Tim. 4. â— Where Paul calleth the Gospell the doctrine of Fayth hée compareth Fayth against those terrors wherwith the conscience shoulde be troubled and vexed if saluatioÌ„ were to be sought by works Againe all the promises that we here and there finde in the law concerning frée forgiuenes of sinnes wherby God reconcileth men to him self are accompted partes thereof 3 Here we must take héede of the deuilish errour of Seruetus which vtterly abolisheth the promises Rom. 8.24 Col. 8.27 as if they were ended together with the law and that by Fayth of the Gospell there were brought vnto vs the accomplishment of the promises 1. Tim. 4.8 2. Tit. 1.1 2. Cor. 7.1 as though we shoulde otherwise wholly enioy Christ but so farre as wée embrace him cloathed with his promises although Christ offer vnto vs in his Gospel present fulnesse of spirituall good thinges yet the enioying thereof lyeth still vnder the kéeping of hope till beeing vncloathed of the corruptible fleshe we be transfigured into the glory of them that goe before vs. 4 And hereby also is their error conuinced Rom. 1.16 which do otherwyse neuer compare the lawe with the Gospell but as they compare the merits of works with the frée imputation of righteousnesse Mat. 11.11 Ioh. 1.23 Mal. 4.5 Iob. 5.35 5 Iohn Baptist obteyned an office which was a meane betwéene the Prophets and Apostles Cap. 10. Of the lykenesse of the newe and olde Testament HE iudgeth that in the meane tyme we must looke because of Seruetus and certaine Anabaptists and what resemblaunce and what diuersitie that couenaunt hath which the Lorde made with the Israelites in the old tyme before the comming of Christ and what couenant he hath nowe made with vs since Christe hath béene openly shewed 2. 3 First he teacheth the same in generall that is that they are all one in matter and substaunce but diuers in administration but that the matter may be more playne hée seuerally speaketh of both first Rom. 1.2 3.21 Eph. 1.13 Col. 1.4 1 Thes 2.14 Rom. 3.19 hée prooueth that there are thinges wherein in all points they doe agrée The first is that the olde Testament as well as the newe did not only belong to the carnal wealth and felicitie but much more to the hope of immortalitie and lyfe to come 4 The which being constituted Ioh. 8.5.6 Heb. 13.8 Lu. 1.5.4.7.2 the other two folow of them selues that is to say that both stood vpon the frée mercy of God and also was confirmed by the meane of Christ 5 But séeing that the two last depend of the first he standeth to the end of the Chapter in prouing the same only And first he proueth the same by the testimony of the Apostle which reasoneth with a lyke signification of Sacramentes â— Cor. 10.3 that their estate was lyke vnto ours â—ob 6.49 6 And because many to mocke this argument are wont to obiect that which Christ sayeth Your Fathers did eate Manna in the Wildernesse and are deade neuerthelesse but they that eate his fleshe shall neuer dye Hee sheweth that this place doeth make nothing agaynst him For Christe tempereth his talke somewhat according to their capacitie because they desired onely to be fedde with the food of their belly but cared not for the meate of the soule desiring him that he woulde approue his power with miracles as Moses did in the Wildernesse who obteyned Manna from heauen but hée answered that hée is the minister of a much higher grace in the communion whereof the carnal féeding of the people which alone they so muche estéemed ought of right to be nothing regarded but Paule because he knewe that the Lorde when hée had raigned Manna from heauen did not onely powre it downe for the â—éeding of their belly wherevnto they had respect but also did distribute it for a spiritual mysterie to be a figure of the spirituall quickenyng that is had in Christe did not neglect that parte as most necessary Wherevppon it foloweth that the same promises of eternall and heauenly lyfe which now the Lord vouchsafeth to graunt vnto vs 1. Pet. 1.23 Esai 11.6 were not only coÌ„municated vnto the Iewes but also sealed with the spirituall Sacraments 7 Moreouer out of the old TestameÌ„t that so the aduersaries may more certeinly be conuinced First Leu. 26.12 Psal 144.15 Psal 33.12 Aba 1.12 Esai 33.21 Deu. 32.29 Leu. 26.12 Exo. 6.7 because such effectuall force of lyfe is in the worde of God that whosoeuer God vouchsafeth to be partakers thereof he separateth them into hope of eternall life 8 Moreouer by the wordes of the couenant that God promiseth that he wil be their God they shall be his people He did not declare that he would be a God to their bodies onely but principally to their soules But soules vnlesse they be ioyned to God by righteousnes remain estraÌ„ged froÌ„ him by death but let that ioyning be preseÌ„t it shall bring euerlasting saluation with it â—en 17.7 Ex. 20.6 3.6 Mat. 22.23 Luk. 20.32 Deut. 33.3 9 That hee doeth not onely promise that he will bee their GOD but hée doeth also promyse that he will be so for euer 10 Fourthly that the Lord did exercise our fathers with euery kinde of teÌ„ptation that they should not hope that they should receiue their blessing in this lyfe but that they might know that a better life was layd vp for them Gen. 3.17 Gen. 4.8 and leauing the earthly life should meditate vpoÌ„ the same This he sheweth by many examples first of Adam Abell and Noe. 11 Moreouer of Abraham Gen. 12 1â— 12 Thirdly of Isaak Iacob Gen. 26.35 28.1.5 29.20 31.23 32.11 35.16 37.35 Ge. 34.2 35 12 Ge. 36.18 42.32 Ge. 47.9 13 Wherby he concludeth that they looked for the accomplishmeÌ„t of the lords promises not in the earth but in place elswhere Heb. 11.9 Gen. 47.9 for that cause they haue shewed that this life was nothing but a pylgrimage and they greatly estéemed the buriall of the land of Canaan both which was a figure of eternall felicitie 14 Fiftly that by the example of Iacob so much desiring the birthright Gen. 49.18 Num. 23 1â— Psal 34.22 it may appeare that all they had the felicitie of the life to come set before them in all the studies of their lyfe and not only the Saints but also Balaam him selfe wanted not a tast of such vnderstanding 15 Sixtly that Dauid him selfe promised him selfe so great and excellent things from the Lorde Psalm 39.13 Esay 51.6 who notwithstaÌ„ding wil haue this life to be nothing els but vanitie whervpon it foloweth that he hath his felicitie laide vp in an other place and loketh for that saluation which is ioyned with gods eternitie 16 Seuenthly that ye may no otherwise take that which here and there he speaketh of the prosperous successe of the faithfull Psalm 97.10
