truth aâ—peareth Gods 〈…〉 〈◊〉 sufferiâ—â— appearâ—â—â— to the worlâ— Gods 〈…〉 God◠〈…〉 〈◊〉 14. 〈◊〉 17. 〈…〉 Rom. 1. The workes of God are twoe wayes coÌ„sidered 1. Psal. 104. Esai 40. Iere. 10. 2 〈◊〉 78. 〈…〉 God is learned by the sayinges and sentences of the prophets and Apostles Iere. 9. God is one in Essence or Beeing Deut. Esai â—â— * 〈…〉 is 〈…〉 Esai â—◠〈◊〉 45. 〈…〉 〈◊〉 4. 〈…〉 〈…〉 Noetus is as much to say as a man of vnderstaÌ„ding which terme was the proper name of a man Anoetus â–ª signifieth a â—oolâ— or 〈◊〉 without vnderstanding The grosse errour of the Patrâ—â— passians Iohn 16. Mat. 27. Iohn 14. Iohn 10. He speaketh plurally A dispâ—tation 〈◊〉 God sprooâ— vpp Actes 〈…〉 〈…〉 Al things that are to be beleeued of God are fully coÌ„teined in the canonicall Scriptures Testimonies out of the Gospel to proue the Trinitie Math. 28. TertulliaÌ„ contra Praxeam 1. Cor. 1. Iohn 14. and. 16. Iohn 3. Math. 3. and. 17. Iohn 10. Luke 1. The Apostles testimonies concerninge â—he Trinitie Actes 2. Actes 10. Rom 1. Gala. 4. Tit. 3. Identitas 1. Iohn 2. The mysterie of the Trinitie is shadowed by â—imiliâ—â—des TertulliaÌ„ contra Praxeam I woulde wishe the skilfull in the latine tongue to reade this similitude in the latine copy for though it be here traÌ„slated ad verbuÌ„ yet our Englishe tonge will not beare it soliuely as the latine doth * or Vnitie The certeâ—ntie of the doctrine touching the Trinitie The suÌ„me of thinges to be beeleued concerninge the Trinitie The mysâ—â—rie of â—he Trinitie was veâ—ie well knowne to the Paâ—riarchs Prophets Gene. 1. As who shoulde say Gods created respecting the Trinitie of the Godhead Gene. 18. Gene. 1â— Psal. 33. Psal. 110. Esai 42. Matth. 12. Esai 61. Luke 4. The mysterie of the Trinitie must not be ioyned with curious dispucations Exod. 19. The conclusion Psal. 54. Heb. 1â— * The history of the creation coÌ„teyned in fewe wordes * The Skye and Starres * The Earthe * The Sea. * Man. Dauid celebrateth the creatiâ— of the worlde Psal. 9. God gouerneth al thinges Iohn 5. Heb. 1. Actes 17. Actes 14. Of Gods prouideÌ„ce Psal. 45. Psal. 139. Prou. 21. Matth. 10. Daniel 2. Psal. 89. Psal. 104. Psal. 104. Psal. 147. Psal .. 135 Against Gentiliâ—me The Saincts do not neglecte good meanes Gene. 16. Psal. 31. â— Sam. 19. Actes 23. Actes 27. Meteores impressioÌ„s or appearaunces which somtimes for their rarenesse and strágnes make men to maruell Matth. 5. Esai 1. Deut. 18. Gods goodwill 〈◊〉 learned by his proâ—â—dence Of Gods â—redestinaâ—â—on or fore-appoyntmeÌ„t Rom. 11. Eccle. 3. Ephe 1. Iohn 5. Iohn 6. Iohn 3. Who is elected predestinate to life A so are tentation in this case Rom. 9. â— Tim. 1. Psal. 103. Isai 51. Rom. 8. Matth. 1â— Marke 16. 1. Tâ—m 4. Gene. 22. Ioel. 2. Isai .. 53. Rom. 5. Matth. 9. Luke 19. Iohn 10. Of the drawing of those that are predessinate to lifâ— Iohn 6. 1. Tim. 4. Actes 9. Rom. 10. Matth. 25. Matth. â—3 â— Cor. 6. â— Tim. 2. 〈◊〉 2. 1. Cor. 3. Faith hath her increasinges Marke 4. Luke 11. Marke 9. Matth. 7. Luke 11. Gene. 3. To adore and worshippe what it is Gene 33. 1. Sam. 23. â— Reg. 3. To adore 〈◊〉 worship â—en Psal. â—â— â— Pet. â— Rom. 13. Exod. â—0 〈◊〉 44. In his second bokâ— and 18. chapter Chap. 19. Spirituall adoration or worshipping Adoratioâ— or worshipping 〈◊〉 is of two sortes Psalm 9 Matth. 14. 〈◊〉 9. In the history of thâ— Kinges Truly to adore or worshippâ— God what it is Isai 29. Matth. 15. That God onely and alone is to be worshipped Matth. 4. 3. Reg. 1â— â–ª Matth. 6. Deut. 6. Heb. 1. Apoc. 4 Apoc. 19. Apoc. 22. Actes 10. Iâ— his booke inâ—â—â—uled 〈◊〉 religiâ—â—â— cap. 55 Whie the Romanes neuer receiued the God of the Iewes to be worshipped Deut. 10. Rewardes and punishments for them that doe doe not worshippe God. Apoc. 21. To inuocate or cal vpoÌ„ what it is Deut. 32. Gene. 48 â–ª Isai â— 2. Sam. 1â— Dan. 9. Actes 9 â— Tim. 2. InuocatioÌ„ 〈◊〉 calling â—pon God what it is That God is to be called vpoÌ„ 3. Reg. â— Pro. 18. Psal. 50. Psal. 17. Ioel. 2. Iere. 29. Psal. 81. Psal. 22. That God onely and alone is to be called vpon Matth. 18. Deut. 32. Psal. 45. Psal. 18. Gene. 30. 4. Reg. 5. â—sai 42. Actes 14. Exod. 30. Psal. 115. Psal. 141. Heb. 13. Osee 14. 1. Reg. 8. â—sai 63. Psal. 27. Rom. 10. Rom. 8. Matth. 6. Of the intercessour with God Iohn 16. Iohn 14. Christe alone is the intercessor and aduocate with the Father A mediatour of redemption and intercession 1. Tim. 2. Rom. 5. Heb. 7. Rom. 8. Iohn 10. Iohn 14. Matth. â—â— Heb. 7. 1. Pet. â— 1. Iohn â— What maÌ„ner of intercession Christes iâ— An answeare to certeine argumeÌ„â—s or reasons of the aduersaries Rom. 3. Prayer of Angels Heb. 1. The Churche calling vpon sainctes To serue what it is 3. Reg. 16. The seruice of God. The seruice of God is â—â—â—-fould 〈◊〉 of two sortes The 〈◊〉 serâ—ice of God. 〈◊〉 10. Mich. 6. Rom. 12. 1. thess. 1. Iames. 1. The testimonie of 〈◊〉 Romane martyr coÌ„cerning the true seruice of God. Gods Temple or Church Gods Priest Gods Sacrifices The outward serâ—ice of God. Luke 11. That onely God is to be serued Deut. 13. Matth. 4. How Saints are to be worâ—â—â—pped Of true relâ—gion What true religion is To leaue or forsake the true God and to serue straunge Gods. 〈◊〉 â— Not to worshippe God alone but to worshippe other Gods also together with the true God. The properties of God are iâ— no case tâ— be attributed vnto straunge Gods. Isai 41. 4â— c. Gods gifts â—re not to be attribuâ—ed to â—traunge Gods. Oâ—ee 2. To serue God but not lawfully Deuter. 12 Leuit. 10. 2 Reg. 6. Iudg. 17. 3. Re. 12. 13 1. Reg. 15. I sai 66. I sai 29. Matth. 15. 2. Reg. 7. Matth. 5. The sonne iâ— begotteÌ„ of the Father vnspeakeablie from euerlasting 〈◊〉 5. Iohn â— Iohn 1. * Or age as other translate it A confession concerning Iesus Christ the sonne of God our Lorde That the sonne is consubstaÌ„tiall with the Father * Identitate et essentia That the sonne of god is truâ—â—nd verie God Matth. 18. Iohn 1. Matth. 16. Iohn 6. Christe is â—he natuâ—all sonne of God. Iohn 19. Leui. 14. 23 Iohn 8. Iohn 10. Iohn 14. Iohn 6. Iohn 17. Rom. 9. 1. Iohn 5. Actes 17. 〈◊〉 23. Isaie 49. Isaie 45. Philip. 2. Iohn 5. Isaie 42. Iohn 17. Mich. 4. Iohn 10. 14. 8. Ezech. 34. Mark. 2. Iohn 2. 1. Tim. 1. Isai 11. Iere. 17. Of the incarnation or true humanitie of Christe Gene. 3. Gene. 22. Gala. 3. Heb. 2. Heb. 2. 2. Reg. 7. Luke 1. Matth. 1. Luke 3. Matth. 1. Iohn 2. Esai 7. Luke 1. Matth. 1. Gal. 4. Iohn 1. 1. Iohn 4. Philip. 2. The Lord after he was risen
laide not a side his true and very body 2. Cor. 5. Philip. 3. Christ â—ath a reasoâ—able soule Matth. â—0 Matth. 26. Iohn 12. Luke 22. Luke 9. The hereticall error and the sounde truethe touchinge the mysterie of Christes â—ncarnation * Aprouer biall kind of speache whereby is meante that in avoyding a lesse error he fall into a greater Of the vnitinge of Chrste his Godhead and manhood Iohn 1. â— Tim. 3. Heb. 2. Heb. 2. Christ reteineth both natures vnmeddled or vnconfounded to gether 〈◊〉 7. â—sai 9. 〈◊〉 5. Matth. 22 Psal. 110. Luke 1. Iohn 14. Marke 14. Matth. 28. Rom. 1. The Natures in Christ are not mingled or coÌ„founded Christe in one persoÌ„ remaineth vndiuided 1. Cor. 2. Actes 20. Of communicatinge of â—â—opeâ—ties Iohn 3. Heb. 2. Iohn 6. Iohn 20. The person of Christ is not diuided Matth. 8. Marke 16. Actes 1. Actes 8. Christ is king of al. Gene. 3. Luke 11. Colos 1. 2. Pet. 2. Matth. 21. Christ is a monarche Psal. 2. Psal. 110. Esai 49. Isai 16. Ierem. 23 Of the kingdome of God. Mich. 4. Rom. 24. Matth. 25. Luke 23. The kingâ—ome of God which 〈◊〉 one iâ—â—wo waiâ— â–ª â—â—nfidereâ— Gods kingdome of grace in â—arth Pro. 24. 1. Sam. 7. Howe Canst reigâ—etâ— on 〈◊〉 in â—is kingâ—ome â—poc 1. The spiritual kingdome of God. Iohn 18. The â—ounds of Christes kingdome â—n earth The seate of our King Christe 〈◊〉 1. Ephe. 5. Gods kingdome of glorie in heauen Apoc. 21. 22. The kingdome of Christe is in euerlastinge kingdome Matth. 16 Matth. 24 Dan. 7. Matth. 6. The kingdome of the world what maÌ„ner of one it is Iohn 12. 2. Cor. 4. 1. Iohn 3. Christ Ieâ—us the â—â—gh pries â–ª Psal 110. Heb. 6. Hebr. 7. Gen. 14. Hebr. 5. Psal. â— Christ is aÌ„noynted Psal. 45. Esai 61. Howe Christ our priest doth the offices of a priest Christ the teacher of the church Christ maketh intercession Christ blesseth Christ sacrificeth Christ sanâ—â—ifieth Iohn 7. Iohn 17. Of Christs priesthood Heb. 8. Heb. 13. 1. Iohn 2. Esai 4 4. Hebâ— 5. Iohn 16. Heb. 9. Heb. 10. Apoc. 1. 1. Pet. 2. Of the name of a Christian Christians are kinge and priests Christians are kinge Rom. 6. I. Iohn 5. Christians are priests Heb. 3. Heb. 13. The name of a Christian moste auncient There are but fewe Christians Esa. 66. Matth. 7. A gainste false Christians The conclusion The word Spirit is â—â—pounded Spirit is â—ayer or 〈◊〉 Iohn 3. 1. Cor. 14. Spirit signifieth an Angel. Psal. 104. Hebr. 1. Spirit signifieth life Psal. 145. 104. Gene. 6. Spirit signifieth the soule of man. Luke 23. Iohn 19. Actes 7. Eccle. 12. Spirit signifieth affection of minde Spirit signifieth spiritual motions Rom. 2. 2. Cor. 3. Spirit â—ignifieth reuelation 1. Iohn 4. Iohn 4. What the holy ghosâ— is That the â—olyghost 〈◊〉 verie God. 1. Cor. 13. 1. Cor. 12. Matth. 28. ob 25. Luke 1. 2. Pet. 1. Actes 5. 1. Cor. 3. 1. Cor. 6 1. Cor. 12. The holy ghost is neither minister â—or instrument The holie ghost is a substance not an accident Rom. 8. Gal. 5. Of the proceeding of the holie ghoste The holie ghost procedeth froÌ„ the father and the sonne Gal. 4. Matth. 10. Iohn 15. Iohn 14. Iohn 15. Iohn 5. The proceeding of the holie ghost is two-fouldor of twoe sortes Temporal proceding Eternall proceding Looke in the. 3. Sermon of this decade about the beginning 1 Pet. 1. 2. Cor. 4. â—ncreasinges of the spirite 4. Reg. 2. Iohn â— Matth. 13. 1. Sam. 16. Psal. 51. Of the effect and power of the holie ghost The holie ghost The holie ghost is the Spirite of God aâ—d of the sonne 1. Cor. 3. Rom. 8. The holâ—e ghost is the comforter Iohn 14. The holiâ— ghoste is a comforter giueth ioye and gladnesse The holie ghost is the Spirite of trueth Iohn 16. Iohn 14. The Spirit of promise Gal. 3. The holie ghost the singer of god Luke 11. Exod. 8. Looke in the. 3. Sermon of this decad what things are spoken against the heretiques called the Anthropomorphites The spirit is called water and a liuely founteine Esai 44. Iohn 7. The holie ghost is fire The holie ghost a mightie winde The holie ghost a fiâ—ie tongue The holie ghost a loue Matth. 3. â—sai 53. â—ohn â— Actes 8. â—api 7. The holie ghost oyle and aÌ„noyning 1. Iohn 2. Iere. 31. Hebr. 8. 2. Cor. 1. The holy ghost is the earnest of our inheritance Ephe. 1. 1. Iohn 4. 1. Iohn 3. The holie ghost loue or charity Rom. 5. The operations of the holie ghost Isai 1â— Wisdome VnderstaÌ„ding Counsell Strength Knowledg Feare Rom. 8. The spirit doth morâ—fie and quicken The spirit â—r holie ghost reuealeth â—he mysteries of the â—ingdome of God. 1. Cor. 2. Iohn 16. The spirite foresheweth thinges to come Actes 11. The diuers giftes of the holy ghost Gal. 5. Tertullians notatable treatise of the holy ghost Isai 11. Isai 6â— Psal. 54. Rom. 8. â— Cor. 3. Rom. 8. 1. Cor. 7. 1. Cor. 14. 1. Tim. 4. 1. Cor. 12. Mark. 3. A summe of the vnitie and Trinitie of God. Aâ— angel â—al 2 3. 1. Cor. 11. â— Pet. 2. 1. Cor. 6. â— Cor. 12. That there are angels Actes 23. Matth. 22. A. Steuchus in his 6. and. 8. booke de perenni philosophia What Angels are That Angels are created Heb 1. Coloss 1. When Angels were created Angels are Substances Heb. 1. Matth. 22. Hebr. 2. What maÌ„ner of Substances angels are Psal. 104 â–ª Bodily SubstaÌ„ces What bodies are taken of Angels Angels are incorruptible Matth. 22. 1. Cor. 15. Luke 20. Angels are moste free swifte and speedie Actes 5. Actes 1â— Iohn 5. Luk. 23. 16. Dan. 9. The strength of Angels Dan. 10. The knowledge of Angels Of the multitude and order of Angels Dan. 7. Matth. 26 Hebr. 12. The exposition of names giuen to Angels Angels Archangels 1. Thes 4. Thrones or Seates Psal. 18. Lordships Principalities Powers Cherubim Seraphim God vseth the ministerie of Angels Psal. 103. Exod. 19. Dâ—uâ— 5. Actes 10. Luke 15. Zacha â–ª 1. What the ministeries of angels are Esai â— Ezech. 3. Luke 2. 1. Pet. 1. Matth. 13. Luke 1. Matth. 2. Luke 22. Gen. 16. Actes 17. Exod. 12. Actes 12. 4. Reg. 19. 2. Reg. 24. 2. thess. 1. Apoc. 16. Psal. 34. Psal. 91. Matth. 18. Gen. 32. 4. Reg. 6. * Seruants Gene. 24. Exod. 34. 〈◊〉 10. â—an 4. We muste â—ot attribute too much vnto Angels Sainctes wil not be worshipped of vs. Actes 7. Gen. 16. Actes 27. Apoc. 22. The worâ—hippinge â—f Angels greatly coÌ„demned Marke what he thinketh of the temple builte to S. Michael in Mount Garganuâ— Of euill spirites That there are diuels What the diuel is That the diuel is a creature The diuel was not created euil Of the fall of Angels from heauen Iob. 4. 2. Pet. 2. Iohn â— Isai 14. Ezech. 2â— The diuel is euerlastingly coÌ„demned Maâ—th 25. Mark 9. Iohn 5. Daâ— â—2 Apoc. 20. Diuels are spirits and
