Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
grace_n	covenant_n	sacrament_n	seal_v	3,518	5	10.1195	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17183	Fiftie godlie and learned sermons diuided into fiue decades, conteyning the chiefe and principall pointes of Christian religion, written in three seuerall tomes or sections, by Henrie Bullinger minister of the churche of Tigure in Swicerlande. Whereunto is adioyned a triple or three-folde table verie fruitefull and necessarie. Translated out of Latine into English by H.I. student in diuinitie.; Sermonum decades quinque. English	Bullinger, Heinrich, 1504-1575.; H. I., student in divinity.	1577 (1577)	STC 4056; ESTC S106874	1,440,704	1,172

that by a certeine heauenly couenant it is so appointed by GOD that sacramentes shoulde haue grace in themselues and should from themselues as by pypes conuey abroade the water of grace vnto those that are thirstie that is alledged without warrant of the Scripture and is repugnaunt vnto true religion As by those thinges whiche haue hitherto bÃ©ene handeled and disputed of doeth as wee thinke sufficiently appeare wherevnto also we adde this The holy and elect people of God are not then firste of all partakers of the first grace of God and Heauenly gyftes when they receiue the Sacramentes For they enioy the thinges before they be partakers of the signes For it is plainely declared vnto vs that Abraham our father was iustified before he was circumcised And who gathereth thereby that iustification was not exhibited and giuen vnto him by the sacrament of circumcision but rather that that righteousnesse whiche he by faith before possessed was by the Sacrament sealed and confirmed vnto him And moreouer who wil not thereof gather that we whiche are the sonnes of Abraham are after no other manner iustified than it appeareth that our father was iustified and that our sacramentes worke no further in vs than they did in him especially since the nature of the sacramentes of the people of the olde Testamente and ours is all one Whereof I will speake a little afterwarde more at large when I expound the place of the Apostle in the fourth to the Romanes The Eunuche of whome I spake euen now out of the Actes as he iournyed and sawe water he said to Philip See here is water what letteth me to be baptised Philip sayde vnto him If thou beleeuest with all thy hart thou maist And he answered and saide I beleeue that Iesus Christe is the sonne of God. Afterward immediately it followeth And they weÌ„t down both into the water he baptised him The Eunuche sayeth the Euangelist belÃ©eued with al his hart that is to to say truly without dissimulation Nowe let vs sÃ©e what the Scripture saith concerning suche a faith S. Iohn the Apostle Euangelist saith Who so euer beleeueth that Iesus is Christ is borne of God. He againe saith Whosoeuer confesseth that Iesus is the sonne of God in him dwelleth God and he in GOD Also Paule that elect vessel and doctour of the Gentiles sayth If thou shalt knowledge with thy mouth the Lord Iesus and shalt beleeue in thine hart that God raysed him from the dead thou shalt bee saued And againe Saint Iohn sayth in his Epistle He that beleeueth on the sonne of God hath the witnesse in him self And this is the record how that God hath giuen vnto vs eternall life and this life is in his Sonne He that hathe the Sonne hathe life and he that hath not the Sonne hath not life Briefely of all these thinges this wee gather The Eunuche belÃ©eued before he receiued baptisme therefore before he receiued baptisme he was borne of God in whome he dwelled and God in him hee was iust and acceptable in the sight of God and moreouer he had also life in himselfe and therefore the baptisme whiche followed did not giue that to the Eunuch which he had before but it became vnto him a testimonie of the trueth a seale of the righteousnesse whiche came by faith and there withal to assure vnto him the continuance and increase of God his gyftes After the same maner we reade of Cornelius the Centurion in the same Actes of the Apostles that he belÃ©euing the preaching of the Apostle Peter receiued the holie Ghost also in a visible shape as the Apostles did at Hierusalem in the day of Pentecoste And that Peter when he knewe that thing sayde Can any man forbid water that these should not be baptised whiche haue receiued the holy Ghost as wel as we For asmuche therefore as Cornelius with his housholde receiued the holy Ghoste before they were baptised it is manifest that he did not obteine the holie Ghoste as giuen firste by baptisme or with baptisme Againe we reade in the Actes of the Apostles They that gladly receiued the woorde of Peter were baptised Therefore before they were baptised of Peter they had obteined the grace of God through faith For why I pray you doe we baptise our Infantes Is it because they belÃ©eue with their hart and confesse with their mouthe I thinke not Do we not therefore baptise them because God hathe commaunded them to bÃ©e brought vnto him because he hath promised that he will be our GOD and the GOD of our sÃ©ede after vs To be short because we belÃ©eue that GOD of his mÃ©ere grace and mercie in the bloud of Iesus Christ hathe cleansed and adopted them and appointed them to bee heires of eternall life We therefore baptising Infantes for these causes doe aboundantly testifie that there is not first giuen vnto theÌ„ in baptisme but that there is sealed and confirmed whiche they had before Let vs also ioyne vnto these thinges a testimonie of the Supper of the Lord. The Apostle teaching how the Godly shoulde prepare them selues to come to the Lordes Table sayth Let a man proue him selfe and so let him eate of this bread and drinke of this Cuppe But to examine or proue signifieth to search as muche as lyeth in man the harte or minde and thoroughe diligent inquisition to sifte ones conscience And GOD is sayde â—o proue our nartes And the same Apostle willeth vs To proue what is the good acceptable wil of God. But this proofe cannot be without knowledge iudgement y knowledg iudgement of Christians is faith therfore whosoeuer proueth himselfe before hee come to the Supper hath faith If he haue faith then he wanteth not those thinges that are coupled with faithe and therefore in the Supper those heauenly benefites are not firste receiued but thankes are giuen for those that are receiued I haue hereby shewed and proued I suppose that Sacramentes doe not conferre grace They obiect I know well enoughe against these thinges who are persuaded that sacraments giue grace and conteine included within them the thinges signified that wee doe euacuate and make of none effect the Sacramentes and that wee teache that the faithfull receiue in them or by them nothing but bare water and bare bread and wine and that by that meanes GOD by vs is accused of falshode and lying Wee briefely answere If they set voyde or emptie thinges as I may so say againste full thinges so as they bee voide or emptie whiche haue not the thinges themselues included in them truely I had rather confesse them to be voide than full But if they call them voide or emptie and meane prophane or vnholy thinges that is to say whiche differ nothing from prophane signes if by bare they vnderstande thinges of no force we openly professe that we haue sacramentes whiche are holy and not prophane effectuall and not without force

two speciall and principall markes The sincere preaching of the word of GOD and the lawfull partaking of the sacraments of Christ Wheras some add vnto these the study of godlinesse and vnitie patience in affliction and the calling on the name of God by Christe but we include them in the setwaine that we haue set downe S. Paule writing to the Ephestians saith Christ gaue him selfe for the congregation that he might sanctifie it and clense it in the founteine of water through the worde Ye haue in this testimonie of the Apostle the markes of the Church to witt the Worde and the Sacrament by the which Christe maketh to him selfe a church For with his grace he calleth with the bloud of Christ he purifieth that which he sheweth by his worde to be receiued by faith and sealeth with sacraments that the faithfull shoulde doubt of nothing touching their saluatioÌ„ obteined through Christ And these things truly do properly belong vnto the faithfull and the holy members Whereas hypocrits are not purified the faulte lieth in themselues and not in God or his holy ministerie They are surely sanctified visibly wherevppon they are counted holy amongst men and these things doe improperly belonge vnto them S. Peter in this pointe differeth not a whitt from S. Paule who when he preached the worde of God to the people of Ierusalem and they demaunding what they should doe Peter aunswered Repent and be ye euery one baptised in the name of Iesus Christ for the remissioÌ„ of sinnes S. Peter therefore ioyned baptisme with doctrine the sacrament with the worde Which thinge he had learned of our sauiour him selfe in the gospel written by S. Matth. saying Teach ye all nations baptising them in the name of the Father and of the Sonne and of the holie Ghoste So that ye reade in the Acts no other mysteries of the Word and Sacraments of the Church than are recited in these wordes They continued in the doctrine of the Apostles and in doing almes deeds and in breaking of bread and prayer where ye may sÃ©e the supper of the Lorde an other sacramente adioyned to the sacrameÌ„t of baptisme also the desire and studie of vnitie and loue and the calling vpon the name of God. These things bÃ©eing thus sufficient plaine and firme enough yet notwithstanding I will add other testimonies out of the holie Scriptures Concerning the token of Gods worde or the preaching of his Gospel the Lord him self speaketh by Esaie the Prophet saying I will make this couenant with them My spirite that is come vppon thee the church and my words which I haue put in thy mouth shall neuer go out of thy mouth nor out of the mouthe of thy childers children saith the Lord from this time foorth for euermore For in the gospel also the Lord Iesus saith He