Sam. 16.14 18.10 Psal 34.7.8 c. 2. Thess 2.9 17 Moreouer as touching his power wherewith he is at discorde and stryfe with God we must so take it that although with will and endeuour and that of him self he be against the Lord yet he can doe nothing without Gods will and consent Eph. 4.27 1. Pet. 5.8 2. Cor. 12.7 Gen. 5.15 2. Sam. 24.1 Rom. 16.20 18 GOD also boweth the vncleane Spirite hither and thither as pleaseth him so that hée suffereth the faythfull to bée onely exercised thereby but the wicked and vnfaythfull to bée onely gouerned Luke 10.18 Luc. 11.21 2. Corinthians 4.4 Ephesians 2.2 Iohn 8.44 1. Iohn 3.8 19 Last of all to shewe what they are by nature hée prooueth that that is false which some fondly say that Diuels are nothing else but euill affections or perturbations of the minde that are thrust into vs by our flesh 1. Iohn 3.8 Iob. 1.6 Matth. 8.29 Matth. 25.41 Iudge 1.9 but they are mindes or spirits endued with sense and vnderstanding 20 As concerning the last part of the Chapter he briefly comprehendeth the history of the creation and he teacheth vs the knowledge thereof because it is our partes to haue intelligence of God 21 For the same serueth to this purpose chieflie that we shoulde not passe ouer with not considering our forgetfulnesse those vertues which GOD hath presented to vs to bée séene in his creatures 22 Moreouer also to that other part which commeth more néere to faith Gen. 28. 9.2 that we shoulde acknowledge them to be created for our cause that the more thereby wée might be stirred vp to the trust inuocation prayse and loue of him Cap. 15. What a one Man was created wherin is entreated of the powers of the soule of the image of God of free will and of the first integritie of nature NOw comming to knowledge of man hée prooueth that hee must speake thereof for two causes and the same also two waies for to knowe what we were made in the first beginning and what our state was afore the fall of Adam But first he would haue vs consider very diligently of the perfection of nature by creation least we ascribe our corruption either to God or to nature But in that he was taken out of the earth and clay a bridle was put vpon his pride but forasmuch as God quickneth him with an immortall spirit he might iustly glory of the great liberalitie of his maker 1. Cor. 8. 1. Pet. 2.25 Matth. 10.20 Luke 12.5 2 Man consisteth of a soule and of a body the soule also is not a blast or a power diuinely powred into the body which is without essence but it is an immortal essence yet created And that is prooued by many arguments first of such as may be found among prophane authours moreouer out of the Scripture Eccle. 12.7 Luke 23.46 Acts. 7.59 Heb. 13.17 Heb. 12.9 Luke 16.22 2. Cor. 5. Act. 23.8 3 Thirdly that man is saide to bée created to the image of God for séeing that this image although it appeare after a sort in the outward shape of man yet it shineth chiefly in the soule But héere because hée séeth Gene. 1.16 Matth. 22.30 that to stand against this doctrine Oziander doeth stretch the Image of God as well to the body as to the soule first hee confuteth this trifle 4 Moreouer to confirme his owne iudgement and to shewe with what vertues the image of God ought to bée iudged he woulde haue that gathered by the repairing by Christ that the Image of God was nothing els then a perfect excellēcie of mans nature which appeared in Adam before his fall 1. Cor. 15.45 Collo 3.1 Ephe. 4.24 2. Cor. 3.18 Iohn 1.4 But that we may knowe of what partes it standeth we will speake of the powers of the soule 5 But before he doe that he meateth with the errour of the Manichies and Seruetus which would haue the soule to be the ofspring of the substance of god in this errour Osiander entangled him selfe while without the essentiall iustice that is except Christ did substantially powre himselfe vpon vs he would not acknowledge the Image of God But Paul alledgeth out of Aratus that we are the ofspring of God Act. 1◠28 but in qualitie not in substance inasmuch as hée hath garnished vs with his giftes and in an other place he entreateteh of the restoring of this image where it may be readilie gathered out of his wordes that man was made of like forme to God not by inflowing of his substance 2. Cor. 3.18 but by the grace and power of his spirite for he saith that in beholding the glory of Christe wee are transfourmed into the same Image as the spirite of God which surely so worketh in vs that it maketh vs of one substaunce with God 6 And so comming to expound the powers of the soule first hee sheweth that the doctrine of the Philosophers is diuers vncertaine and obscure which whē he hath briefly declared he sheweth what is to be thought thereof 7 Moreouer in his iudgement it maketh more for perspicuitie plainnesse to consider that in the soule there are two partes vnderstanding will neither can there bée any other power found in the soule which may not rightly bée referred to one of these 8 These partes of the soule in the first state were so sounde and perfect that a man coulde not only discerne betwéene good and bad but also might haue frée election in will of good and euill Both which séeing through the fall they are lost because the Philosophers knew not the they sought in a ruine an vpright building in an vnioynted ouerthrow strong ioynts And although constancie to perseuere was not granted yet was hee not excuseable which had receiued so much that of his owne will hath wrought his owne destruction Cap. 16. That God by his power doth nourishe and mainteine the world which him selfe hath created and by his prouidence doeth gouerne all the partes thereof HOwesoeuer prophane men doe séeme to acknowledge God to be the Creator yet the same cannot truely be done of them seeing no man doth rightly acknowledge the Creator but he which by faith doth passe forwarde euer to his prouidence Psalm 33.6 Psalm 104.17 Acts. 17.28 which eyther they are vtterly ignoraunt of or doe onely imagine a generall action whereby generally all the parts of the worlde are strengthened by Gods secrete inspiration 2 The same prouidence whereof we speake is contrary to fortune and chaunces Matth 10.30 Whereby we affirme that euery chance is gouerned by the secrete counsell of GOD and as concerning thinges without life this is to bée thought from the section 2. to the 5. that although euery one of them haue his own propriyet naturally put into it yet do they not put foorth their power Gen. 1.3 Iosua 10.13 2. Kings 20. but onlie so farre as they may be directed by the