substaÌ„ces Iob. 1. Matth. 8 Iohn 8. Marke 1. Matth. 25. What maner of bodies they be whichâ— the diuels takâ— 1. Sa. 28. â— Cor. 1â— The diuâ—â—â— quickâ—â— craftie â—ightie An infinit route of diuels Mark. 16. Matth. 12. Mark. 3 Mark. 3. Diuel A lyer Ioh. 6. Sathan oâ— an aduersarie 1. Pet. 5. Matth. 13. Matth. 4 Matth. â— Gen. 3. â— serpentâ— dâ—agon 1. Tim. 4. 1. Pet. 5. A roaring lion A murtherer A temptâ—â— An euil vncleane spirit 〈◊〉 God 〈…〉 The prince of this world cast out Princes oâ— the world The operations of the diuel Luke 22. Matth. 26. 1. Pet. 5. Gen. 3. Luke â—3 Mark. 9. Iohn 13. Matth. 12 The power of the diuel is definite or limited 1. Cor. 12. 2. thess. 2. We mustâ— fight manfully againste thâ—â—iuel buâ— we mustâ— not feare him â—latth 4. â— Iohn 5. 1. Pet. 5. Ephe. 6. 1. Cor. 10. The word Anima which we call soule is diuerslie taken The soule is breath and life Actes 20. Soule is taken for man. Leuit. 20. Rom. 13. Gen. 14. Soule a â—esire 〈◊〉 7. Soule is the spirite of man. The soule â—nd minde That there is but one soule That there â—s a soule What the soule is That souls are substaÌ„tes Luke 16. Luke 32. Apoc. 6. The soule is bodilesse or a spirit Iohn 10. Iohn 19. Luke 23. Matth. 27. Actes 7. What maÌ„ner of substance the soule of man is The soulâ—â—s neitheâ— God nor parte of God. Of the original of the soule Iob. 10. The operations powers of the soule Out of the 〈◊〉 cap. of Aâ—gust deâ—â—antitate â—â—imae Of the soule separated from the bodie The soule is immortall Of the death of soules 1. Tim. 1. 6. Gal. 1. Testimoâ—ies of the â—â—mortaâ—â—â—e of â—oules 〈…〉 Psal. 61. Eccle. 12. Gen. 3. Matth. 10. Matth. 16. Iohn 8. Iohn 8. Heb. 9. 1. Pet. 4. 1. Tim. 1. Apoc. 6. Wisd 3. All wise men haue thought that soules are immortal In what place soules liue when they are separated from their bodies Luke 16. Phil. 1. Iohn 14. Apoc. 6. â— Pet. 1. The soule returneth to the body but not before iudgment 1. thess. 4 Howe Soules should be translated to their appointed place Iohn 5. Iuke 23. At what time souls be carried vp into heauen Soules separated from their bodies doâ—â— not sleepe Soules 〈…〉 from the bodies are not caried into Purgatorie Soules are purged by the onlie bloud of Christ Iohn 3. Actes 4. 1 Pet. 1. 1. Ioh. 1. Apoc. 10. Ephe. 5. Tit. 3. Heb. 5. Gal. 2. Gal. 6. Eccles 11. That soules aâ— fully purged by the bloud of Christ Iohn 13. Iohn 17. Heb. 10. Marke 9. Of praiers for the dead 1. thess. 4. 1. Cor. 11. Aeriani coÌ„demned Matth. 8. Appearing of Spirits Deut. 18. Isa. 8. Luke 16. That souls separated from their bodies do not waÌ„deâ— in these regions Luke 12. Actes 7. Phil. 1. Gen. 25. Luke 16. Samuel 〈◊〉 his â—ath apâ—eared not 〈◊〉 Sâ—ule Sam. 28. Soules certainlie and immediately after the death of the bodie are blessed Iohn 3. The laste day of man. Iohn 5. Apoc. 14. Ecclesia a church or coÌ„gregation 1. Cor. 15. Actes 22. Synagogue What the church is The catholique church Galathi 3. The distinctioÌ„ of the church The triumphant church Reuela 7. Whence perfect holinesse procedeth 〈◊〉 12. The militant churche The holy churche beeleue â—he holie catholique church â— Cor. 6. The churche doeth comprehend the wicked The particular church Parish and parishe prieste Matth. 18. The church of God hath bene and â—halbe foreuer Matth. 28. Iohn 14. Matth. 16. The church of the diuell and Antichrist Math. 5. 6. 23. Math. 24. Howe hycrites are or may be accounted in the church of God. Matth. 12. 2. Cor. 6. Hypocrits Matth. 13 Matth. 13. Matth. 22. Matth. 3. 1. Cor. 5. 1. Iohn 2. Psal. 5â— Luke 22. Iohn 16. Al that be in the Church be â—ot the Church Rom. 9. Iohn 13. Iohn 6. Iohn 13. The visible and inuisible the outwarde inward Churche Of the outwarde markes of the church of God. Actes â— Matth. 28. Actes 2. Esai 59. Iohn 8. Iohn 10. Iohn 14. Iohn 18. 1 Cor. 12. 1. Cor. 10. How these marks declare the church What maner of Gods worde it ought to be that is the marke of the church After what sorte the SacrameÌ„ts ought to be vsed â— Reg. 12. â— Reg. 6. â—aptised of Hereâ—â—ques 〈◊〉 not reâ—aptised Of the inwarde markes of the church of God. Iohn 7. Iohn â–ª 14. 1. Iohn 2. 1. Iohn 4. Rom. 8. Galath 2. Ephe. 3. 2. Iohn 4. Iohn 6. Iohn 15. 1. Iohn 4. Iohn 1. 13. 1. Iohn 4. Rom. 12. Of the originall oâ— the church Gala. 4. 1. Pet. 1. 1. Cor. 4. Rom. 10. The churche is not builte by the doctrine of men Matth. 16. Galath 1. 1. Cor. 2. Iohn â— Iohn 1â— Iohn 10. Colo. 2. Titus 1. Matth. 15. The churche is preserued by the worde of God. Epâ—â— 4. The propheticall Apostolicall and Or thodoxicall Church Of the coÌ„tinual succession of Bishops Zacha. 11. 1. Cor. 11. Actes 2â— TertulliaÌ„ of the coÌ„tinuall succession of Pastors The doctrine of the auncient church of Rome The churche is not builte by warre or deceipte 1. Cor. 2. 1. Thes 2. Matth. 26. Luke 22. 2. Thes 2 â—sai 49. Actes 21. Actes 23. Whether the church of God â—ay erre Iohn 13. 15 Rom. 7. How the holy church is without spotte wrinkle Iohn â— 1. Tim. 3. The Church is the piller and the grounde of the truthe Exod. 32. Ierem. 8. Of the power of the church Power of consecration The power of the keyes Power of inrisdictioÌ„ Power of preaching Power of iudgment or iudicial correctioÌ„ Power to receiue What power is Luke 9. 2. kindes of power Matth. 28. Reuela 1. Reue. 3. 2. Cor. 12. In what pointes ecclesiastical power consisteth To ordeine ministers of the church â–ª Actes 1. Actes 6. Actes 13. 1. Tim. 3. Power to teach Matth. 28. Mark. 16. Rom. 1. The power of the keyes Matth. 10. 2. Tim. 4 Luke 9. Power to administer the Sacramentes Power to iudge of doctrines 1. Cor. â—4 1. Thes 3. 1. Iohn 4. To call a counsel Actes 15. Power to dispose the affaires of the church â— Cor. 13. Of the â—â—udies of the church There is one holie Church of God. Cant. 4. Ephe 4. Apoc. 22. Matth. 22. Without the church is no light or saluatioÌ„ De simplicitate Praelatorum Institut li. 5. ca. 30. Againste certeine Scismatiques For the diuersitie of doctrin Scisme must not be made 1. Cor. 8. For the vices of the ministers Scisme must not be made â—latth 23. For the diuersitie of Ceremonies scisme must not be made For the impure life of men conuersant in the churche scisme must not be made For the vnworthie partakers of the Lordes supper Scisme must not be made 2. Cor. 11. Vnitie must be kepte and scisme eschued Of the departing from the church oâ— Rome â—ho is an 〈…〉 who a 〈◊〉 A
wine In celebrating the supper nothinge to be followed but that which we haue receiued of Christ Of both kindes to be giuen and receiâ—ed in the â—upper Of the coÌ„sâ—eratioÌ„ of the breade and wine Whether there must be one chiefe dealer in the action of the supper Hebr. 10. Of the place wher the supper is to be celebrated Actes 20. Of the lords altar or table Of vessels belonging to the Lords supper What garment is to be worne at the supper What tongue is to be vsed What gestures Of taking it in the handes The remnantes of the supper Whether to be shut vp and adored Coloss 3. what time to be celebrated How ofteÌ„ to be celbrated For whom the supper is instituted The supper was not instituted for infantes Whether it be to be celebrated against imminent dangers The supâ—er not to â—e celebraâ—ed at 〈…〉 priuaâ—â—â—e for the â—icke nor whole Iames. 5. Actes 2. Deut. 16. The sacrament not to be offered for the dead Sacrifices of 2. sortes of expiatioÌ„ and confession Of the endes of the Lords supper The Lord witnesleth vnto vs his promise coÌ„munion OpinioÌ„ of bodilie presence confuted of the true vnderstandinge of the Lordes wordes This is my bodie When to depart froÌ„ the letter The auncient exposition of the words of 〈…〉 bodie A demonstration of the figuratiue words of the supper This is my bodie Iohn 16 Mark. 16. Luke 24. 1. Cor. 15. 1. Cor. 15. To ascend â—nto heauen Actes 1. Iohn 14. Matth. 24. Heb. 9. Miracles and the omnipotencie of God. O' Chrstes presence in the supper Matth. 28. Christ is not diuided Of the true eatinge of Christes bodie Howe christ hath giuen his flesh vnto â—s for bread that is to say to bee meate for vs. How Christes bodie is eaten and his bloud dronken 1 Heb. 11. 2 3 4 Iohâ— 4. 5 6 The fleshe profiteth nothing The lords wordes in Iohn 6. arfitlie to be applied to the matter of the supper Of two kindes of eating the Lords supper The third kinde of eatinge That Iudas was present at the Lordes supper What Iudas receiued of the Lord at the supper 2. Cor. 6. How the vnbeleuers are made guiltie of Christes bodie and bloud Iohn 13. Matth. 2â— Heb. 6. Of the other endes of the Lords supper 1. Pet. 2. Of worthily and vnworthilie eating and drinkinge the Lords supper Actes 13. Actes 15. To make difference of the Lords bodie The punishment of those that eate vnworthily Iohn 13. Luke 22. Howe we shoulde prepare our selues to the Lordes supper A comfort or afflicted consciences Matth. 26. Luke 22. The Lorâ— hath not burdened his church with infinite lawes The chiefest points of true godlinesse in the Churche Actes 2. Of scholes Gouernoures of Scholes 1. Sam. 10. 4. Reg. 2. 4. cap. Amos. 7. Amos. 2. Actes 15. Actes 2. Actes 22. Actes 6. Christe his Apostles do institute Scholes Titus 3. Scholes apperteine to the preseruation of the ministerie 1. Tim. 6. The corruption of Scholes The true ende of Scholes Discipline in scholes Of Ecclesiasticall goodes The câ—urche of the new testament hath goodes reuenues Luke 8. Matth. 10. Actes 4. Howe in olde time the church goodes were bestowed Ministers of Churches ought to be rewarded Matth. 10. Iohn 13. 1. Cor. 9. 1. Tim. 5. 1. Cor. 9. The Apostles receiued wagis Marke 6. S. Paule receiued no wages 2. Cor. 11. thess. 3. 1. thess. 5. Studentes to be mainteined by wages of the Churche The poore to de reliâ—ued by the Churche goodes The pore not to bee defrauded of theire portion Ezech. 16. Isai 16. 1. Iohn 3. Ezech. 16. Isai 16. Matth. 25. Mark. 14. Gala. 6. 1. Tim. 5. 1. Tim. 6. Heb. 13. Actes 6. Reformation of churches to bee made Holy buildinges Temples of christians Towarde what part of the worlde we must pray Churches not to bee builded to Sainctes Holy Instruments Abuse of the church goodes Holy time Discipline and correction of ministers 〈◊〉 1. Tim. 5. Of Synodes Ecclesiâ—sticall admonition correctioÌ„ 2. Cor. 5. 2. thess. 3. 2. Cor. 12. Matth. 13. 1. Cor. 2. Of Christian matrimonie Hebr. 13. 1. Tim. 4. 1. Tim. 5. Titus 1. 1. Cor. 9. 1. Cor. 7. Hebr. 13. CoÌ„tractes of mariage to bee soberly made 2. Cor. 6. 1. Pet. 3. Diuorcement I. Cor. 6. Of wiâ—ower Of virgins 2. Tim. 5 De bono viduitatis cap. 9. Of monasteries and â—onkes 1. Cor. 3. Of monasâ—ical vowes 1. Cor. 7. How the Church sealeth with the sicke Iames. 5. Annoynting with oyle Last annoyling Of funerals and buriall The churche hath â—o neede of the leagal instrucâ—ion Actes 15. Galath 4.
