Sacrament of the bodie of Christ and therefore is the breade called the bodie of Christ by Metonymia hee which eateth this breade eateth the bodie of Christ sacramentallie To the end the yonger sort may vnderstand these thinges I say that the bodie of Christ is called his bodie sometimes properly sometimes metonymically As the bodie of Christ as it is called his bodie properly is giuen to be eaten of vs truly and spiritually so is it receyued of vs truely and spirituallie But the body of Christ as it is called the bodie metonymically that is the Lords bread if you respect the same as it is breade is eaten naturally and if you respecte it as it is the Sacrament of the bodie of Christ hee which eateth this bread eateth the bodie of Christ sacramentally But let it suffice to haue spoken thus much by the way For euen three wordes are sufficient in a good cause God graunt that all thinges may serue to his glorie and our instruction 45. Lect. Aprill 29. A declaration of the partes of the oracle concerning the censure of the religion and of life the Iewish people IF as Galene doeth thinke the Phisitions ought to behaue themselues in the cutting vp of the brayne as in a temple where the holy ceremonies are done decently orderly much more ought they which studie the holy Scriptures with great reuerence rightlie to cut in péeces and diuide the worde of trueth in the schoole of the holy Ghost Therefore I beséech the eternall GOD to sanctifie vs by his trueth and to giue vs grace so to enter into the secret corners of this oracle that we may thence gather and bring such thinges as may serue to the sanctifying of Gods holy name and our own saluation Moreouer if euery thing which is set in order be comelie as sayth Augustin then is the declaration of this oracle most comelie forasmuch as it is set in very good order Which we intend now to declare vsing a diuisiue instrument The partes of the Oracle are two in number a parable and an exhortation The partes of the argument wherein the Prophet proueth that the Iewes and their administratiō did displease God because they were vncleane are thus disposed 1 It contayneth an exordium concerning the persous which were their owne iudges verse 12. 2 The first probleme or harde question concerning thinges which did not sanctifie and the exposition thereof consisting vppon a denyall verse 13. 3 The seconde probleme concerning these thinges which make a man vncleane and an affirmatiue exposition thereof verse 14. 4 The applying of the former parabolicall problemes vnto the Prophets purpose Wherin he teacheth that both the people of the Iewes and also all their worshippe which they did to God so long as the Temple was vnbuilt was vncleane for this cause was not acceptable in the sight of God ver 15. And we see that in all these there is a preuenting of an obiection which is this As if our sacrifices Sacramentes holie dayes and all our ceremonies which God hath appointed coulde displease the Lord the Temple beeing yet not built so that for their sakes wee must needes builde the Temple least God doe not allowe of them The Prophete aunswereth that all these thinges were prophane and not acceptable in the sight of God because that neglecting the temple which God woulde haue builded they woulde rather purchase and demerite his fauour by their ceremonies The exhortation The other part of the oracle consisting vpon an exhortation vnto a more narrowe consideration of the life dependeth vpon the former part and may be thus deuided 1 First it containeth a rehearsall of the former life and of those euils whereunto it was subiect and of the principall causes thereof For it becometh the godly to profite vnder the fatherly correction and chasticement of God and hereunto doeth the remembraunce and consideration of euils that are past not a litle auaile That they were punished it appeareth in the 16. vers The cause why they were punished is set downe verse 18. The Lord sayth hee smote the Iewes and he reproueth them because they did not repent 2 Secondly it comprehendeth a promise of a blessing which God will send vppon the Iewes after they haue taken in hande the building of the Temple In this place we will note two circumstances the one concerning the time the other concerning the persons for the Prophete declareth who will blesse and whome hee will blesse verse 19. 20. All these thinges tende to this end that we may knowe that all those are accursed which buste themselues so in holy ciuill and housholde affaires that they haue no regarde of the glorie of God and the edifying of his Church and that they are blessed which doe so administer holie things and thinges appertayning to this life that before all thinges they giue vnto God the thinges which are his and bende all their might to the building vp of the Church Ver. 12. Thus sayeth the Lorde of hostes aske now the priestes the Lawe The meaning of these wordes is this Propounde vnto the priestes which professe that they are leaders of the blinde a light to those Rom. 2. 