nothing of it selfe that may be seuered from his grace first it may be sayde to be ours what soeuer by his goodnesse he worketh in vs so that we vnderstand it to bée not of our selues Secondly because the mynde is ours the will is ours the endeuour is ours which are by him directed to good 16 Nowe he commeth to certayne singular places which aptly and properly are referred to none of these places which hee sayeth can not muche trouble mens wittes that haue well conceiued the promises aboue sayde And first howe it may be aunsweared them in that place which they cyte out of Genesis Gen. 4.7 Thine appetite shal be vnder thée and thou shalt beare rule ouer it although it may haue a double meanyng yet it maketh nothing for them in what sense so euer it bee taken 17 Moreouer Rom. 9.16 and that which they gather out of the place of Paule that it is not of him that willeth nor runneth howe weake it is hee sheweth howe so euer they haue Origen and Hierome on theyr syde Fyrst by enterpreting then by bringing Augustines authoritie againe 1. Cor. 3. ◠Thirdly he taketh that out of their hands where we are called workers with God First by Paules wordes they gather that there is will in man but Paules meaning is more simply It is not will it is not runnyng that get vs the way to saluation herein is onely the mercy of God Augustine sayeth Tit. 3.4.5 that there is no good will of man vnlesse it be prepared of the Lorde Aug. Epi. 107. ad Vita not but that we ought both to will and to runne but because God worketh both in vs. The other place of Paule is restrained to the ministers and that they are called workers with him not that they bring any thing of themselues but because GOD vseth their seruice after hée hath made them méete and furnished with necessarie giftes 18 Fourthly hée aunswereth to a common place of Ecclesiasticus Ecc. 15.14 Beholde I haue put before thee fire and water c. But it may bée aunsweared by Solomon in Ecclesiastes Eccl. 7.30 who affirmeth that man in the beginnyng was created vpryght and hée forged to him selfe many inuentions 19 Lastly hée aunsweareth to an obiection which they drawe out of an allegoricall sense of a Parable of the wayfaryng man wounded and halfe dead Lu. 10 3◠First by reasonyng by the rule of Allegories Moreouer by expoundyng that place by other places Last of all by shewing by Augustines authoritie howe in an other sense hée may be sayd to be halfe alyue where also he ioyneth a cōclusion of the whole tractation Allegories ought to goe no farther then they haue the rule of Scripture going before them When Paule speaketh of our redemption he doeth not say that we are healed when we were halfe deade and half alyue Eph. 2.1 but that we were raysed vp agayne when we were dead hée calleth not vppon them that are halfe alyue to receiue the light of Christ but that sleape and are buried Ioh. 5.25 In lyke manner speaketh the Lorde him selfe when hée sayeth The houre is come when then the dead shall ryse agayne at his voyce Augustine sayeth that the fréely giuen goods wherevpon saluation hangeth after mans fall are taken away from him and that his naturall gifts are corrupted and defiled Cap. 6. That man being lost must seeke for redemption in Christ AL that knowledge of God the creator wherof we haue entreated is vnprofitable as our condition and estate is after the fall vnlesse there followed Fayth also 1. Cor. 1.22 settyng God foorth vnto vs a Father in Christ And this doctrine from the beginnyng of the world hath taken place in all ages among the children of God Ioh. 17.3 Ioh. 4.21 Eph. 2.12 Iob. 16.4 and they are filthily deceiued which set open the hope of saluation to all prophane and vnbeléeuing men which neuer learned Christ but are illuminated only with some generall knowledge of God Gal. 3.16 1. Sa. 2.10 2 Of those thrée members of the section going before the seconde only foloweth to the end of the Chapter Psal 2.12 Iob. 5.23 1. Kin. 11. 1. Kin. 15.4 Psal 78.60.67 Psal 20.11 Psal 80.18 Lament 4.20 for to cōuince that God neuer shewed him selfe mercifull to the olde people nor neuer did put them into any hope of grace but so farre foorth as Christ shoulde bée their Mediatour This he proueth was grosely portrayed out first in the vse of Sacramentes moreouer in the chiefe of one people or in the separation of the séede of Abraham Last of all in the person of Dauid and his posteritie 3 From no other place but from this same fountayne Aba 3.13 Es 7.14 Es 55.3 Ier. 23.6 Eze. 34.23 Osc 7.12 Am. 9.11 Za. 9.9 Mat. 21.9 Ioh. 14.1 Coll. 1.15 Rom. 10.4 1. Iob. 2.31 is comfort promised in affliction and the banner of affiaunce and hope is aduanced in him alone 4 And so it was Gods will to haue the Iewes instructed with this discipline that to séeke for their deliuerance they should bende their eyes directly to Christ and the same was confirmed againe by Christes own approbation or ratification therfore that common saying that God is the obiect of Faith hath made of sinne correction Cap. 7. That the lawe was giuen not to holde still the olde people in it but to nourishe the hope of saluation in Christ vntill his comming FIrst he generally sheweth that the lawe that is the whole fourme of religion deliuered from God to the old people by the hande of Moses doeth many wayes direct vs to Christ as by sacrifices Heb. 8.5 Act. 7.44 Exo. 28.11 Exo. 10.6 1. Pet. 2.9 Gal. 3.14 Esai 5.3 Dan. 9. Psal 1.10.14 Rom. 10.4 2. Cor. 3.6 Gal. 3.19 washings and a great heape of ceremonies the vse wherof must néeds be condemned of vanitie if they should be considered without Christ 2 By the Priesthood also in the Tribe of Leuy and by the Kyngly digninitie which was aduanced in the house of Dauid and by the Morall law 3 Moreouer séeing the Morall lawe doth make the same plaine hée orderly staieth in the same The same vndoubttedly doth driue vs farre from life and adiudge to eternall death after that perfect righteousnesse before GOD is shewed Deu. 30.19 because wee cannot attaine therevnto that it may incourage vs to séeke remedie in Christ 4 Yet the promises of the Morall lawe although they be condicionall yet were they geuen for good cause 5 Neither ought it to séeme absurde to any man that hée prooueth that the kéeping of the law is impossible howe soeuer Hierome but chiefly the Pelagians haue otherwise thought Not one of the holy men that haue béene clothed with the body of death hath euer attained to the full perfection of loue to loue GOD with all his heart with all his minde with all his soule 1. King 8.46 Psalm 100.43
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
