with the same Spirit ioyned with the Father but also according to his person of mediator bicause if he had not had that power he had come to vs in vaine After whiche meaning he is called the seconde Adam geuen frō heauen to be a quickning Spirit whereby Paule compareth the singular life that the sonne of God breatheth into them that be his that thei may be alone with hym with the natural life that is also common to the reprobate Likewise where he wissheth to the faithful the fauoure of Christ and the loue of God he ioyneth withall the common partaking of the Spirit without which no man can tast neither of the fatherly fauoure of God nor of the bountifulnesse of Christe As also he saith in an other place The loue of God is poured out into oure heartes by the holy Spirite that is geuen vs. And here it shal be profitable to note wyth what titles the Scripture setteth out the holy Spirite where it entreateth of beginninge and whole restoring of oure saluation Fyrste he is a called the Spirit of adoption bicause he is a wytnesse vnto vs of the free goodwil of God wherewyth God the Father hathe embraced vs in hys beloued onely begotten Sonne that he might be a father vnto vs and doth encourage vs to praie boldly yea and dothe minister vs wordes to crie with oute feare Abba Father by the same reason hee is called the earnest pledge and seale of our inheritance bicause he so geueth life from heauen to vs wandringe in the worlde and being like to deade men that we maie be assured that oure soule is in safegarde vnder the faithefull keping of God for which cause he is also called life by reasō for righteousnesse And forasmuch as by his secret watering he maketh vs frutfull to brynge forth the buddes of righteousnesse he is oftentimes called water as in Esaie All ye that thyrste come to the waters Againe I will poure out my spirit vpon the thyrsty and stoodes vpon the drie land wherewith agreeth that sayeng of Christ which I did euen now allege If any thyrste let him come to me Albeit sometime he is so called by reason of his power to purge and cleanse as in Ezechiell where the Lord promiseth cleane waters wherwith he wil washe his people from fylthinesse And forasmuch as herestoreth norisheth into liuely quicknes them vpō whom he hath poured the liquore of hys grace he is therefore called by the name of oyle and anoyntement Agayne bycause in continually seethynge oute and burninge vp the vices of oure luste hee setteth oure heartes on fyre wyth the loue of God and zeele of godlynesse he is also for thys effect worthyly called fyre Finally he is described vnto vs as a fountaine from whense do flowe vnto vs all heauenly rychesse or the hande of God wherewyth he vseth hys power bycause by the breathe of hys power he so breatheth diuine lyfe into vs that wee are not nowe styrred by oure selues but ruled by hys styrringe and mouynge so that yf there bee any good thynges in vs they bee the frutes of hys grace but oure owne gyftes wythout hym bee darkenesse of mynde and pereuersnesse of hearte Thys poynte ys sette oute playnely enoughe that tyll oure myndes bee bente vpon the holy ghoste Christe lyeth in a manner idle bycause we coldely espye wythout vs yea and farre awaye from vs. But wee knowe that hee profyteth none other but them whose heade hee ys and the fyrste begotten amonge brethren and them whyche haue putte on Hym. Thys conioynynge onely maketh that as concernyng vs he is come not vnprofytably wyth the name of sauioure And for proofe hereof serueth that holy mariage whereby we are made fleshe of hys fleshe and bones of hys bones yea and all one wyth hym but by the Spirite onely hee maketh hym selfe one wyth vs by the grace and power of the same Spirite wee are made hys membres so that hee conteyneth vs vnder hym and wee agayne possesse hym But forasmuche as faithe is his principall woorke to it are for the moste parte referred all those thynges that we commonly finde spoken to expresse his force and working bicause he bryngeth vs into the light of the Gospel by nothyng but by faith as Ihon baptiste teacheth that this prerogatiue is geuen to them the beleue in Christ that thei be the childrē of God which ar borne not of flesh blood but of God wher setting God againste fleshe and bloode he affirmeth it to be a supernaturall gift that thei receiue Christe by faith whoe otherwise shoulde remaine subiect to their owne infidelitie Like where vnto is that answer of Christe Fleshe and bloode hathe not reueled it to thee but my Father whiche is in heauen These thinges I do nowe but shortly touche bycause I haue already entreated of them at large And lyke also is that saieng of Paule that the Ephesians were sealed vp with the holy spirit of promisse For Paule sheweth that he is an inwarde teacher by whose workynge the promyse of saluation pearceth into oure mindes whiche otherwise shoulde but beate the ayre or oure eares Likewyse when he saith that the Thessalonians were chosen of God in the sanctification of the spirit and beleuing of the truth by whiche ioyning of them together he brefely admonisheth that faythe it selfe proceedeth from nothing els but from the holy spirit whych thyng Ihon setteth out more plainely saieng We knowe that there abideth in vs of the spirit whiche he hathe geuen vs. Againe By this we knowe that we dwel in him and he in vs bicause he hath geuen vs of his spirit Therfore Christ promised to his Disciples the Spirit of truthe whiche the worlde canne not receiue that thei might bee able to receiue the heauenly wisedome And he assigneth to the same spirit this propre office to put them in mynde of those thynges that he hadde taught them by mouthe Bicause in vaine shoulde the light shewe it selfe to the blinde vnlesse the same spirit of vnderstanding shoulde open the eyes of their minde so as a man may rightly call the holy spirit the keye by which the treasures of the heauenly kingdome are opened vnto vs and may call his enlightning the eyesight of oure minde to see Therefore doth Saint Paule so muche commend the ministerie of the spirit bycause teachers shoulde crie without profiting vnlesse Christ himselfe the inwarde maister shoulde drawe them with his spirit that are geuen him by his Father Therefore as we haue sayde that persecte saluation is founde in the person of Christ so that we may be made partakers therof he doth baptize vs in the holy spirit and fyre lightning vs into the faith of his Gospell and so newe begetting vs that we maie be newe creatures and purging vs from vnholy fylthynesse doth dedicate vs to be holy temples to God The seconde Chapiter Of faithe wherein bothe is sette
name of water For after that Christ had declared to Nicodemus the corruption of nature and taught hym that men must be borne of newe because Nicodemus dreamed of a bodily newe birth he there shewed the maner how God doth regenerate vs namely by water and the Spirite as though he should say by the Spirite which in cleansing and watering faithfull soules doth the office of water Therefore I take water and the Spirite simply for the Spirite which is water Neither is this a new forme of speche for it altogether agreeth with the same which is in the thirde Chapter of Mathewe He that foloweth me it is he that Baptiseth in the Holy ghost and fier Therfore as to Baptise in the Holy ghost and fier is to geue the Holy ghost which hath the office and nature of fier so to be borne againe of water and the Spirite is nothing ells but to receiue that power of the holy Spirite which doth the same thing in the soule that water doth in the body I knowe that other do otherwise expounde it but I am oute of doute that thys is the naturall meaning because the purpose of Christ is none other but to teache that all they must put of their owne nature which aspire to the heauenly kingdome Howebit if we list to cauil vnsauoryly as they do it were easy for vs when we haue graunted as they woulde haue it to inferre vpon them that Baptisme is before Fayth and repentance forasmuch as in the wordes of Christe it goeth before the Spirite It is certaine that this is vnderstanded of Spirituall giftes which if they come after Baptisme I haue obteined what I require But leauing cauillations we must holde fast the playne exposition which I haue brought that no mā til he haue ben renewed with liuing water that is with the Spirite