19. 20. which are in darkenes teachers of the vnlearned maisters of infants bycause they haue a forme of knowledge and trueth in the Lawe such questions as are not contrarie to their profession but are questions of the Lawe and such as are proper to their profession c. 1. In this place we will note that when as the corruptions of religion are to be redressed wée must first begin at those which are teachers in the Church and not at those which are learners For vnlesse the teachers be brought into the way of truth the blinde shall lead the blinde 2. And when as their errors are to be conuinced we must vse a religious kinde of zeale and wisedome that they themselues condemninge themselues may giue glory to God and yeelde to the trueth For if the teachers be conuinced of error and do suffer themselues to be brought backe againe into the way of trueth the hearers will be easelie brought to the same 3. It is the duety of those which are teachers in the Church to answeare discreatlie when any question is asked them concerning the Law according to that saying The lippes of the priestes shall keepe knowledge and they shal require the law at his mouth because he is the messenger of the Lord. Let vs also thinke that this is spoken to vs which are students in diuinitie and are bounde to giue an accompt of our faith when it is demaunded of vs and let vs get to our selues the most excellent knnwledge of heauenly thinges both by studdie and also by prayer There is a mery iest of Cicero extant which he vsed toward Pompilius who would seeme to be a Lawyer when as he was altogether ignorant of the lawe For being called to be a witnes in a matter he answered Cicero that he knewe
man that walketh to prepare his Ier. 10 23. owne goinges * But that one and selfe same spirite worketh in vs all these thinges distributing them particularly as it pleaseth him For like as there is one body and it hath many members but all the members of one body albeit they bee many are but one body so likewise Christe that is that misticall body of the Church whose heade is Christe and whose members are the faithfull according to the diuersity of the members hath diuers functions the which that the members may execute rightlie and orderly they are furnished with gifts misteries and habilitie by the holie spirite who is one and the selfe same in the head and members Therefore wee are all baptized into one body by one spirite whether wee bee Iewes or Greekes whether wee bee bond or free and wee haue all drunke of one cuppe 1. Cor. 12. 11. 12. 13. into one spirite * Therefore do we so greatly reioyce because of this so great grace fauor of God which resteth vppon the immutable purpose of his will that throughlie weighing the greatnes stablenes and fruite thereof we doe not suffer the feeling of aduersity to pearce trouble vs to much Let vs not thinke that this was onely saide vnto the Apostles by Christe Iesus but vnto vs also But I say the truth vnto you it is expedient Ioh. 16. 7. for you that I goe hence for vnlesse I shall goe hence that coÌ„forter shall not come vnto you but if I shall goe hence I will send him vnto you Therefore let vs desire to be gouerned and raised vp by the holie spirite let vs consecrate our selues wholy vnto him and let vs most gladly suffer our selues to bee ruled and directed by him The meditating vpon the fourth benefite which is the gathering together and preseruation of the church ministreth vnto mee fruite of most excellent consolation We belieue the holie Catholike church the communion of sainctes being fullie persuaded that we also haue an entraunce by one spirite vnto the father seeing wee are no longer straungers and pilgrimes but fellow citizens with the sainctes and the housholde seruants of God being builded vpon the foundation of the Prophets and Apostles whose chiefe cornerstone is Christe Iesus * Ep 8. 19. 20. O wee most happie creatures whom our heauenlie father hath made meete to be partakers of the coÌ„dition estate of the sainctes in the light* and hath deliuered vs from the Col. 1. 12. 13. 