to lay hand on the life to come The faithfull Saints could in no wise haue don these things vnlesse the doctrine whiche they beléeued had béene of god Although therefore that the Apostles were men yet their doctrine first of all taught by a liuely expressed voyce and after that set downe in writing with penne and yncke is the doctrine of God and the very true word of god For therefore the Apostle left this saying in writing When ye did receaue the woord of God whiche ye heard of vs ye receiued it not as the word of men but as it is in deede the word of God which effectually worketh in you that beleeue But nowe the matter it selfe and place require that I gather also and plainely reckon vp those bookes wherin is conteined the very word of God first of all declared of the Fathers of Christ himselfe and the Apostles by-word of mouth after that also written into Bookes by the Prophetes and Apostles And in the first place verely are set the fiue bookes of Moses Then follow the bookes of Iosua of Iudges of Ruth two bookes of Samuel two of Kinges two of Chronicles of Esdras Nehemias and Hester one a piece After these come Iob Dauid or the booke of Psalmes Prouerbes Ecclesiastes and Cantica With them are numbered the foure greater Prophets Esaias Ieremias Ezechiel and Daniel then the twelue lesser Prophetes whose names are very well knowne With these bookes the olde Testament ended The Newe Testament hathe in the beginning the Euangelicall hystorie of Christ the Lord written by foure Authors that is by two Apostles Mathewe and Iohn and by two Disciples Marke and Luke who compiled a wonderfull goodly and profitable booke of the Actes of the Apostles Paule to sundrie Churches and persons published 14. Epistles The other Apostles wrote 7. whiche are called both Canonical and Catholique And the books of the new Testament are ended with the reuelation of Iesus Christ whiche he opened to the Disciple whome he loued Iohn the Euangelist and Apostle shewing vnto him and so to the whole church the ordinaunce of God touching the Churche euen vntil the day of iudgement Therefore in these fewe and meane not vnmeasurable in these plaine and simple not darke and vnkemmed books is coōprehended the ful doctrine of godlynes whiche is the very word of the true liuing and eternall God. Also the bookes of Moses and the Prophetes through so many ages perils and captiuities came sound and vncorruptted euen vntill the time of Christ and his Apostles For the Lord Iesus the Apostles vsed those bookes as true copies and authentical which vndoubtedly they neither would nor could haue done if so be that eyther they had béen corrupted or altogether perished The bookes also whiche the Apostles of Christ haue added were throughout all persecutions kept in the Church safe and vncorrupted and are come sound and vncorrupted into our handes vpon whome the endes of the world are falne For by the vigilāt care vnspeakable goodnes of God our Father it is brought to passe that no age at any time either hathe or shal want so great a treasure Thus muche hitherto haue I declared vnto you derely beloued what the word of God is what the beginning of it in the Churche was what procéeding dignitie and certaintie it had The word of God is the speache of God that is to say the reuealing of his good will to mankinde whiche frō the beginning one while by his owne mouthe and an other whyle by the speache of Angels he did open to those first ancient and most holy Fathers who againe by tradition did faithfully deliuer it to their posteritie Here are to be remembred those great lightes of the world Adam Seth Methusalem Noe Sem Abraham Isaac Iaacob Amram and his Sonne Moses who at Gods commaundement did in writing comprehend the hystorie and traditiōs of the holy Fathers whervnto he ioyned the written lawe and exposition of the lawe togeather with a large and lightsome hystorie of his owne lyfe time After Moses God gaue to his Churche moste excellent men Prophets and Priestes who also by worde of mouthe and wrytings did deliuer to their posterity that whiche they had learned of the Lord After them came the Onely begotten Sonne of God himselfe downe from heauen into the world and fulfilled all whatsoeuer was found to be written of himselfe in the Lawe and the Prophetes The same also taught a moste absolute meane howe to liue well and holily He made the Apostles his witnesses Which witnesses did afterwardes first of all with a liuely expressed voice preach al things which the Lord had taught them and then to the intent that they should not be corrupted or clean taken out of mans remembraunce they did commit it to writing so that nowe we haue from the Fathers the Prophetes and Apostles the word of God as it was preached and written These thinges had their beginning of one the same spirite of God and do tende to one end that is To teach vs men how to liue well and holily He that beléeueth not these men namely the only begotten Sonne of God whom I pray you will he beleeue We haue here the moste holie innocent vpright liuing most praise worthie most iust moste ancient most wise and most diuine men of the whole world and compasse of the earth and briefly suche men as are by all meanes without comparison All the worlde cannot shew vs the like againe although it shuld wholy a thousand times be assembled in Counsels The holy Emperour Constantine gathered a generall counsell out of al the compasse of the earthe thether came there together out of all the worlde thrée hundred and eightéene moste excellent Fathers But they that are of the wisest sorte will say that these are not so muche as shadowes to be compared to them of whome we haue receiued the worde of god Let vs therefore in all thinges beléeue the worde of God deliuered to vs by the Scriptures Let vs thinke that the Lorde him selfe whiche is the very liuing and eternall God dothe speake to vs by the Scriptures Let vs for euermore prayse the name and goodnesse of him who hath vouched safe so faythfully fully and plainely to open to vs miserable mortall men all the meanes howe to liue well and holyly To him be prayse honour and glory for euermore Amen Of the worde of God to whom and to what end it was reuealed also in what maner it is to be hearde and that it doth fully teache the whole doctrine of godlinesse ¶ The seconde Sermon DEarely beloued in the laste Sermon you learned what the worde of God is from whence it came by whome it was chiefly reuealed what procéedings it had and of what dignitie and certaintie it is Now am I come againe and by Gods fauour and the helpe of your prayers I will declare vnto you beloued to whome and to what ende the worde of
And Sainct Paul to Timothie sayeth It is a sure saying and worthie by all meanes to be receiued that Iesus Christ came into the world to saue sinners In the same Gospel the Lord sayeth Euerie sinne blasphemie shal bee forgiuen men but blasphemie against the holy Ghoste shall not bee forgiuen men And whosoeuer shall say a word against the sonne of man it shall bee forgiuen him but whosoeuer speaketh a word against the holy Ghost it shall not be forgiuen him nether in this world nor in the world to come Concerning sinne against the holy Ghost I haue alreadie spoken in another place Nowe to this place doe belonge all the examples of that most liberall kinde of forgiuenesse whiche is expressed in the Gospell as for example of the sinnefull woman Luke the seuenth Also Iohn y fourth and Matthew the eighth Chapiter Of Zachee Sainct Peter and the théefe vppon the Crosse But who is able briefely to reckon them all To this also doe apperteine the thrée parables in the Gospell after the Euangeliste Sainct Luke In the Gospell after Sainct Iohn the forerunner of the Lord doeth crie out saying Behold the lambe of God that taketh awaye the sinnes of the world And the Lord himselfe did say to his disciples Whose sinnes soeuer ye forgiue they are forgiuen Peter the Apostle in the Actes doth crie and say All the Prophets beare witnesse to Christe that whosoeuer beleeueth in him should by his name receiue remission of his sinnes The same Apostle againe in his Epistle sayeth Christ his owne selfe bare our sinnes in his bodie vppon the Crosse that wee beeing dead to sinne might liue to righteousnesse by whose stripes ye are healed The Apostle Paul in the 5. chap of his 2. Epistle to the Corinthians saith God was in Christe reconciling the world vnto himselfe not imputinge their sinnes vnto them For him that knewe not sinne hee made sinne for vs that wee throughe him might bee made the righteousnesse of God. And in the tenthe to the Hebrues hee hath Christ hauing offred one sacrifice for sinne is set downe at the right hand of God for euer from henceforth tarying till his foes bee made his footestoole For with one offering hath he made perfecte for euer them that are sanctified Moreouer the blessed Apostle and Euangeliste Iohn doth no lesse truely than euidently testifie saying The bloud of Iesu Christ the sonn of God doth cleanse vs from all sinne And againe And he is the propitiation for our sinnes not for ours only but for the sinnes also of the whole world But nowe most vaine and the verie messingers of sathan himselfe are the Nouatians and Anabaptists whiche feigne that wee are by baptisme purged into an Angelicall life whiche is not polluted with any spotts at all but if it be polluted then can hee that is so defiled looke for no pardon at all For to passe ouer many other places of holy Scripture was not S. Peter cōsecrated to God in baptisme had hée not tasted of Gods good grace After that notable confessiō which he made the Lord said vnto him Happie arte thou Simon Bar Iona flesh bloud hath not reuealed this vnto thee but my father which is in heauen Againe when the Lord demaunded of his disciples saying Will ye depart also Then Peter in the name of them all aunsweared Lord to whome shal we goe ▪ Thou hast the words of eternall life and wee beleeue and knowe that thou art Christe the sonne of the liuing God. And yet this very fame Peter after his baptisme and tasting of the grace of God sinneth notwithstanding and that too not lightly in denying and foreswearing his Lord and maister Now was he for this sinne of his altogether vnpardoneable was his returne to God againe stopped vp by his stumbling No verilie For when he heard the cocke crowe he remembred presently the wordes of the Lord hee descended into himselfe hee considered what hee had done hee wept bitterly and mourned lamentablie And yet hee was not longe tormented in that griefe without consolation For the third day after to the women which came to the Lords sepulchre it was said by the Angels Tell his disciples Peter that he is risen and goeth before you into Galilee Loe here the Lord wil haue it knowen to Peter by name that hee was risen And why to Peter by name Because forsooth he had sinned more gréeuously than the other not that the Lord did like of Peters sinne but because hee would therby declare to vs that penitents doe obteine forgiuenesse of their sinnes so often as they do turne to the heauenly grace of God againe And not many dayes after he restored Peter to the ministerie againe commending to him the charge of his shéepe Moreouer the Lord in Ieremie speaketh to the people of Israel saying If any man put away his wife and shee marrie to an other man will her first husband turne to her againe But is not this land defiled Hast thou not committed fornication with many yet turne thee to me againe sayth the Lord. And the Galathians being once rightly instructed by the Apostle Paule but after that seduced by the false apostles reuolted from the trueth preaching of the Gospell yet notwithstanding they obteyned pardon The Corinthians also after they had receyued grace did wittingly willingly sinne in many things but yet vppon repentaunce the Apostle Paule promised them forgiuenesse of their sinnes at the handes of the lord And what is more manifest than this that all the saincts doe daily in earnest and truly not hypocritically or falsely praye saying Forgiue vs our trespasses They whiche praye thus doe plainelye confesse that they are sinners And the Lord promiseth to heare those that praye with faith therefore euen those sinnes are forgiuen at the prayers of penitents whiche are committed after the grace of God is once knowen and obteyned Nowe the places in the Epistle to the Hebrues whiche the Nouatians alledge for the confirmation of their opinion I haue in an other place so thoroughly discussed that I neede not heere busilie to stand longe vppon them But nowe to gather a summe of those thinges whiche I haue hetherto said concerning repentaunce let vs hold that repentaunce is a turning to God which although hee doeth by his woord and other meanes stirre it vpp in vs is notwithstanding especially by the holy Ghoste so wrought in vs that with feare wée loue and with loue wee feare our iust God and mercifull Lord from whome wee were turned backe being sorie now withall oure heartes that wee with oure sinnes did euer offende so gratious a father For being humbled before his eternall and most sacred maiestie we acknowledge the sinnes that are obiected against vs by the word of God yea we acknowledge that in vs there is no integritie or soundnesse but doe hartily desire to bee reconciled wyth God againe and since that reconciliation cannot be otherwise made than by the only