can enter into the kingdome of God Nowe hereby also it is euident that their fayned inuention is to be hissed out which adiudge al the vnbaptised to eternal death Therfore let vs according to their request imagine Baptisme to be ministred to none but to them that be growen in age what will they saye shall become of a childe whiche is rightly and well instructed with the introductions of godlynesse if when the day of Baptising is at hande he happen to be taken away with soden death beside all mennes hope The Lordes promise is cleare that whosoever hath beleued in the Sonne shall not see death nor shall come into iugemente but is allredy passed from death into life and it is no where founde that he euer damned him that was not yet Baptised Whiche I would not haue so taken of me as though I meant that Baptisme might freely be despised by which despising I affirme that the Lordes couenant is defiled so much lesse can I abide to excuse it onely it is enough for me to proue that it is not so necessarie that he should be immediatly thought to be lost from whome power is taken away to obteine it But if we agree to their fained deuise we shall damne all them without exception whom any chaunce withholdeth from Baptisme with how great Faith soeuer by which Christ himself is possessed otherwise they are endued Moreouer they make all infantes giltye of eternall death to whome they deny Baptisme which by their own confession is necessarie to saluation Now let them loke how trimly they agree with the wordes of Christ by which the kingdome of heauen is adiudged to that age But to graunte them euery thing so much as perteineth to the vnderstanding of thys place yet they shall gather nothing thereof vnlesse they ouerthrowe the former doctrine which we haue stablished concernyng the regeneration of infantes But they glory that they haue the strongest holde of all in the very institutiō of Baptisme which they fetch out of the last Chapter of Mathew where Christ sending fourth hys Apostles to all nations geueth them the first commaundement to teache them and the seconde to Baptise them Then also out of the last of Marke they adioine this He that beleueth and is Baptised shal be saued What seke we further saye they when the Lordes owne wordes doe openly sounde that we must firste teach ere we Baptise and do assigne to Baptisme the seconde state after Faith Of which order the Lord also shewed an example in himself which would be Baptised not tyll the thirtyth yere But here O good God how many wayes doe they both entangle thēselues and bewraye their owne ignorance For herein they now more than childishly erre that they fetche the firste institution of Baptisme from thense whiche Christ had from the beginning of his preaching geuen in charge to hys Apostles to minister Therfore there is no cause why they shoulde affirme that the law and rule of Baptisme is to be fetched out of these places as though they conteined the first institution therof But to beare with them for thys fault yet how strong is thys manner of reasoning Truly if I listed to dally with them there is not a litle lurking hole but a most wyde felde offreth it selfe open for vs to escape them For when they sticke so fast to the order of wordes that they gather that because it is sayd Goe preach and Baptise Againe he that beleueth and is Baptised therfore they must preach before that they Baptise and beleue before that they require Baptisme why may not we agayn answere them with sayeng that we must Baptise before that we muste teache the keping of those thinges that Christ hath commaunded namely sithe it is sayd Baptise ye teaching them to kepe whatsoeuer thinges I haue commaunded you whiche same thing we haue noted in that sayeng of Christ which hath ben euen now alleged concerning the regeneration of water and the Spirite For if it be so vnderstode as they would haue it verily in that place Baptisme must be before spiritual regeneration because it is named in the first place for Christ doth teach that we must be regenerate not of the Spirite and water but of water and the Spirite Nowe this inuincible reason whereupon they beare themselues so bolde semeth to be somwhat shaken but because truth hath defense enough in simplicitie I wil not escape away with such light argumentes Therfore let them take with them a ful answer Christ in this place geueth the chefe commaundement concerning preaching of the Gospell whereunto he adioyneth the ministerie of Baptisme as an additiō hāging vpon it Againe he speaketh none otherwise of Baptisme but so farr as the ministration of it is vnder the office of teaching For Christ sendeth the Apostles to publishe the Gospel to al the natiōs of the world that they should from eche where with the doctrine of saluation gather together into hys kyngdome men that before were lost But whom or what maner of men It is certaine that there is no mentiō but of them that are able to
the gētils it was necessary to haue god more expresly painted out vnto thē For wheras that saying that God is the minde of the world which is cōpted the most tolerable descripcion that is founde among the Philosophers is but vaine it behoueth vs more familiarly to know hym least we alway wauer in doutfulnesse Therfore it was his pleasure to haue an history of the creaciō remaining wherupō the Fayth of the church might rest seke for no other God but hym whō Moses hath declared to be the maker bilder of the world There is first set forth the tyme that by continual proceding of yeres the faithfull myghte come to the first original of mankinde and of al thinges Which knowledge is very necessary not only to confute those monstrous fables that somtyme were spred in Egipte and other partes of the worlde but also that the beginning of the worlde ones beyng knowen the eternitie of God may more clerely shine forth and rauishe vs in admiracion of it Neyther oughte we to be any thyng moued wyth that vngodly mocke that it is maruel why it came no soner in the mind of God to make the heauen the earth why he syttīg idle did suffer so immesurable a space to passe away sith he mought haue made it many thousande ages before wheras the whole continuaunce of the world that now draweth to an end is not yet come to sixe thousande yeres For why God so long differred it is nether lawful nor expediēt for vs to enquire Because if mans mynd wil trauaile to attaine thereunto it shal faile a hundred tymes by the way nether wer it profitable for vs to know that thing which God hymselfe to proue the modestie of our Fayth hath of purpose wylled to be hydden And wel did that godly olde man speake whiche when a wanton felowe did in scorne demaunde of hym what God had done before the creacion of the worlde aunswered that he builded hell for curious fooles let this graue and seuere warning represse the wantonnesse that tickleth many yea and dryueth them to euill and hurtfull speculacions Finally lette vs remember that the same inuisible God whoe 's wisedome power and iustice is incomprehensyble doth sette before vs the historye of Moses as a lokyng glasse wherein hys liuely image appeareth For as the eyes that eyther are growen dimme with age or dulled wyth any disease doe not discerne any thyng playnly vnlesse they be holpen with spectacles so suche is oure weakenesse that vnlesse the Scripture directe vs in sekyng of God we do forthwith runne out into vanitie And they that folowe their owne wantonnesse because they be nowe warned in vaine shall all to late fele with horrible destruccion howe muche it had ben better for them reuerently to receiue the secrete counsels of God than to vomite oute blasphemies to obscure the heauen with all And ryghtly doeth Augustyne complayne that wrong is done to God whē further cause of thinges is sought for than his onely will The same mā in an other place doth wisely warne vs that it is no lesse euel to moue question of immeasurable spaces of tymes than of places For howe brode soeuer the circuit of the heauen is yet is there some measure of it Nowe if one shoulde quarell wyth God for that the emptynesse wherein nothyng is conteyned is a hundred tymes more shall not all the godly abhore suche wantonnesse Into lyke madnesse runne they that busy them selues aboute Gods sitting stil because at their apointment he made not the world innumerable ages soner To