14 power of darknes and hath translated vs into the kingdome of his wel beloued sonne in whom wee haue redemption through his bloude that is remission of sinnes * And although as it becommeth good citizens to bee carefull for their common countrey so also it becommeth all the faithfull to haue an earnest care for the church which is their common countrey their duetifull and tender mother being carefull tender ouer them her children yet let them thus certainly persuade them-selues that the almighty God who in the time of Pharao Senacherib Antiochus Epiphan Dioclesian Julian the apostata of the florishing Antichristianisme did saue and defend most miraculously an holy seede namely a remnaunt of godly men will also in this last time bee present with his church to saue his and to iudge and punishe both the open and priuy enimies thereof Wee haue seene manie and that notable examples of the deliuerie and defense of the church and of certaine godlie men Wee haue also seene testimonies of the iust iudgements of God executed vpon tyraunts and false brethren who when they made manifest both by their words and writings that they were giuen vp into a reprobate minde some pined away through griefe of minde some hanged them-selues some broke their owne necks some of them came to their end by some other meanes being men which coÌ„demned them-selues and being their owne iudges The histories of Hoffmeisterus Latomus Crescentius and certaine other false brethren and enimies not much vnlike vnto these are well knowen The fift benefit is iustification If we truelie belieue the remission of sinnes that is if we be persuaded that our sinnes also are forgiuen vs why are we so much vexed with the feare of earthly miseries and dauÌ„gers If God bee on our side who is against vs How shall not he giue vnto vs al things with him which hath not spared his onlie sonne but hath giuen him for vs all Who shall lay any thing to the charge of Gods elect It is God that iustifieth who is hee that can condemne Christe is hee which died yea rather which was raysed vp againe who sitteth also at the righte Rom. 8. 31. 32. 33. 34. hand of God maketh intercession for vs. * We sinne I confesse oftener then we would being preuented with manifolde occasions of falling neither ought wee to make small accompt of the greatnes of sinne and of the wrath of God against the same yet let vs coÌ„fort our selues herein that we haue an aduocate with the father Iesus Christe the righteous for he is the propitiation for our sinnes * 1. Ioh. 2. 1. 2. Hee came into this world that he might saue these sinners to whom he giueth grace to repent and to turne vnto him * 1. Tim. 1. 15. And although it bee an horrible thing and a spectacle by all meanes to bee lamented in this our time that the wrath of God is reuealed by so many meanes from heauen against al impiety vnrighteousnes of men as they which vnrighteously keepe backe the truth * that many are giuen ouer into a reprobate Rom. 1. â—8 minde a minde voide of all iudgement that certaine passing ouer Antichristianisme doe so rage against their fellow seruaunts and the standerd bearers amongst the people of God as if they might safely behold papistrie a farre of and to rage as enimies against their brethren were a glorious thinge for them that finally there is in the mindes of manie men no desire to knowe the truth as their wordes and deedes doe declare notwithstanding it standeth vs vppon to reuerence most reuerently the iudgemeÌ„ts of God most iust and most mighty to learne by the peruerse zeale and ruine of other men what wee ought to leaue vndone and what wee ought to do in feare trembling to worke Philip. 2. 12. out our saluation * to reioyce in our owne felicity and to ioyne the loue of the truth with the loue of our brethren For although seeing that clowdes and darknes are rounde about the Lord wee cannot see perceaue finde out the depth of his iudgmentes with the dazeling eyes of our minde yet is it certaine that righteousnes and iudgement are the foundation of his seate therefore must Psalm 97. 2. wee stay our selues reuerently vpon God being well pleased and vpon his iudgementes And when as wee are fullie persuaded in the Lord of our iustification assure our selues that wee are iustified freelie
of God 4. Position In this Temple must praiers be made continuallie Rom. 12. â—ohn 4. in this Temple must thankes bee giuen to God without ceasing in this Temple must the reasonable seruice be done and that spiritu veritate in spirit and truth 4. The fourth argument vsed of the prophet is fet a iusto from iustice and equitie The order of iustice doth require that all men especiallie the faithfull obey the Lord when he prescribeth and commaundeth any thing But the Lord hath straitly commaunded you to build the Temple Ergo c. A Position In holy sermons and exhortations made vnto the people the authority of God must bee alleadged least the oracles of God waxe base and become of no reputation and least they seeme to bee inuentions and dreames procéedinge from mans braine Therefore is it that the prophets doe often-times repeate these words Thus saith the Lord. Verse 9. You shall looke vnto much and behold it is but a litle and you haue brought it into the house but I