godly yea euen at this day do receiue baptisme as it were at the handes of God him selfe though they be baptised through the ministerie of men For the Lorde establishing his institutions by his spirite worketh saluatioÌ„ in the elect So that it must néeds followe that the vertue or efficacie of Baptisme is not hindered by an euill minister Whereof hath bene already elsewhere and hereafter shal be spoken At that time truly baptisme was instituted and beganne at S. Iohn the Apostle when he began to preache openly that the time was fulfilled and that Christe was exhibited and giuen to the worlde But the signes of thinges to come or of things which should be reuealed the thing it self being present do no more remaine but ought to be chaunged into other signes And Circumcision was a signe of the blessed séede which was to come I meane of the Messias him selfe which by the sheading of his bloud shuld bestow his blessing vpon the whole worlde Therefore when he was come and should forth-with shed-forth his bloud it was néedeful that Circumcision should be chaunged into Baptisme Whereof shal be spoken hereafter Nowe Baptisme consisteth of the signe and of the thing signified of the worde or promise of God and of the holy rite or ceremonie The signe is the outward actioÌ„ that is the sprinkling of water in the name of the Father and of the sonne and of the holy Ghost with the calling vppon of the name of god The promise or worde of God is Baptising them He that shall beleeue and be baptised shall be saued And so forth Whereof we haue spoken aboundantly inough in the sixte Sermon Many in the olde time haue distinguished betwene the baptisme of Iohn and the baptisme of Christ and his Apostles For some of them deny that forgiuenesse of sinnes was comprehended in the baptisme of Iohn but if we diligently view weigh the doctrinâ— of the holy Scripture we shal finde that the baptisme of Iohn and Christ and his Apostles is one and the selfe same Certeinly the doctrine of Iohn of Christe and his Apostles is one and the selfe same euery where For they al with one mouth do preach the gospell and by it repentance and remission of sinnes in the name of Christ Let him that wil conferre those thinges which Iohn the Euangelist writeth of the doctrine of Iohn Baptist in the firste and thirde chapter and that which Luke writes in the â—ourand twentieth chapter of his gospell and in the Acts of the Apostles of the doctrine of Christ and his Apostles and he will say that all their doctrine is one and the selfe same But to their doctrine is baptisme set to as a seale to an euidence Who therefore beléeueth that there are diuerse seals of their doctrine or diuers baptismes S. Iohn baptised with water the Lorde commended no other element to his disciples than water neither baptised they any other wise than with water They themselues baptised into Christ into repentance and remission of sinnes But Saint Mark writeth of Iohn Baptist Iohn baptised in the wildernes preaching the baptisme of repentaunce for the remission of sinnes And S. Paule speakinge of the doctrine baptisme of Iohn saith Iohn baptised with the baptisme of repentaunce saying vnto the people that they should beleue on him which shoulde come after him that is on Iesus Christ By these testimonies who can not gather that the baptisme of Iohn and of Christ is altogether the very same vnlesse this peraduenture séeme to any man to bring some differeÌ„ce that Iohn baptised in him that was to come and should be reuealed but the Apostles into him that was already reuealed But I sée not how so little space of time can bringe any difference especially since Iohn spake so much froÌ„ the beginning of his preaching of him which should be reuealed for immediatly he did both point him out present with his finger and he bare witnesse that he was present and reuealed that he should come no more or be reuealed Herevnto is added that Christ was baptised with no other than with the baptisme of Iohn For if Iohns baptisme were an other baptisme beside the baptisme of the church of Christ it would followe that neither Christ was baptised with our Baptisme neither wee in the Baptisme of Christe But Christe did sanctifie with his bodie the baptisme of Iohn and did vouchsafe to be baptised with vs into the same fellowship so that we at this day are also baptised not with that baptisme of Iohn but of Christe who by Iohn instituted baptisme and he him selfe consecrated the same Wherfore Christe in Matthew 28. Chapter and in Marke the 16. Chapter doeth not abrogate the baptisme whiche Iohn began he doeth not institute a newe but commaundeth to continue and to minister the same to them that beléeue In the name of the Father and of the sonne and of the holie Ghostc Now where as Iohn sayth him selfe I baptise with water but hee shall baptise you with the holie Ghoste hee maketh not difference betwéene his owne baptisme of water and Christes baptisme but hee attributeth some-what more vnto Christ wherein no man or minister for they did erre which in time past baptised with fire had parte with him but hee olone giueth the baptisme of fire that is the singular giftes of the holie Ghoste but firste of all the vse of tongues vnder the fourme of fire For so this matter is expounded in the Actes firste by the Lorde Christe him selfe then by experience in the Church For the Lorde sayth Departe not from Hierusalem but waite for the promise of the father whereof saith hee ye haue heard of mee for Iohn truelie baptised with water but yee shall be baptised with the holie Ghoste after these fewe dayes And consequently vppon the day of Pentecoste they were baptised with the baptisme of Christe not with water againe but were all filled with the holie Ghost clouen tongues as it were fierie sitting vppon eache one of their heads and they began to speake with other tongues In the Actes the Citizens of Samaria are baptised of Philipp with the baptisme of Christe in water lawfully and fullie But the verie same afterwarde are baptised with the peculiar baptisme of Christe while by the laying on of handes by Peter and Iohn they receiue the holie Ghoste Not that hetherto they were altogether voide of the gifte of the holie Ghoste for how coulde they beléeue without the holie ghost but for that they were baptised with the visible Baptisme of fire beside and receiued the gifte of tongues and other excellent graces As it is also read of Cornelius who verilie béeinge firste baptised with fire I meane with the peculiar baptisme of Christe spake with tongues and afterwarde was baptised with water Contrarywise those twelue disciples at Ephesus were firste fullie baptised with the Baptisme of Iohn and with the baptisme of the water of
The same also is mentioned in Luke In the Gospel of Iohn the third chapter baptisme is called Purifying In the Actes of the Apostles Peter saith to the people which demaunded what they should do Repent ye and let euery one of you be baptised in the name of Iesus Christe for the remission of sinnes Ananias also sayth to Paule Arise and be baptised wash awaye thy sinnes in calling on the name of the Lord. And now Paule himselfe saith Christ loued the church gaue himselfe for it to sanctifie it when he had cleansed it in the founteine of water in the word Wherefore the promise yea the trueth of sanctification and â—rée remission of sinnes is written and ingrauen in oure bodies when we are baptised For God by his spirite thorough the bloud of his sonne hath newly regenerated and purged againe oure souls and euen now doth regenerate and purge them And baptisme is sufficient and effectual for the whole life of man yea and reacheth and is referred to all the sinnes of all them that are baptised For the promise of God is true The seale of the promise is true not deceiueable The power of Christ is euer effectuall throughly to cleanse and wash away all the sinnes of them that be his Howe often therefore soeuer wee haue sinned in our life time let vs call into oure remembrance the mysterie of holy baptisme wherewith for the whole course of our life we are washed that we might know not doubt that our sinnes are forgiuen vs of the same God and oure Lord yea and by the bloud of Christe into whome by baptisme once we are graffed that he might alwayes woorke saluation in vs euen til we be receiued out of myserie into glorie Neither is there any doubt that Abraham in his whole life had continually in his minde the mysterie of circumcision and rested in God and the séede promised vnto him Yet I thinke that that ought diligently to be marked which S. Augustine pithily plainly hath ofteÌ„ cited That our sinnes are forgiuen or purged in baptisme not that they are no more in vs for as long as we liue concupiscence beareth swaye alwayes breedeth and bringeth forth in vs somewhat like it selfe but that they shuld not be imputed vnto vs neither that wee may not â—inne but that it should not bee hurtfull for vs to haue or had sinned that our sinnes may be remitted when they are committed not suffered to be continued De Fide operib cap. 20. And also many more of this kind Gratian reciteth Distinct 4. de Consecrat Beside that by baptisme wee are gathered together into the fellowship of the people of god Wherevppon of some it is called the first signe or entrie into Christianitie by the whiche an entraunce into the churche lieth open vnto vs Not that before wee did not belong to the church For whosoeuer is of Christ partaker of the promises of God and of his eternall couenaunt belongeth vnto the Churche Baptisme therefore is a visible signe and testimonie of our ingraffing into the bodie of Christ And it is rightly called a planting incorporating or ingraffing into the bodie of Christe For I said in the generall discourse of Sacramentes that wee first by baptisme were ioyned with Christe and afterward with all the members of Christ our brethren For Paul saith All ye that are baptised haue put on Christ But to put on Christ is to bée made one with him as as it were to be ioyned and incorporated in him that he may liue in vs and we in him For hée onely by his spirite regenerateth and renueth vs and most liberally inricheth vs with all manner good giftes which the same Apostle in another place expresseth in these words God saued vs by the founteine of the regeneration renuing of the holy Ghost whiche he shedd on vs richly through Iesus Christ our sauiour Yea and therefore Christ our Lord is baptised in oure baptisme to declare that he is our brother and we ioynte-heires with him Verie well therefore said S. August That baptisme is thus farre forceable that wee beeing baptised are incorporated into Christ and counted his members The same Aug. calleth Baptisme the sacrament of Christian felowship For we are gathered againe visibly by baptisme into the vnitie of one bodie with all the faithfull as many as haue beene are and shal be For Paule also saith By one spirite wee are all baptised into one bodie And it followeth hereby that baptisme serueth for our confession and is rightly called the token of Christian religion For it is a badge or cognizaunce wherby we witnesse and professe that wée consent and are lincked into Christian religion Wée coÌ„fesse that we by nature are sinners and vncleane but sanctified by the grace of God through Christ For if we were cleane by nature what néeded we then any cleansing But now since wee are cleansed who doubteth of the truth of God Therefore when we receiue baptisme wee truely and fréely confesse both our sinne wherein we were borne and also frée forgiuenesse of sinnes Lastly the remembrance and consideration of the mysterie of baptisme putteth vs in minde of the dueties of Christianitie and Godlines that is to say al our life long to weigh diligently with our selues of whose bodie we be made members to denie our selues and this world to mortifie our fleshe with that coÌ„cupiscences of the same and to be buried with Christ into his death that we may rise againe in newnesse of life and liue innocently to loue our brethren as our meÌ„bers with whom by baptisme we are knit together into one bodie to remaine in the bond of concord in the vnitie of the church not to followe straunge religions béeing mindeful that we are baptised into Christ to whome alone we are consecrated and farre separated and diuided from all other Gods worships or religions and to be short from all heresies Let vs thincke also that wée must constantly and valiantly fighte against Sathan and the whole kingdome of Sathan As often therefore as wée remember wée are baptised with Christes baptisme so often are these thinges put into our mindes and wée admonished of our duetie But the Apostle handleth this matter more at large in the sixt Chapter of his epistle to the Romanes where hee expresly maketh meÌ„tion that we by baptisme are made the graftes of Christ that is to say that we might growe out of him as braunches out of the vine and féele in our mindes and bodies both the death and resurrection of Christe For since we are indued with the spirit of Christ which worketh in vs our body verily dieth daily but oure spirite liueth and reioyceth in Christe To whom be glorie for euer and euer Amen ¶ Of the Lords holie Supper what it is by whome when and for whome it was instituted after what sort when and howe oft it is to be celebrated and
free coÌ„fession of departing from the Romishe Church The vpstarte churche of Rome is not the Churche The Church of â—ome â—â—th not be inward â—â—rkes of 〈◊〉 church â—f God. â— Pet. 2. 〈◊〉 in the â—â—â—stle of 〈◊〉 The Church of â—ome 〈◊〉 not 〈◊〉 outâ—arde â—â—rkes of 〈◊〉 church â—f God. The Lord â—eserueth to himselfe a Church thoughe the gouernoures of â—t erre 4. Reg. 16. 2. Par. 28. 4. Reg. 21. 22. 2. Par. 33. 34. 3. Reg. 12. 2. Par. â—1 Amos. 2. Amos. 7. 3. Reg. 19. Rom. 11. Though the Romish churche be noâ— the church yet God hathe a Church in Earth Dan. 9. 2. thess. 2. Apostolique churches Departure from the Romishe Church is coÌ„maunded Matth. 24. Matth. 9. Luke 6. Actes 2. 1. Cor. 10. 1. Iohn 5. 2. Cor. 6. The kinds of falling away The Church is the house of God. Matth. 16. 1. Cor. 3. Actes 10. 1. Cor. 3. 1. Cor. 6. Esai 28. Matth. 16. Psal. 118. 1. Pet. 2. Acteâ— 4. 1. Cor. 10. 1. Cor. 3. Ephe. â— Psal. 18 Iâ—rem 17. Peter or the Bishop of Rome is not the foundation of the Church Matth. 16. â— Cor. 10. â— Cor. 3. Who bee Gods House â— Pet. 2. Ephe. 2. Christ the corner stoane The Tabernacle Temple figures of the Church Apoc. 2. The Church is Gods Vine Esa. 5. Iohn 15. The Church is â—he kingdome of God. The Church is â—hadowed but by mans bodie Ezech. 34. Matth. 18. Matth. 28. The Church of God hath no Vicar The head of the Church The Pope is not the head of the Church Ephe. 1. Ephe. 5. Luke 2â— Hierom in his commentaries vpon Titus and in his epistle to Euagrius The Church is the sheepe foulde of Christ Iohn 21. Actes 20. 1. Pet. 5. The office of a pastor is not a Lordly dignitie The Church is the spouse of Christ Iohn 3. Iohn 3. Ezech. 16. Ephe. 5. The Church or Mother begetteth Children Gala. 4. â— Cor. 3. Ephe. 4. The Churche a a virgine 2. Cor. 11. Adulterie and Fornication The Church of Rome is not the holy mother churche Apoc. 17. Whereâ—â—re God 〈◊〉 the 〈◊〉 â—f men in 〈◊〉 â—is Churâ—â—e Exod. 19. and. 20. Deut. 5. By the ministerie of the word God worketh saluation in his Church Actes 8 Gala. 1. Actes 10. Actes 9. Actes 26. Luke 1. 1. thess. 2. 1. thess. 4. Luke 10. Matth. 16. Iohn 20. Let euerie thinge be giuen to him that it belongeth I meane both to God thâ— minister â—nto the 〈◊〉 of 〈◊〉 minisâ—â—rie 〈…〉 the 〈◊〉 of 〈…〉 Cor. 〈◊〉 Iohn 1. Actes 26. The minnisterie is not appointed in vaine Iohn 15. Actes 1. 1. Tim. 1. Apoc. 1. 1. Cor. 3. 4. Matth. 13. 1. Cor. 3. â— Cor. 3. 2. Cor. 4. The ende of the ministerie Ephe. 4. The beginning of the ministerie and the worthinesse thereof Gala. 4. How miâ—isters are to be â—earde Rom. 15. Heb. 3. That the ministerie of the worde of God remaineth in the Church Iere. 31. How all may teach Deut. 6. What orders the Lord hath instituted in the Church Apostles Luke 6. Iohn 13. Mark. 16. Prophets Acte 11. 21. Euangelistes Pastours Iohn 10. and. 21. Doctours or Teachers Bishops Actes 20. Elders Nume 11. 1. Tim. 6. 1. Cor. 12. Deacons Women Deacons Rom. 16. 1. Cor. 14. 1. Tim. 2. Priestes 1. Pet. 2. 2. Sam. 8. There is an interchanging betweene those names What maÌ„ner of order remayneth in the churche Equaliâ—ic betweene Bishops Elders 1. Cor. 4. â—atth 18. When the prerogatiue of Bishops be ganne and in what sort The 〈◊〉 and â—â—erogatiue of Bishops increased Clearkes Matth. 12 2. Tim. 4 â—ctes 19. â—â—pishe â—egular â—riestes Popishe Secular priestes Archepriestes Kindes 〈◊〉 Bishops The Popâ— or chiefeâ— Bishop Reade Anton. de Rosellis in his treatise of the power of the Pope and the Emperour Dan. 7. 8. Actes 20. 2. thess. 2. Whether it be profitable and necessarie that some one should haue preeminence ouer the Bishops Luke 22. * A birde that defileth all things she toucheth 2. Cor. 1. 1. Peter 5. Peter chief of the Apostles Of the donation of Constantine 4. Reg. 5. Augustine Steuchus of the donation of Constantine Actes 10. Apoc. 2â— Actes 12. Thou arte Peter c. Of the calling vnto the minisâ—â—â—ie and the kinde of calling Calling by fauouâ— and gyftâ— Symonie Iere. 23. A callinge necessarie in the Church Actes 13. Heb. 5. Rom. 10. Who may chose ministers in the church Actes 14. Nume 20. That Bishops alone haue not power to make ministers Time. 1. 1. Tim. 5. Deut. 16. Exod. 18. Deut. 1. What manner oâ— men are to be ordeyned Ministers Tit. â— 1. Tim. 3. 1. Cor. 4. Censure examination What manner of examination the olde Bishops vsed The fourth Counsel of Carthage How they that are called are to be ordeined Actes 13. Actes 1. 1. Tim. 4. 2. Tim. 1. A pall The pall was in old time frelie giuen Why we 〈◊〉 not â—â—ders at â—he hands â—f popishe â—â—shops Gal. 1. The othe of Bishops Pluralitie of Benefices Vnlerned ministers and many benefices the spoyle of the Churche What the office is of those that are ordeined in the Church Actes 20. 2. Tim. 4. Of the keyes of the church Luke 11. Matth. 23. Matth. 16. â—ohn 20. Luke 24. Mark. 16. Actes 2. Howe thâ— Apostles did binde and looâ—e Act. 16. Actes 13. Actes 18. Whence doctrine â—s to bee 〈◊〉 〈◊〉 2. Ezech. 3. â—ere 23. Matth. 28. Mark. 16. Rom. â— 1 â—et 4. The Bishops are not permitted tâ— make new lawes Esai 33. Iames. 4. Matth. 15. The scope â—â— drifte wherevnto the pastors in the churche should â—yme Coloss 4. Ezech. 34. Iere. â— 30. Esai 42. 8. Mat. 12. 19. Of the manner of teachinge the Churche The benefite of Catechisinge The interpretatioÌ„ of the scripture 2. Pet. 1. ApplicatioÌ„ of scripture Luke 12. 2. Tim. 2. Matth. 5. Titus 1. 2. Tim. 4. 1. Tim. 2 Care of the poore Actes 6. Priuate kinde of teaching Prayer for faithfull Pastours What things are ioyned to teachinge Of the holy and vnblameable life of Bishops Matth. 5. 1. Sam. 3. Matth. 10. Iohn 25. Matth. 5. 1. Tim. 4. 2. Tim. 2. Authoritie of pastours For the scarse good life of minisâ—â—rs good doctrine must not be reiected Matth. 22. 1. Tim. 5. Hyrelings 2. Thes 2. What â—â—â—yer is The defiâ—ition of â—â—ayer and â—hat be 〈◊〉 partes â—â—ereof Col. 4. Philip. 4. 1. Tim. 2. Kindes of prayers Actes 9. â— Tim. 2. Matth. 6. Of holie assemblies Gene. 35. Exod. 20. Luke 24. Actes 2. 1. Reg. â— Matth. 18 â–ª â— Cor. 14. We must pray Deut. 9. Ion. 3. 4. Esai 3â— Iere. 18. Obiection Matth. 6. 2. Thes 5. Ierem. 2â— Anabaptistes 1. Iohn 〈◊〉 Iohn 9. Prayers 〈◊〉 necessarie â—ames 1. â—ake 18. God is moued with prayers Why they that praye doe not alwayes receiue that they aske Prou. 21. Isai 1. Prou. 1. Iames. 4. Matth. 20. â—rou 3. Hebr. 12. Psal. 38. Why God â—eferreth â—o giue that which â—e meaneth to giueâ—