confusedly mingled with flesh but because he chose him a teÌ„ple of the virgins wombe to dwell in Hée that was the sonne of God became also the sonne of man not by confusion of substance but by vâ—itie of person the similitude of man is fittest for this mysterie who consisteth of soule and body whereof neither is so mingled with the other but that either kéepeth his owne nature for that may be spoken of the soule which cannot bée spokeÌ„ of the body that may be said of the body that caÌ„not be said of the soule 2 Moreouer from the testimonies of scriptures and first such as doe seuerally expresse both Ioh. 58. Col. 1.15 Io. 17 5. Ioh. 5.17 Es 42.1 Lu. 1.52 Ioh. 8.50 Mat. 13.32 Ioh. 14.10 Luk. 24.39 3 Moreouer of many other which teache neither seuerally but both iointly Iohn 12.29 Iohn 15.5 Ioh. 12.46 1. Cor. 15.24 Phi. 2.8 Heb. 2.6 Phi. 2.10 1. Cor. 8.6 4 These thinges tende to this point that we with certaine frantike spirits deny not Christ to be God because hée is man or man because he is God or neither man nor GOD because he is both God and man neither yet with Nestorius we so draw asunder the natures of Christ that we should make a double Christ or with Eutiches coÌ„found the natures so that wheÌ„ we would declare the vnitie we destroy both natures 5 As touching the other sith Seruetus doeth not acknowledge him to bée the sonne of God Rom. 8.15 Psalm 82.7 Col. 1.15 but in this that hée was begotten of the holy Ghost in the wombe of the virgin first hee proueth that he was the sonne of God from eternitie 6 Moreouer he confirmeth his iudgements that is because otherwise iâ— should necessarily follow Rom. 1.2 2. Cor. 13.4 Rom. 9.2 that he in respect of humane nature is the sonne although in meane time he graunt that the man Christ is called is the sonne of God but not as the faithfull are yet the sonne of God in respect of duty as also he is called man according to flesh 7 Thirdly he sheweth two testimonies of scriptures which Seruetus alledgeth for him selfe Rom. 8.32 Luke 1.32 1. Iohn 1 1 Miche 5.2 Ephe. 4 15 â—rou 30.4 to proue that he in respect of his humanitie is called the sonne of God doeth make nothing for him Hée sheweth also the an other false malitioous allegation whereby he imagineth that before Christe appeared in the flesh he was neuer called the sonne of God but vnder a figure is vaine to conclude al the Fathers stand with vs howsoeuer they dare obiect to Irenaeus and Tertullian 8 Last of all hée concludeth that all they which acknowledge not the sonne of God but in the fleshe doe no otherwyse acknowledge the Sonne but as he is conceiued of the holy Ghost as though he had humaine nature by deriuation from God because he breathed into Adam the breath of lyfe As the Manichies sometyme did imagine Gen. 2â— Thus the eternall begetting of wisedome is destroyed Eccle. 2.14 And as touching certaine of Seruetus errors which tende to this pointe he accompteth it vayne to open their iust confutation Notwithstanding he briefelye toucheth many of them Cap. 15. That we may know to what end Christ was sent of his Father and what he brought vs three things are principally to bee considered in him his propheticall office his kingdome and his Priesthood The Papists being content with vaine pretence of the name spoyle him of his power and dignitie and therfore are without a head Col. 2.19 Ioh. 4.25 Esai 55.4 Hebr. 11. Psa 24.9 Dan. 9.2 Esai 61.1 Mat. 3.17 Ioel 2.22 1. Cor. 1.30 Col. 2.3 1. Cor. 2.2 CHrist is founde out not in déed but in name vnlesse it be among them which acknowledge him effectually and not coldly a Prophet a King and a Priest As touching the first all other Prophetes they did in the meane tyme so lighten the Churches with their prophesies that yet after a sort they kepte it in suspence till the comming of the Mediator which should teach al things 2 Although by peculiar coÌ„sideration and respect of his kingdom he be called annointed yet in him the propheticall and Priestly annointing haue their place He is therfore annointed Prophet and truly not so much for him self as for vs. And to this ende tendeth his prophetical dignitie that we might know that in the summe of the doctrine which he hath taught are contained all points of perfect wisedome Luc. 1.33 Psal 89.36 Es 53.8 Psal 1.34 Psal 110.1 Ioh. 18.36 3 Speaking of his kingdom first hée affirmeth it to be spirituall not earthly or worldly yet is it of such force that it alwayes defendeth the vniuersal church and euery member against euery preparation of the deuil also establisheth and confirmeth to euery and singular Christian immortalitie as those that are grounded vpon the eternal seat of God 4 And because it is spiritual therfore it is to be known that whatsoeuer felicitie is promised vs in Christe it consisteth not in outward commodities Luk. 17.28 but it is spirituall and lifteth vs vp to eternal life Rom. 14.17 And ther are two things which therby come vnto vs first that he enricheth vs with all good things necessary to saluation secondly that hée maketh vs vnexpugnable against all the assalts of the spirituall enemy 5 Therfore was he annointed Esai 11.2 Psal 45.8 Ioh. 3.34 Ioh. 1.16 Eph. 4.7 Ioh. 1.32 Luc. 3.22 1. Cor. 15 2â— 1. Cor. 15.28 Phi. 2.9 Esai 33.22 Psal 29 Psal 110.3 not with earthly oyle but with heauenly oyle that is to say with the holy Ghost and that not for him selfe but to powre his plentie vpon vs being hungry dry the spirit vndoubtedly chosing his seate in Christ that from thence the heaueÌ„ly riches might largely flow out vnto vs. In that it is sayd that he will yeld vp to God the father his kingdom it must be vnderstoode in this sense that it derogate nothing from the eternitie of his kingdome but it doeth only shew that the administration and gouernment of his kingdome shall not be suche in the worlde to come as it is nowe but immediately by God him selfe when the office of the Mediator shal be fulfilled 6 As concerning the Priesthood it is shewed that he is the only Priest which is pure from all spot and deserued both for him selfe and vs an entrance and he is the only expiation whereby he hath both satisfied for our sinnes Psal 110.4 and wiped away our guiltinesse And that is of great waight that hee is appoynted a Priest for euer with that solemne othe spoken without repentaunce And for this cause not only ariseth an assurance to pray but also quiet in the godly consciences for because wée obteyned by the power of his Priesthoode Rom. 1.6 Iâ—â— 17.15 Dan. 9.24 that we being made Priestes in him may enter fréely into the heauenly Tabernacle