blew vpon it For what cause saith the Lord God of hostes For my house which lieth waste but you runne euerie man into his owne house 5 The fift argument is fet from the plagues and punishmentes where-with the Iewes were plagued It becommeth men which are of a founde iudgement and which are godlily giuen not only to marke the causes of plagues and punishmentes but also to auoide the same But you if you holde on to neglect the Temple and to doe your owne busines shal be plagued with vainesse of your workes and labour Therefore before all things you must doe your indeuour to giue vnto God the thinges which are Gods He prooueth the minor proposition by the example of their infortunate labour in their husbandry and householde affaires You sowe much and yet you gather but a little and these thinges which with great paine and labour you haue gathered in the fieldes and brought home the same doe perish when God bloweth vpon them and they are scattered abroade like chaffe A digression concerninge euill gotten goodes 1 It is a ridiculous and hatefull kinde of vanitie to gather goods together by hooke by crooke which shall shortlie afterwards perish 2 For he which doth this is impious toowardes God for doubtlesse he can not serue God Luk. 16. 13. and Mammon 3 And againe the same man doth also hurt and bring himselfe to destruction according to that saying of Paule But those which will waxe rich doe fall into temptation and the snare and many foolish and hurtfull desires 1. Tim. 6. 9. which doe drowne men in perdition and distruction 4 He is also iniurious vnto the societie and companye of men accordinge to that saying of Paule Let not a man dare to oppresse and intangle his brother in his busines because GOD is the reuenger of all such thinges * Thes 4. 6. Here-vnto belonge these prouerbes The burthen of Salt is gone thither whence it came Euill gotten goods doe soone perish 6 The sixt argument is fet from the impulsiue cause There is no cause why those men should marueile that they are altogether infortunate which make more accounte of their owne houses then of the Temple of the Lord of their housholde affaires then of the worship of God of their owne gaine then of the glory of God finallie of them-selues then of God But the Iewes returning from Babylon did all these things Ergo. c. This argument dependeth vpon that which went before Of the alteration of the order by God appointed 1 The degrées coniunction and distinction of thinges doe wonderfully set foorth the order which God hath appointed 2 The degrées are holy things and things prophane By nature there is nothinge prophane * but certaine things are counted prophane Act. 10. 15. only by vse and custome * 1. Cor. 9. 3 It is good order to preferre holie things before prophane things It is disorder to put prophane thinges before things which are holy 4 Holie thinges are holie either in déede or by good custome and vse only as thinges indifferent 5 It is good order if things indifferent be set after thinges which are rightly called holy disorder if they be preferred before them 6 So there bee certaine things which are so vnlike and contrary that they neither can neither ought they to bée ioyned together 7 It is good order before all things to séeke Mat. 6. Luk. 16. the kingdome of God the righteousnes thereof It is disorder to bee desirous to serue God and Mammon 8 So there be certaine thinges which are so linked together that in the ordinarie dispensation they ought not to bee seperated 9 It is good order to ioyne the externall worde with the internall with the baptizinge with Water the baptisme of the Spirit with the Breade and Wine vsed in the Supper of the Lorde the Body and Bloude of Christe sacramentallie It is great misorder to seperate the externall woorde from the internall the Sacramentall signes from the things signified I doe define the thinges signified not onely by the fruite but also by the substance As many of the Israelites being in times past contented with the externall sacrifices did neither thinke vpon the Lambe of GOD which taketh away the sinnes of the World neither of the sacrifices of thankesgiuing 10 Furthermore because GOD hath seperated certaine thinges hee will not haue vs to attribute any thinge vnto them confusedly 11 It is good order to ascribe the giuing of life vnto the fleshe of Christe and not vnto the earthlie breade vsed in the Sacrament of the Lordes Supper Also to ascribe the washinge away of sinne not to the water vsed in baptisme but to the sprinkling of the bloud of Christ 12 It is better to followe the iudgement of GOD in all things who is the best and the wisest then the wisedome of the fleshe for hée knoweth best what things hee will haue vs to accompt good euill or indifferent Examples While wee looke not on the thinges 2. Cor. 6. 