terpretatioÌ„ of the wordes of the supper To argue from the sacrameÌ„ts of the old testament to ours of the newe We may vse sacramentall speaches Sacramentall speaches are to be expounded ☞ A briefe rehersall of such poinctes as he intreated vppon in his former sermon We mustâ— vse reuerence in disputing of sacramentes The arke of the coâ—â—nant To attribute too â—uch to saâ—â—aments It is a greate sin not to attribute so much vnto the sacraments as the scripture doth attribute Num. 4. It is taughte that sacramentes giue grace Augustinâ— taught not that sâ—cramentes giue grace Of the likenes difference of the sacramentes of the old and newe Testament Augustine teacâ—eth that the SacrameÌ„ts of the Iewes and ours are al one Grace â—hat it is SacrameÌ„ts do not coÌ„ferre or giue grace Ieremie 7 Esai 1. Galath 3. The error in the Apostolique churche Actes 15. That grace is giuen freely and receiued by faith Luke 7. Iohn 4. Rom. 5. Their santasy which faine a generall and speciall taith is here confuted Whether the grace of God be conteined â—n the Sacramentes These are soung in the Easter holie daies at their coÌ„sâ—cration of baptisme Bonauentura sayth that grace is not conteined in the Sacraâ—ents The seate of the grace of God. 3. Reg. 8. Actes 7. Actes 17. Iohn 4. The canon of the Nicene counsell touching baptisme The Aâ—ostles bâ—ptised in water not consecrated Actes 8. To include grace in the sacraments causeth idolatrie The godâ—y are first iustified receiued into fauor before theâ— be made partakers of the sacraments Actes 2. 1. Iohn â— 1. Iohn 4. Rom. 10. 1. Iohn 5. Actes 10. Actes 2. 1 Cor. 11. Rom. 12. To euacuate the sacrameÌ„ts and conuince God of a lye SacrameÌ„ts are holy and not prophane thinges SacrameÌ„ts are witnesses of the trueth The gospell is a witnesse SacrameÌ„ts do visibly confirme the good wil of god to vs ward Rom. 4. SacrameÌ„ts are seales and where vnto seales do serue Nehe. 9. Hag 2. â—ere 22. Matth. 27. The place of Paule Rom. 4. is expounded and he receiued a signe of the circumcision c. The matter is made â—laine by 1 Parable SacrameÌ„ts haue a more effectual force than any sealed chancers How bapâ—isme sealeth Mark. 16. Marke 10 Matth. 18. Infantes which beleue not â—re baptised Howe the lords supper is a seale of the righteousâ—es of fayth Ioh. 6. Zuinglius of the Sacramentes which certifie and beare witnesse The holy ghost doth properly sâ—ale The sacraments seal nothing to the vnbeleeuers SacrameÌ„ts representeâ— thinges SacrameÌ„ts doe stirre vppe and healpe faith Of the analogie in baptisme To giue and take names in baptisme Of the analogie in the supper Synaxis a communion How the SacrameÌ„ts do stirre vp faith The efficacie or force in the preaching of Gods worde Zuinglius of the Sacraments vpholding fayth A coniunction with Christ and with the Church By sacraments we are visibly gathered together into one religion and distinguished from others Ephe. 2. Phil. 3. Rom. 15. 1. Cor. 12. The place of Paul. 1. Cor 18. The bread which we breake c is expounded They are the members of the diuell that are partakers of vnlawful Sacraments Zuinglius of binding SacrameÌ„ts c. SacrameÌ„ts â—ut the faithful in minde of their duetie Deut. 10. Iere. 4. Rom. 6. 1. Cor. 11. That the sacraments profite nothing without faith Iohn 12. Hebr. 4. 1. Cor. 11. Rom. 1. Hebr. 11. Matt 22. 1. Cor. 10. Heb. 11. Augustine doth teache that sacramentâ—â— receiued without faith are vnprofitable to the receiuers SacrameÌ„ts depende not on our worthines or vnworthinesse Rom. 3. Of baptisme of infantes Rom. 8. That SacrameÌ„ts or not superfluous or voide to them that haue faith Gen. 17. Exod. 4. Matt. 3. Sacraments are indifferent Many are sanctified without visible sacraments Cyptians error touching the Sacrament of baptisme Iohn 6. Baptisme What baptisme is Who instituted baptisme Iohn 1. Matth. 22. When baptisme was instituted Of What thinges baptisme consisteth One onely baptisme The baptisme of Iohn of Christ and of the Apostles is one and the selfe same Actes 19. Of the baptisme of Christe which is also the baptisme of fire Actes 1. Actes 1. Actes 8. Actes 10. Ephes 4. 1. Cor. 1. Of the ritâ— ceremonies of baptisme â—hon 3. What it is to baptise in the name of the Lorde 1. Cor. 14. Luke â— Ceremonies added in times past to baptisme Whether we ought to baptise with water not consecrated Why the 〈◊〉 commaunded â—o baptise â—ith wâ—â—er â— Pet. 3. â— Cor. 10. Whether once or thrice the infant ought to be dipped in the water Of the place of baptisme The time of Baptisme Gen. 17. What the baptiser worketh Iohn 1. Whether midwiues may baptise 1. Tim. 2. Sepâ—ora circumciseth Exod. 4. 25 2. Sam. 12 of saluatioÌ„ of infantâ—â—â—eparting without â—aptisme Mark. 10. Matt. 18. Gen 17. 1. Cor. 7. Gen. 17. Iohn 3. The Pelagians deny the baptisme of infants and why Lib. 3. Depecâ— meâ— remiss Cap. The exposition of the place The soulâ— of the vncircumcised shal be cut off The exposition of the place Except a man be borne of water c. Iohn 3 De peccatorum meritis remissione lib. 1. ca. 20. Iohn 6. Who ar to be baptised Who be the people of God. Actes 8. Gen. 17. Rom. 5. Infantes confessing or beleuing By what argumeÌ„t tâ—e Anabaptistes â—each that infanâ—es ought not to be baptised Matt. 28. Infantes vnderstaÌ„d not the mysterie of baptisme That the baptisme of infantes is of God and that the Apostles baptised infants Actes 10 1. Cor. 1. Rom. 8. Iohn 4. Col. 2. Iosua 5. The baptisme of in fants hath lasted froÌ„ the time of the Apostles The historie of Anabaptisme Imperiall lawe against the Anabaptistes Ios 5. The places alledged to proue Anabaptisme are confuted The twelue men of Ephesus not rebaptised Actes â— Actes 19. Of the â—orce of Baptisme we are baptised into the remission of sinnes Mark. 1. Luke 3. Iohn 2. Actes 2. Actes 22. Ephes 5. Baptisme is effectual for mans whole life By baptisme we are gathered together to be the people of God. Gal. 3. Tit. 3. Luke 3. 1. Cor. 12. Baptisme serueth for our coÌ„fession Sundrie names of lordes supper The Lords table Communion Breaking of breade A memoriall of the Lords passion A thankes giuing A Sacrament Synaxis An assemblie A Testament What the Lords supper is The supper of the Lord is an holie action Who is the author of the supper When the supper was instituted Wherof iâ— consisteth the words of the supper After what maÌ„ner the supper was celebrated and instituted Wether it be lawfull to ad aniething to the rite c. Leuit. 1â— Leuit. 10. 2. Sam. 9. Num. 4. 1. Cor. 11. How in old time it hath been celebrated in the Church The fourâ—e of the Lordes supper changed Why it was instiâ—â—ted in thâ— fourme 〈◊〉 bread an wine Whether the bread ought to be leauened or vn leauened Whether water is to be mingled with the
rose againe from the dead But now this worde fleshe doth a great deale more significantly expresse the resurrection of this flesh then if wee should say the resurrection of the bodie Verily Cyprian saith that in some Churches of the Easte this article was thus pronoūced I belieue the resurrectiō of this flesh And Augustine also in the tenth chap. of his booke De fide Symbolo sayth Wee must without doubting belieue that this visible which is properlie caled flesh shall rise againe The Apostle Paule doth seeme as it were with his finger to point at this flesh when hee saith This corruptible must put on incorruption When hee saith This hee doth as it were put out his finger vnto this flesh This hath Augustine Moreouer Sainct Hierome compelleth Iohn Eishoppe of Hierusalem openly to confesse the resurrection of the flesh not of the bodie onely Fleshe saith he hath one definition and the bodie an other Al flesh is a bodie but euery body is not fleshe That is flesh properlie which is compacte of bloud veynes boanes and synewes A bodie althoughe it be called fleshe yet sometime is said to be of like substance to the firmamēt or to the ayre which is not subiect to touchinge or seeing and oftentimes too maye be both touched and seene A Wall is a bodie but it is not fleshe Thus much out of Hierome Let vs therefore belieue that mens bodies which are taken of the earth and which liuinge men beare aboute wherein they liue and are which also die and turne into dust and ashes That those bodies I say are quickned and liue againe But thou demaundest howe this fleshe beinge once resolued into duste and ashes and so into nothing can rise againe in the former shape and substaunce as when it is torne with the teeth of beastes or consumed to nothing with the flame of fyre and whē in the graue there is to be founde but a small and little quantitie of dustie powder I referre thee to the omnipotencie of God which the Apostle spake of where hée sayth Christ hath transformed this vile bodie of ours to make it conformable to his glorious bodie by the power wherein hee can make all things subiecte to himselfe Wherefore hee that in the beginning when as yet there was not a man in the world could bring forth man oute of the duste of the earth although the same man be again resolued into that out of which hee was taken I meane into earth as the saying is Dust thou art and into dust shalt thou retourne againe Yet notwithstandinge the same God againe at the ende of the world is able to rayse man out of the earth For the Lorde in the Gospell saith plainely The houre shall come wherein all they that are in the graues shall heare the voyce of the sonne of God and shal come forth they that haue done good to the resurrection of life and they that haue done euill to the resurrection of iudgement And now by fayth wee are throughly persuaded As the Apostle sayth that he that hath promised is able also to per forme There are moreouer liuelie examples of this matter and moste euident testimonies of the holie Scripture Ionas is swallowed vp of the Whale in the Syrian sea but the third daye after hee is caste vppe againe alyue vppon the shoare out of the beastes entrailes which is a token that the fleshe shall verily rise againe Wherefore that is not harde to be belieued that in the Apocalipse is said that The Sea casteth vp her dead The force of fyre had no force to hurte the three companions of Daniel yea the rage of wilde beastes contrary to nature absteyned from bytinge Daniell himselfe What marueile is it therefore if at this day neither the force of fyre nor rage of wielde beasts is able to resiste the power of God being disposed to raise his creatures vp againe Did not our Lord Christ rayse vp Lazarus when he had lyen thrée dayes in the graue yea and stancke too to life againe Did not hée himself hauing once brokē the tyrannie of death rise vp againe the thirde day from the deade did he not rise againe in the same substaunce of fleshe and forme of bodie wherein hée hanged on the Crosse and beinge taken downe from the crosse was buried Not without good cause do wée looke back to Christe which is called the first begottē among the dead so often as we thincke in what maner the resurrection of our fleshe shall bee For the members shall rise againe in the same order that the heade is risen vp before them in Wee verilie shall not rise againe the thirde daye after our death but in our maner and order shall wee rise at the last daye yea and that too in the very same body wherin now wée liue I will adde a fewe testimonies to proue the resurrection of oure fleshe Iob confessing his faith touchinge the resurrection of the deade in his greate weakenesse affliction and sicknesse sayth I knowe that my redeemer lyueth and that in the laste day I shall rise out of the earth and shal be clad againe with my skinne in my flesh I shall see God whom euen I my selfe shall see and my eyes shal behold and none other This hope is layde vp in my bosome This testimonie is so euident as that it néedeth no larger an exposition No lesse euident are those testimonies oute of Esaie Cap. 26. Ezech. 37. Psalm 15. Matth. 22. Iohn 5. 6. 11. Throughout the Actes in euerie place is often repeated the resurrection of the dead S. Paule in the 15. Chap. of his first Epistle to the Corrinthians doth make a ful discourse of this resurrection In the fourth Chapter of his 2. Epistle hée sayth Wee which liue are alwayes deliuered to death for Iesus sake that the life of Iesus also mighte appeare in our mortal fleshe Sée now what coulde be spoken more plainlye then that the lyfe of Christe shal be made to appeare in this mortall flesh of ours For by and by after hee saith We know that hée that raysed vp the Lorde Iesus shall rayse vs vp also by the meanes of Iesus And in the fifth Chapiter againe Wee must all appeare before the iudgemente seate of Christe sayth hee that enerye man may receiue the woorkes of his body according to that he hath done whether it be good or euill Therefore these verie bodyes of ours shall rise againe in the day of iudgement And now déerely beloued I haue to declare vnto you in what manner our bodyes shall rise againe and of what sorte they shal be in the resurrection In the shuttinge vppe and ende of all ages or of this world our Lord Iesus Christe shall come to iudgement with great maiestie and then whomsoeuer that day shall finde alyue they shall in a momente of time be chaunged and first I saye shall all they that dyed from the firste Adam to the laste that shall dye ryse vppe