that is of God doeth heare the word of God. Againe My sheepe heare my voice and I knowe them and they followe me and I giue to them euerlasting life and they shall not perishe for euer And againe He that loueth me will keepe my commaundements he that loueth mee not will not keepe my commaundements Againe Who so is of the truth wil heare my voice Now as touching the markes and tokens of the Sacramentes Saincte Paule speaking of holie Baptisme saith Through one spirite we are all baptised in one body And he also speaking of the Lords supper saieth Though we be many yet are we one bread one body for we are all partakers of the same bread Is not the cup of blessing which we blesse partaking of the bloud of Christe It is moste certeine therefore for that it is approued by testimonies of holie Scriptures that the outwarde markes and tokens of the church are the word and the Sacrament For these bring vs into the societie of one ecclesiasticall bodie and kÃ©epe vs in the same All these testimonies properly as I said a little before doe belong vnto the elect members of GOD beeing endued with faith true obedience but vnto the hypocrites whiche are voide of faith and due obedience they nothing at all bÃ©elong notwithstanding because these also doe heare the voice of the shepheard outwardly and insue vertue and opeÌ„ly or outwardly are annexed to the elect and true belÃ©euers in the partaking of the sacraments yea vnto the true body of christ for those outwarde signes sake they are accouÌ„ted to be in the church so long as they departe not from it In which pointe for perspicuitie sake hauing treated of the markes of the Church we must add this therevnto that by common order these markes doe declare and note the members of the Church For there are certeine speciall members who although they want these markes yet are they not excluded from the societie and communion of the true churche of Christe For it is moste euident that there are many in the world which doe not heare the ordinarie preaching of Gods worde neither doe come into the congregation and companye of them that call vpon God or that receiue the Sacraments not for that they despise them or that it is a delight vnto them to be from Sermons and the preaching of Gods worde but because through necessitie as imprisonmeÌ„t sicknes or being let by soÌ„e other vrgent cause they cannot attaine vnto that whiche they earnestly desire and yet for all that they are the true and liuely members of Christe and of the Catholique church In times past the Lord instituted or appointed to the people of Israel a visible Churche whiche he established by a certeine lawe and set it foorth by visible signes If any man had despised this Church or refused when he might to heare the doctrine of the Church and to enter in among the holie companie and to doe sacrifice or else had railed at it or in sted of the order of worshipping GOD that was appointed had embraced any other kinde truly he was not accouÌ„ted at al to be of the order number of the people of god And yet it is certeine that there were an innumerable company of men dispearsed throughout the whole world among the Gentiles who neuer did nor could communicate with this visible companie and congregation of Gods people and yet notwithstanding they were holy meÌ„bers of this societie and communion and the friends of the almightie god There were a great many of the children of God with Ioachim and Iechonias taken prisoners by Nabugodonosor and brought captiue into Babylon to whome it was no preiudice neyther did it hurt them that they were separated from the people of God the Church and worshipping of God being then visibly vpholden by Zedechias at Ierusalem euen as in very dÃ©ede it did little auayle a great manye to be in the visible assemblies and congregations with the people of GOD in Gods temple when their mindes and hearts were not sounde and perfect We may in these dayes finde out a great many of the

defende that infantes vpon the pinche of necessitie not bÃ©eing guiltie of the contempte of God or wicked negligence are not damned though they die vnbaptised For so saluation should be tyed to the signe and the promise of god shuld be made voide as though that alone without the signe vpon the point of necessitie were vaine could worke nothing and as if the hand of God were shortened bouÌ„d as it were to the signe For otherwise I teache by al means that infantes are to be baptised and the baptisme is not to be delaied negligeÌ„tly or to be put off maliciously but in the meane time if by too too spÃ©edy death they departe vnbaptised I exhort charge that a good hope confidence be had in the trueth mercie of the Lorde who promiseth in the law and the gospel that he is the God of young infantes and that his will is that not so muche as one of his little ones should perishe With Pelagius and Pelagians we haue nothing to doe neither are we ignorant what S. Augustine hath writen vnto Hierome epist. 28. in this behalfe Who so euer shal say sayth he that infants which leaue this life not hauing ben partakers of Christ his sacramente of baptisme are quickened and made aliue in him this man doubtlesse doth sette himselfe both against the preaching of the Apostles condeÌ„neth the whole Churche where for this cause they make hast and runne with their children to haue them baptised for that without doubt they beleeue that by no meanes otherwise they coulde be made aliue in Christe And againste the Pelagians epistle 106. The Apostolicall seate dealing against Pelagius accurseth them whiche saide that Infantes vnbaptised haue life euerlasting The same Aug. Lib. 1. de anâ— c. ca. 9. to Renatus disputeth against Vincentius Victor who graunted that infants are inthralled to original sinn yet neuerthelesse are saued though they be not baptised against whoÌ„ he bringeth forth this saying of our sauiour Except a maÌ„ be borne of water of the spirit he can not enter into the kingedome of God. But we which coÌ„demne both Pelagius PelagiaÌ„s do affirme both those things which they denie to wit that infantes are borne in originall sinne therfore that the sanctification of Christ is necessary vnto them without which they are not saued Again we defend and maintein that the same infants ought to be baptised if it be possible though by the right of the couenaunt they belong to the bodie of Christ are sanctified by the bloud of Christ Pelagius taught that infants ought not to be baptised for that he helde opinion they are without all fault or any sinne blame offence That wicked vngodly man therfore did not acknowledge either our owne corruptioÌ„ or the benefit which God hath performed by in through Christ Yet canst thou find neither of these in our assertion doctrine wherfore we take no part with the Pelagians S. Aug. in that selfe same epistle vnto S. Hierome expressly saith Thou art none of them which say that there is no guilt drawne froÌ„ Adam froÌ„ which the infant should bee washed by baptisme And against Iulian also Li. 1. ca. 2. he proueth by the sentences of the holy fathers that infants haue original sinne ther-vpon gathereth that therfore infantes ought to be baptised because they haue sinne For the Pelagians gathered cleane contrarie They haue no sinne therefore they are not to be baptised For the counsel of Carthage writeth thus to Innocent The Pelagians denie that infantes are to be baptised For these say they perished not neither is there any thing to beâ— saued because there is nothing in them that is corrupt or wicked c. But we in so much as we beleeue that infantes are borne in sinne yea and that they are both borne the children of wrath and are corrupt and wicked moreouer because wee beleeue that the sonne of God was borne without sinne of a pure virgin to fulfill and confirme Gods promises which doe not shut out infantes from saluation but let them in as ioyncte-parteners in the league therefore we holde defende that they are to be baptised And therefore this reason gathered of Augustine we cannot simplie allowe Out of the felowshippe of Christ no man commeth vnto life But by baptisme wee are ioyned as members into the bodie of Christ haue fellowship with him therefore infantes which are not to be baptised are without the fellowship of Christ and therefore are condemned For as we denie not that we are graffed into the bodie of Christe by partaking of the sacramentes as we declared in our last sermon of Sacramentes nexte and immediately going before this so we haue elsewhere shewed and that too oftentimes alreadie verie largely that the firste beginning of our vniting or fellowship with Christe is not wought by the sacramentes but that the same vniting or fellowshipp whiche was founded and grounded vpon the promise and by the grace of God thoroughe the holy Ghost was communicated vnto vs and ours yea before the vse of the sacramentes is continued and sealed vnto vs by the participation or receiuing of the sacraments Although therfore an infant die without baptisme and being shut out by necessitie from hauing felowship with Christ so that he be neither partaker nor yet sealed by the visible signe of the couenant yet he is not altogether an aliant or stranger froÌ„ Christ to whom he is fastened with the spiritual knot of the couenant by the vertue whereof he is saued The place of Gen. 17. alledged of cutting off the vncircumcised froÌ„ the people of God in consideration of the time it fitly agrÃ©eth to those that are of perfect age wel grown in yeres not to babes or infantes which thing is sÃ©en in Moses whoÌ„ the angel of the lord for neglecting circumcisioÌ„ or for delaying it longer than was lawfull would haue slaine as he testifieth of himselfe neither am I ignorant that certeine olde interpetours referre y not to Moses but to Eleazar the sonne of Moses But the verie course of the hystorie the circumstances of the same doe sufficiently proue that the danger lay on the fathers not on the sonns necke What if a reason be added in the wordes of the law whiche by no meanes agrÃ©eth to infantes Therfore shal the vncircumcised perish saith he because he hath broken my couenant So that if we consider that circumcision in the verie same place was commaunded not only to infantes but to such as were of perfect age as to Abraham Ismael and others desiring visibly to be ioyned into the felowship of god we are not to maruell the destruction is threatened to the disobedieÌ„t For if any maÌ„ at this day vnderstande knowe the Lords ordinaunce comprehended in these his wordes He which shall beleeue and bee baptised shal be saued wil yet neuertheles not be baptised but boasteth the faith is sufficient for him

