vpon the answerer whose person in this case I sustaine Besides I bring you the same proofe that Bellarmine bringeth for himselfe that is I say they were all of our Church If it be absurd to do so let your Cardinall learne to dispute better It were long to enter into particulars yet if I had brought the argument I would for shame haue said some what in proofe of it but let it passe as it comes for this once Against whom make you all this discourse to prooue that it is not possible to know certainly who are holy and who are not Surely not against the Protestants who confesse as much If hereupon you conclude that our Church hath had none holy because it hath had none certainly knowne to be holy the Maior of your syllogisme will be false as before viz. That Church which hath had no members of it reuealed to be holy by miracle or anie other certaine way from God hath had no members of it holy and I will answer to your Minor as I did that the Patriarkes Prophets and Apostles were members of our Church certainly knowne to be holy by reuelation from God But whereas you say that no man can tell whether himselfe be truely sanctified or no you affoord me proofe of that which before I affirmed that the Apostles were of our Church Prooue your selues saith the Apostle Paule whether you be in the faith examine your selues know ye not your owne selues that Iesus Christ is in you except you be reprobates And how doth the spirit of God beare witnesse to our spirit that we are the children of God if it be not possible to discerne his voice from the delusion of Sathan God hath giuen saith Bernard certaine manifest signes and tokens of saluation that it cannot be doubted but that he is in the number of the elect in whom those signes continue And in an other place whatsoeuer soule among you sath the same man hath at any time felt in the secret of his conscience the spirit of the Sonne crying Abba Father let that soule presume that he is loued with a fatherly affection which feeleth himselfe indued with the same spirit which the Sonne had Be confident whosoeuer thou art be confident nothing doubting By the spirit of the Sonne know thou art the daughter of the Father the spouse and sister of the Sonne Do you name Bernard for a principall Saint of your Church and go so directly against his doctrine As for that place of Ecclesiastes what prooueth it but onely that no man can truly iudge whether he be in Gods fauour or no by the outward things of this life or at the most that an ordinarie naturall man can giue no true iudgement of the matter This place saith Alfonsus Salmero no meane Iesuite doth not prooue that which some men draw from it that a man knoweth not the loue of God toward him because it followeth in the text he knoweth not whether he be worthie of hatred But the wicked know that they are most worthie of Gods hatred by reason of their grieuous sins The other place that No man can say his heart is cleane maketh nothing against the point you would disprooue For what though euerie man be tainted with naturall corruption which hath euen the nature of sinne in it may be not haue withall assurance according to his measure of Gods loue in Christ Yet if want of a pure heart be all the hindrance your doctrine teacheth vs that the partie baptised before he fall into some deadly sinne is wholly cleane originall sinne hauing lost in him the nature of sinne But the knowledge of the fauour of God dependeth not vpon the measure of our holinesse but vpon the truth of it Wheresoeuer the spirit of God hath begotten true faith there he hath begun true sanctification which according to his diuine power and pleasure be will in time bring to full perfection As if our Church had bene begun with Luther and not rather with Adam and the world continued in the Patriarches and Prophets and at last shewed most gloriously in the Apostles and Disciples of our Sauiour Christ As long as God hath giuen testimonie of the holinesse of these worthies our Church cannot be said to haue had none certainly knowne to be holy But though we builde not vpon any such ground tel me what it wanted of amiracle that a poore Frier should set himselfe against the Pope and the whole state of your Church and for all the malice persecution of the Pope the Emperor and generally all the estates of these westerne parts as well ciuill as Ecclesiasticall except a Prince or two in Germany conuerted by him continue and grow so many yeares and leaue behind him after a peaceable and godly death so many heires of his doctrine daily increasing and multiplying It is enough that the word of God beareth witnesse to the truth of his doctrine though we haue neither miracle nor reuelation of his holinesse But you would make the world beleeue that he and Caluin attempted to worke miracles If it had bene so it was not to breed an opinion of their holinesse but to auow the truth of their doctrine But to whom can it seeme likely that they which denied that any miracles were to be looked for and taught that Antichrist should come with signes and wonders would go about such a needlesse and doubtfull peece of worke What tell you vs of the Apostata Bolsec or Staphylus who solde themselues to lie for the Popes aduantage At the least name some likely men though partiall and not such knowne enemies and Sycophants I maruell you prooue not this point of holinesse by the examples of your Popes in whose persons holinesse is inuested and from them deriued to all other as honour is in and from temporall