do good vnto other and helpe the néedie and the man in miserie But the proper owning of seueral goodes being once taken away good déedes and almes must of necessitie bée vtterly lacking For if all thinges be common then doest thou giue nothing of that which is thine but all that thou spendest is of the common richesse Yet Paule the Apostle in his Epistle to the Corinthians biddeth euery one to lay vpp almes by himselfe which hée might receiue when hee came vnto Corinthe Hee doth also commaund euerie one to bestowe so much as he can finde in his hart willingly to giue and according to the quantitie that euery one possesseth not according to that which he possesseth not yet not to bestowe it so that they to whome it is giuen should haue more then enoughe and they which giue should bee pinched with penurie and lacke of things necessarie The same Apostle saith We beseech you brethren that you studie to bee quiet to doe your owne businesse and to worke with your owne hands as we cōmaunded you that you may walk honestly to them that be without and that ye may haue lack of nothing I could out of other his Epistles alledge many more proofes of this same sort but these are enoughe to declare sufficiently that proprietie of goods is in both the testaments permitted to Christian men In the Actes of the Apostles wée read that among them of the primatiue Apostolicall Church al thinges were common but that which followeth in the same booke doth declare what kinde of communion that was which they had For Luk saith None of them said that anything was his of that which he possessed Loe heere the first Christians possessed houses groundes other riches by the right of proprietie and yet they possessed them not as their owne goods but as the goods of other men as it were in common so notwithstanding that the right of proprietie did stil remaine in possessours owne hand if so be at any time necessitie so required they sould their lands and houses and helped the neede of them that lacked If they sould then that which they sould was vndoubtedly their owne For no good man doth sel an other mans substance but that which is his owne or that which hee hath taken in hand to husband as his owne Moreouer S. Peter compounding all this controuersie saith to Ananias whiles that land remayned was it not thine owne and when it was sould was it not in thy power How is it then that thou lyest to the holy Ghoste and kéepest backe part of the price of the land and makest notwithstanding as though thou haddest brought the whole price vnto vs It was in Ananias his power not to haue sold the land and when it was sold to haue kept to himself the whole summe of monie and yet for that deed hée should not haue beene excluded from the Church of the faithfull It was frée therefore at that time euen as at this day also it is eyther to sell or not to sell their landes and possessions and to bestowe it commonly for the relieuing of the poore Therefore that place in the Actes of the Apostles doth not take away the right of proprietie nor commaunde such a communion of euery mans goodes as our maddheaded Anabaptistes goe about to ordeine And forbéecause I perceiue that some doe very stiffely sticke to the letter and vrge that communion of substaunce it shal not be tedious to recite vnto you dearely beloued other mens iudgments touching this point I meane the opinions of them which by conference of Scriptures haue made this matter most plaine and manifest Whereas wee read in the second Chapiter of the Actes that all which beléeued were ioyned in one it must not so bee vnderstoode as though they like Monks forsaking euery one his proper house did dwell together in common all in one house but that they as it is immediately after added continued daily in the temple with one accord not that they left off euery man to eate in his owne house and to prouide things necessarilie required of nature or that euery one sold the house that hée had since there is afterwarde added Breaking bread from house to house If they brake bread from house to house let these Anabaptistes aunsweare in what houses the Christians at Hierusalem did breake their bread In the houses of vnbeleuers I think nay Therefore they brake bread eate meat in the houses of the faithfull Howe therefore did they all sell or forsake their lāds and houses howe did they liue together like cloysterers whereas Luke saith therefore that so many as beléeued were ioyned in one that is to be vnderstoode that they did often times assemble in the temple so then that communicating of goods among the Christians was nothing else but a sale which the welthier sorte made of their landes and houses to the end that by bestowing that money the poore might be relieued least they being compelled by penurie and famine should turne from Christianitie to Iudaisme againe Moreouer wée read in many places of the Actes that Christians kept to them selues the vse of their houses and ordering of their substaunce as in the ninth of the Actes we finde of Tabitha who was full of good workes making coates cloathinge for widowes and poore people In the twelfth of the Actes wée reade that Peter the Apostle béeing brought out of prison came to the house of Marie the mother of Iohn whose syrname was Marke where many were gathered togeather to praye he saith not to dwell but to praye whereby thou maist vnderstand that the congregation was assembled in that house to praye Againe in the ninth Chapter Peter stayeth many dayes in y house of Simon the Tanner which was a Christian man and dwelt in his owne house And in the eleuenth Chapter the disciples according to euery ones abilitie sent helpe to the brethren which dwelt in Iurie Lo here as euerie one saith he was of abilitie But what abilitie could any of them haue had vnlesse they had somewhat of their owne in possession In the 16. Chapter Lydia the woman that solde purple when shée was baptised did say If ye haue iudged me to be faithfull to the Lorde come into my house and abide there Why sayde shée not sell my house but come into my house but forbecause shée did so possesse her house after shee beléeued as that shée made it common to the Apostles In the 20. Chapter Paule doth glorie that he hath not desired any mannes golde siluer or pretious cloathes But what sense or reason could be in these woordes vnlesse it were lawfull for Christian men to keepe the possession of that which is theirs And in the 21. Chapter Phillip had at Caesaria a house and foure daughters why sold he not his house Philemon also Paules hoste had both a house and a seruaunt too It is therefore moste plaine and euident that the holie
bee Christ tell vs plainely Iesus aunsweared them I told you and ye beleeue not the workes that I do in my fathers name these beare witnesse of mee But ye beleeue not because ye are not of my sheepe And presently after hée addeth Ye say that I blaspheme because I said I am the sonne of god If I doe not the woorkes of my father beleeue mee not but if I doe and if ye beleeue not mee beleeue my woorkes that ye maye knowe and beleeue that the father is in mee and I in him In the seuenth of Iohn wee read They that beleeued in him said Will Christe when hee commeth shewe more signes than this man hath shewed that is to say Admit we graunt that there is an other Christ to bee looked-for yet this is most sure that the other Messiah cannot doe more and greater miracles than this man doth Let vs therefore beléeue that this is the true Messiah Before Caiaphas the highe priest and the whole counsel of the Péeres of Israel also before Pontius Pilate in the iudgemente hall of the Romane Empire oure Lord Christ did openly in expresse woordes confesse that hee is that true and looked-for Messiah Hée verilie as the Prophets foretolde of him did of his owne accord die for sinners the third daye after that hee roase againe from the dead hee ascended into heauen and sitteth on the right hand of God the father And the Euangelistes reciting faithfully the words and déedes of Christ doe to the most notable ones alwayes add All this was done or saide that it mighte be fulfilled which was spoken by the Prophete Wherefore it were not worthe the labour heere to gather together the prophecies of the Prophetes by them to examine the woordes and deeds of Christ and by the manifest agréement betwixte them for to conclude That GOD hath perfourmed to vs that which he promised vnto our fathers in giuing to vs his onely begotten Sonne Christ Iesus whiche is the true and looked-for Messiah For this haue the Euangelistes alreadie done and that too with so great faith and diligence that for the plainenesse of the thing it cannot bee bettered To this place nowe ye maye referre all that I haue in my former Sermons saide touching the signification or mysteries fulfilling and abrogating of the Lawe And to content oure selues with a smaller number of testimones might not this one which is read in the fourth of Sainct Iohn bee in steede of many thousand confirmations The woman of Samaria sayeth to the Lord I knowe that the Messiah shall come whiche is called Christe therefore when hee commeth hee shall tell vs all thinges Iesus aunsweared her I am hee that speake to thee Loe what could be said more plainely I sayth hee am the Messiah euen I I say that doe euen now speake to thée and did at the first saye If thou knewest the gifte of God and whoe it is that sayth to thee Giue me to drinke thou wouldest haue asked of him and hee would haue giuen thee water of life For whosoeuer shall drincke of the water that I shall giue him hee shall neuer bee more a thirste but the water that I shall giue him shal be in him a well of water springing vp into eternall life They therefore are the most thirstie and vnfortunate of all men whiche longe-for and looke after an other Messiah beside our Lord and Sauiour Christe Iesus The Apostle Saincte Peter in a méetely longe Oration well grounded and confirmed with Scripture and stronge reasons in the second of the Actes doeth shewe that oure Lord Iesus is that true Messiah For with this sentence he shutteth vp his Sermon Therefore let all the house of Israel surely knowe that GOD hath made both Lorde and Christ this Iesus whome ye haue crucified To the same marcke tendeth that large and learned Oration of the first martyre S. Steuen which is extant to be séene in the seuenth Cap. of the Actes Philip doeth out of Esaies Prophecie declare to the Eunuche of Aâ—thiope that Iesus is Christ Sainct Paule in al the Iewishe Synagogues putteth forth none other proposition to preach on but this Iesus is Christ that is Iesus is the king the bishoppe and the Sauiour of the faithfull And in the thirtéenthe Chapiter hée doeth at large declare and proue that proposition true So nowe these most euident and cleare testimonies of holie Scripture cannot choose but suffice such heades as are not of purpose sett to cauill and wrangle I will not at this present too busilie and curiouslye dispute against the ouerthwarte Iewes who looke for an other Messiah and doe denie that oure Lord Iesus the sonne of God and the Virgin Marie is the true Messiah The wretches feele that to be true which the Lord in the Gospel did foretell them saying When ye shall see the abhomination of desolation spoken of by Daniel the Prophete standing in the holy place let him that readeth vnderstand Then let them that are in Iurie flee to the mounteynes But woe to them that are with childe and giue sucke in those dayes For great shall the affliction bee And againe speaking of the Citie of Hierusalem hee sayeth The dayes shall come vppon thee that thine enimies shall compasse thee with a trenche and hemme thee in and lay seege to thee on euerie side and shall make thee eauen with the grounde and thy sonnes that are within thee And they shall not leaue in thee one stone standing vppon an other beecause thou knowest not the time of thy visitation And againe There shal be wrathe vppon this people and they shal fall with the edge of the sword and shall be ledde captiue into al nations And Hierusalem shal be trode vnder foote of the Gentiles vntill the times of the Gentiles bee fulfilled Nowe since they feele these thinges to bee so finished as they were by Christ foretold in the Gospell why doe not the wretches giue God the glorie and in other thinges beléeue the Gospell acknowledging Iesus Christe the Sonne of God and the Virgin Marie our Lord and Sauiour to bee the true and looked-for Messiah What haue they wherewith to cloake their stubborne incredulitie They haue nowe by the space of more than a thousand and fiue hundreth yeares béene without their Countrie I meane the land of promise that flowed with milke and honie they haue wanted their Prophets and lacked the solemne seruice and Ceremoniall rites For where is their temple where is the highe prieste where is the altar where are the holy instrumentes where be the sacrifices that ought to bee offered according to the Lawe All the glorie of Gods people is nowe translated vnto the Christians They ioy to bee called the sonnes of the faithfull Abraham they enioye the promises made vnto the fathers they talke and make mention of the fathers they iudge rightly of the lawe and couenaunt of the Lord they haue the holy Scriptures and in expounding them they haue great dexteritie they haue the
Christ Iesu our Lord the true Messiah either not onely or else not fully all thinges requisite to life and saluation It is a wicked and blasphemous thinge to ascribe either to men or to things inferiour and worse thā men the glorie and honour due vnto Christ The principall exercises of Christian religion cannot by derogating from the glorie of Christe challenge any thing vnto themselues For syncere doctrine doth directly lead vs vnto Christ Prayer doeth inuocate praise and giue thanckes in the name of Christ The Sacramentes doe serue to seale and represent to vs the mysteries of Christ And the workes of faith are done of duetie althoughe also of frée accord because wee are created vnto good works Yea through Christ alone they do please and are acceptable to God the father For hee is the Vine we are the branches So all glorie is reserued vntouched to Christ alone which is the surest note to know the true Gospel by Thus hetherto wee haue heard That God the father of mercies according to his frée mercie taking pittie vppon mankinde when it stucke fast and was drowned in the myre of hell did as hée promised by the Prophets send his onely begotten sonne into the world that he might draw vs out of the mudd and fully giue vs all thinges requisite to life and saluation For God the father was in Christ reconciled vnto vs who for vs and our saluation was incarnate dead raysed from death to life and taken vpp into heauen againe And although it may by all this be indifferently well gathered to whom that saluation doeth belonge and to whome that grace is rightly preached yet the matter it selfe doeth séeme to require in flatt woordes expressely to shewe that Christ and the preaching of Christ his grace declared in the Gospell doeth belonge vnto all For wée must not imagine that in heauen there are layed two books in the one wherof the names of them are written that are to be saued and so to be saued as it were of necessitie that do what they will against the woord of Christ and commit they neuer so heynous offences they cannot possiblie choose but be saued and that in the other are conteyned the names of them which doe what they can and liue they neuer so holilie yet cannot auoyde euerlasting damnation Let vs rather hold that the holy Gospel of Christ doeth generally preach to the whole world the grace of God the remission of sinnes and life euerlasting And in this beliefe wee must confirme oure mindes with the word of God by gathering together some euident places of the holy Scriptures which doe manifestly proue that it is euen so Of whiche sort are these sayinges following In thy seede shall all the nations of the earth be blessed Genesis 22. Euerie one that calleth vppon the name of the Lord shal be saued Ioel. 2. Wee haue all gone astray like sheepe and God hath layed vppon him the iniquitie of vs all Esaie 53. Come to the waters all ye that thirst Esaie 55. There are of this sorte innumerable places in the old testament Nowe in the Gospel the Lord sayeth Euerie one that asketh receiueth and hee that seeketh findeth c. Matth. 