satisfie their own gredinesse of minde they couer to passe wtout the cōpasse of the world as though in so large a circuite of heauen earth they could not finde things enough that with their inestimable brightnesse may ouerwhelme al our senses as though in six thousād yeres God hath not shewed examples in cōtinual cōsideracion wherof our myndes may be exercised Let vs therfore willingly abide enclosed within those boundes wherw t it pleased God to enuirō vs as it were to pen vp our mindes that they shold not stray abrod with liberty of wādrīg For like resō is it that Moses declareth y◠the work of God was not ended in a momēt but in .vi. dayes For by this circūstāce we ar wtdrawen frō forged inuencions to the one onely God that deuyded hys worke into vi dayes that it should not greue vs to be occupyed all the tyme of our lyfe in considering of it For thoughe oure eyes what waye soeuer we turne them are compelled to loke vpon the workes of God yet see we howe fyckle oure hede is and if any godly thoughtes doe touche vs. howe sone they passe away Here againe mans reason murmureth as though suche procedinges were disagreing from the power of God vntil suche time as being made subiecte to the obedience of Fayth she learne to kepe that rest wherunto the hollowing of the .vii. day calleth vs. But in the very order of thinges is diligently to bee considered the Fatherly loue of God towarde mankinde in this that he did not create Adam vntill he had stored the worlde with al plenty of good thinges For if he had placed him in the earth while it was yet barren and emptie if he had geuen him life before that there was any lighte he should haue semed not so wel to prouide for his commoditie But nowe where he first disposed the motions of the Sunne and the Planets for the vse of man and furnished the earth the waters and the aire wyth liuing creatures and brought forth aboundaunce of fruites to suffyce for fode taking vpon him the care of a diligent prouidēt householder he shewed his maruellous bountie towarde vs. If a man do more hedefully weye with himselfe those thinges that I doe but shortly touche it shall appeare that Moses was the sure witnesse and publisher of the one God the creator I omitt here that which I haue already declared that he speaketh not there onely of the bare essence of God but also setteth forth vnto vs his eternall Wisedome and Spirite to the ende we should not dreame that God is any other than such as he wil be knowē by the image that he hath there expressed But before that I begin to speake more at large of the nature of mā I must say somwhat of Angels Because though Moses applying himselfe to the rudenesse of the common people reciteth in his history of the creacion no other workes of God but such as are seen with oure eyes yet wheras afterwarde he bryngeth in Angels for ministers of God we may easily gather that he was the creator of them in whoe 's seruyce they employ their trauaile and offices Though therefore Moses speaking after the capacitie of the people doth not at the very beginning rehearse the Angels among the creatures of God yet that is no cause to the contrary but that we may plainly and expresly speake those thinges of
prophetes manners of speaking are to be noted as A child is borne to vs. Again Reioce the daughter of Siō behold thy king cōmeth to thee Also that confyrmation of loue shoulde be very colde whyche Paule setteth oute that Christe suffered deathe for his enemies For therevpon we gather that he had no respect of himselfe that same he plainely affirmeth in saieng I sanctifie my selfe for them For he that geueth awaie the frute of his holynesse vnto other doth thereby testifie that he purchaceth nothing for hymselfe And truely this is moste worthyly to be noted that Christe to geue him selfe wholy to saue vs did after a certaine manner forget himselfe But to thys purpose thei doe wrongfully drawe this testimonie of Paule Therefore the father hath exalted him geuē him a name c. For by what deseruinges coulde man obteine to be iudge of the worlde and the heade of the Angeles and to enioye the soueraigne dominion of God and that in hym shoulde rest that same maiestie the thousandth parte whereof all the powers of men and Angeles can not reache vnto But the solution thereof is easy and playne that Paule doth not ther entreate of the cause of exalting of Christe but onely to shewe the effect ensuing thereof that it might be for an example to vs. And no other thing is meant by that whiche is spoken in an other place that it behoued that Christe shold suffer and so enter into the glorie of his Father The thirde booke of the Institution of Christian Religion Whiche entreateth of the manner howe to receiue the grace of Christ and what profites do growe vnto vs and what effectes ensue thereof The fyrste Chapter That those thinges which are spoken of Christ do profite vs by secret working of the holy Ghoste NOwe it is to be seen howe those good thinges doe come vnto vs whiche the Father hathe geuen to his only begotten Sonne not for his own priuate vse but to enriche them that were without them needed them And fyrste this is to be learned that so longe as Christe is oute of vs and we be seuered from him whatsoeuer he suffered or dyd for the saluation of mankinde is vnprofitable and nothinge auayleth for vs. Therefore that he maye enterparten wyth vs those thinges that he hathe receiued of hys Father it behoueth that he become oures and dwell in vs. And for that cause he is called our heade and the fyrste begotten amonge many brethren and on the other side it is saide that we are graffed into him and did putte on hym For as I haue before saide all that euer he possesseth belongeth nothinge to vs vntyll we growe together into one with hym But although it be true that wee obteyne thys by faythe yet forasmuche as we see that not al without dyfference do embrace this enterpartening of Christe whyche is offered by the Gospel therefore very reason teacheth vs to clymbe vp hyer and to enquire of the secret effectuall workinge of the Spirite by whyche it is brought to passe that we enioye Christe and all his good thynges I haue before entreated of the eternall godhede and essence of the Spirit at thys present let vs be content wyth thys one speciall article that Christe so came in water and bloode that the Spirite shoulde testifie of hym leaste the saluation that he hathe purchaced shold slippe awaie from vs. For as there are alleged three witnesses in heauen the Father the Worde and the Spirit so are there also three in earth Water Bloode the Spirit And not without cause is the testimonie of the Spirite twise repeted whiche we feele to bee engrauen in oure heartes in steede of a seale whereby commeth to passe that it sealeth the washinge and sacrifice of Christ. After whiche meaninge Peter also saith that the faythfull are chosen in santification of the spirit vnto obedience and sprynkling of the blood of Christ. By whiche woordes he telleth vs that to the entent the shedinge of that holy bloode shoulde not become voyde oure soules are cleansed wyth it by the secrete wateringe of the holy Spirite According whervnto Paule also speakinge of cleansinge and iustification saieth that we are made partakers of them bothe in the name of Iesus Christe and in the Spirite of oure God Finally thys is the summe that the holy Spyrite is the bonde wherewyth Christe effectually byndeth vs vnto hym For proofe whereof also do serue all that wee haue taughte in the laste booke before thys concernynge hys anoyntynge But that this being a matter specially worthy to be knowen may be made more certainly euident we must holde this in minde that Christ came furnished with the holy Spirit after a certaine peculiar manner to the ende that he might seuer vs from the worlde and gather vs together into the hope of an eternal inheritance For this cause he is called the Spirit of sanctification bicause he doth not onely quicken and nourish vs with that general power which appeareth as wel in mankinde as in all other liuinge creatures but also is in vs the roote and feede of heauenly life Therefore the Prophetes do principally cōmend the kingdome of Christe by this title of prerogatiue that then shoulde florishe more plentifull aboundance of the Spirit And notable aboue all the rest is that place of Ioel