Church as in the whole body whereby Paul being one member saith I supply in my body that which wanteth in the sufferings of Christ Therefore if thou whatsoeuer thou bée that hearest this art one of the members of Christ what soeuer thou sufferest of them that are not the members of Christ the same wanted in the suffering of Christ not that any thing wāted in the sufferings of Christ as concerning all fulnesse of righteousnesse saluation and life Rom. 5.14 Acts. 15.11 or that hee meant to adde any thing therevnto 5 The Pope ought not to enclose in Leade Parchment 2. Cor. 1 the grace of Iesus Christ which the Lorde woulde haue distributed by the worde of the Gospell And what hath béen the beginning of indulgences 6 As concerning their Purgatorie this it is The satisfaction that the soules of men departed doe pay after their death for their sins we must not agrée to thē which would haue passed the ouer in silence for auoiding of contentiō séeing it doeth euacuate and make voide the crosse of Christ But it is certaine that the opinion of making satisfaction being ouerthrowne Purgatorie is vtterly ouerthrowne by the rootes The Lorde geueth not leaue to mans presumptuousnesse to breake into the secrete places of his iudgementes and hath seuerely forbidden men to enquire for the trueth at dead men Deut. 18.12 Matth. 12.32 Mark 3.28 Luke 12.10 7 He answereth to certaine places of scripture whereby they goe about to establishe their Purgatorie Where the Lorde speaketh of the falt of sinne now what is that to their Purgatorie forasmuch as by their opinion the pain is there suffered of those sinnes which they confesse are forgeuen in this present life But the Lorde meaning to cut of all hope of pardon from so haynous wickednesse thought it enough to say that it shoulde neuer bée forgeuen but the more to amplifie it hée vseth a diuision wherein he comprehendeth both the iudgement that euery mans conscience féeleth in this present life and the last iudgement that shall be openly pronounced at the resurrectiō as though hée shoulde haue saide Beware yée of malicious rebellion as of a most present damnation For hee that of set purpose shall endeuour to quenche the light of the holy Ghost shall not obtain pardō neither in this life which is geuē to sinners for their conuersion nor in the last day when the Lambes shall be seuered by the Angell of GOD from the Goates and the kingdome of heauen shal bée cleansed from all offences Matth. 5.25 As concerning the place of Matthew the fift it is euident that Christ ment there to shewe into howe many daungers and mischiefes they cast them selues that had rather obstinately pursue the extremitie of the Lawe than deale according to equitie and right to the ende to exhorte his Disciples the more earnestly to agréement with equitie 8 Where Paul saith that the things of heauen and earth and Hell shall bowe to Christ thereby is not ment the true godly worshipping but that there is a dominion geuen to Christe whereby all creatures are to bée subdued yea the very Deuill shall bée brought to acknowledge him their iudge with feare and trembling like as Paul expoundeth elsewhere As for the Machabées it is not in the number of the holy bookes Rom. 14.10.11 Rom. 5.15 2. Macha 12.43 and hée that thinketh best confesseth that his writing néedeth pardon and sayth plainly that they are not the Oracles of the holy Ghost The writer of the Historie did not referre that which Iudas did to be a price of redemption but that they might be partakers of the eternall life with the other faithfull that had died for their countrey and religion this was not without superstition and preposterous zeale But it is more folly to drawe a sacrifice of the lawe so farre as vnto vs perteineth forasmuch as we know that thinges doe ceasse by the comming of Christ that then were in vse 9 They haue an inuincible bulwark in Paul as they thinke 1. Cor. 3.12.15 but easie to be battered For Paul vseth a Metaphor when hee calleth the doctrines inuented by mens braines wood hey and stubble which so soone as they are cast into the fire consume and wast and cannot continue like as those doctrines cannot continue when they come to be examined Therefore to follow the true cause of his Metaphor and match the partes together with iust relation hee calleth the trial of the holy Ghost fire for euen as the nearer that golde and siluer are put into the fire so muche the surer proofe haue they of their goodnesse and finesse so the Lords trueth the more exactly it is wayed with spirituall examination so much the greater cōfirmation of credite it receiueth 10 In that that they say that it is an auncient vsage of the Church it cānot altogether be denied yet the old fathers did it both without the worde of God and to auoid reproch and of a peruerse zeale and an vnaduised lightnesse least they shoulde differ from publike custome and common ignorance and that which is sufficient to confute the thing it selfe they did it not without great doubting neither yet haue they doone so that by these their errours they coulde defende either their doinges or sayinges Finally many testimonies of the olde Fathers may bée alledged which will manifestly subuert al those praiers for the dead which are in vse among vs. The rest hee letteth passe in silence of set purpose From the 6. to the 10. Chapter Those things which hee disputeth of in these next fiue Chapters about the life of mā séeme to be heaped vp in this order that they may be referred to two principall pointes first that this one thing be confessed of al men that there is no Christian man which is not affected with a certaine singuler loue of righteousnesse Chap. 6. Moreouer as touching the rule wherein euery one ought to frame his life albeit the same séeme to be conteined in the next Cap. only yet all the rest that followeth belong vnto the same For those 2. which he teacheth to be performed of a Christian man séeing so hard matters are so sodenly taken hold of that in perfourming them he confesseth there requireth great patience Chap. 7. For this cause hee describeth the vtilitie of the crosse by a thing professed Cap. 8. And he calleth back to the meditatiō of a life to come Cap 9 And that which is not litle profitable to this matter he opēly sheweth how we should vse in this life the helpes therof least by any meanes we offend therein Chap. 10. Cap. 6. Of the life of a Christian man And first by what arguments the scripture exhorteth vs therevnto GOing about to speake of the life of a Christian man he sheweth in the very beginning for what cause he knitteth the same to the declaratiō going before of regeneratiō the is to say because the marke of regeneration is such that