7. Come to mee all ye that labour and are heauie loaden and I will ease you of your burthen Matthewe 11. Teach all nations baptisinge them in the name of the father c. Matth. 28 Goe ye into the whole world preach the Gospell vnto all creatures Whosoeuer beleueth and is baptised he shal be saued Marc. 16. So God loued the worlde that hee gaue his onely begotten sonne that euery one which beleeueth in him should not perish but haue eternall life Iohn 3. In the Actes of the Apostles Sainct Peter saith Of a trueth I perceiue that there is no respect of persons with God but in euery nation he that feareth him and worketh righteousnes is acceptable vnto him Actes 10. Paule in the thirde to the Romanes saith The righteousnesse of God by faith in Iesus Christ commeth vnto all and vppon all them that beleeue And in the tenth Chapter he saith The same Lorde ouer all is riche to all them that call vppon him In his Epistle to Titus hee saith There hath appearrd the grace of God that is healthful to all men And in the firste to Timothie the seconde Chapter he saith God wil haue all men to bee saued and to come to the knowledge of the trueth These and suche like are the manifest testimonies wherevppon all the faithfull do firmely staye them selues But now if thou demaundest how it happeneth that all men are not saued since the Lorde would that all should be saued come to the knowledge of the trueth The Lorde in the Gospell doth him selfe answere thee saying Many in deede are called but fewe are chosen Which sentence hee doeth in the fourtéenth of S. Lukes Gospell more plainly expound where he doth in a parable shewe the causes why a great part of mortall men doth not obteine eternal saluation while they preferre earthly thinges transitorie beefore celestiall or heauenly matters For euery one had a seuerall excuse to cloake his disobedience withall one had bought a farme an other had fiue yokes of Oxen to trye the thirde had newly married a wife And in the Gospell after Sainct Iohn the Lorde saith This is condemnation because the light came into the worlde and men loued darkenesse more than the light With this doctrine of the Euangelistes doeth that saying of the Apostle agrée 2. Corin. 4. Chapter And in the first to Timothie the fourth Chapter he saith God is the Sauiour of all men especially of those that beleeue Wherevppon we gather that God in the preachinge of the Gospell requireth faith of euery one of vs and by faith it is manifest that we are made partakers of all the goodnesse and giftes of Christe And verily there is a relatiō betwixt faith and the Gospell For in the Gospell after Sainct Marke the Lorde annexeth faith to the preaching of the Gospell And Paule saith that To him was committed the preaching of the Gospell vnto the obedience of faith Againe he saith The Gospell is the power of God vnto saluation to all them that doe beleeue And in the tenth Chapter to the Romans he doth by Gradation shewe that the Gospell is receiued by faith But that faith may be rightly planted in the heartes of men it is needefull that the preaching of repentaunce do firste goe before For which cause I in the latter ende of the definition of the Gospell added So that wee acknowledginge our sinnes may beleeue in Christe that is to saye the Lorde wil be oure Sauiour and giue vs life euerlasting if we acknowledge our sinnes and do beléeue in him And therefore here nowe may be annexed the treatises of faith and repentaunce Touchinge faith I haue alreadie largely spoken in the 4. 5. and 6. Sermons of the first Decade Concerning repentaunce I wil
Distinct 1. Quest 3. among other thinges at the length sayth Wee must not say by any meanes that grace is conteyned substantially in the Sacramentes as water in a vessel or as a medicine in a boxe yea to vnderstande it so it is erronious But they are saide to contein grace in that they signifie grace and because vnlesse there bee a want on the part of the receiuer grace is alwayes giuen in them so that ye must vnderstand that grace is in the soule and not in the visible signes For this cause they are called also vesselles of grace They may be also called vessels after another maner Because as that whiche is in a vessel is no parte of it neyther commeth of it and yet neuerthelesse is drawen out of it so grace commeth neither of nor by the Sacramentes but springeth from the eternall founteine and is drawne out from thence by the soule in the sacramentes And as a man when he wold haue liquor goeth streight to the vessell so he that seeketh after the liquor of grace and hathe it not must haue recourse to the sacramēts Thus farre Bonauentura who rightly referred grace vnto GOD the founteine of all good thinges I would he had also more purely and simplie sett downe the rest He also saide truely that the soule of man was the seate and receptacle of grace and of the gyftes of GOD and not thinges without sense For the holie Scripture teacheth euery where that the minde of man not any Element or whatsoeuer is forged by mans deuise is the mansion place of the grace of god and that it is not to be sought for or worshipped as included in any insensible thing If the heauen of heauens sayth Solomon be not able to conteine thee howe shoulde then this house do it that I haue builded Wherevnto the most constant martyr of Christ Stephan alluding saieth He that is highest of all dwelleth not in Temples made with handes as sayeth the prophete Heauen is my seate and earthe is my footestoole What house will ye builde for mee sayeth the Lorde or whiche is the place of my reste Hathe not my hand made all these thinges Which that great Apostle of Christe Paule following sayth God that made the world and al that are in it seeing that he is Lord of heauen and earth dwelleth not in temples made with hands neither is worshipped with mennes handes as thoughe he needed of any thing seeing he himselfe giueth to all life and breath and all thinges c. Wherevpon Christ him selfe in the Gospell speaketh more expressely The houre commeth when yee shall neither in this mounteine neither at Hierusalem worshippe the Father But the houre commeth and now is whē the true worshippers shal worship the father in spirit and truth The faithfull therefore do lifte vpp the eyes of their minde from earthly and visible thinges vnto heauenlie wherevppon our godly forefathers when they celebrated the Lords supper heard that saying repeated or soūg vnto them most agréeable to such holy mysterics Lifte vpp your hands all the people answearing together Wee lifte them vpp vnto the Lorde Doth not the verie grosse absurditie of the thing plainely proue that grace is not conteyned in the signes For if by grace you vnderstande the fauour and good will of God if pardon and forgiuenesse of sinne cleansing I saye and iustifying of the beléeuers if finallie the giftes and graces of the spirite what I pray you can be imagined more absurde and senselesse than that suche excellent thinges shoulde be kepte inclosed in water bread and wine The signes truely haue no néede of grace nor a-any pardon and forgiuenesse of sinnes To what purpose then should grace be conteined within Sacramentes What profite I pray you will redound vnto men Or who knoweth not that all the institutions GOD were ordeyned for the commoditie of man Or shall wee say that grace is therefore kepte included within the Sacramentes that from thence it might be conueyed vnto vs by chanels But the scripture speaketh not after that manner For grace as hath béene often nowe repeated is the fauour and good will of GOD whereby he him selfe not by sensible matters but of his owne accorde and thoroughe his power and might is brought vnto vs These thinges are spirituall and therefore are brought to passe by the gyft and mediation of the holy Ghost GOD is ioyned vnto vs by his spirite and we are coupled to him by faith thorough the gyfte of the holy Ghoste whiche thing in the writinges of the Euangelistes and Apostles is euerie where to be séene Moreouer the wordes of the Canon of the counsell of Nice are not to be vnderstoode after suche a grosse and rude manner Our baptisme is not to be considered with the bodily eyes but with the eyes of the minde Thou seest water weygh the heauenly force whiche lyeth hidde in the water c. For it is a Sacramentall spéeche whiche truely euery bodie at that time vnderstoode as also at this day to vs it is no new nor harde kinde of speaking to say that in the seale there is faith and trueth in a marriage ring the faith and loue of wedlocke in a Scepter and crowne the kinges authoritie For no man is so foolishe that by reason of the kinde of speeches he will affirme that the thinges them selues are conteyned and inclosed in the signes euerie man knoweth this kinde and manner of spéech To this matter also apperteineth that Iohn the Baptist baptised in the riuer Iordane that the Apostles also themselues baptised with water neither cōsecrated nor prepared with any inchauntmentes breathinges or crossinges that it might receiue the grace of God into it and make them that are baptised partakers thereof The Aethiopian in the Acts of the Apostles saw a founteine not mingled with Dyle neither consecrated with any holy charmes neither moreouer prepared with any breathinges nor putting in of waxe candles nor pictures of crosses yet neuerthelesse he said to Philip the Apostle See here is water what doth let me to be baptised But Philip required faith of him in the Lord Iesus and vpon his confession he foorthwith baptised him no consecration of the founteine first prouided for by the whiche forsoothe he might call downe the grace of the holy Ghoste and the power of regeneration into the water and forthwith might applie it to the purifying of the Aethiopian And if so be wee procéede to include the grace of GOD within the Elementes and the thinges themselues within the signes by the whiche they are represented who séeth not with howe great daunger wee shall doe the same especially among the simple sorte For vnto those we shall giue occasion of idolatrie and to cleaue vnto the visible signes of whome also they will require and aske that whiche ought to be asked of God the authour of all goodnesse with mindes lifted vpp into heauen For where as it is obiected
tasting of milke and honie and after baptisme an abstinence from bathing by a wéekes spaces In his first boke against Mart. hemaketh mentiō also of oyle Truly milk is méete for children vnto whom also they that be of perfect age being baptised are likened Beside this in the olde testament there is often mention made of the land of promise flowing with Milke and Honie Those thinges were first offered to be tasted of them that are baptised to giue thē to vnderstande that Christ Iesus being their capteine and hauing passed ouer Iordan they might by an infallible hope haue an inheritance in the lande of promise S. Hierome witnesseth that wine was mingled with milk saith Com. lib. 15. ad Isaiam The Lord prouoketh vs not onely to buy wine but milke also which signifieth the innocencie of infants which type and custome is euen vnto this day kepte in the weste churches to giue to thē that are borne a-new in Christ wine and milke At this day neither of them both is giuē to infants no not of them which will seeme to be zealous mainteiners of the olde ceremonies They beléeue in the meane while that their omitting of these ceremonies is without sinne and néedeth no satisfaction Nowe also we may gather out of the sixte booke of Augustine de Bap. contra Donat cap. 24. that they vsed diuers and what praiers thei thought good about baptisme The same August contra Pelag. Celest. lib. 2. cap. 40. saith In baptising of children they firste coniure and blow away all contrarie power Which also the infantes by the wordes of them that beare them doe aunswere that they renounce This ceremonie he mentioneth also Libro primo de Nupt. Concup ad Valer. cap. 20. libro 2. cap. 18. It is saide in the ecclesiasticall Decrees that the holy church through-out the whole world vsed that ceremonie Againe August In Epistola ad Bonifa 43. saith that the god-fathers doe aunswere for the faith of the children and confesse their faith We aske them saith he which offer the infants and say Beleeueth he in God who being of that age knoweth not whether there be á God or no They answere He beleeueth and so they aunswere vnto euery question which is asked The same Augustine in his booke de Trinitate 15. capi 26. maketh mention also of Oyle wherewith they that were baptised were annoynted Rabanus Maurus Bishop of Mentz a longe time following after Augustine reckoneth vp many more ceremonies of baptisme For he Libro de Institutione Cleri 1. cap. 27. saith They are marked in the forehead and heart with the crosse in baptisme that the diuell seeing that marke may knowe that that sheepe is not of his folde Also consecrated salte is put into the childes mouth that beeing seasoned with the salte of wisedome he may be free from the stinch of wickednesse and rotte no more with the wormes of sinne His eares and nosthrilles are touched with spittle saying the word Ephatha vsed of our Sauiour beeing therevnto added that by the vertue of Christ the high Priest his eares may be opened to receiue the knowledge of God and to heare the wil and commaundementes of god Then the childe is blessed and his breast annoynted with holy oyle that no reliques of the enimie may lurk and remaine in him After this in the name of the holie Trinitie he is baptised beeing dipped thrise in the water And in his 28. Chapter And beeing baptised he immediatlie is signed in the forehead with the Chrisme with a prayer together followinge that he may be made an inheritour of the kingdome of Christ and of Christ may bee called a Christian And in the 29. Chapter After Baptisme there is deliuered to the Christian a white garmente signifying purenesse and innnocencie Also for this cause were the baptised cloathed with white garments that they mighte nowe remember that they were set free and of seruauntes and bonde-slaues of the Diuell made the free-men of CHRIST IESVS Moreouer white couloure in times paste was consecrated to victoryes and triumphes Whereby it may seeme that the white garmente was therefore giuen to them that were baptised that they mighte bee mindefull that whiles they lyue here on earth they must continually fight and ouercome in Christe For the life of manne is a warrefare vppon earth And certeinely whereas offeringes also began to bee giuen to the baptised by the God-fathers that seemeth to haue bene borrowed from warrefare For by the offering or earneste whiche wee Switsers call Die yn bindeten he that is baptised is warned of his faithe giuen in baptisme alwayes to be mindeful what a Capteine hee forsooke and into what garrison he was entertayned wherein hee muste keepe his faith giuen to the new capteine Christe Many other thinges of this kinde which I find◠among writers of this latter age I willingly passe ouer leaste I shoulde séeme to abuse your patience and gentlenesse And who perceiueth not yea that at this day other of this kinde innumerable new deuises are added to baptisme Therfore the safest and surest way is to builde vppon the firste foundations of the blessed Apostles For if antiquitie séeme to boulster vpp these last inuented ceremonies who dare denie that the authoritie of the Apostles doeth excell it manye wayes For the Apostles were before them all which haue lastly inuented and deliuered those manifolde ceremonyes to be vsed in Baptisme This also commeth in question Whether we ought to baptise with bare faire water or with consecrated water and why the Lorde commaunded to baptise with water S. Cyprian epist. lib. 1. epist. 12. sayth The water ought to bee cleansed and sanctified before of the priest to wash away the sinnes of the man that is baptised But the examples and testimonies of the holie Scripture doe more preuaile with me than the authoritie of Cyprian or any other man whatsoeuer it be This good man of God was also deceiued in another place aboute the mysterie of Baptisme so that we must read his writings with iudgement The Scripture telleth vs that Iohn Baptist and the Apostles and faithfull disciples of Christ baptised with water not consecrated For what can bee spoken or read more plaine than that Iohn baptised in Iordane Yea that Christe him selfe and his Apostles also baptised in the Riuer Iordane Where or howe did the Apostles consecrate the water of baptisme in the Actes of the Apostles Philip when the Eunuch shewed him water as they iourneyed he baptised him oute of that pure and cleare founteine Beside this I haue declared in the Sermon nexte going before how little purenesse is in common fourme of baptisme whereby the fonte is consecrated But if any man thincke that wee oughte to Baptise with consecrated or holie water and by consecrated doe neither vnderstande annoynted or prepared with crosses or sanctified with charmes but chosen to holie vses I woulde stande in contention with him neuer a whitt For the water of Baptisme in very
