thing that is of the spirituall conioyning of Christ with the Church Hereby may many Sacramentes arise for Paule sayeth as one Starre differeth from an other in brightnesse 1. Cor. 15.41 Mat. 13.31 so shal the resurrectioÌ„ of the dead be there is one sacrament Christe sayeth the kingdome of heauen is lyke a graine of mustarde séede Ioh. 15.1 there is an other Sacrament the kingdom of heauen is like vnto leauen there is the third The lorde shall feede the flocke as a shephearde the fourth The Lord shall goe foorth as a Giaunt the fifth So many parables so many Sacraments yea and theft must bée a Sacrament also It is good so ofte as we sée a Vine to call to minde which Christ sayeth I am a Vine yée are the branches my Father is the Vinedresser And so ofte as we sée a shephearde with his flocke comming towardes vs Ioh 10.11 to call to minde I am a good shepheard my shéepe heare my voyce but if any man adde such similitudes to the number of Sacramentes he is méete to bée sent to Antycira to gather Hellebor to purge his frantike head 35 Moreouer he teacheth by interpreting the place of Paule Ephe. 5.29 that it maketh nothing for them to make a SacrameÌ„t Paul to shew to maried men what singular loue they ought to beare toward their wiues setteth the Church to them for example for as hée powred out the bowels of his kindnes vpon the church which he had espoused to him selfe so ought euery maÌ„ to be affectioned to his wife when Eue was brought into his sight whom he knewe to haue bin shapen out of his side this woman sayeth he is bone of my bones Gen. 2.23 and flesh of my fleshe which Paul testifieth was spiritually fulfilled in Christ and vs when he sayeth that we are members of his body his flesh and of his bones yea and one flesh with him then he addeth this is a great Mysterie whereby he expresseth that he speaketh not of the fleshe conioining of man and woman but of the spirituall marriage of Christe his church and truely it is a great mysterie that Christ suffered a ribbe to be taken from himself wherof we might be shapen that is to say when he was strong hee willed to bée weake that wee might be strengthened by his strength Gal. 2.20 that nowe wée maye not our selues liue but he may liue in vs. 36 Thirdly he sheweth how it came to passe that they fell into suche errour that is to say by the word of the Sacrament euil vnderstood And moreouer he