In that day I will poure of my Spirit vpon al fleshe For though the Prophet there seeme to restraine the giftes of the Spirit to the office of prophecieng yet vnder a figure he meaneth that God by the enlightning of his Spirite will make those his scholers whyche before were vnskilfull and voyde of all heauenly doctrine Nowe forasmuche as God the Father dothe for his Sonnes sake geue vs his holy Spirit yet hathe left with him the whole fulnesse thereof to the ende that he shoulde be a minister and distributer of his liberalitie he is sometime called the Spirite of the Father and sometime the Spirite of the Sonne Ye are not saith Paule in the fleshe but in the Spirit for the Spirit of God dwelleth in you But if any haue not the spirit of Christe he is not his And herevpon he putteth vs in hope of ful renuing for that he which raised vp Christ from the deade shall quicken our mortall bodies bicause of his Spirit dwelling in vs. For it is not absurditie that to the Father bee ascribed the praise of his owne giftes whereof he is the author yet that the same be ascribed to Christe with whome the giftes of the Spirite are lefte that he maie geue them to those that be his Therefore he calleth all them that thirste to come to him to drynke And Paule teacheth that the Spirit is distributed to euery one according to the measure of the gifte of Christ. And it is to be knowen that he is called the Spirite of Christ not onely in respect that the eternall Worde of God is
atteining and climbing vp to perceiue the very will of God and also the hearte of man as it wauereth with perpetuall doubting is farre from resting assured in that persuasion Therefore it behoueth bothe that our witt be lightned and oure heart strengthened by some other meane that the worde of God may be of ful credit with vs. Now we shal haue a perfect definition of fayth if we saie that it is a stedfast assured knowledge of Gods kindnes toward vs which being grounded vpō the trueth of the free promise in Christ is both reueled to our mindes and sealed in our heartes by the holy ghoste But before I procede any further it shal be necessary that I make some preambles to dissolue certain doubts that otherwise might make some stoppe to the readers And first I must confute the distinctiō that flieth about in the scholes betwene faith fourmed and vnformed For thei imagine that such as are touched with no feare of God with no feling of godlinesse do beleue all that is necessarie to saluation As though the holy ghooste in lyghtenyng oure heartes vnto faythe were not a witnesse to vs of oure adoption And yet presumptuously when all the Scripture crieth out againste it they geue the name of faith to suche perswasion voide of the feare of God Wee neede to striue no further with theyr definition but simply to reherse the nature of faith such as it is declared by the worde of God Whereby shall plainely appeare how vnskilfully foolishly thei rather make a noise than speake of it I haue alreadie touched parte the rest I wyll adde hereafter as place shall serue At this present I saie that there can not bee imagined a greater absurditie than this inuention of theires They wyll haue faith to be an assent whereby euery despyser of God maie receiue that whiche is vttered out of the Scripture But fyrste thei should haue seen whether euery manne of hys owne power do brynge faithe to hymselfe or whether the holy ghooste be by it a witnesse of adoption Therefore they do chyldyshly plaie the fooles in demaundinge whether faithe whiche qualitie addeth dothe fourme be the same faithe or an other and a newe faithe Whereby appeareth certainely that in so bablinge they neuer thought of the syngular gyfte of the holy ghooste For the begynning of beleuinge dothe already conteine in it the reconciliation whereby manne approcheth to God But if they dyd weye that sayeng of Paule With the hearte is beleued to righteousnesse thei wold cesse to fayne that same colde qualitie If we hadde but thys one reason it shoulde be sufficient to ende thys contention that the very same assent as I haue already touched and wyll againe more largely repete is rather of the hearte than of the brayne rather of affection than of vnderstandynge For whyche cause it is called the obeydience of faythe whyche is suche as the Lorde preferreth no kynde of obeydience aboue it and that woorthyly forasmuche as nothynge is more precious to hym than hys truthe whyche as Ihon the Baptist wytnesseth the beleuers doe as yt were subscribe and seale vnto Sythe the matter ys not doubtefull we doe in one woorde determinately saie that they speake fondly when they saie that faithe is fourmed by addynge of godly affection vnto assent whereas assent it selfe at least suche assent as ys declared in the Scriptures consisteth of godly affection Butte yet there ys an other playner argument that offereth yt selfe to be alleged For whereas faythe embraceth Christe as hee ys offered vs of the Father and Christe ys offered not onely for ryghteousnesse forgeuenesse of synnes and peace butte also for sanctification and a fountayne of lyuynge water wythoute doubte noe mann ecanne euer truely knowe hym vnlesse he doe therewythall receyue the sanctification of the Spirite Or if any manne desyre to haue it more plainely spoken Faythe consysteth in the knowledge of Christe And Christe canne not bee knowen butte wyth sanctification of hys Spirite therefore it foloweth that fayth can by no meane be seuered from godly affection Whereas they are wonte to laye thys agaynste vs that Paule sayeth If a manne haue all faythe so that hee remoue mountaynes yf he haue not charitie hee ys nothynge whereby they woulde deforme faythe in spoylinge it of charitie they consyder not what the Apostle in that place meaneth by faithe For when in the chapiter next before it he hadde spoken of the diuerse gyftes of the holy ghoste amonge the whyche he had reckened the diuerse kindes of languages power and prophecie and hadde exhorted the Corynthians to folowe the beste of these giftes that is to saie suche gyftes whereby more profit and commoditie myghte come to the whole body of the Churche he streyght waie saide further that he woulde shewe them yet a more excellent waie That all suche gyftes howe excellent soeuer they bee of them selues yet are nothinge to be esteemed vnlesse thei serue charitie For they were geuen to the edyfyeng of the Churche and vnlesse they bee applyed therevnto they loose theyr grace For proofe of thys he particularly reherseth them repetynge the selfe same gyftes that hee hadde spoken of before butte in other names And hee vseth the woordes Powers and Faythe for all one thynge that is for the power to do miracles Sythe therefore thys whether ye call it power or faithe is a particular gyfte of God whyche euery vngodly manne maye boothe haue and abuse as the gyfte of tongnes as prophecie and other gyftes of grace yt ys no maruell yf yt bee seuered from charitie Butte all the erroure of these menne standeth in thys that where thys woorde Faythe hathe dyuerse sygnifcations they not consyderinge the dyuersitie of the thinge sygnifyed dispute as though it were taken for one thynge in all places a lyke The place of Iames whyche they allege for mayntaynance of the same erroure shall bee els where dyscussed Butte althoughe for teachynges sake when wee meane to shewe what manner of knoweledge of God there ys in the wycked wee graunte that there are dyuerse sortes of faythe yet wee acknoweledge and speake of butte one faythe of the godly as the Scripture teacheth Many in deede doe beleue that there ys a God they thynke that the Hystorie of the Gospell and other partes of the Scripture are true as commonly wee are wonte to iudge of suche thynges as eyther are reported beynge done longe agoe or suche as wee oure selues haue beene presente at and seen There bee also some that goe further for bothe they beleue the woorde of God to be a moste assured oracle they do not altogether despyse hys commaundementes and they somewhat after a sorte are moued with hys threatenynges and promyses It is in deede testified that suche haue faythe butte that ys spoken oute by abuse bycause they do not wyth open vngodlynesse fyghte agaynste the woorde of God or refuse or despyse it butte rather pretende a certayne shewe