Princes If the Popes holinesse be not extraordinarily holy what should a man looke for of inferiour Papists Who would not rather name the Sunne then any starre of the first magnitude or the Moone her selfe to prooue that there is light in the skie But you knew how filthie that fountaine of your holinesse is Well let them go as they are you haue named vs three the ancientest of whom is not yet six hundred yeares old What say you of them First that they were certainly knowne to haue bene professors of that same Religion which was then and is now professed at Rome To whom is this certainly knowne How many of our men haue shewed that the Religion of the Church of Rome is altered in diuers points since Bernards time The Councell of Trent is the pit out of which the religiō of your present Church is digged I referre the Reader for this point to a Treatise lately written by a learned Diuine wherein many particulars to this purpose are deliuered Bernard was indeed a member of the Church of Rome as then it was yet either he dissented from
If it belong to the spirit how is the presence of Christ applied therunto But to answer directly to the place thus you dispute If Christ haue promised to be with a companie of men till the end of the world then he hath promised it that he might teach the Church all truth But he hath promised to be with a companie of men till the end of the world Therefore he hath promised it that he might teach them all truth Admit all this were granted yet would it not follow hereupon that the Church therefore could not erre because as I answered before perhaps they would not haue care to learne and remember all though our Sauiour were readie to teach them all I denie the consequence of your proposition First because they to whom our Sauiour maketh this promise are not the Church as you vnderstand the Church that is the Cleargie of whose teaching you wholy speake but the faithfull ioyntly and seuerally as well hearers as teachers as well euery one as all together This appeareth by the text Go teach all nations c. and behold I am with you till the end of the world With whom With you that teach only Nay rather with al beleeuers for all which he praied as well as for the teachers So haue the ancient writers expounded and vnderstood this place He doth not say he will be with them onely saith Chrysostome but also with all that shall beleeue after them For the Apostles were not to continue to the end of the world but he speaketh to the faithfull as to one bodie Christ sheweth saith Jerome that he will neuer depart from them that beleeue So doth Cyprian make it common to all beleeuers that confesse the truth of God in time of triall So doth Leo to all that are adopted He that is gone vp into Heauen saith Leo doth not forsake them that are adopted So Beda he remaineth with his elect in this world protecting thē To which purpose S. Austin saith that this promise is fulfilled by our Sauiour in that he is present according to his maiestie according to his prouidence according to his vnspeakable and inuisible grace With all that beleeue saith Gaudentius I will be with you that is saith Denys the Charterhouse monke with you and your successors and with all the faithfull or militant Church And thereupon he gathereth that the faith shall neuer wholy faile but Christian religion shall continue in some till the end of the world The like collection Rabanus maketh Hereby saith he it is vnderstood that there shall neuer be some wanting till the ende of the world who shall be worthie or fit for God to dwell in The Councell of Vienna as Gregorie de Valentia saith expounded the place of Christ being present in the Sacrament which is common to all beleeuers lib. 3. Clement de relique vener sanctorum c. si Dominum Secondly the consequence is naught because the ende of Christs presence is not to teach the Church all truth but to protect and defend them by his power in the profession of the truth So it is applied as we heard before by Cyprian to the comfort of the Christians then imprisoned for religion So doth Austin take it that he is present by his prouidence and diuine Maiestie The same is Haymo his iudgement and exposition But Martialis is most plaine who by this promise exhorteth thē of Tholouse in France to perseuere in the profession of religion because our Sauiour Christ will neuer leaue thē but alwaies be present with them He confirmeth and encourageth them saith Theophylact because he sent them to the Gentiles into dangers and hazards of their liues And Chrysostome thinketh wherein also Theophyl secondeth him that our Sauiour mentioneth the end of the world because he would haue them with more patience and constancy endure what soeuer hard measure for a time vpon earth in regard of the ioyes whereof they should be made partakers in the world to come If then this promise of our Sauiour belong to all euery true beleeuer if it be vttered for the comfort of all such that they may rest vpon his mighty protection who seeth not that an impossibilitie of your Cleargies erring cannot be concluded from it 1 The places of Iohn are thus to be concluded If our Sauiour haue promised the spirit of truth to a certain company of men to abide with thē for euer teach thē all truth then the teaching of these men is an assured ground of faith But Christ hath promised the spirit so to a certain cōpany of men Therfore the teaching of these men is an assured ground of faith First I answer that your conclusion proueth not the point in question