Confession of true religion 366 Conscience 100 1 Commaundement 112. 113 2 Commaundement 116 3 Commaundement 126 4 Commaundement 136 5 Commaundement 144 6 Commaundement 163 7 Commaundement 222 8 Commaundement 259 9 Commaundement 318 10 Commaundement 318 Commaundementes of the Lorde their order 136 Coniurers and witches 116 Countrie natiue 145. 151 Correction 161 Cockering of children 262 Consecrating of magistrates 177 Constantine the great 181 Common in goods in the Apostles time c. 161 Common weale deuised 216 Communion 1063 Common cost or treasure 221 Continencie 237. 238. 239. 240 Consolations generall against afflictions and troubles 306 Coueâ—ing 324 Couet what it is not that we must not 325 Congregation or assembly 335 Constancie of certeine holie meÌ„ absteining from things vnclean 383 Couenant or new people all things therein are more euident than in the olde couenaunt or testament 436 Corruption of oure owne nature what and how great 499 Controuersie betweene Augustine Pelagius touching the Grace of God. 53â— Conuersion to God 562 Confession 570. 571. 572. 573. 574 600. Consecration of breade and wine 168 Counsels of what sorte they haue bene in these latter ages 600 Consultation 574 Continual successioÌ„ of bishops 828 Coniunction with Christe and the Church 1021 Consecration or blessing chaungeth not the nature of things 796 CouÌ„sel of Nice touching baptisme 1005 Counsel of Later in what yere 986 Comforte for afflicted consciences 1110 Corruption of scholes 1116 Creation of the world 5. 637 CrÃ©ede of the Apostles â—5 56 Creatures cleane and vnclean 382 Curious questioning of God forbidden 605 Cyprian expoundeth the ninth Article 78 Cyprian his errour touching Babtisme 1031 D. Dagon 117 Daungerous to speake against Iupiter 170 Damage 270. 275. 396. Dauids adulterie 233 Dauid his opinion of Iustification 555 Dauid coÌ„plaineth of his forced absence from the holy assemblies 916 Descent lineall of Messias 6 Death of the crosse reprochful 64 Death of Christ fruitfull 64 Descension of Christ into hell 65 Democracie 170 Deuises of newe fangled worships are cursed of God. 185 Deliuerance by Gods goodnes 293 Denial of Gods truth in persecution is no way to kÃ©ep our goos 312 Decree of the synode holden at Ierusalem 421 Deliuerer of vs who he is 441 Definition of sinne 408 Death of madd men is vnfruitful therefore to be construed to the best 512 Definition of the Gospel 526 Departure from the Romishe churche 849. 851. 858 Deacons what is their office 87â— Deprauation is the blotting out of the Image of God in vs. 500 Demonstration of the figuratiue woordes This is my body c in the Lords supper 1087 Destinie 480 Discretion and clemencie of the iudge 199 Dicing and carding 474 Discommodities that the saints do suffer are recompenced with greater commodities 311 Disinheriting 393 Diuorcement 394. 1133 Diuision of goods 394 Difference of the olde and newe testament and people 435 Differences of sinne 480 Difference betwÃ©ene Paena and Culpa peccati 58â— DisagrÃ©eing places of faythe and workes reconciled 463 Dionysius of the names of God. 615 Dignitie prerogatiue of bishopâ— increased 882 Diuel and diuels 479. 744. 745. 746. 747. Difference to be made of the Lordâ— body 1107 Discipline of the Nazarites 380 Discipline in scholes 1116 Discipline and correction of ministers 1129 Doctrine of Christe the chiefe contents thereof 3â— Doctours opinion of iustification by fayth 466 Doctrine Catholique of originall sinne 49â— Doctours and fathers of the church confesse with one assent originalâ— sinne 67 Doctrine of frÃ©e iustification without workes why it is to be kept incorrupted in the Churche of Christe 557 Doctrine of veritie is nÃ©edefull to repentaunce 563 Doctrine of Chrysostome touching consestion 576 Doctrine touching the Trinitie is most certeine 631 Doctrine of the auncient Church of Rome 830 Doctours or teachers 878 Donation of Constantine 888 Doctrine when it is to be teached 904 Doctrine priuat and publique 907 Doctrine for the life sake not to be receiued 9. 12. 17 Doubting in two sortes 34 Drunkennesse 440 Drunken or made dronke in the scriptures is sometime taken for made merrie 285 Dutie of parentes to their children 158 Dutie of children 162 Dutie of a good pastour 906 E. Ease and rest vpon the Sabbaoth what it signifieth 138 Eating of bloud and strangled forbidden 385 Ecclesiasticall priuileges 183 Ecclesiasticall power in what pointes it consisteth 837 Ecclesiasticall matters of diuers sorts to be disposed by the church 839 Ecclesiasticall goods 1118 Election of magistrates 175 Elders whereof they haue their name 878 Emperours lawe for the kÃ©eping of the sabbaoth 143 End of the ministerie wherfore instituted 875 End of prayer what 819 End of the institution of sacrameÌ„ts 983 Endes of the Lords supper 1083 Ephod 333 Ephesus the twelue men thereof not rebaptised 1059 Equinâ—ctiall 363 Equalirie betwÃ©ene byshops and elders 880 Errour grosse of the Patris-passians 624 Errour in the Apostolique church â–ª 1001 Essence of God one hath a distinction of persons 624 Essence of substance 626 Ethnicks sentences of God are in some place maymed 104 Euil in two significations 494 Euangelistes what they are 878 Euill spirites 744. 878 Euil life of the minister scandalous and offensiue 912 Examples of true faith 36 Examples of warre of captaines out of the Scriptures 215 Examples of gods deliuerance 309 Examples of afflictions in the patriarches 313 Examples of afflictions of the old Church 314 Examples of God iustly punishing 521 Examination of bishops to be elected 895 Exercises of a bishop or pastour 911. Exercises of repentance outwardly 595 Exhomologesis what it is 575 Exhortation to liue 99 Expositions of the Scriptures c. 27. 28. Exposition auncient of the wordes of the Lords Supper 1086 Ezekias commended of GOD and prospered for breaking Images downe 254 F. Father what he first taught 5 Faith. 4. 6. 8. 30. 31. 33. 35. 37. 38. 40. 41. 42. 43. 48. 52. 53. 54. 203. 204. c. Face of God. 91 Fasting 242. 243 244. 245 351. False doctrine concerning riches rich men condemned 263 Fathers and we are all one church of one and the same Testament 429 Fathers and we haue all one faith 429. One spirite 430. One hope heritage 431. One manner of innocation 434 Falling awaye from religion of diuers sortes 859 False Christians 712 False counsellers vnworthie of the name 254 Fall of Angels from heauen 745 Feast of the 7. moneth or Tabernacle 353 Feast of trompets 353 Feast of clensing 353 Feast of attonement is the time of preaching the grace of God. 376 Feare of god 564. 565 Feare in Gods cause is to be excluded 890 Flaterie 323 Flaterers 890 Finall impenitencie 519 Fighting in defence of thy countrie 149 Flesh and bloud shall not be in heauen 89 Flesh taken in the scripture for the old man. 588 Flesh profiteth nothing 1101 Forme of the Lords Supper 1068 Formes and wayes of knowing God. 607 Forgiuenes of sinnes 82 Fornication 234 Frendship to be preserued 102 FrÃ©â—dome that we haue by Christ

women And for that cause are lawes and very sharpe punishments ordeyned and appointed for such lasciuious knaues Rapes and such villanies committed perforce the lawes do punish with losse of life but to him that doth defloure a maide not violently that Lord doth say Marrie endowe her Other lawes appoint other penalties Touchinge which more is spoken in the ciuil lawe Moreouer Incest is especially prohibited They call incest an vnlawful medling of a man with a woman against the honour of bloud and affinitie For Cestus signifieth the marriage girdle which the bride did weare to shewe that the marriage was iuste and lawful WÃ©e Germanes call this sinne by the name of Blout schand wherby wee signifie the sinne committed in corrupting or defiling our own bloud or kinred In Leuiticus after the degrÃ©es of bloud in which wÃ©e are forbidden to marrie the Lord doth presently adde In all these be not ye defiled For in all these thinges are the nations defiled which I caste out before you And hereby the land is defiled and I haue visited the iniquitie thereof vppon it and the land hath spewed out the inhabitaunts thereof Yee shall therefore keepe my statutes and mine ordinaunces and shall not doe any of all these abhominations For whosoeuer shall doe so hee shall be cutte off from amonge his people And in the 20 chapiter of Leuiticus hÃ©e hath appointed death to be the punishment of incest which is not changed by the ciuil lawes or Imperiall constitutions The abhominable sinne of Sodomie and medling with beastes also is plainly forbidden Against which wÃ©e haue most euident and expresse lawes set downe in the 18. and 20. chapter of Leuiticus WÃ©e haue also a verie senere but yet a most iust punishmente layde by God himselfe vppon the pates of the detestable Sodomites For with fire and stincking brimstone sent downe froÌ„ heauen hÃ©e consumed those filthie men to duste and ashes which ashes hÃ©e washed away with the waues of the dead sea because hÃ©e would not haue so much as the verie cynders to remaine of so wicked men Moreouer their whole cities and fruitefull fields were burnte with fire For it was not requisite that any one iote of the substaunce of those most wicked men should remaine vndestroyed The place where those cities were sometime situated is at this daye ouerflowen with water and called the dead sea Whereby we do consequeÌ„tly gather that the most iust God wil not spare the Gentiles entangled in the verie same sinne althoughe for a time hÃ©e wincke at and dissemble it Fire shall destroy both them theirs and they themselues shall for euer