all these things ought so farre foorth to be contemned as shalbée expedient to the perpetuall and liuely meditation of the heauenly kingdome but this is vtterly extinguished two wayes by their ouermuche loue first by immoderate vsing the things wherin they aboūd because by that meanes they make of helpes lettes and impedimentes There is great carefulnesse of trimming the body and as great carelesnesse of vertue for they that are carefull of the bodie are vnmindful of their soule 5 Moreouer by gréeuously wanting if they be absent Phi 4.12 or by immoderat desiring for this is a great hinderance to pietie The scripture also tempereth the vse of earthly things after another sort that is to say whē it teacheth that they are so appointed for our vse that wée shall render an account of them that to him who hath condemned all abuse with his owne mouth 6 Last of all the same also serueth to no small purpose to iudge what is the right vse of earthly things because the Lorde biddeth euery one of vs in all the doinges of his life to haue an eye to his calling that we take nothing in hande rashly or with a doubtful conscience From the 11. Chapter to the 18. These eight Chapters of iustificatiō of Fayth which followe séeme to mée that they may most aptly be knit together in this order that first he doeth affirme the thing it selfe in the 11. but the foure which next folow by destroying righteousnes by workes doe confirme euery thing according to that order which euery one doeth shew in their titles the twelfthe is of the discription of perfect righteousnes 13 and from two thinges which are to be taken héed of 14. of the consideration of the beginning and going forwarde of sanctification in the regenerate 15. from two wicked affectes which alwayes accompany righteousnes of works The thrée other doe beate downe first the slaunders than the argumentes of the aduersaries first those which are drawne from the promises either of the law or the Gospel 17. thā those things whereby righteousnes of workes is gathered by promised reward .18 Cap. 11. Of the iustification of Fayth and first of the definition of the name and of the thing THere are thrée principall partes of this Chapter for first he disputeth of the word from the 1. to the 4 secondly he beateth downe Osianders dotage of essentiall righteousnes from the 5. to the 12. Last of all against righteousnes of workes he setteth vp righteousnes of Fayth from the 13. to the 23. 1 After hée hath briefly recited those thinges which are before spoken of regeneration he commeth to the doctrine of iustification the knowledge whereof he proueth to be very necessary for two causes 2 But that wée stumble not at the first entry he sheweth what it is to bée iustified first before God secondly by workes thirdly by Fayth 3 This his interpretation of the word he confirmeth by many testimonyes of Scripture first where Luke sayeth that the people when they had heard Christ did iustifie God where Christ pronounceth that wisedome is iustified by her children he doth not mean there that they doe giue righteousnes which alway remaineth perfect with God Luk. 7.12.37 nor to make the doctrine of saluation righteous which hath euer that of it self but both these speeches serue to giue to God and his doctrine the praise that they deserue when Christ reprocheth the Pharisies that they iustifie them selues hée doeth not meane that they obtaine righteousnes by well doyng but doe vain-gloriously séeke for the fame of righteousnesse whereof they bée voyde Luk. 16.15 They are not onelye called wicked dooers that are guiltie in their consciences of any wicked dooing but also they that come in daunger of iudgement of condemnation 1. Kin. 1.21 for when Barsabe saieth that shée and Salomon shal be wicked doers shée doth not therin acknowledge any offence but cōplaineth that she and her sōne shal be put to shame to be numbred among the reprobate and condemned Gal. 3.8 Where Paul saieth that God iustifieth it is ment that he imputeth righteousnes by faith And where he saith that he iustifieth the wicked man it is ment that by the benefite of faith he deliuereth and maketh them free from damnation Acts. 13.38 Luke 18.12 which their wickednesse deserued as Paule concludeth in an other place 4 Moreouer he applieth the thing it selfe to the same out of Paul Eph. 1.5 Rom. 3.24 2. Cor. 5.18 where he expresseth iustification by the name of acceptation 5 As concerning Osianders dotage he proueth that his foundation is in that he peruersly did enterprete certaine places of the Vnion that is betwéene Christ and vs that is to say mingling an essential vnion as though the essence of Christe were mingled with ours which is false héerevpon it commeth to passe that Christ is to vs righteousnes not in respect as his righteousnes is ours by faith but because Christ is the eternal God the fountain of righteousnesse and the very righteousnesse of God imagining that wée are substantially righteous in God as well by essence as by qualitie powred into vs moreouer that not only Christ but also his father and the holy Ghost dwelleth in vs by a certaine substantiall mixture as though GOD shoulde make vs a part of himselfe 6 This dotage is more wicked and pernicious then may with silence bée passed ouer For from thence procéedeth those two first to be iustified is not only to be reconciled to GOD with frée pardon but also to be righteous the righteousnesse be not a frée imputation but a holinesse and vprightnesse which the substance of God remaining in vs doth breath into vs the other that Christ is not our righteousnesse in respect that being a Priest he had with satisfactory purging sinnes appeased his father toward vs but in respect that he is the eternall God and Life The first of these that Osiander may prooue hee both alledgeth a reason which by a most fitte similitude is wiped away and also manifestly corrupteth certaine places of scripture 1. Cor. 1.30 Rom. 4.5 7 That which hee obiecteth will followe by our doctrine that the power of iustifiyng should be of it selfe in faith by no meanes may be wiped away In that he saith that faith is Christ it is a croked figure and not be admitted for faith which only is the instrument to receiue righteousnesse is vnfitly mingled with Christ which is the materiall cause and both authour and minister of so great a benefite 8 As concerning the proofe of that other he contendeth that the inwarde worde is so of vs to bée receaued by the ministration of the outwarde worde that he may drawe vs from the person of the Mediator to his eternall diuinitie and séeing Christe is both God and man he would haue him righteousnes to vs in respect of his diuine humane nature which is cōfuted for if this belong properly to the Godhead then it