19. which are seene but on the things which are not seene for the things which are seene are temporall but the thinges which are not seene are eternall * I seeke not yours but you for the children Iohn 14. 23. must not heape vp treasures for the parents but the parents for the children 18. Lect. Decemb. 14. 1579. Verse 10. Therefore hath the heauen shut it selfe vppon you least it shoulde giue you dewe and the earth also hath shut her selfe least shee should giue her encrease 7 The last argument where-by the prophet doth prooue that the building of the Temple is not any longer to bée prolonged is fette from the publike plague and punishment wherewith the Iewes were punished Ma. Publike and priuate punishments are testimonies of Gods wrath against the transgressours of the lawe and euident causes of the conuersion of these men which are not past repentance According to the saying If we
man on the contrary God doth circumcise the heart with-out the help Col. 2. 11. of another And for this cause is it that Paul calleth the circumcision of the heart circumcision done with-out handes Stephen the first Martyr calleth the Iewes which were circumcised in fleshe and not in spirit vncircumcised in Act. 7. 51. heart Act. 7. 51. Ob. The Lord giueth this commaundement Deut. 10. 16. Circumcise there-fore the foreskinne of your heart and bee not any more stiffnecked There-fore not onely the flesh but also the heart is circumcised by man An. I answere it is a fallacie of the Pelagianes a non causa vt a causa from that which is no cause as if it were a cause if any man doe gather the powre and strength of man out of the commaundement Augustine saith better By the cōmaundement learne what thou shouldest haue by reprehension that thou hast it not through thine owne fault by praier of whom thou must aske that which thou shouldest haue 9 The Ministers of the woorde baptize Mat. 3. 11. with water but it is Christ which baptizeth with the holie ghost and with fire Let no man inuert this good order of the dispensation of baptisme And let vs persuade our selues that wée are as surelie baptized of Christ by the holy spirit and fire inwardly as we are sprinkled outwardly by the Ministers of the worde with water Ob. One Minister doth giue one baptisme There is but one baptisme Eph. 4. 5. Therefore the Ministers of the woorde doe not onelie baptize with water but also with the holy ghost An. I answere vnto the maior proposition where-in there is first an Equiuocation in the woorde One Secondly there is petitio principij a crauinge of that to bee graunted which is chiefly in controuersie For it is saide there is one baptisme not in respect of the signe and the thinge signified but of those which are partakers there-of Albeit therefore it behooueth vs to liue together in vnitie because wee are all baptized with one baptisme yet doth it not there-vppon ensue that the Ministers doo baptize with the baptisme of the spirit vnlesse a man will speake metonymicallie 10 In the Sacrament of the Lords Supper Ioh. 6. 51. Christe doth giue to the faithfull breade * which is his fleshe which was giuen for the life of the Worlde * But the Ministers doo giue 1. Cor. 11. 28. breade The same opinion must wée haue concerning the bloud of Christ and the signe there-of namely the Lords wine More-ouer let vs not corrupt the dispensation of this good order For as wee sée with our eyes thinges which are visible wée heare with our eares soundes and woordes with the smellinge wée smell sauoures with the touchinge wée touch the foure first qualities so in the Lords Supper wée sée the visible and earthly signes the Lords bread and wine and with the mouth wée consume them naturally but wée acknowledge that the inuisible celestiall thinges which cannot bee perceiued with the outwarde senses namelie the body of the Lord which was giuen for vs and his bloude which was shed for vs are offred vnto vs by faith which is an argument of thinges which cannot bee seene and that wee receiue them onelie by faith and that by a simple and inexquisite faith as saith Cyrillus Good God howe vnlearned and monstrous are those spéeches which wée sée some men vse by whom the Lorde doth tempt and prooue vs nowe namelie that the bodie of Christ is receiued with the mouth and that as well of the Infidles as of the Belieuers And againe that the verie body of Christ is put into the mouth of the receiuer by the hand of the Ministers of the woorde I quake when I thinke vpon these thinges which followe here-vpon For they speake as foolishly as if a man inuerting the order of things should say the earthly things are receiued with the mouth of the soule and that celestiall things are receiued with the mouth of the body Let vs which continue in the way of