burne in hell where nothing shal remaine of them but a reprochfull memorie For in the Reuelation of oure Lord Iesus Christ to his Apostle Iohn we read And fire came downe from God out of Heauen and deuoured them and the diuell which deceiued them was caste into a lake of fire and brimstone where the beast and the false Prophete shal be tormented day and night for euer more Apoc. 20. Furthermore all thinges else are for hidden that doe incite or allure vs to vnlawfull lustes which baites are the ouer nice pranckinge and decking the body euill and wanton companie gluttonie surfetting dronkennesse For Ezechiel amonge the rest of his Prophecies saith This was the iniquitie of Sodom pride glutonie aboundaunce of all thinges and idlenesse Men are prouoaked to luste eyther by hearing or reading of dishonest ditties and bawdie ballads or by looking on and beholding wanton dauÌ„ces vnsÃ©emely sightes ribauld talke and filthie examples They therefore are by this lawe reproued which wincke at or chearish which are the bawdes or bringers together of adulterous persons Vnto the wicked the Lord in the Psalmes doth say Whie doest thou take my couenaunt in thy mouth whereas thou hatest to be refourmed and doest cast my words behind thee when thou sawest a theefe thou consentedst vnto him and hast bin partaker with the adulterers c. The iust Lord therefore doeth punish all these offences in wicked men euery one according to the greatnesse of the sinne For some sinnes are farre more heynous than other some are Hee is an adulterer that in his minde doeth lust after an other mans wife but hÃ©e sinneth more grÃ©euously if hÃ©e indeuoure to finishe in dÃ©ede his wicked thought hÃ©e offendeth yet more dÃ©epelie if hÃ©e do the dÃ©ede and sinneth most of all if after once hÃ©e fall vnto it againe Likewise the adulterer sinneth so doth the bawde and he also that vpholdeth his adulterie The whooremonger sinneth dÃ©epely but hÃ©e that defileth himselfe with incest sinneth more grÃ©euously and hÃ©e most heynously of al that in medling with beastes committeth filthie Sodomie So then in this 7. precept charge is giuen for the maintenaunce of shamefastnesse modestie sobriâ—tie temperancie chastitie publique honestie and true holinesse of soule and bodie The next is for mÃ©e to say somewhat now touching continencie By abstinence we refraine from other mens goods and take froÌ„ no man the thing that is his Some there are that will haue temperancie to extend farther than continencie for they wil make the one to be but a part of the other I in this treatise doe simplie make contiuencie the contrary to intemperancie or incontinencie For continencie is a vertue or power of the minde receiued from the spirit of God which suppresseth affections and doth not in any wise permit vnlawful pleasures This is conuersant doth shew it selfe in the common and vsual talke of men in pleasures that are allowed in apparell in buildings and dweling houses in meate and drinke and in other things also I at this present wil onely examine those points of of continencie which are already rehearsed First of all it is required of vs to kÃ©epe in oure tongue and not to let it loose at randon to the blaspheming of Gods glory or hurt of our neighbour Let the talke of a Christian man bee honeste profitable and seasoned with salte let it be vnacquainted with scoffinge lightnesse lyinge ribauldrie and filthinesse S. Iames in the third Chapiter of his Epistle hath spoken sufficiently of the tongues properties In his first Chapiter also hee sayth Let euery manne bee swifte to heare sloaw to speake and sloaw to anger And Paule saith Let no filthie communication proceede oute of your mouth but that which is good to edifie withall as oft as neede is that it may minister grace vnto the hearers and greeue not the holie spirite of God by whom yee are sealed vnto the daye of Redemption And againe Let not fornication or any vncleannesse or couetousnesse bee once named amonge you as it becommeth Sainctes Neither filthines nor foolishe talkinge nether iesting which are not seemelie but rather giuinge of thanckes Let no man deceiue you with vaine words For for such thinges commeth the wrath of God vppon the children of disobedience For in another place he citeth this sentence oute of Meâ—ander and

but Extraduce and by propagation For Iob in his fourtÃ©enth Chapter saith manifestly Who can make or bring foorth a pure or cleane thing of that which is vnclean no bodie vndoubtedly is able to do it Of that sorte also there are many other sayinges in the fiftÃ©enth 25 Chap. of the same booke And Paule the holye Apostle of Christe in the fifte to the Romanes doth moste euidently saye As by one man sinne entred into the worlde and death by sinne euen so death entred into all men in so muche as all haue sinned for vnto the lawe was sinne in the worlde but sinne is not imputed when there is no lawe Neuerthelesse death reigned from Adam vnto Moses ouer them also that had not sinned with like transgression as did Adam c. Doeth not the Apostle in these woordes manifestly shewe the propagation of sinne saying Sinne entred by one man into the worlde death entred into all men in so muche as they haue all sinned to wite in so muche as they are all subiect to corruption And that no men either beefore or after Moses might be excepted he addeth Death reigned from Adam vnto Moses ouer them also which had not sinned with the like transgression as did Adam that is to saye ouer them which had not sinned of their owne wil as Adam had but drew froÌ„ him originall sinne by propagation Sainct Augustine doth more fully excusse and handle this argument in his first booke De peccatorum meritis et remissione in the ninth tenth and eleuenth Chapter and the reste as they followe in order Againe Paule in the seuenth to the Romanes calleth this euil the sinne y dwelleth in vs that is to saye the sinne y is begotten borne with vs For he addeth I am carnall solde vnder sinne And I knowe that in me that is my fleashe there dwelleth no good And therfore the blessed Apostle Euangelist Iohn telleth vs that if we saye we haue no sinne we deceiue our selues and trueth is not in vs. He saith verie significantly wee haue and not we haue had or we shall haue For by our corrupt nature we haue that proper vnto vs Therefore it is manifest that the fiction of the Pelagians is false whereby they affirme that wee are borne without vice it is false that the voluntarie action onely and not y corruption or deprauation which is not yet burst forth to the dÃ©ede is sinne And Augustine doth in one place call euen that voluntarie sinne originall sinne and that two sundrie wayes firste not simply of it selfe but in respect of Adam because it beeing committed by the naughtie will of Adam is drawen and made hereditarie in vs Secondly because a naughtie lust may be named a will. For Lib. Retract 1. Cap. 15. he saith If any man doth sâ—ye that euen tâ—e verie lust is nothing else but will suche a will yet as is vicious and subiect to sinne he needeth not to be gaâ—â—said for where the thing is manifest wee must not striue about termes and wordes For so it is proued that without will there is no sinne either in deede or in propagation that is either actuall or originall Thus much Augustine who doth also alledge other sayings like to this in his thirde booke Contra Iulianum Pelagianum Chap. 5. It shal be sufficient to vs euen without them to learne by the testimonies of the holie Scriptures that sinne is not onely a voluntarie action but also an hereditarie corruption or deprauation that commeth by inheritance Not vnlike to all this is that sentence in Ezechiâ—l where the Lorde saith The sonne shall not beare the iniquitie of the father but euery man shal dye in his owne sinne For Adams fall should do vs no harme if it were not â—o that eueÌ„ from him there is sprung vpp in vs such a peruersenesse as is worthie of Gods iust iudgement But nowe since all the inclination disposition and desire of our nature euen in a childe but one day olde is repugnaunt to the purnesse and will of God which is onely good no man therefore is punished for his father but euery one for his owne iniquitie and calamities fall euen on the yongest babes whome wee see to be touched with many afflictions by the holie and iuste iudgement of the moste iust God. Neither is their obiection anye whitt stronger which saye that the children of holie parents cannot draw or take any spott of their parents For they haue their line all descent of the fleshely generation and not of the spirituall regeneration And wheâ—eas the Apostle saide The vnbeleeuing husbande is sanctified by the wife and the vnbeleeuing wife is sanctified by the husbande else were your children vncleane but nowe are they cleane it is not repugnant to our former allegations For they are called holie not by the prerogatiue of their birth or generation as though children were borne holie without any spott or vice at aâ—l but for because they beeinge borne by nature corrupt are by the vertue of the couenaunt grace made pure vncleannesse is not imputed to them for Christ his sake or the remission oâ— sinnes which is pronounced in these woordes I will bee thy God and the God of thy seede after thee For of olde euen those children which of the seede of Abraham were holie blessed receiued notwithstanding the signe of circumcision Now what neede I pray you had they had of Circumcision or purging if by their birthe they had had no vncleannesse in them That therfore is vtterly false whiche ye heard euen now that Caelestius the Pelagian did vtter in these words We did not therefore say that infants are to bee baptised into the remission of sinnes to the end that wee should thereby seeme to affirme that sinne is extraduce or hereditarie which is vtterly coÌ„trarie to the catholique sense For it is catholique and true doctrine that the children of the Iewes were circumcised not so much onely beecause they were partakers of the diuine couenaunt as for because that all the antiquitie of holy fathers did so coÌ„fesse that in infants there was somewhat which had nÃ©ede of cutting that is which had nÃ©ede to be remitted by the grace of God and not bee imputed to them vnto death It is catholique true doctrine that the infantes of ChristiaÌ„s are baptised not so much because they are the children of God and frÃ©ely receiued into the couenant as for because there is in them euen from their birth somewhat which the Lord by his grace doeth wash awaye least it should bring vpon them death and damnation Yea that cannot bÃ©e catholique whiche doeth so manifestly repugne so many euident places of Scripture which proue that in infaÌ„ts there is sinne by propagation To coÌ„firme this wee may add that S. Augustine in his first booke Contra Iulianum Pelagianum Cap. 2. gathereth together the testimonies of the most excellent bishops and doctours in the primatiue Church by whiche hee proueth