was more nerely shewed to menne sins he hath ben truely deliuered of his Father such as he had ben promised For Baptisme doth testifie vnto vs that we cleansed and washed the Supper of thankesgeuing testifieth that we be redemed In water is figured washing in blood satisfaction These twoo thinges are founde in Christ whiche as Iohn sayth came in water and blood that is to say that he mighte cleanse and redeme Of whiche thing the Spirite of God also is a witnesse Yea there are three witnesses in one Water Blood and Spirite In water and blood we haue a testimonie of cleansing and redeming but the Spirite the principall witnesse bryngeth vnto vs assured credit of suche wytnessing This hie mysterie hath notably well ben shewed vs in the crosse of Christ when water and blood slowed oute of his holy side whiche side for that cause Augustine rightfully called the fountaine of oure Sacramentes of which yet we must entreate somwhat more at large There is no doute but that more plentifull grace also of the Spirite doth here shewe fourth it selfe if you compare tyme with tyme. For that perteineth to the glory of the kingdome of Christe as we gather out of many places but specially out of the .vii. Chapter of Iohn In whiche sense we must take that sayeng of Paule that vnder the lawe were shadowes but in Chirst is the body Neither is it his meaning to spoyle of their effecte the testimonies of grace in whiche Gods will was in the olde tyme to proue hymselfe to the Fathers a true speaker euen as at thys day he doth to vs in Baptisme and in the holy Supper But onely his purpose was by waye of comparison to magnifie that whiche was geuen vs least any shoulde thynke it maruaylous that the Ceremonies of the lawe were abolished by the comming of Christ. But that same schole doctrine as I may also brefely touche thys by the waye is vtterly to be hissed out wherby there is noted so greate a difference betwene the Sacramentes of the olde and newe lawe as thoughe those did nothing but shadowe out the grace of God and these do presently geue it For the Apostle speaketh no lesse honorably of those than of these when he teacheth that the Fathers did eate the same spirituall meate which we eate and expoundeth that same meate to be Christ. Who dare make that an empty signe whiche deliuered to the Iewes a true communion of Christe And the grounde of the cause which the Apostle there handleth doth plainly fight on oure side For that no man trusting vpon a colde knowlege of Christe and emptie title of Christianitie and outwarde tokens shoulde presume to despise the iugemente of God he sheweth fourth examples of Gods seueritie to be seen in the Iewes that we shoulde knowe that the same peynes whiche they haue suffred hang ouer vs if we folowe the same faultes Nowe that the comparison mighte be fitt it behoued that he shoulde shewe that there is no vnegalnesse betwene vs and them in those good thinges wherof he die forbidde vs to boste falslye Therefore firste he maketh vs egall in the Sacramentes and leaueth to vs not so muche as any smal pece of prerogatiue that might encourage vs to hope of escaping vnpunished Neither verily is it lawfull to geue any more to our Baptisme thaÌ„ he in an other place geueth to circumcision when he calleth it the seale of the righteousnesse of Fayth Whatsoeuer therefore is at this day geuen vs in our Sacramentes the same thyng the Iewes in olde tyme receiued in theirs that is to say Christ with his spirituall richesse What power our Sacramentes haue the same they also felte in theirs that is to saye that they were to them seales of Gods good will towarde them into the hope of eternall saluation If they had ben apt expositors of the Epistle to the Hebrues they would not haue so ben blynded But when they red there that sinnes were not cleansed by the Ceremonies of the law yea that the olde shadowes had no auayling force to righteousnesse they neglecting the comparison which is there handeled while they toke holde of this one thing that the lawe of it selfe nothing profited the folowers of it though simply the the figures were voide of truth But the Apostles meaning is to bring the ceremonial law to nothing vntill it come to Christ vpon whom alone hangeth al the effectualnesse of it But they will obiecte those thinges whiche are red in Paul concerning the circumcision of the letter that it is in no estimation with God that it geueth nothing that it is vaine For suche sayenges seme to presse it down farr benethe Baptisme Not so For the very same might rightfully be sayd of Baptisme Yea and also the same is sayd firste of Paule hym selfe where he sheweth that God regardeth not the outwarde washing wherby we enter into profession of religion vnlesse the minde within be both cleansed and continue in cleannesse to the ende againe of Peter when he testifieth that the trueth of Baptisme standeth not in the outwarde washing but in a good witnessing of conscience But he semeth also in an other place vtterly to despise the circumcision made with hande when he compareth it with the circumcision of Christe I aunswere that euen in this place nothyng is abated of the dignitie of it Paule there â—isputeth against them whiche required it as necessarie when it was nowe abrogate Therfore he warneth the faythfull that leauing the olde shadowes they should stande fast in the truth These maisters sayth he instantly call vpon you that your bodies may be circumcised But ye are spiritually circumcised according to the soule and body Ye haue therefore the deliuerance of the thing in dede which is much better thaÌ„ the shadow A man might take exceptioÌ„ to the contrary say that the figure is not therfore to be despised because they had the thing in dede forasmuch as that putting of of the old man of which he there spake was also amoÌ„g the Fathers to whoÌ„ yet outwarde Circumcision had not ben superfluous He preuenteth this obiectioÌ„ wheÌ„ he by and by addeth that the Colossians were buried with Christ by Baptisme Wherby he signifieth that at this day Baptisme is the same to ChristiaÌ„s which circuÌ„cisioÌ„ was to the olde people therfore that circuÌ„cisioÌ„ can not be enioined to Christians wtout wroÌ„g done to Christ. But that which foloweth and which I eueÌ„ now alleged is harder to assoyle that all the Iewishe Ceremonies were shadowes of thinges to come and that in Christ is the body but most hard of all is that whiche is entreated in many chapters of the Epistle to the Hebrues that the blood of beastes atteined not to consciences that the law had a shadowe of good thinges to come not an image of thinges that the folowers of it obteined no perfection of the Ceremonies of Moses and such other I goe backe to
that Baptisme is nothing ells but a marke and token wherby we professe our religion before men as soldiars beare the conufance of their capitaine for a marke of their profession wey not that which was the chefe thing in Baptisme That is this that we shoulde receiue it with this promise that whosoeuer beleue and are Baptised shal be saued In this sense is that to be vnderstode which Paule writeth that the Chirch is sanctified of Christ her spouse and cleansed with washing of water in the worde of lyfe And in an other place that we are saued according to his mercy by the washing of regeneration and of the renewing of the Holy ghost And that which Peter writeth that Baptisme saueth vs. For Paules will was not to signifie that our washing and saluation is perfectly made by water or that water conteyneth in it self the power of cleanse regenerate and renew Neither did Peter meane the cause of saluation but only the knowlege certaintie of such giftes to be receiued in this Sacrament which is euidently enough expressed in the wordes themselues For Paul knitteth together the word of lyfe Baptisme of water as if he had sayd that by the Gospel the message of washing sanctifieng is brought vs that by Baptisme such message is sealed And Peter immediatly adioyneth that that Baptisme is not the putting away of the filthinesse of the flesh but a good cōscience before God which is of Fayth Yea Baptisme promiseth vs no other cleansing but by the sprinkling of the blood of Christ which is figured by water for the lykenesse of cleansing washing Who therefore can say that we be cleansed by thys water which certainly testifieth that the blood of Christ is oure true