truth through the grace of GOD pray earnestly for them which thinke otherwise then wee doe that the Lorde will open their eyes and giue them grace to thinke one thing with vs in the Lord. Quest What thinkest thou of that notable saying of Macarius the Egyptian The bread and the wine are types of his fleshe and bloude and they which receiue the visible bread doe eate the fleshe of the Lorde spiritually Ans I doo very well like that saying neither were it an hard matter to gather together many such like sayings where-in the like thing is affirmed Not-withstandinge this ought to satisfie vs that the same is extant in the declaration of the confession of Basill Quest But some there bee which doe thinke that it is an absurde thinge for any man to say that the bodie of Christe is eaten spirituallie and not corporallie For they reason thus The bodie of Christ is eaten therefore it is eaten corporallie and not spirituallie Ans To the ende I may answeare briefly I say that as surelie as wée receiue the bread and wyne of the Lord so surely are wée made partakers of the bodie and bloude of the Lorde in that holie Supper For the Lords Supper consisteth vppon these earthlie thinges and the heauenly thinges both which wée receiue 2 And as touching the receiuing of heauenly things I say more-ouer that wée receiue them onely after a spiritual manner Nowe I adde this reason because these thinges are not present as in place therefore not visiblie And for this cause are they not present as in place and visiblie because they are not present corporallie and therefore are they not perceyued by the outwarde senses Verie excellent truely is that decree of the counsell of Nice concerning the holie supper of the Lorde And here agayne touching the Lordes table wee doe not baselie set our mindes vppon the breade and the cup which are vpon the table but lifting vp our mindes we perceyue by faith the lambe of God which is set vppon that holy table which lambe taketh away the sinnes of the worlde which was profanely slayne by the Priestes and wee truely receyuing his honoble bodie and bloude doe beleeue that they are signes of our resurrection And for this cause wee doe not receyue much but a little that wee may knowe that wee eate not to fill our bellies but vnto sanctification I might adde also an other reason drawen from the definition of the naturall and bodilie eating which teacheth vs that the liuely fleshe of Christ is not eaten bodilie with the mouth The same is extant Mark 7. 18. 19. But I will speake thereof else where if the Lord will and giue me leaue If any man say that the bodie of Christ is eaten sacramentally not spiritually we wil pray him to learne to speake properly with the Church and not to trouble the yonger sort with such darke sentences Forasmuch as the Lordes breade is the
finally which vnderstandeth not the thinges of God but the things that are of men I prooue that hee is vnfit for such godlie conference thus No man can dispute rightly about these thinges which he neither vnderstandeth nor yet alloweth but the naturall man vnderstandeth not thâ—se thinges which are of the spirit of God for they are vnto him foolishnes neither can hee knowe these thinges which are iudged spirituallie Ergo. c. 4 But the spirituall man will speake truely and proportionablie of the matters which appertaine vnto God I call him the spirituall man which is led by the spirit of God who acknowledgeth Christ Iesus a-lone to bee his maister and who in all thinges being lightned by faith doth â—éeke the glory of GOD. Hee is fit for such holie conference because comparinge Spirituall thinges with Spirituall thinges hée discerneth all thinges 5 The holy Scripture inspired by God is vnto him a marke and most certaine rule Whether prophecie accordinge to the proportion of faith Rom. 12. 6. Wee haue a most sure word of the Prophets to the which yee doe well that yee take heede c. 6 Hée declareth his vnderstanding according to the example of Christ Iesus both in apposing and also in answering I call the woorde of wisedome and knowledge or the excellent knowledge of the misteries of God Vnderstanding Apposinge serueth to the findinge out and pondering of thinges which concerne God For as wee must not answere before the opponent hath plainely declared his opinion so must not the consent goe before knowledge Answering must serue to the weighing and censuringe of matters and opinions that wee may freely testifie what the Lord hath reuealed to vs concerning the same 48. Lect. 31. March 1580. FOr-asmuch as the Lord doth commaunde vs â— The. 5. 21. to trie all thinges and to retaine that which is good wée must first conferre thinges together and afterward lay them vp in our heart GOD will not haue vs to belieue euery spirit but to trie the spirits whether they bee of God â— Iohn 4. 