Christe And Paule the Apostle sayeth Seeing then wee haue the same spirite as it is written I beleeued and therefore haue I spoken wee also beleeue and therefore speake Vppon which testimonie Tertullian inferreth and no doubt soundlie It is one and the selfe same spispirite therefore whiche was in the Prophetes and the Apostles He promiseth that the selfe same spirite shal be alwayes in the Church They erred therefore yea foulye they erred who so euer among them of old feigned one God and spirite of the olde Testament and an other of the newe Testament Didymus Alexandrinus the bright light in his age of all the Grecian Churches in his first booke intituled De Spiritu sancto saith Neyther ought we to thinke that the holy Ghost is diuided according to substaunces bicause he is called the multitude of good graces For he can not suffer he can not be diuided neyther yet be chaunged but according to his diuers maners of workings vnderstaÌ„dings he is called by mny names of good graces bycause he doth not indue his partakers with his coÌ„munion after one and the selfe same power c. Furthermore the holy ghost hath increasing or fulnesse and diminishing and want in man not that in God who as it is commonly and truely sayde neyther receiueth more or lesse there is any chaunge to be founde but bycause man according to his capacitie receiueth the spirite plentifully and liberally or measurably sparingly euen as it pleaseth the holy ghoste The portion of the spirite of Helias was giuen double from heauen to Heliseus And it is sayde of our Sauiour that the father gaue him the spirite not by measure For the Lord himselfe elswhere saith Whosoeuer hath to him shall be giuen and hee shall haue more aboundance but whosoeuer hath not from him shall bee taken away euen that he hath Saule had receiued excellent graces but bicause he did not vse exercise them the good spirite of God departed from him and the euill spirite succÃ©eded and tormented him And the spirite of God departeth euen as it commeth also at one instant For when we are forsaken of the Lorde the spirite of God departeth from vs Wherevppon we reade that Dauid prayed Cast me not away from thy presence and take not thy holy spirite from me And againe Stablishe me with thy principall spirite Next after these things it sÃ©emeth y we must diligently search out what the effect what the power of the holy Ghost is The power of the Almightie and euerlasting God is vnspeakable therefore no man can fully declare what the power of the holie ghost is Yet somewhat I will say making those things manifest which he worketh chiefly in men For otherwise the father by the spirit worketh all things by him he createth susteyneth moueth giueth life strengtheneth and prescrueth al things by the selfe same he regenerateth his faythfull people sanctifieth and indueth them with diuers kyndes of graces Whervpon in the description aboue mentioned of him coÌ„prising in foure members his principall powers and effectes which shewe them selues by their working in men I sayde that he doth illuminate regenerate sanctifie and fulfill the faithfull with all good graces Which things that they may the better be vnderstoode it shal be good first of all to declare as well as we can the appellatioÌ„s or names of the holy ghost which the holy scripture giueth him and then to recite one or two places of the old and new Testament to set foorth declare the power of the holy Ghost First he is called the holy spirite of God bicause all creatures as many as are sanctified are sanctified by him The heauenly father sanctifieth with his grace but throughe the bloud of his beloued sonne and sanctification is deriued into vs and sealed by the spirite Therefore the holie trinitie being one God doth sanctiuÌ„e vs It is a wicked thing therefore to attribute sanctification to straunge and forreine things It is a wicked thing to translate purification and iustification from the Creator vnto the Creature Moreouer he is called holy to make a difference of him from other spirites For we reade in the Scriptures that there was and is a spirite of the worlde a spirite of infirmitie a spirite of fornication and vncleannesse and a spirit of pride From all these the holy ghost is separated which inspireth into vs the contempt of this worlde whiche openeth vnto vs the Scriptures and confirmeth vs in trueth whiche purifieth our heartes and maketh oure mynds chast and so preserueth them finally whiche maketh vs lowly and gentle and driueth away from vs all maliciousnesse The same holy Ghost is called the spirite of God and of the sonne Of God to make a difference betwÃ©ene it and the spirite of sathan And it is called the spirite of the sonne bicause it is the proper and naturall spirite of the sonne which he also communicateth vnto vs that we also might be the sonnes of god For Paule sayth Ye are the temple of God and the spirite of God dwelleth in you Againe If any man haue not the spirite of Christe the same is none of his And againe Bicause ye are sonns God hath sent the spirit of his sonne into your harts crying Abba father Moreouer our Lorde him selfe in the historie of the Gospell calleth the holy Ghost a comforter saying I will pray the father and he shal giue you an other coÌ„forter that he may abide with you for euer euen the spirit of truth whom the world cannot receiue bycause the worlde seeth him not neyther knoweth him but ye know him for he dwelleth with you and shal be in you For ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ signifieth a comforter a stirrer vp or a prouoker an exhorter an aduocate or patrone which pleadeth the cause of his client For the holy Ghoste is the mouth the eye the heart the counsel the hande and the foote of all the faythfull Didymus in his worke intituled De spiritu sancto sayth Christe Giuing the holy ghost a name answerable to his working calleth him the comforter Bycause he doth not onely comforte those whoÌ„ he findeth worthy of him and setteth them frÃ©e from all heauinesse and trouble of mynde but giueth vnto them a certeine incredible ioy and gladnesse in so muche that a man giuing God thankes bycause he is counted worthy of suche a guest may say Thou hast giuen me gladnesse in my heart For euerlasting ioy and gladnesse is in the hearte of them in whome the holy Ghost dwelleth The holy ghost verily alone maketh the consciences of men voyde of care quiet and at peace before God in the matter of iustification and in all temptations of the worlde Paule sayth This only I desire to learne of you whether ye haue receiued the spirite by the workes of the lawe or by the preaching of faith The Apostles being beaten with roddes when they were indued with the

of the church of Christe as the Popish pastors do falsely boast to ordeine new lawes and to broach new opinions For the doctrine whiche was deliuered to the apostls of Christ is simply to be receiued of the church and simply and purely to be deliuered of the pastours to the church whiche is the congregation of such as belÃ©eue the word of Christe And who knoweth not that it is sayde by the Prophete All men are lyars God only is true And the church is the piller and ground of truth bycause as it stayeth vpon the truth of the Scriptures euen so it publisheth none other doctrine than is deliuered in the scriptures neither receiueth it being published And who is he that will challenge to him selfe the glorie due vnto God onely God is the onely lawegiuer to all mankinde especially in those thinges which perteine to religion and a blessed life For Esaie sayth The Lorde is our iudge the Lord is our lawegiuer the Lorde is our king and he him selfe shal be our Sauiour And S. Iames also saythe There is one lawgiuer which is able to saue and to destroy God challengeth this thing as proper to him selfe to rule those that are his with the lawes of his word ouer whome he only hath authoritie of life and death Moreouer those lawes can not be godly whiche presume to prescribe and teache fayth and the seruice of God after their owne fancie The doctrine concerning fayth and the worship of God vnlesse it be heauenly is nothing lesse than that which it is sayd to be God only teacheth vs what is true fayth and what worship he delighteth in And therefore in Matthewe the sonne of God pronounceth out of Esaie In vayne doe they worship me teaching for doctrines the commaundementes of men Ioyne herevnto also that from the newe constitutions of men there springeth alwayes vp a wonderfull neglecting yea and contempt of the word of God and of heauenly lawes For through our owne traditions as the Lorde also sayth in the Gospell we goe astraye and despise the commaundements of God. Nowe since it is manifest from whence the Pastour or doctour must fetche his doctrine to wit from no other place than out of the Scripture of the old and new Testament which is the infallible and vndoubted word of God and that therefore this doctrine is certeine and immutable There remaineth nowe also something to be spoken of the manner of teaching which the teacher or pastor of the Churche ought to followe And here I will onely briefly touche the shorte summe or effect of matters Afore all other thinges therefore it is required of Pastours that continually they account that to be spoken vnto them whiche the