is vnmeete to haue respect what may naturally be doone where an inestimable miracle is set before vs which with the greatnesse thereof swaloweth vp our senses yet Paul in setting forth an example of nature reprooueth their dulnesse which deny the resurrection 5 As concerning errours first he cōfuteth the errour of the Ethnicks Eccle. 5.4 Marke 12.18 Luke 20.27 Acts. 2.8 Saduces which denied the resurrection immortalitie of the soules and also of the Chiliastes which limitted the reigne of Christ a thousand yéeres The place of the Reuelation maketh nothing for thē Reue. 20.4 where Iohn entreateth not of the eternal blessednes of the church but only of the diuers troubles which were to come vpon the Church while it yet trauelled in earth but the scripture crieth out that there shal be no end of the blessednesse of the elect nor of the punishment of the reprobate 6 Moreouer after hée hath called to minde two other doting errours 2. Pet. 1.14 2. Cor. 5.1 Heb. 12.23 the first of them that the soules shall rise againe with the bodies as though the whole man died first hée confuteth it secondly that that may better appeare he sheweth what their estate is after the dissolution of the body till the day of the last iudgement 2. Cor. 5.2 7 The last of them which imagine that soules shall not receiue the same bodies wherwith they are now clothed but shall haue newe and other bodies the better to roote it vp first hee taketh away the obiectiō of the Manichies deniyng the resurrection of the flesh Matth. 17.52 because it is vncleane Secondly hee prooueth that no other body shall rise than this Col. 24.6 Rom. 8.11 8 This argument he prosecuteth and by that occasion hee girdeth him selfe to expounde the manner of the resurrection 9 Neither is it any thing to the contrary Iohn 11.25 Matth. 25.31 Acts. 24.15 that the resurrection doeth pertaine to the wicked and the accursed of God no lesse then to the Saintes although not in the same manner 10 After he hath laide these thinges hee passeth from the resurrection to the eternall felicitie Ose 13.14 1. Cor. 15.54 which is the ende of the resurrection thereof hée affirmeth two thinges that the excellencie therof farre surmounteth our capacitie and that the measure of glory shall not bée equall to all the sonnes of God because he doth diuersly distribute his giftes to the Saintes in this worlde and doeth vnequally enlighten them 11 We must beware of crabbed questions in this matter Rom. 8.22 albeit he himself answere to some yet so that in the meane space hee admonisheth vs that we desire not aswell to knowe before the time what is doone in heauen as which way to goe thither 12 Hée descendeth from the felicitie of the faithfull Matth. 8.12 Es 66.25 1. The. 1.9 Psalm 9.9 to the miserable state of the reprobate which is both great and eternall Of the outwarde meanes and helpes wherewith God doeth allure vs to the fellowship of Christ and holdeth vs in the same The Argument THere are three places onely which hee discusseth chiefly in this booke the first is of the Church frō the 1. to the 13. the other of the sacrament◠from the 14. to the 19. The third of politike administration 20. But the first which is extended to the end of the 13. Chap. conteineth many things al which notwithstanding may be referred to foure principal Chapters for first he reasoneth of the order whereby the Church may be knowne because necessarily with it wee must haue vnitie in reuerence 1. 2. Moreouer of the regiment gouernment of the Church from the 3. to the 7. where first hee sheweth what is the order of gouerning the Church which he sheweth is deliuered out of the pure word of God 3. Moreouer what fourme was vsed of the olde fathers 4. Last of all what it is which florisheth at this day vnder papistry 5. By which occasiō he specially speaketh of Supremacie 6. And sheweth by what degrees he exalted himselfe to the height 7. Thirdly he speaketh of the power of the Church from the 8. to the 11. And first as touching the opinions of faith which either in singular or vniuersal coūcels is resident 9. Moreouer in Suffragans 10. Last of Ecclesiasticall iurisdiction 11. Fourthly hee descendeth to the discipline of the Church and first entreateth of the matter it self 12. Then also of a certain vice like to it wherin many haue offended whyle namyng vowes they would publysh to themselues a certain voluntary kynde of discipline 13. The second place of sacraments hath three parts for first he entreateth of sacramentes generally 14. Moreouer of both seuerally frō the 15. to the 18 and first of baptisme 15. By occasion wherof he entreateth of also apart of baptising of children 16. Moreouer of the Lordes supper 17. by occasiō whereof he intreateth of the Masse 18. Last of those fiue which were falsly counted a little before Sacramentes 19. What is to be said of the third the Chapter it selfe will declare 20. Cap. 1. Of the true Church with which wee ought to keepe vnitie because it is the mother of the faithfull FIrst hée briefly expoundeth the article and also sheweth by what maner names the Churche is commended to vs from the first to the sixth Moreouer by what meanes it may bee knowne from the 7. to the 9. Last of al how vngodly it is to fall from it from the 10. to the 29. Ephe. 4 1◠1 Nowe will hée speake of the Church because the Lord hath deliuered with it whatsoeuer might be necessary to the holy consent of faith right order because she is the mother of the faithfull and doth not only by her ministery nourish them while they are infants but also by her motherly care nourisheth them till they growe to riper age Matth. 10.9 at length come to the marke of faith for it is not The IIII. Table of the IIII. Booke There are onely three places which he treateth of chiefly in this booke wherof The first is of the Church which containeth many things al which notwithstanding may fitly be deuided into foure parts For First he disputeth of the reason wherby the church may be known because we must keepe vnitie with it Cap 1. 2. Secondly of the regimēt of the Church where First he sheweth what the order is of gouerning the Church which is deliuered vs out of the pure word of God Cap. 3. Secondly what forme of gouernment the Fathers vsed Chap. 4. Last of all what it is which at this day is vsed with the Pope Cap. 15. by occasion whereof He treateth of supremacie specially Chap. 6. And he sheweth by what degrees he is aduaunced to that height Chap. 7. Thirdly of the power of the church and First as touching the opinions of faith which Is set vppon either in euery particular or vniuersal councell Cap. 8. Or vniuersal