1. or no. Therefore let vs not take héede to those men which doo feigne any assertion such as this is Christ ascended that is hée vanished out of sight and doo commaunde vs to belieue the same with-out any authority of Scripture or reason saying that wée ought not to aske for any proofe there-of To conferre is diligently to compare one part of holy doctrine with an-other conferring the testimonies and the reasons together For there is no one part thereof repugnaunt to another but they doo all of them excellently agrée together Examples Hée which affirmeth that there is frée-will in a man that is not regenerate hee away originall sinne hee which either denieth or extenuateth * this he taketh away much Original sinne from the merits of Christ So hee which includeth in the breade of the Lords Supper the body of Christ corporally he gaine-saith the article of the Creede Hee ascended into heauen which wee must vnderstand historicallie and not allegoricallie So hee which will bee iustified by woorkes hath no part nor fellowship with Christ To lay things vp in heart is to lay vp déepely in the minde thinges which wee haue considered vpon and which wee doe well knowe that they may be readie serue for our purpose when wée haue néede of them as it is saide of Marie Luk. 2. 19. But Mary kept all these thinges pondering them in her heart 8 When-as the authority of Scripture is alleadged wée must sée whether wee ought to followe the written woorde or the meaninge there-of These two rules of Augustine deliuered in his third â—ooke of Christian doctrine Cap. 16. are worthie to bee remembred The first is If it be such a kinde of speech as containeth a commaundement or forbiddeth any wickednes or hainous offence or commaundeth profit or bountifulnes it is not figuratiue The second But if it seeme to commaunde any wickednes or haynous offence or to forbid commoditie or bountifulnes it is figuratiue Vnlesse saith hée you eate the fleshe of the sonne of man drinke his bloude you shall not haue life in you This seemeth to commaunde wickednes or an haynous offence It is there-fore a figure commaundinge vs to bee partakers of the Lordes passion and sweetely and profitablie to remember that his fleshe was crucified wounded for vs. Thus saith hee 9 Also wée must make marke the choise of the instruments of Logicke namely of a demonstration and an argument Wee must not dispute pro and con after the manner of the Schooles as doo the schoole diuines about these matters which are vndoubtedly true least the duller and simpler sorte bee made doubtfull But thinges which are vndoubtedlie true are to bee handled demonstratiuely that they may both be declared and also by most firme reasons be prooued to be true And false things are to bee brought to light that they may bee refuted they are also to be reprooued that their falshood being disclosed they may hurt no man 10 It shal be a point of singuler wisedome to know these men well which are our aduersaries For some men there be which are delighted in the truth other some there bee which are not so Of the former sort was Apollos of Alexandria an eloquent man mighty in the Scriptures whom Aquila Priscilla instructed more fully in the way of God Of the latter sorte are they of whom our Apostle speaketh And as Iannes Iambres resisted Moses so doe these men resist the truth men of corrupt mindes reprobate concerninge the faith But they shall preuaile no loÌ„ger for their madnes shall bee made knowen to all men as theirs also was 2. Tim. 3. 8. 9. As they which are willing to be taught are to be instructed with all méekenes so ought also the mouthes of the stubburne to bee stopped 2. Tim. 2. 24. But the seruaunt of the Lorde must not fight but he must be gentle toward all men apt to teach suffering the euill Instructing them with meekenes that are coÌ„trarie minded c. Tit. 1. 9. 10. 11. Let a byshop hold fast that faithful word according to doctrine that he may also be able to exhort with wholsome doctrine and to conuince them that speake against it For there are many disobedient and vaine bablers and deceiuers of mindes chiefly they which are of the circumcision whose mouthes must be stopped c. 12 We must only dispute about these things which are méete for wholsome doctrine According to that commaundement of the Apostle But foolish and vnlearned questions auoide knowing that they breede strife 2. Tim. 2. 23. And 1. Tim. 6. 20. 21. O Timothie keepe that which is committed vnto thee auoide prophane outcries about vaine matters and oppositions of sciences falsly so called which while some men haue professed they haue erred concerning the faith 13 When-as the truth of anie opinion appéereth by a demonstration wee must not doubt anie longer For as