Apostle commanded to be often tolde to Archippus Take heede to the ministerie that thou haste receiued in the Lord that thou fulfill it And moreouer ã€ˆâ—Šã€‰ they neuer turne away their eies from that liuely picture of a good and euill shepehearde whiche Ezechiel that famous Prophete setteth out after this manner Thus sayth the Lorde God woe be vnto the shepeheardes of Israel that feede them selues shoulde not the shepeheards feede the flocks ye eate the fat ye cloath you with the wooll ye kill them that are fed but ye feed not the shepe the weak haue ye not strengthened the sicke haue ye not healed neither haue ye bound vp the broken nor brought againe that whiche was driuen away neyther haue ye sought that whiche was lost but with crueltie and with rigour haue ye ruled them And againe I will feede my sheepe sayth the Lord God I will seeke that whiche was lost and bring againe that whiche was driuen away and will binde vp that which was broken and will strengthen the weake but I will destroy the fat and the strong and I will feede them with iudgement Hereby we gather that it is the duetie of a good Pastour or shepeheard to fÃ©de and not to deuour the flocke to minister not to exercise dominion to sÃ©eke the safetie of his shÃ©epe not his priuate gaine and also to sÃ©eke out againe the lost shÃ©epe that is to say to bring again such as can not abide the truth and wander in the darkenesse of errous home to the church and vnto the light of the trueth and to restore and bring back againe the shÃ©ep that is driuen or chased away to wit such as are separated from the felowship of the Saintes or godly for some priuate affections sake to heale or binde vp such as are broken For he meaneth the wounds of sinnes whiche Ieremie also commaundeth to heale and to be short to strengthen the weake and fÃ©eble shÃ©ep and not altogether to treade them vnder foote and to bridle such shÃ©epe as be strong that is to say men flourishing in vertues least they be proude and puffed vp with the giftes of God and so fall away But let him thinke that these thinges can not be perfourmed but through sounde and continuall teaching deriued oute of GOD his worde The manner of teaching extendeth it selfe to publique and priuate doctrines By publique doctrine the Pastour eyther catechiseth that is to say instructeth them that be younglings in religion or other whiche are grounded therein To the younglings or ignoraunt sorte he openeth the principles of true religion For Catechesis or the fourme of Catechising comprehendeth the groundes or principles of fayth and Christian doctrine to wit the chiefe pointes of the couenaunt the tenne commaundements the Articles of fayth or Apostles CrÃ©ede the Lordes prayer and a briefe exposition of the Sacramentes The auncient churches had Catechisers appoynted properly to this charge And the Lorde commendeth vnto vs bothe in the olde Testament and in the newe with great earnestnesse the charge of the youth commaunding vs to instruct them both betimes and also diligently in true religion Moreouer he setteth out great rewardes and grieuous punishments in that behalfe Assuredly no profite or fruite is to bee looked for in the Churche of those hearers that are not perfectly instructed in the principles of religion by Catechising for they knowe not of what thing the Pastor in the Churche speaketh when they heare the couenaunt the commaundement the lawe grace fayth prayer and the sacraments to be named Therefore if in any thing then in this ought greatest diligence to be vsed The doctrine whiche apperteyneth to the perfecter sorte is specially occupyed in the exposition of holy Scripture It may appeare out of the writings of the old bishops that it was the custome in that happie and most holie primitiue churche to expounde vnto the Churches not certeine parcels of the Canonicall bookes neyther some chosen places out of them but the whole bookes as well of the newe Testament as the olde And in so doing there came no small fruite vnto the Churches As at this day also we sÃ©e by experience that Churches can not be better instructed nor more vehemently stirred vppe

his bodie or distribution of his bloud It is manifest therefore that the substance of bread and wine in the Sacrament of the Lordes supper doe remaine in their owne nature and that transubstantiation is a sophistical imagination This also is a sophistical and a notable papisticall forgerie in that they say that the bread and wine consecrated in the Supper is therefore called of the Apostles breade and wine bÃ©ecause they were bread and wine before For that is nowe done whiche is reade in Erod to haue bÃ©ene done in times past where Araons rodde is saide to deuoure the Inchaunters rods which neuerthelesse then were not roddes but Serpentes but now they are named roddes because they were rods before they were so chaunged which now are serpents and not rods But againe who doth not sÃ©e this example hathe no similitude or likenesse with the breade and wine of the Lord For the rod truely was called a rod. But in the meane while it was and sÃ©emed plainly to be not now a rod but a serpÃ©nt but the bread is called bread neither doeth it appeare to be any thing else but bread here is no forme of flesh sÃ©ene as was sÃ©ene there the fourme of a serpent Beside this the rod is saide to be turned into a serpent is shewed for a wonder or miracle but ye shal read in no place that the breade was turned into flesh by any miracle but a sacrameÌ„t is instituted which in dÃ©ed looseth the name nature of a sacrament when the substance of the signe beeing annihilated made voide nothing remaineth there but the thing signified for the which they triflingly say of accidents myraculously subsisting without their subiect remayning in sted of the signe is to no purpose If we shuld go about to boast of our dreames for miracles there will be nothing so absurde foolish which we shal not colour with our fansies lyes What if this word transubstantiatioÌ„ doth manifestly proue that this whole trifling toy is not fetcht from the simple plaine doctrine of the Apostles but froÌ„ the subtile schole of quarelling sophisters But the Apostle Paule giueth vs in charge to beware both of Philosophie and straungenesse of wordes though at this present we do not only intreate of new wordes but also of new matter and new doctrine contrary in all pointes to the Apostles For this doctrine of transubstantiation is cleane coÌ„trary both to the doctrine of the Apostles Euangelistes touching the true incarnation of our Lorde and the true nature and propertie of his humane body and also the true raising vp againe of our bodies For they are constrayned to forge many thinges altogether myraculous as of the inuisible body of Christ of the subtile body of Christ pearcing by his subtility through the gate the stone I meane that which couered his sepulchre or the Lordes very body bÃ©einge altogether and at one time in many places and filling all thinges and other innumerable which are of this stampe absurde and wicked Nowe also Ioan. Scotus a subtile doctour in his woorke Sentent Distinct 11. Lib. 4. quaest 3. saith That the article of Transubstantiation is neyther expressed in the crÃ©ede of the Apostles neyther in those crÃ©edes of the auncient fathers but that it was brought in and inuented of the Churche so sayth he meaning the Romishe Churche vnder Innocentius the thirde in the Counsel of Lateran Whereby we gather that the doctrine of Transubstantiation is of late time and newely start vp the historie whereof we haue elsewhere more largely compyled But by this that I haue sayde I thinke it playnely and effectually enoughe declared that the signes are not mingled with the things signified or chauÌ„ged into them but that eache of them remaine in their seuerall natures But albeit eyther of the parts without myxture doe reteine their owne nature yet those two agrÃ©e in one sacrament and being ioyned together and not diuided do make one perfect and lawfull Sacrament For water alone both priuately and ordinarily sprinckled is no sacrament vnlesse it be applyed and vsed according to the institution of Christ Purifying also or washing away of sinnes and the ingraffing or receiuing into the league and fellowshippe of God and all Saintes of it selfe is no Sacrament vnlesse there be also a sprinckling of water in the name of the blessed Trinitie In like maner it is no Sacrament if we eate bread in a common assembly and drinke wine of the selfe same cuppe after the common manner neyther is it a Sacrament if through a faythfull remembraunce thou consider that the Lordes body was betrayed for thÃ©e and his bloude shedde for thÃ©e for the which also thou giuest thankes but so farre fâ—â—rth as they are all mysteries of God and our saluation they are generally termed sacramentes that is secrete and spirituall mysteries of GOD and oure saluation For in a perfect and lawfull Sacramente there must nÃ©edes goe together both the holy action corporall or sensible and the spirituall celebration thereof for the whiche this sacramentall action was inuented and put in practise But here some moue many and diuers questions touching the sacramentall vnion whether it be personall reall or rationall I bycause I sÃ©e nothing of this matter doubtfully deliuered of the Apostles and that the thing being playne of it selfe by such maner of sophisticatioÌ„s is made dark doubtful difficult and obscure simply and playnely saye that the signe and the thing signified are ioyned together in the Sacramentes by Gods institution by faythfull contemplation and vse to be shorte in signification and likenesse of the thinges but I vtterly denye that those two are naturally vnited together so that the signe in the Sacrament beginneth to be that whiche the thing signified is in his owne substaunce and nature I denye that the thing signified is ioyned corporally with the signe so that the signe remayneth still in his owne substaunce and nature and yet neuerthelesse in the meane time hath the thing signified corporally ioyned vnto it that thereby who so euer is partaker of the signe shoulde be also by the signe or with the signe partaker of the thing it selfe The reason why I do so constantly denie that appeareth I thinke sufficiently by those examples whiche I haue hetherto declared and whiche hereafter shall be declared Furthermore I say that the signe and the thing signified are coupled together by Gods institution bycause he whiche instituted the Sacrament of baptisme and the Supper instituted it not to this ende that with water we might washe awaye the filthe of the body as the custome is to doe by daily vse of bathes neyther that wee should take oure fill of the breade and wine but that vnder visible signes he might commend vnto vs the mysteries of our redemption and his grace and to be shorte of our saluation by represeÌ„ting them to renue them and by sealing them to confirme theÌ„ My saying is that they are