expoundeth certaine places whereby they woulde defende their opinion first 1. Cor. 10.5 those which séeme to extenuate or diminishe Circumcision Paul sheweth that God regardeth not the outwarde washing whereby wée enter into profession of religion vnlesse the minde within be both cleansed and continue in cleannesse to the end Nothing is abated in these places of the dignitie of Circumcisiō Paul disputeth either against them which required it as necessary when it was nowe abrogate therfore he warneth the faithful that leauing the olde shadowes they would stand fast to the trueth these maisters cal vpon you that your bodies may bee circumcised but yée are spiritually circumcised according to the soule and body yée haue the deliuerance of the thing in déede which is better then the shadowe and least it bee obiected that the figure nowe of Circumcision is not to bée despised therefore because they had the thing in déed forasmuch as that putting away of the olde man which hee there spake of was also among the fathers the Apostle saith We are buried with Christ by Baptisme that is Baptisme is the same to Christians that Circumcision was to the olde people 25 Moreouer those which séeme to condemne the whole Lawe with al the Ceremonies Sacrifices which they falsly gather out of the Hebrewes wher Paul disputing against false Prophets sheweth what value Ceremonies are of themselues Iohn 6.27 so did Christ also appliyng his speache to the grosse opinion of the people 26 Last of all those whereby the olde Fathers did immoderately exalt our Sacramentes so oft as they compared ours with the Israelites But suche their Sentences are both hyperbolicall and also to bée vnderstoode not of the power but of the maner of signifiyng Cap. 15. Of Baptisme FIrst hée speaketh of the two ends of Baptisme of the first from the 1. to the 12. of the last 13. Moreouer of the lawfull vse thereof and certaine other things that procéede thereof from the 14. to the 22. 1 What Baptisme is it hath two endes the first is that it serue our faith with God Mark 16.16 and the same chiefly consisteth in thrée things the first is that it witnesseth remission of sinnes 2 What remissino of sinnes hee approoueth by certaine places of Scripture Ephe. 5.26 Baptisme promiseth no other clensing but by sprinkling of the blood of Christ which is figured by water 3 Neither is it of things to come only Rom. 3.25 but also of thinges past but héere wee may not take leaue to sinne afterwarde 4 They which so diuide betwéene Baptisme and Repentance that they woulde assigne remission of the former to Baptisme the last to repentance are fouly deceiued Rom. 6.3 5 The second is that we may vnderstande that wée are grafted togeather with Christ into mortification newenesse of life 6 The thirde that wée may knowe that we are so vnited in Christ Matth. 3.13 that we might be partakers of all his goodnesse And the more plainely to approue these two last Matth. 3.6 Luke 3.16 first he proueth that both are plaine and manifest as well in the baptisme of Iohn as of the Apostles Acts. ◠28 7 Moreouer to this ende the baptisme of Iohn and the Apostles are one the selfe same 8 Neither maketh this any thing that more abundant grace of the spirite is powred out since the resurrection of Christ for the Baptisme which the Apostles ministred while hée was on the earth was called his yet it had no larger plentifulnesse of the spirite then the Baptisme of Iohn yea euen after his ascention the spirite was not giuen to the Samaritans aboue the common measure of the faithfull Acts. 8.14 before the ascention although they were baptised in the name of Iesus Christ Matth. 3.11 till Peter and Iohn were sent to lay handes vppon them 9 Thirdly 1. Cor. 10.2 those same are shadowed out to vs in the people of Israell by their passing ouer the Sea refreshing The cloude was a signe of cleansing for as then the Lord couered them with a cloude cast ouer them and gaue them refreshing cold least they should faint and pine away with so cruell burning of the Sunne so in Baptisme wée acknowledge our selues couered and defended with the blood of Christ Num. 9.14 least the seueritie of God which is in déede an intollerable flame shoulde lye vppon vs. 10 Wée may not agrée to thē which haue taught that we are deliuered by Baptisme Col. 5.19 from the corruptions of nature and are restored to the same puritie of nature which in the beginning Adam had before the fal For the selfe same originall corruption remaineth 11 And doth neuer ceasse in vs but continually worketh in vs. 12 This last hée confirmeth both by example and testimony of scripture 13 The other end of Baptisme is to serue our confession with mē he sheweth by what reason this is Héerevnto had Paul respect 1. Cor. 1.2 when hee asked the Corinthes whether they had not béene baptized in the name of Christ meaning that euen in this they were baptized into his name if they vowed themselues to him swore to his name bounde their faith to him before men that they coulde confesse none other but Christ alone 14 As touching this second parte of the Chapter first hee treateth of the vse of Baptisme Rom. 7.14 14. 15. Moreouer of the vnworthinesse or worthinesse of the minister from the 16. to the 18. Thirdly of the Corruptions wherwith this Sacrament hath beene defiled 19. Last he sheweth to whom this administration belongeth from the 20. to the 22. 14 As touching the first of these which are spoken of the ends of Baptisme hée taketh occasion to teach what way we haue to vse and to take it first for confirmation of our faith 15 Which he declareth by the example of Cornelius and Paul Moreouer Acts. 10 4◠for confession of our faith 16 There is nothing added or taken away from baptisme either by the worthinesse or vnworthinesse of the minister therefore they are not to bée baptized againe which are baptized vnder popery For Baptisme is not in the name of man but in the name of the Father the Sonne and the holy Ghost Iosias Matth. 28.19 and Ezechias when they had gathered out of Israell them that had departed from God did not call them to a second Circumcision 17 Neither is that argument strong enough which they séeme to draw as it were from the effectes because after Baptisme we remaine certaine yéeres blinde vnbeléeuing yet the promise it selfe continueth alwayes true and stedfast 18 That same also is very weake which by the example of Paul they defende themselues Acts. 19.3 as though hée rebaptised certaine disciples which he sheweth must otherwise bée vnderstood that is to say the visible grace of the spirite was giuen them by the laying on of handes which may wel be expressed by the name of