onely washing So that frō no where ells can be fetched a surer reason to confute their blinde error which referr al thinges to the power of the water thā from the signification of Baptisme it selfe which doth withdraw vs as wel from that visible element which is set before oure eies as from all other meanes that it may bynde our mindes to Christ alone Neither is it to be thought that Baptisme is applied only to the time past that for new fallinges into whiche we fall backe after Baptisme we must seke new remedies of clensing in I wote not what other Sacramentes as thoughe the force of Baptisme were worne out of vse By this error it came to passe in old time that some would not be Baptised but in the vttermost peril of life and at their laste gaspinges that so they might obteine pardon of their whole life Against whiche waywarde suttle prouision the olde Bishops so oft inuey in their writinges But thus we ought to thinke that at what time soeuer we be Baptised we are at ones washed and cleansed for al our life Therfore so ofte as we fal we must goe backe to the remembrance of Baptisme and therewith we must arme our minde that it may be alway certaine and assured of the forgeuenesse of sinnes For though when it is ones ministred it semeth to be past yet by later sinnes it is not abolished For the cleannesse of Christ is therin offred vs that alway florisheth is oppressed with no spottes but ouerwhelmeth wypeth away al our filthinesse yet oughte we not to take therof a libertie to sinne in tyme to come as verily we be not hereby armed to such boldnesse but this doctrine is geuen onely to them which when they haue sinned doe grone weryed and oppressed vnder their sinnes that they may haue wherwith thei may raise vp and comfort themselues least they should fal into confusion and desperatiō So Paule sayth that Christ was made to vs a propitiator vnto the forgeuenesse of faultes going before Wherin he denieth not that therin is obteined perpetual continual forgeuenesse of sinnes euē vnto death but he meaneth that it was geuē of the Father onely to poore synners which wounded with the searing iron of conscience to sighe to the Phisitian To these the mercy of God is offred They whiche by escaping of punishment do hunt for mater and libertie to sinne dooe nothing but prouoke to themselues the wrath and iugement of God I knowe in dede that it is commonly thought otherwise that by the benefite of repentance and of the keyes we do after Baptisme obteine forgeuenesse which at our first regeneration is geuen vs by only Baptisme But they which deuise this do erre herin that they do not remember that the power of the keyes wherof they speake doth so hang vpon Baptisme that it ought in no wise to be seuered The sinner receiueth forgeuenesse by the ministerie of the Chirch namely not without the preaching of the Gospell But what maner of preaching is that That we be cleansed from sinnes by the blood of Christ. But what signe and testimonie is there of that washing but Baptisme We se therfore how that absolution is referred to Baptisme And this error hath bredde vs the fayned Sacrament of Penance of which I haue touched somwhat before and the residue I wil make an ende of in place fit for it But it is no maruell if men which according to the grossenesse of their witt were immeasurably fast tyed to outwarde thynges haue in this behalfe also bewrayed that faulte that not contented with the pure institution of God they did thrust in newe helpes fayned of themselues As thoughe Baptisme it selfe were not a Sacrament of repentance But if repentance be commended to vs for our whole life the force also of Baptisme ought to be extended to the same boundes Wherfore it is also no doute but that all the godly throughout all their life long so oft as they be vexed with knowlege in conscience of their owne sinnes dare calle backe themselues to the remēbrance of Baptisme that therby they may confirme themselues in the affiance of that onely and continuall washing which we haue in the blood of Christ. It bringeth also an other fruit because it sheweth vs our mortificatiō in Christ and new life in hym For as the Apostle saith we are baptised into his death beyng buried together with hym into death that we may walke in newnesse of life By whiche wordes he doth not only exhort vs to the folowyng of hym as though he did saye that we are by Baptisme put in mynde that after a certaine example of the deathe of Christ we should die to our lustes and after the example of his resurrection we shold be raised vp to righteousnesse but he fetcheth the mater muche deper that is to say that by Baptisme Christ hath made vs partakers of his death that we may be graffed into it And as the graffe receiueth substāce and nourishmēt of the roote into which it is graffed so they that receiue Baptisme with such faith as thei ought do truly fele the effectualnesse of the death of Christ in the mortifiyng of their flesh and therwithall
publishers of the Gospell and ministers of Baptisme and none as the Apostle witnesseth doth take honor vpon himselfe in the Chirch but he that is called as Aaron whosoeuer without lawfull calling Baptiseth he rusheth into an other mans office Euen in the smallest thinges as in meate and drinke whatsoeuer we enterprise with a doutefull consience Paule openly cryeth out to be synne Therefore in womens Baptising is much more greuously synne where it is euident that they breake the rule appointed by Christ forasmuche as we know that it is vnlawfull to plucke in sonder those thinges that God conioyneth But al thys I passe ouer Only I would haue the reders to note that Sephoraes purpose was nothing lesse than to doe any seruice to God Seing her sonne to be in danger she grudged and murmured and not withoute stomachyng threwe the foreskinne vppon the grounde she so taunted her husbande that she was also angrye with God Fynally it is plaine that all this came of a furiousnesse of mynde because she murmured against God and her husbande for that she was compelled to shed the blood of her sonne Moreouer if she had in all other thinges behaued her selfe well yet herein is an vnexcusable rashe presumption that she circumcised her sonne her husbande being presente not any priuate manne but Moses the principall Prophete of God than whome there neuer rose any greater in Israell which was no more lawfull for her to doe than at thys day it is for women in the syghte of the Bishoppe But this controuersie shal by and by be easily taken away by this principle that infantes are not debarred from the kingdome of heauen whome it happeneth to departe out of this present life before that it be graunted them to be dipped in water But it is already proued that no small wrong is done to the couenant of God if we doe not rest in it as though it were weake of it selfe wheras the effect therof hangeth neither vpon Baptisme nor vpō any additiōs There is afterward added to it a Sacrament like a seale not that it bringeth effectualnesse to the promise of God as to a thing weake of it self but only cōfirmeth it to vs. Wherupon foloweth that the children of the faithfull are not therefore Baptised that they may then first be made the children of God which before were strangers from the Chirch but rather that they be therfore receiued by a solemne signe into the Chirch because by the benefite of the promise they did already belong to the body of Christ. Therefore if in omitting the signe there be neither slouthfulnesse nor contempte nor negligence we are free from all danger It is therefore muche more holy to geue this reuerence to the ordinance of God that we seke Sacramentes from no where ells than where the Lorde hath lefte them When we may not haue them of the Chirch the grace of God is not so bounde to them but that we may obteine them by Faith out of the worde of the Lorde ¶ The .xvi. Chapter That the Baptisme of infantes doth very well agree with the institution of Christ and the nature of the signe BUt forasmuch as in this age certaine phrentike Spirites haue raised vp sore troubles in the Chirch for the Baptisme of infantes and doe not yet cesse to turmoyle I can not choose but I must ioyne here an addition to restrain their furiousnesse If paraduenture it shal seme to some man to be very much to long let him I beseche him weye with himselfe that we