because this companie to which the promise is made is not the Church from time to time but that promise belongeth to the Apostles either onely or at the least principally in such a measure of being taught The former may thus appeare because our Sauiour speaketh of another comforter in respect of his owne bodily departure from them which cannot belong to the Church now with which Christ was neuer present in that sort Secondly this spirit promised was to bring all things that Christ had taught to their remembrance whom he should teach But this cannot belong to the present Church nor to any Church since the Apostles Thirdly this sending of the spirit was performed when the holy Ghost came vpon the Apostles which doth not befall the Church now a dayes Fourthly the same spirit was to shew them the things to come either concerning themselues in particular or by giuing them the gift of prophesie which now the Church hath not Thus do Tertullian and Austin vnderstand these places applying them to the Apostles so doth Iansenius bishop of Gaunt so Chrysostome and Theophylact so your ordinary Glosses and Lyra. And whereas this interpretation may seeme to be refuted by the place it selfe because the spirit must abide with them to whom he is promised for euer that is expounded by Chrysostome to signifie his continuance with them euen after death also Which Theophylact sets out more at large His companie with you saith our Sauiour shall not be for a time as mine but shall continue for euer neither shall it faile when you are dead but shall remaine with you and shall make you more glorious He promiseth saith your Glosse that the spirit shall do all not that all is fulfilled in this life This Comforter saith Lyra shall not be taken from you as my humane nature is drawne away by death but shall be with you eternally here by grace but in the world to come by glorie We may perhaps conceiue our Sauiours meaning to be no more but that the spirit which hee would send should not leaue them as he was to do but should abide
or dreame but that the like would haue bene set out about the alteration of religion if it had happened And that if any such Historie reporting any true accident of alteration or change of religion had come out it should partly by Gods prouidence partly by humane diligence haue bene preserued till these our daies especially considering that such records had bene so requisite for discerning the ancient vnchanged true Christian Religion from vpstart noueltie which must needs be false So that we may well conclude that if Christian Religion had since the Apostles time altered in Rome it would haue bene recorded in histories as other things and especially such notable alterations are recorded and those histories would haue bene preserued till this day as other Christian monuments haue bene preserued euen in time of persecution yea euen then when the persecutors made particular enquirie for Christian bookes to burne or consume them But in those ancient Histories there is no mention made of any such alteration of Religion in Rome Wherefore it followeth that there was no such alteration or change at all No such alteration being made it is euident that the same faith and Religion which was in Saint Paules time hath alwaies continued and is there now That which was there then was the true faith and Religion as appeareth by that high commendation which Saint Paule hath left written of it Therefore that which is there now must needs be the onely true holy and Catholicke faith and that companie which professeth it must needs be the Onely true Holy and Catholicke Church Neither can I see what answere can with any probabilitie be forged against this reason For to say that the errours of the Church of Rome crept in by little and little and so for the littlenesse of the thing or for negligence of the Pastours were not espied is an idle fiction alreadie refuted For first those matters which the Protestants call errours in the Romane Church be not so little matters but that lesse euen in the like kinde are ordinarily recorded in stories Nay some of them are in the Protestants conceits and consequently if men of old time had bene Protestants they would haue bene also in their conceits as grosse superstition as Paganisme it selfe namely to adore Christ our Sauiour as being really and substantially present in the Blessed Sacrament the which Sacrament Protestants hold to be really and substantially but a bare peece of bread Also the Protestants account the vse of the Images to be Idolatrie and say verie ignorantly or maliciously that we adore stockes and stones as the Paynims did The which things could not so haue crept in by little and little but they must needs be espied Neither could the Pastours of the Church at any time be so simple and ignorant so sleepie and negligent but they must needes haue seene and seeing must needes in some sort haue resisted as before I haue said For to imagine all the Pastours of any one age to haue bene in such a deepe Lethargicall and deadly sleepe that they could not onely not perceiue when the enemie should ouer sow Cockle in the hearts of some but also when this Cockle of false beleefe should grow to outward action and especially to publicke practise the which could not be but most apparent to imagine I say all the Pastors to be so simple and sleepie not then to marke or not to resist is rather the dreame of a proud man in his sleepe who is apt to thinke all men fooles beside himselfe then a