faith that is to say God instituted circumcision that it should be a seale to ratifie and confirme yea and also visibly to testifie that faith is righteousnesse and that men are iustified through faith I say in such sorte as faith is also imputed vnto them for righteousnesse as it was imputed vnto Abraham For it followeth That hee might be the Father of all that beleeue though they be not circumcised that righteousnesse might be imputed vnto them also And so foorth And although these things be more cleare than the day-light yet I wil endeuour further to open the same by a parable For suppose that a Kinge of his fauour and mÃ©ere liberalitie would entertaine some seruant into his courte yea and make him partaker of all his goodes and moreouer would extende this benefite vnto the Children and posteritie also of him whome hee had adopted and woulde immediatlie coÌ„maund that that couenaunte priueledge and fauoure graunted by liuely words should also be put in writing which he might confirme by setting to his seale to the end that might be to his posteritie a sure testimonie against all gainsayers that the same fauour and adoption doeth perteine to them also and that the Prince would continue his good and fauourable kindenes vnto the posteritie of him whome hee had adopted if they also continue faithfull vnto their Prince For euen after the same manner almightie God the king of Kings and most bountifull of all Princes frÃ©ely and not by any merite of ours going before chooseth Abraham vpon whome he bestoweth innumerable benefits and vnto whome he offereth a couenaunte and participation of all goodnesse and not vnto him onlie but to all his posteritie also saying I the almightie God wil be thy God and the GOD of thy seede after thee I will blesse thee and thy seede and in thy seede shall all the nations of the earth be blessed He sanctified also this priuiledge confirming it with an oath and by and by commaundeth to deliuer the same vnto their children as it were from hand to hand in stede of writing and afterward willeth his seruants the prophets to set it downe in writing and last of all he him selfe by instituting Circumcision now as it were setting to his seale to the letters patents or Charter woulde haue it confirmed ratified to them that should come after to the ende they might certainly know that that also perteined vnto them Where notwithstandinge it sÃ©emeth this must not be dissembled of vs that Sacraments haue a greater and more effectuall force than any sealed Charters can haue For priuiledges which princes giue are written in parchmente and their seales are set to parchement written but God imprinteth his seale into the very bodies of those that are his For he caused Circumcision to be on the priuie member of man wherebye issue is raised increased and continued that as a marke printed in the very bodyes it might more than seale and witnesse that the blessing and partaking of all good things perteyneth to the circumcised if they abide faithful to the Lord God entred into league with men And therfore very significantly is Circumcision called of Paule not The seale of righteousnes but The seale of righteousnes of faith that is a ratifying and assurance that faith is righteousnes that it is faith whereby wee are iustified that righteousnesse is due to them that belÃ©eue that God assuredly will blesse the faithfull and impute faithe vnto them for righteousnesse as hee also imputed vnto Abraham Now since Sacraments haue the like reason we may apply these thinges to our Sacramentes Christe therefore the annoynted of the Lord after he had by his guiltlesse and vndeserued death redÃ©emed the worlde from the power of Sathan and bÃ©eing now ready to ascend into heauen to the father hee called his Disciples aboute him and saide Goe into the whole worlde and preach the Gospel to all creatures hee that shall beleue and be baptised c. The preaching of the Gospel doeth lay open and abrode the greate the precious the healthful the liuely the bountiful the royall and diuine priuiledge that of the children of the diuel we are made the childreÌ„ of God the heyres I saye of GOD and ioynte-heires with Christe who by the sheding of his blond hath purchased for vs this inestimable saluation From this grace of God none is excluded but he which through disobedience by his owne corruption and fault doth exclude himselfe For touching the children and infants of the belÃ©euers the Lord in the gospel pronounceth saying Suffer the yonge children to come vnto mee and forbid them not for of such is the kingdome of God. And againe Verilie I say vnto you except yee turne and become as little children ye shall not enter into the kingdome of Heauen Who so shall receiue such a litle child in my name receiueth me Take heed that ye despise not one of these little ones for I say vnto you that in Heauen their angels doe alwayes beholde the face of my Father whiche is in Heauen c. Neither is it likely now Christ is come that God is more vnmercifull then he was before hee came into the worlde But then he said I will bee thy God and the GOD of thy seede after thee That therefore is nowe of more force since the Lorde is come to sÃ©eke and saue that whiche was lost and to be short to powre fÃ³orthe moste liberallye his grace and good giftes vppon all fleshe Wherefore that royall ample and diuine priuiledge is first by the very preaching of our Lorde Christe and then by the doctrine of his Apostles reuealed vnto the worlde and afterwarde the Lorde so commaundinge the same priuiledge was setdowne of the Apostles and Euangelists in writing Now the Lorde him selfe added this sacrament as a signe and seale vnto his preaching and to the Scripture ordayning Baptisme in the place of Circumcision the whiche because it was a bloudie thing and to conclude a signe of the blessed sÃ©ede which was to come which then was reuealed ought to be abrogated And Baptisme it selfe also succÃ©eding circumcision is also a seale of the righteousnesse of faith an euidence and sealed charter that God doeth assuredlie cleanse vs and make vs heyres of eternall life and that the whole grace of Baptisme perteyneth to them that are baptised if they stand stedfast in true faith But thou wilte say the Infantes of Christians whiche are to be baptised belÃ©eue not I graunte No more did the Infants of the Iewes belÃ©eue whiche neuerthelesse were circumcised and were in league with God and made partakers of all good giftes so that true godlinesse biddeth vs attribute the same to our Infantes When the ofspringe of the Iewes waxed in age and did wickedlie transgresse they fell from the couenaunt of god So likewise the infantes of the Christians when they come to age and commit wickednesse doe fall from the grace of the Gospell yet are they

are gathered and knitt together into the vnitie of the bodie of Christe are separated from all other religions fellowships assemblies more too we are bound by them as by an othe to the true worship of one God and vnto one sincere religion to the which wÃ©e openly professe that we agrÃ©e and giue our consent with all them that are partakers of the sacraments Where this chiefly is to be marked that the gathering or knitting together into the vnitie of the body of Christe hath a double respecte for either wÃ©e are ioyned with Christe that hÃ©e is in vs and wÃ©e liue in him or else wÃ©e are coupled with all the members of Christe to witt with Christes faithfull seruauntes I meane with the Catholique Church it selfe Furthermore we are knit together with Christ in spirite and faith But we are ioyned to the Church or to the members of Christ by the vnitie of faith and of the spirite and by the bonde of charitie All which verily are the inward giftes of the spirite whiche frÃ©ely are bestowed on vs by the Lord onely not by any creatures not by any elementes Sacraments therefore do visiblie graffe vs into the fellowship of Christ his saincts who were inuisibly graffed by his grace before we were partakers of the Sacramentes but by receyuing of the sacramentes we doe nowe open and make manifest of whose body wÃ©e would bÃ©e and are members the Lord with his signes or markes by his minister also visiblie marking vs for his owne household and for his owne people Whiche thing by the Scriptures wÃ©e will more fully open and make manifest They who in time past by the force of the couenaunt by the grace mercie and promise of God were the people of God were by CircuÌ„cision visibly gathered together into one Churche knit together into one bodie For the Apostle S. Paule sayeth vnto the Ephesians Wherefore remember that ye beeing in time passed Gentiles in the fleshe called vncircumcisioÌ„ of them which are called circumcision in the fleshe made with handes that at that time I say ye were without Christe and were aliantes from the coÌ„mon wealth of Israel and straungers from the couenaunt of promise c. Whereby it is also easilye vnderstood how the Iewes by circumcision were distinguished from other religions and fellowships and that circumcision in another place for this cause is put for them that are circumcised and why the name of vncircumcised was reprochfull For those that were vncircumcised were counted for vngodly and vncleane persons that had no fellowshippe nor parte