Isai 49. Who is to be called vppon of them that pray â—sai 63. â—y whom God the Father is called vpoÌ„ Iohn 5. Iohn 14. 1. Iohn 2. Ephe. 3. What thinges prouoke man to call vppon God. Rom. 8. With whaâ— abilities â—he must bâ— furnished which coÌ„meth to pray vnto God. Dan. 9. Luke 18. Faith is 〈…〉 that 〈◊〉 â—â—mes 1. Psal. 50. Psal. 145. Esa. 65. Matth. 21. Mark. 11. Iohn 14. Iohn 16. Psal. 22. Let the life of him that prayeth be answearable to his faith Prou. 2â— Isaie 1 Iohn 9. Iere. 7. 11. Ezech. 14. Our mindâ— must bee â—fted vp â—o heauenly thinges Dâ—niel 9. Actes 10 Let prayer proceede from loue Mark. 11. Matth. 6. Matth. 5. We muste not praye with the mouthe â—nely but with the â—aâ—t Matth. 15 1. Cor. 14. Matth. 23. We must require nothing that â—s vnworâ—hy for God to graunt coÌ„trary to his lawes 1. Iohn 53. Iudith 8. â— Samu. 15 We muste continue â—n prayer 1. thess. 5. Luke 1. Abâ—c 2. Heb. 10. When we must pray Ioel. 2. 1. Cor. 7. Of the place of prayer Iohn 4. To prayeâ— in the chamber Matth. 6. The gesture of theÌ„ that pray What we must aske or pray for of God. Ephe. 6. 2. thess. 3. 1. Tim. 2. It is lawful to aske corporall goodes of the Lorde In what tongue we must pray 1. Cor. 14 Of Singâ—â—ge in 〈◊〉 church â— Paral. 29 Matth. 26 Mark. 14. Paul rebuked not them that sounge 1. Cor. 14. Ephe. 5. The manner of the aâ—ncient singiâ—g in the Churche What maÌ„â— of singing was in old time vsed Song was alwaies fre but not â—niuersally vsed Agrement in singing in the Church Gregories singing what thinges are to â—e discoÌ„mended in the vse of singing in the church Of canonicall houâ—es Dan. 6. Leuit. 26. Pro. 24. Luke 17. Actes 3. Actes 2. Trip. li. 9. Cap. 39. How we must pray Whether we be tyed to the wordes of the Lords prayer What it needeth â—o expresse 〈◊〉 dâ—sires â—nto God 〈◊〉 wordes Howe lip-labour or muche babbling is forbidden * Or debtes * Or our debters The lords Prayer deuided Father The Lords prayer offered to the Father by Christ Psal. 103. Luke 15. Our Which art in heauen 3. Reg. â— Actes 7. Hallowed be thy name The name of God. To sanctifie or hallowe Thy kingdome come Thy will be done Psal. 113. As well in earth as it is in heaâ—en To will that which God willeth is a good part of happinesse Bread. Matth. 4. Deut. 8. Oures Daylie Giue Vs. This day Pro. 30. And forgiue vs. Our debtes Luke 7. As we forgiue our debters And leadâ— vs not into c. Iames. 1. But deliuer vs froÌ„ euill Amen * Whiche â—s coÌ„monly translaâ—ed Veriâ—y Verily For thine is the kingdome power and glorie for euer â—ro 18. Of thanks giuinge We owe thankes giuing oâ—ly to God Thankes are to be giuen to God thrughe Christ Ephe. 5. Hebr. 13. The beneâ—â—tes of God must be acknowâ—edged How the godly giue thankes vnto God. Psal. 8. 2. Sam. 7. ThaÌ„ks giuing a sacrifice Psal. 50. Psal. 116. Ose 24. Mala. 1. Of the force or vertue of prayer A signe DiuisioÌ„ of signes out of S. Augustine Iohn 12. Marke 14. Matth. 9. Signes disâ—inguished accordinge to their â—imes Matth. 12. Iosue 4. Iudg 6. Of signes some are giuen of men other some ordeined of God. Signes giuen of men Ezech. 4. The diuersitie of signes giuen of man. Matth. 26. Gal. 2. Iudg. 2. Signes giuen of God. The diuersirie oâ— Signes giuen by God. Signes wonders Luke 21. Miraculous â—ignes Esai 38. Signes paâ—adigmatical or for example Iere. 27. 19. 28. Matth. 18. Sacramental signes are seuered froÌ„ other signes with which theâ— haue many things common Sacrament What a Sacrament is Sacrament taken for â—â—orth Souldiers eath What a mysterie is Matth. 13. Ephe. 3. Matth. 7. What a Simbol is Onelie God is the authour of SacrameÌ„ts Esai 66. Leuit. 10. SacrameÌ„ts are to be receiued as it were at the handes of Christ 1. thess. 2. Marke 16. Matth. 28. Luke 10. Matth. 21. 1. Cor. 11. Why Sacramentes were instituted vnto vs in visible things ChrysostoÌ„e touching the cause of sacraments Iohn 3. Iohn 3. The lorde is to be praised for instituting sacramentes The wisdome of God shineth in thâ—â—nstitution of the SacrameÌ„ts The manner of making leagues or couenaunts Gene. 15. The number of sacraments WholsoÌ„e â—â—tes of the church are â—ot conâ—emned In his booke against 〈◊〉 Sacraments coÌ„sist of the signe and the thing signified Mark. 1. Actes 2. Matth. 26 Luke 22. Signes external and in warde thinges Signes earthly visible thinges heauenly inuisible The word and rite Promise ceremonie What is vnderstood by the worde iâ— the sacraments â— Reg. 5. 〈…〉 In the naÌ„e of the lord Iesus Christ the feeble are healed Actes 4. Actes 4. Actes 19. The place of Paule in the. 5. to the Ephe. is expounded Tit. 3. Iohn 15. Rom. 10. Actes 15. The â—ordes â—poken do â—ot form 〈◊〉 make sâ—â—raments â—ffâ—ctuall Whether by blessing the nature of thinges are changed Num. 20. Exod. 7. Iohn 2. Exod. 15. Exod. 7. 4. Reg. 6. The omnipotenciâ— of God. Gen 1. Of the worde Blessing â— Coâ— 10. Thankesgiuing blessing For what â—â—pose â—ords are 〈…〉 of what 〈◊〉 they 〈◊〉 Eccle. 12. Authours of gatheâ—inges he â—â—leth wise men bicase they gather the sayings of the wiâ—er â—orte of men in theire bookes Howe the power of almightie God is attributed to the worde Of true anctificaion or consecraâ—ion â— Tim. 4 Actes 10. Howe our Sacraments are confecrated The signe and the thing signified doâ—reteine there seuerall natures in the sacraments The wicked are not partakers of the thing signified in the sacraments The affinitie of the worde of God sacraments Heb. 4. Matth. 3. Pet. 3. The scripture maketh difference beetweene thâ— ministerie of man the operation of the spirit Iohn 3. 1. Cor. 3. The opinion of the Papistes touchinge transubstantiatioÌ„ is coÌ„futed That bread anâ— wine remaine in their substaÌ„ces afteâ— consecration Whether the bread and wine for their former substance are so called after consecration Coloss 2. 1. Tim. 6. The counsell of Laâ—eran was in the yeare of of the lorde 1215. Of the sacramental vnion It is declared how in SacrameÌ„ts the signes and the things signisied are ioyned together Signes borowe the names of things signified Circumcision The paschallamb Sacrifices Rom. 8. Hebr. 10. Zacha. 3. Isai 33. Iohn 1. 1. Pet. 1. Baptisme Actes 22. 1. Cor. 6. The supper of the lorde Sacramesâ—cal and figuratine speaches The maÌ„ner of speach which we daylie vse The auncient fathers moved no contentioÌ„s about the sacrameÌ„ts It is not saide the rocke signifieth Christ but the rocke is Christe Their error which will not haue sacramental speeches expouÌ„ded sacramentally Carnal boÌ„dage and seruile weaknesse How a figâ—ratiue speach is to be receiued and acknowledged The wordes of our sauior in the 6. of Iohn doe mak much for the in
I haue admonished you elsewhere Therefore it is an horrible offence to iterate the Ceremonie of baptisme it is without example Neither in this matter is there any necessitie for to what ende is it to baptise againe when as baptisme once giuen is sufficient for the whole course of a mans life Beside this since Anabaptisme is nothing else but a confederacie conspiracie and a certeine lincking together by one marke into a newe and seditious or at the least superstitious companie into a newe and scismaticall Church and into a new and straunge kind of doctrine and as contrarie as can bée to the doctrine of Christe and his Apostles truely it is no meruaile that the obstinate Anabaptists are kept vnder and punished by common lawes For otherwise these thinges are damnable and not to be dissembled or suffered of a Christian magistrate But the Anabaptists presently obiecte vnto vs these two places The first out of the fifte Chapiter of Iosua where we read in these words Make thee sharpe kniues of stone and goe to againe and circumcise the children of Israel the second time Behold the second time they could not bee circumcised saye they vnlesse they had béene also circumcised before I answere To circumcise the second time or to doe a thing once againe doeth not signifie to doe that which was done before For when the fore-skinne was once cutt off howe could it be cutt off againe Therefore that which was left vndone for a certeine space is nowe againe renued and is said to be done the second time So that the second time is not applied to them that should bee circumcised but vnto the verie time wherein they that were vncircumcised should bée circumcised For they were first solemnely circumcised in Aegypt before they did eate the Passeouer Nowe entering into the land of Chanaan they are the second time solemnly circumcised which hetherto by reason of the wildernesse and iourneying were not circumcised And so it followeth immediatly in the same Chapter that all the males that came out of Aegypt died in the wildernesse and that their sonnes were vncircumcised so that nowe it was expedient that they should be circumcised as their fathers were before them Therefore the Anabaptistes in this testimonie of the lawe haue no defence at all The latter testimonie to mainteine Anabaptisme or rebaptising they bring out of the 19. Chap. of the Actes where they say that those twelue men of Ephesus were once baptised by Apollos with the baptisme of water and with that of Iohns likewise but the verie same afterward are rebaptised of Paule in the name of Christe I aunswere That those twelue men were not baptised againe of Paule with water They were once baptised with water whiche was sufficient for them But neither could Paule minister another baptisme of water than that of Iohns For I taught and euidently proued anon after the beginning of this Sermon that the baptisme of water ministred by Iohn Christe and his Apostles is one and the selfe same There I declared that the baptisme of fire or of the spirite is peculiar and proper to Christe Those men therefore of Ephesus were baptised with the baptisme of water as the Samaritans were by Philip but they were not as yet fully instructed of the baptisme of fire neither were they baptised with fire yea they confesse they know not whether there be any such baptisme that is whether there be an holy Ghoste whiche in the visible forme of fire shuld come downe vppon men For they could not be altogether ignoraunt that there was a holy Ghost without whom vndoubtedly they had not beléeued yea in whome they had beléeued if they had rightly beléeued Therfore they were onely ignoraunt of that baptisme of fire As therefore Peter and Iohn layed their hands on the Samaritanes and they forthwith receiued the holy Ghoste So Paule layeth handes on the men of Ephesus and they receiue the holy Ghoste For Luke sayeth When they heard these thinges they were baptised in the name of the Lord Iesus And least any man should vnderstand this of the baptisme of water by and by he addeth the manner thereof and a plaine exposition saying And when Paule had layed his handes on them the holy Ghoste came vppon them This I say hee called baptising in the name of the Lord Iesus For it followeth And they spake with tongues and prophecied And this alwayes hath béene the fruite and effecte of the baptisme of fire in the Primitiue Churche as I declared anon after the beginning of this Sermon Wherefore the Anabaptists haue no testimonie out of the scriptures for their Anabaptisme or rebaptising So that all that will gather their witts about them doe plainely sée that they are to be forsaken and shunned of all good men But wée haue sufficiently disputed against them as it séemeth Nowe wée goe forward to expound those things that remaine to be opened touching baptisme whiche are not the last and of least account Now that we are come to intreate of the vertue efficacie of baptisme we will followe that order which wee shadowed out in the description of baptisme knitting vp at least the particulars because in the generall consideration of Sacramentes wée haue spoken largely of them Yet neuerthelesse it is good first of all to knowe what the aduersaries of the Churche haue sometime thought touching the force of baptisme The Manicheis baptised none of their secte For they taught that Baptisme did auaile the receiuers nothing to saluation The Seleucians who are called also Hermiani did likewise sett baptisme at nought The Messalians whiche bee called Euchetes or prayer-makers as I haue shewed in the end of my former Sermon and the Enthusiastes inspired I say by some heauenly power nay rather by some hellishe furie are persuaded that baptisme neither profiteth nor hindereth any man For so they did attribute all meanes of saluation to the inward woorking of the spirite yea to mans prayers in somuch that they loathed and abhorred all outward helpes yea and doctrine also as vnprofitable and without force Whiche Theodoret in his Ecclesiasticall historie Libro 4. cap. 11. rehearseth of them But the holy Scripture teacheth that wée are washed cleane from our sinnes by baptisme For baptisme is a signe a testimonie and sealing of oure cleansing For GOD verilie hath promised sanctification to his Churche and hée for his trueths sake purifyeth his Churche from all sinnes by his Grace thoroughe the bloud of his sonne and regenerateth and clenseth it by his spirite whiche cleansing is sealed in vs by baptisme whiche wée receiue and thereof is it called in the Scriptures cleansing and remission of sinnes purifying newe birthe regeneration and the lauer or founteine of regeneration as circumcision is called the couenaunt and sacrifices sinnes and sanctifications For wée read in the Gospell according to Sainct Marke Iohn baptised in the desart preaching the baptisme of repentaunce for the remission of sinnes