iudictall conceit of a waking man of any vnderstanding who ought to thinke of things past either according to the veritie recorded in stories or when this faileth by comparing the likelihood of that which hee thinketh was done by men of that time with that which most men of their qualitie would do in like case Finally if these things were so that the church did by this means for so long space in such important matters vniuersally erre Neglexerit officium Spiritus sanctus as Tertullian speaketh refuting the like cauill of heretickes the holy Ghost should haue neglected his office which is as I haue proued before out of Scripture not to permit the vniuersall Church to fall into error but to suggest vnto it all things that Christ said vnto it and to teach it all truth A. W. Catholicknesse especially as you vnderstand it is not such a propertie of the Church but the Church may be without it as it is plaine by that Church which was in our Sauiour Christs time onely in the land of Iewrie and after his death till the Church was scattered abroade in the world Yet let vs see what you bring to prooue that our Church is not Catholicke If there cannot be assigned a visible companie of men professing the same faith which the Protestants do euer since Christs time continuing without interruption till now then the Protesiants Church is not Catholicke But there cannot be such a companie assigned Therefore the Protestants Church is not Catholicke I denie the consequence of the maior First because that may be Catholicke which is not visible as the Church of the elect is dispersed in all places and yet no where to be seene Secondly because Catholicknesse belongs neither to time nor doctrine but to place and persons Thirdly because it is not required that the same faith in all points should be professed which you meane by the same faith but onely the same in matters fundamentall I grant your minor that we cannot assigne you any such companie though we doubt not but that there was alwayes such a companie greater or lesse as appeares by them which from time to time haue by their writings or sufferings maintained the substance of that doctrine which we now professe To proue that our doctrine is not vniuersal you say it chiefly consisteth of negatiues whereas you cannot be ignorant that we hold all the articles of the creed and that in the same sense as you do saue onely in some few differences about the vnderstanding of beleefe what it is to beleeue in the Father the Sonne and the holy Ghost and what it is to beleeue the Church and in what respect the Church is called holy and Catholicke and what the Church is that we beleeue But we denie some things that some auncient writers haue held Doe you follow them in all points You will not say so for very shame But our Church is truly Catholicke because it is not tied to the Iewes or Ierusalem no nor to any other place or persons but common to all that will beleeue in Iesus Christ VVhat get you if you proue your Church to be Catholicke since that alone without the two former points alreadie disproued cannot make any companie a true Church But neither can you proue your Church to be Catholicke let your argument speake That Church which is vniuersall in time place and doctrine of the
infallible and vniuersall rule accommodate to the capacitie of euerie one the which rule cannot be any other but the doctrine and teaching of the true Church the which Church is alwaies to continue visible vntill the worlds end and is to be knowne by these foure markes Vna Sancta Catholica Apostolica One Holy Catholicke Apostolicke the which markes agree onely to the Romane Church that is to say to that companie which doth communicate and agree in profession of faith with the Church of Rome whereupon followeth that this Church or companie is the onely true Church of which euerie one must learne that faith which is necessarie to saluation Considering I say all this I would demaund of the Protestants how they can perswade themselues to haue that faith which is necessarie to saluation sith they will not admit the authoritie and doctrine of the Church of which onely they ought to learne this faith Or how they can as some of them do challenge to themselues the title of the true Church sith their companie hath neuer one of the foure markes which by common consent of all must nedes be acknowledged for the true markes of the Church How can their congregation be the true Church which neither is One because it hath no meanes to keepe vnitie nor Holy because neither was there euer any man of it which by miracle or any other euident testimony can be prooued to haue bene truly holy neither is their doctrine such as those that most purely obserue it do without faile thereby become holy nor Catholicke because it teacheth not all truths that haue bene held by the vniuersall Church in former times but denieth many of them neither is it spred ouer all the Christian world but being diuided into diuers sectes euerie particular sect is contained in some corner of the world Neither hath it bene in all times euer since Christ but sprong vp of late the first founder being Martin Luther an Apostata a man after his Apostasie from his professed religious order knowne both by his writings words deeds and manner of death to haue bene a notable ill liuer Nor Apostolicke because the preachers thereof cannot deriue their Pedegree lineally without interruption from any Apostle but are forced to beginne their line if they will haue any from