oughte so much to esteme the purenesse of doctrine in a most great mater together with the peace of the Chirch that nothing ought to be lothesomly receiued which may auaile to procure them bothe Beside that I so study to frame thys discourse that it shall be of no smal importance to the clerer declaration of the mysterie of Baptisme They assaile the Baptisme of infantes with an argument in dede fauourable in shewe sayeng that it is grounded vpon no institution of Christ but that it was brought in onely by the boldnesse of men and peruerse curiousnesse and then afterwarde with fonde easinesse rashly receyued in vse For a Sacrament vnlesse it rest vpon a certaine fundation of the worde of God hangeth but by a thred But what if when the mater is well considered it shall appeare that the Lordes holy ordinance is falsely and vniustly charged with such a sclaunder Lett vs therefore searche out the first beginning of it And if it shall appeare that it was deuised by the only rashnesse of men then bydding it farewell lett vs measure the true obseruation of Baptisme by the onely will of God But if it shal be proued that it is not destitute of his certaine authoritie we must beware least in pinching the holy ordinances of God we be also sclaunderous against the author himselfe First it is a doctrine well enough knowen and confessed among all the godly that the right consideration of the signes consisteth not onely in the outward Ceremonies but principally hangeth vpon the promise and vppon the spirituall mysteries for figuring where of the Lorde ordeineth the Ceremonies themselues Therefore he that will perfectly learne of what value Baptisme is to what end it tendeth finally what it is let him not stay his thought vpon the elemente and bodily syghte but rather let him raise it vp to the promises of God which are therein offred vs and to the inwarde secretes whiche are therein represented vnto vs. He that knoweth these thinges hath atteined the sound truth of Baptisme and the whole substance therof as I may so call it and thereby also he shal be taught what is the reson and what is the vse of the outwarde sprinkling Againe he that contemptuously passing ouer these shall haue his minde wholly fastened and bounde to the visible Ceremonie shall vnderstande neither the force nor propertie of Baptisme nor yet so much as thys what the water meaneth or what vse it hath Which sentence is proued with so many and so cleare testimonies of Scripture that we nede not at thys present to tarry long aboute it Therefore it remaineth now that we seke out of the promises geuen in Baptisme what is the force and nature of it The Scripture sheweth that the clensing of synnes which we obteyne of the blood of Christ is here first shewed then the mortifieng of the flesh which standeth vpon the partaking of hys death by which the faithfull are regenerate into newnesse of life yea and into the felowship of Christ. To this summe may be referred whatsoeuer is taughte in the Scriptures concernyng Baptisme sauing that beside thys it is a sygne to testifie religion before men But forasmuche as before the institution of Baptisme the people of God had circumcision in stede therof let vs se what these twoo sygnes differ the one from the other and with what lykenesse they agree together Whereupon may appeare what is the relation of the one
vnto the forgeuenesse of synnes â–ª which when it is graunted wil largely make for defense of our sentence For sith we be borne sinners we do euen from our mothers wombe nede forgeuenesse and pardon Now seing the Lord doth not cut of but rather assure to that age the hope of mercy why should we take froÌ„ them the signe which is much inferior than the thing it selfe Wherfore that which they go about to throwe against vs we thus throwe backe against themselues infantes haue remission of synnes geueÌ„ them therfore they ought not to haue the signe taken froÌ„ them They allege also thys out of the Epistle to the Ephesians that the Chirch is clensed of the Lord with the washing of water in the worde of lyfe ThaÌ„ which there could nothing be alleged more fit to ouerthrow their error for the rupoÌ„ groweth an easy profe of our syde If the Lorde will haue the washyng wherewith he clenseth his Chirch to be testified by Baptisme it semeth not rightful that it should want the testimonie of it in infantes â–ª whiche are rightfully accompted part of the Chirch forasmuch as they be called heires of the heauenly kingdome For Paule speaketh of the whole Chirch where he sayth that it was cleansed with the Baptisme of water Likewise of this that in an other place he sayth that we be by Baptisme graffed into the body of Christ we gather that infantes whom he reckeneth among hys members oughte to be Baptised least they be plucked away from hys body Beholde with what violence with so many engines they assault the fortresses of our fayth TheÌ„ they come down to the practise custome of yâ— time of the Apostles wherin none is fouÌ„d to haue ben admitted to Baptisme but he whiche hath before professed Faith repentance For where Peter was asked of them that were mynded to repent what was nedeful to be done he couÌ„selled them first to repent then to be Baptised into the forgeuenesse of synnes Likewise Philip wheÌ„ the Eunuche required to be Baptised answered that he might be Baptised if he beleued with al his hart Hereby they thinke that they may winne that it is not lawfull that Baptisme be grauÌ„ted to any but where Fayth and repentance goe before Truely if we yelde to thys reson the first of these twoo places where is no mention made of Faith wil proue that repeÌ„taÌ„ce alone sufficeth and the other place wherin repentance is not required will proue that Fayth onely is enough I thinke they will answer that the one place is holpen with the other and therfore must be ioyned together I say also likewise that other places must be layed together which make somwhat to the vndoing of thys knot for asmuch as there be many seÌ„tences in Scripture the vnderstanding wherof hangeth vpon the circuÌ„stance of the place As this presently is an example For they to whoÌ„ Peter and Philip spake these thynges were of age sufficient to haue practise of repentance and to coÌ„ceiue Faith We earnestly deny that such ought to be Baptised vntil after perceiuing of their conuersion and Fayth at least so farr as it maye be searched out by the iugement of men But that infantes ought to be accompted in an other nomber it is more than euident enough For in olde tyme if any man did ioyne himselfe into communion of religion with Israel it behoued that he should first be taught the couenant of the lord and instructed in the law before that he wer marked with circumcision because in birth he was a stranger from the people of Israel with whome the couenante had ben made whiche circumcision stablished As also the lord â–ª when he adopteth Abraham to himselfe doth not begin at circumcision hyding in the meane time what he meaneth by that signe but first he declareth what couenante he entendeth to make with him and then after Fayth geuen to the promise he maketh hym partaker of the Sacrament Why doth in Abraham the Sacrament follow Fayth and in Isaac his sonne it goeth before all vnderstanding Because it is mete that he which beyng in full growen age is receiued into felowship of the couenant from which he had ben hetherto a stranger should first learne the conditions therof but an infante begotten of him neded not so which by right of inheritance according to the forme of the promise is euen from his mothers wombe conteined in the couenant Or that the mater may be more clerely and brefely shewed if the children of the faithful without the helpe of vnderstanding are partakers of the couenante there is no cause why they shoulde be debarâ—ed from the signe for thys that they can not sweare to the forme of the couenant This verily is the reason why in some places God affirmeth that the infantes whiche are issued of the Israelites are begotten borne to hym For without dout he estemeth as hys children the children of them to whoe 's sede he promiseth that he wil be a Father But he which is vnfaithfull issued of vngodly parentes till he be by Fayth vnited to God is iudged a stranger from the communion of the couenant Therfore it is no maruell if he be not partaker