Luther Caluin or some latter How can they then brag that they haue the true holy Catholicke and Apostolicke faith sith this is not found in any companie that differeth in doctrine from the onely true holy Catholicke and Apostolicke Church For if it be true which Saint Austin saith that in ventre Ecclesiae veritas manet the truth remaineth in the bellie of the Church it is impossible that those who are disioyned by difference of beleefe from that companie which is knowne to be the true Church should haue the true faith For true faith as before hath bene prooued is but one wherefore he that differeth in beleefe from them which haue the true faith either he must haue a false faith or no faith at all Againe one cannot haue true faith vnlesse he first heare it according to the ordinarie rule of Saint Paule saying Fides ex auditu faith commeth of hearing but how can one heare true doctrine of faith sine praedicante without one to preach truly vnto him And how should one preach truly at least in all points nisi mittatur vnlesse he be sent and consequently assisted by the spirit of God Now how should we know that Luther or Caluin or any other that will leap out of the Church leaue that company wherin is vndoubted succession and by succession lawfull mission or sending from God how should we I say know that these men teaching a new and contrarie doctrine were indeed sent of God Nay certainly we may be most sure that they were not sent of God For sith Almightie God hath by his Sonne planted a Church vpon earth which Church he would haue alwaies continue vntill the worlds end and hath placed in it a visible succession of lawfull ordinarie Pastours whom he will with the assistance of himselfe and his holy Spirit so guide that they shall neuer vniuersally faile to teach the true faith and to preserue the people from errours we are not now to expect any to be sent from God to instruct the people but such onely as come in this ordinarie manner by lawfull succession order and calling according as S. Paule saith Nec quisquam sumit sibi honorem sed qui vocatur à Deo tanquam Aaron Neither doth any man take to himselfe the honour but he that is called of God as Aaron was to wit visibly and with peculiar consecration as we reade in Leuiticus cap. 8. To which accordeth that which we reade 2. Paralip 26. where Azarias said to king Ozias Non est tui officij Ozia vt adoleas incensum Domino sed Sacerdotum hoc est filiorum Aaron qui consecrati sunt ad huiusmodi ministerium egredere de sanctuario c. It is not thy office O Ozias to offer incense to our Lord but it is the office of Priests to wit of the sonnes of Aaron who are consecrated to this function or ministerie go out of the Sanctuarie Which bidding when Ozias contemned and would not obey he was presently stricken with a leprosie and then being terrified feeling the punishment inflicted by our Lord he hastened away as in the same place is declared By which places we may learne that it doth not belong to any one to do priestly functions as to offer incense or sacrifice to God or take vpon them the authoritie to preach and instruct the people but onely to Priests called visibly and consecrated for this peculiar purpose as Aaron and his children were For though the priesthood of the Pastors of the new law be not Aaronicall yet it agreeth with the Priesthood of Aaron according to S. Paul his saying in the foresaid place in this that those that come to it must not take the honor of themselues but must be called vnto it of God as Aaron was to wit visibly and by peculiar consecration In which ordinarie maner whosoeuer cometh he may be truly called Pastor ouium a Pastor of Christs flocke because intrat per ostium he entereth in by the doore to wit by Christ himselfe who first visibly called consecrated and sent immediately the Apostles and the Apostles by authoritie receiued from him did visiblie by imposition of hands call consecrate and send others and those in like manner others from time to time without interruption vntill these present men who now are Priests of the Catholicke Romane Church These therefore enter in by Christ who is the doore and therefore these be true Pastours and whosoeuer entereth not thus in at the doore but commeth in another way our Sauiour telleth vs how we should account of him when he saith Qui non intrat per ostium in ouile ouium
if it were the wages of seruants and not the inheritance of children The vniuersal Church as you speake of it is a meere name without any thing answerable to it in nature That which was generally held while the Churches of Christ were not subiect to Antichrist concerning the substance of Religion by which true and false Churches are to be iudged we gladly and constantly maintaine The errors which some men defended and corrupted the Churches withall we refute and reiect But it is no marke of the true Church to hold all that hath bene generally maintained in true Churches but the dutie of it to acknowledge for true whatsoeuer was taught by the Apostles and is recorded in Scripture How far our Church is spread it passeth your skill truly to affirme and we may with good reason perswade our selues that it is in all places where the Gospell is preached and the Scriptures knowne because dayly experience sheweth that it hath some members in those countries where your bloudie and tyrannous butchery of Inquisition doth most rule and vnder the nose of your grand Antichrist in the citie of Rome But it is enough to make it Catholicke that it acknowledgeth it selfe to be common both to Iew and Gentile not tied to any country people or person whatsoeuer as yours is to the Pope and Rome We are not ashamed of Martin Luther whom it pleased God to vse admirably if not miraculously to rake from vnder the ashes the light of the Gospell couered and choked with your errors and superstitions Not as if it had bin al that while out of the world but as one of your owne fellowes speakes of it as being in the eclipse ouershadowed and darkned with the thicke mist of your Popish decrees decretals and schoolmens trickes and other such leud trumpery Our Church that is the true Church of Christ was all that time in the world but not to be seene of euery man though from time to time there were still found some who durst maintaine the truth of Christ against your Antichristian heresies Luthers writings words deeds and manner of death were such as might manifest to all men both his true zeale of the glory of God and Gods especiall fauour to him whatsoeuer such lying sycophants as Prateolus faine If we would stand vpon Apostolicknesse in succession what haue you that we want saue onely that you continue in succession of error longer then we do But it is an idle plea to auouch personall succeeding where there is manifest contrarietie in doctrine by which as we heard out of Tertullian howsoeuer you brag of Apostolicknesse you may be proued not to be Apostolicall We differ not in doctrine touching the fundamentall points of Religion from any true holy Catholicke and Apostolicke Church neither doth your synagogue agree with any such Therfore wheras you demand how we can brag that we haue true faith which is not to be found out of the true Church we answer you as oft we haue done that we are sure the faith we hold is true because it is agreeable to the Scriptures and being so we cannot be out of the true Church as long as we are in the true faith True faith cannot be had by any light or discourse of nature but onely by reuelation from God For neither eye hath seene nor eare hath heard nor the heart of man can imagine what the meanes are whereby God decreed in himselfe to saue those whom he hath chosen to glory Now it was not the purpose of God in these latter times as in the first before the law to reueale his will immediatly from heauen but he sent his Son in the nature of man and that Sonne his Apostles to giue knowledge of those means of saluation both by preaching for that present age wherein they liued and also by writing for that age and all that were to succeed till the end of the world This is all that the Apostle teacheth in the place alledged by you Yet we denie not that the principall ordinary means to bring men to faith is the ministery of man by word of mouth expounding the word wil of God according to the Scriptures First then all men to whom the Scriptures are vouchsafed haue meanes of hearing For in them they may if they will heare men appointed by God speake to their instruction and saluation Secondly the same God hath ordained that besides the former teaching there should be certaine men set apart and deputed for the ministery whose dutie it is to preach in their seuerall charges the word of truth This setting apart deputing is that sending which is now required and is to be performed by such as are shall be authorized to that purpose Thirdly for our particular case we are to vnderstand that Luther and these other worthies by whose ministery it pleased God to reuiue the knowledge of the Gospell decayed were authorized to preach by your congregation which was at that time in apparence the true Church of God Therefore were they sent if your church haue any sending and according to their calling they labored in opening the truth of God as it is reuealed in the Scriptures Thus by the gracious mercie of God it came to passe that they teaching the word of truth found diuers both men and women whose hearts the Lord by his spirit opened so that they embraced the loue of the truth deliuered by them and accepted them for their pastors and submitted themselues to become their flockes By this meanes they had both a generall authoritie to preach from that companie which by profession was the Church and also a particular charge of those who were now become indeed in regard of their professed faith a true Church of God We haue then in our Churches for the late reforming of them first your calling such as it was and secondly the approbation of true Christians of which true Churches consist Therefore by your owne rule since we haue some amongst vs that are sent we may also haue faith and true faith though we abhor your Antichristian heresies To what purpose is this idle discourse but to shew your owne errors We neither looke for nor allow any opinion of extraordinary sending from God because we haue no warrant for any such in the Scriptures But wee say the restorers of the Gospell in this last age had ordinary allowance of that Church which bare the shew of the true Church and professed the beleeuing of the Gospell which is the foundation of the Church But you require peculiar consecration because it pleased God to appoint such a course for the Priesthood of the Law Do you not know that the consecrating and annointing of Aaron was a part of the ceremoniall law signifying the annointing of the spirit which our Sauiour was to receiue to whom according to those shewes the Lord gaue the spirit without measure The consecration that now remaines is nothing but the setting a part