of the signe the signification whereof shoulde be deceitfull and voyde in hym To this effecte Paule also wryteth that the Gentiles so long as they were drowned in theyr idolatrie were oute of the testamente With this shorte summe as I thynke the whole mater may be clerely opened that they whiche in growen age embrace the Fayth of Christ forasmuche as they were hetherto strangers from the couenante are not to be marked with Baptisme but wheras Fayth and repentance come betwene which onely can open them the entrie into felowship of the couenant but the infantes that are issued of Christians as they are receiued of God into the inheritance of the couenant so sone as they be borne so oughte to be receiued to Baptisme Hereunto muste that be applyed whiche the Evangelist speaketh of that they were Baptised of Ihon whiche confessed their sinnes Whiche example at this day also we thinke mete to be kept For if a Turke offer himselfe to Baptisme he shoulde not bee rashly Baptised of vs namely not til after confession wherby he maye satisfie the Chirch Moreouer they bring fourth the wordes of Christ which are rehearsed in the thirde Chapter of Iohn wherby they thinke that a presente regeneration is required in Baptisme Unlesse a man be borne againe of water and the Spirite he can not enter into the kingdome of God Loe say they howe Baptisme is by the Lordes own mouth called regeneration Them therefore whome it is more than enough knowen to be vnable to receiue regeneratioÌ„ by what color do we admit to Baptisme which can not be without regeneration First they are deceiued in thys that they thinke that in thys place mention is made of Baptisme because they heare the
cup is called the couenant in the blood there is a promise expressed that may be of force to confirme Faith Wherupō foloweth that vnlesse we haue respect to God and embrace that which he offreth we doe not rightly vse the holy Supper Moreouer they also do not satisfie me which acknowleging that we haue some communion with Christ when they meane to expresse it doe make vs partakers only of the Spirite without making any mention of flesh and blood As though al those thinges were spoken of nothing that hys flesh is verily meate that his blood is verily drinke that none hath life but he that eateth that flesh and drinketh that blood and such other sayenges that belong to the same ende Wherfore if it be certaine that the full communicating of Christ procedeth beyonde their description as it is to narowly strained I wil now go about to knit vp in few wordes how large it is and how farr it extendeth it selfe before that I speake of the contrarie fault of excesse For I shal haue a longer disputation with the excessiue teachers which when according to their owne grossnesse they frame a maner of eating drinking ful of absurditie do also transfigure Christ stripped out of hys fleshe into a fantasie if yet a man may with any wordes comprehende so great a mysterie whiche I se that I can not sufficiently comprehende with minde and therfore I doe willingly confesse it that no man should measure the hynesse therof by the smal proportion of my childishnesse But rather I exhorte the reders that they do not restrayne the sense of their minde within these to narrowe boundes but endeuor to rise vp much hyer thā they can by my guiding For I my selfe so oft as I speake of this thing whē I haue trauailed to say all thinke that I haue yet sayd but litle in respecte of the worthinesse therof And although the minde can do more in thinking than the tong in expressing yet with greatnesse of the thing the minde also is surmounted and ouerwhelmed Finally therefore nothing remaineth but that I must breake fourth into admiration of that mysterie whiche neither the mind can suffise to thinke of nor the tong to declare Yet after suche manner as I can I wil set fourth the summe of my sentence which as I nothing dout to be true so I trust that it will not be disallowed of godly hartes First of all we are taughte out of the Scripture that Christe was from the beginning that life bringing worde of the Father the fountaine and original of life from whense all thinges euer receiued their hauing of life Wherfore Ihon somtime calleth him the worde of life and somtime writeth that life was in him meaning that he euen then flowyng into al creatures poured into them the power of breathing and liuing Yet the same Ihon addeth afterwarde that the life was then and not tyll then openly shewed when the Sonne of God taking vpō him our fleshe gaue himselfe to be seen with eyes and felte with handes For though he did before also spred abrode his power into the creatures yet because man beyng by synne estranged from God hauing lost the communion of lyfe saw on euery side death hanging ouer hym that he myght recouer hope of immortalitie it behoued that he should be receiued into the communion of that worde For how small a confidence mayest thou conceiue therof if thou heare that the worde of God in dede from which thou art most farr remoued cōteyneth in it selfe the fulnesse of lyfe but in thy selfe and rounde about thee nothyng offreth it selfe and is present before thine eyes but death But sins that fountayne of lyfe beganne to dwell in our fleshe nowe it lyeth not a farr of hydden from vs but presently deliuereth it selfe to be partaken of vs. Yea and it maketh the very fleshe wherein it resteth to be of power to bryng lyfe to vs that by partaking therof we maye be fed to immortalitie I am sayth he the bred of lyfe that am come downe from heauen And the bred whiche I will geue is my fleshe whiche I will geue for the lyfe of the worlde In whiche woordes he teacheth not onely that he is lyfe in respecte that he is the eternall woorde of God whiche came downe to vs from heauen but that in comming downe he poured the same power into the fleshe whiche he did put on that from thense the communicatyng of lyfe mighte flowe fourth vnto vs. Hereupon also these thinges nowe followe that his fleshe is verily mente and his blood is verily drinke with whiche sustenances the faythfull are fostered into eternall life Herein therfore consisteth singular comfort to the godly that nowe they finde life in their owne fleshe For so they doe not onely with easy passage atteine vnto it but haue it of it selfe layd abrode for them and offring it selfe vnto them Only let them holde open the bosome of their hart that they may embrace it beeyng present and they shall obteyne it But although the fleshe of Christe haue not so greate power of it selfe that it can geue life to vs whiche bothe in the owne firste estate of it was subiecte to mortalitie and nowe being endued with immortalitie liueth not by it selfe yet it is rightfully called lifebringing whiche is filled with fulnesse of lyfe to poure it into vs. In which meaning I doe with Cyril expounde that sayeng of Christ As the Father hath lyfe in himselfe so he hath also geuen to the Sonne to haue life in himselfe For there he properly speaketh of his giftes not whiche he from the beginning possessed with the Father but with whiche he was garnished in the same fleshe in whiche he appeared Therefore he sheweth that in hys manhode also dwelleth the fullnesse of lyfe that whosoeuer partaketh of his flesh and blood may therwithall also enioy the partaking of life Of what sort that is we may declare by a familiar example For as out of a foūtaine water is somtime drōk somtime is drawen somtime by forrowes is conueied to the watering of groundes which yet of it selfe doth not ouerflow into so many vses but from the very spring it selfe which with euerlasting flowing yeldeth and ministreth vnto it from tyme to tyme newe abundance so the fleshe of Christ is like a riche and vnwasted fountaine whiche poureth into vs the life springing from the Godhead into it selfe Nowe whoe seeth not that the communion of the fleshe and blood of Christe is necessarie to al that aspire to heauenly lyfe Hereunto tendeth that sayeng of the Apostle that the Chirch is the body of Christe and the fulfilling of it and that he is the hed oute of whiche the whole body coupled and knit together by ioyntes maketh encrease of the body that our bodies are the members of Christ. Al which thinges we vnderstande to be impossible to be brought to passe but that he must whellye cleaue to vs in Spirite and body