or inheritaunce with God and his Sainctes Of baptisme whiche was ordeined in the stÃ©ede of circumcision some thing is spoken in my former Sermons And also the apostle setteth it out most plainely As the bodie sayeth hÃ©e is one and hath many members and all the members of the bodie whiche is one thoughe they bee many yet are but one bodie euen so is Christ For by one spirite are wee all baptised into one bodie whether wee be Iewes or Gentiles whether wee be bond or free and haue been all made to drinke into one spirite Wee are therefore knitt together by the Sacramente of baptisme into the vnitie of the bodie of Christe so that to haue broken this bond and to yeld our selues into another fellowshipp of religion and brotherhoode may worthilie be called sacrilege and treason Herevnto the Apostle sÃ©emed to haue respect when he asked the Corinthians Are ye not baptised into the name of Christe declaring thereby that they whiche are baptised into the name of Christ haue openly sworne and bound their faith before the church of Christe so that nowe they neither can nor ought to reioyce in any other name than in the name of Christ into whose household they are receiued by baptisme So I say wÃ©e are separated by baptisme from all other religions and are onelye consecrated to Christian religion HÃ©e hath the like place in all pointes touching the supper of the Lord 1. Corinth cap. 10. For when the Apostle would declare to the Corinthians that it is a thinge farre from all godlines vnsÃ©emely yea and sacrilegious that Christians should eate in the idols temples thinges offered to idols and be partakers of the Gentiles sacrifices reasoning from the manner and nature of the Sacrament of the Lords supper he sayeth Flie from idolatrie I speake as vnto them that haue vnderstanding iudge ye what I saye The cupp of blessing whiche wee blesse is it not the communion of the bloud of Christ The bread whiche we breake is it not the communion of the bodie of Christe For wee that are many are one bread and one bodie because we all are partakers of one bread Behold Israel whiche is after the flesh are not they whiche eate of the sacrifices partakers of the altar What say I then that the idol is any thinge or that that whiche is sacrificed vnto idols is any thing Nay but rather this I say that those thinges whiche the Gentiles sacrifice they sacrifice to diuels not to god And I would not that yee should haue fellowship with the diuels Ye cannot drincke the cupp of the Lord and the cupp of the diuels Ye cannot bee partakers of the Lords table and of the table of diuels c. For all this is Paules saying whiche since it serueth notably to oure purpose and is verie plaine I will but briefly runne ouer it First he layeth downe the state and scope of the matter whervnto he immediatly directeth his whole discourse Flie saith he idolatrie And he meaneth by the word Idolatrie whatsoeuer perteyneth to idolatrie especially the eating of meate offered to idols But if you know not what IdolothytuÌ„ is which word he there vseth vnderstand that it is a GrÃ©eke word whiche Paule vseth in this case and it signifieth a thinge sacrificed to an idol or a thing publiquely in sacrifice consecrated to an idol And it was the manner of the Corinthians to sacrifice at the altars of their Gods in idol-houses that is to say in their idol temples and to call Christians vnto those their sacrifices and they when they came sate and eate of that whiche was offered vnto idols eating without difference with the idolaters thincking they might haue done that without any fault at all bÃ©ecause by the bright shining of the Gospel it appeared that neither the idol neither that God whome the idol represented and therefore also the thinges themselues that were offered to idols were nothing else but vaine names and thinges of no price or estimation But Paul disputing against these from the 8. Cap. vnto the 11. teacheth that it is farre wide from Christianitie to be partakers of the Gentiles sacrifices and saith I wil speake vnto you as vnto them that haue discretioÌ„ that after I haue shadowed out vnto you which way to walke you by the sharpenes of your witt maye vnderstand what is true what is false and to be

and that this inward sanctification is outwardly by the ministerie represented and sealed there he might haue vnderstoode that sealed euidences may be published as well by an euill minister as by a good Gods sacraments are to be referred to God the authour of them who is faithfull and true in all his ordinaunces howe false and faithlesse so euer men be Although Iudas were a thÃ©efe yet he preached and baptised whose doctrine and baptisme was as well the doctrine and baptisme of Christe as was Peters and Andrewes Iames and Iohns And touching the perfectnesse purenesse bothe of the doctrine and baptisme done by the ministerie of Iudas no man euer doubted as though they were neuer taught or baptised whome he taught and baptised who in the meane while is called of the Lorde him selfe not a diuelishe man but a verie diuell For he baptised not in his owne name but in the name of Christe he preached not his owne but the doctrine of Christ To conclude the Lorde of his goodnesse for his truthes sake and not for Iudas sake wrought in the faythfull whiche working of his an others vngratiousnesse maliciousnesse coulde not hinder as at this daye verily it hindereth not a whit Truely we muste doe what we can to haue holy and vnblameable ministers so farre foorthe as by oure care and diligence we are able to procure and bring to passe yea let vs depriue and disgrade them whom we shall finde to behaue them selues vnworthy of their function but in the meane time let vs not doubt at all of the purenesse of the Sacramentes whiche they while they were in their office ministred vnto vs that is to say after the same manner and fourme as the Lorde instituted And verily as the faythful doe not fasten their myndes on the elements so neyther doe they on the ministers They in althings looke only vp to God the authour of all goodnesse and to the ende of those thinges which the Lord ordeyned Saint Augustine hath handled this matter verie diligently excellently well applying to these thinges verie effectuall arguments whose wordes I wil set down Lib. 3. contra Donatist de baptismo 3. cap. 10. The water is not vnholy sayth he or defiled ouer which the name of the Lorde is called on though it bee called on of vnholy and vncleane persons bycause neyther the creature it self nor yet the name is vncleane And the baptisme of Christe consecrated with the wordes of the Gospell is holy both by them that are vncleane and in them that are vncleane thoughe they bee defiled and vncleane bycause his holinesse can not bee polluted and in his sacrameÌ„ts a diuine power is present eyther to the saluation of them that vse them well or to the condemnation of them that vse them yll Dothe the lighte of the Sunne or of a candle when it shineth through a filthy sinke gather no vncleannesse from thence and can the baptisme of Christ be polluted with any mans wickednesse For if wee apply our myndes vnto the verie visible things vnder which sacraments are deliuered who knoweth not that they are corruptible But if wee ascend vnto that whiche is figured by them who seeth not that they be incorruptible though men by whom it is ministred according to their deseruinges are eyther rewarded or punished And so foorth I could alledge many examples of this kynde if I thought them necessarie For I think that by them it is largely and plainly enough declared that the perfectnesse and purenesse of the Sacramentes are not to be estÃ©emed by the worthinesse or vnworthinesse of the ministers but by the truth of God who did institute them To him be glory power dominion for euer euer Amen Of holie Baptisme what it is by whom and when it was instituted and that there is but one baptisme of water Of the baptisme of fire Of the rite or ceremonie of Baptisme how of whome and to whom it must be ministred Of Baptisme by Midwiues and of infantes dying without Baptisme Of the Baptisme of Infantes against Anabaptisme or Rebaptising and of the power or efficacie of Baptisme The eighth Sermon NOwe I haue to intreate particularly of holy Baptisme and of the holy supper of the Lorde whiche may be done somuch the more briefly as we haue largely spoken alreadie of Sacraments in generall Christe our Lorde open your myndes and guyde my toung vnto the glorie and prayse of his blessed name for euer Baptisme is a worde fetcht from the ErÃ©ekes who vse bothe these words Baptismus and Baptisma both whiche signifie baptisme as the Latines also do And Baptisme is a dipping whiche worde Tertullian willingly vseth For ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ signifieth to dip or dip in and ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ to plunge or put farre in wherevppon also to baptise is vsed for to plunge in to washe away or to cleanse and baptisings in the Scriptures are put for washings and purifyings as it appereth in S. Marke the seuenth chapter and in Paule to the Hebrues the 9. chap. To be baptised with the same baptisme is prouerbially spoken of him that is partaker of the selfe same danger or misfortune And to be baptised with bloude is to be imbrued with bloud They define Baptisme for the most parte to be a token or recognizaunce of our cleansing yea of oure inrolling whereby we are receyued into the Churche to be of the number of Gods children But we describing the nature of baptisme more at large do say That it is an holy action instituted of GOD and consisting of the worde of God and the holy rite or ceremonie whereby the people of God are dipped in the water in the name of the Lord to be short whereby the Lorde him selfe dothe represent and seale vnto vs our purifying or cleansing gathereth vs into one body and putteth the baptised in mynd of their duetie In this description of Baptisme these things sÃ©eme chiefly to be considered Who did institute Baptisme Of what things it consisteth Whether it be simple but one and the selfe same or drawne into many partes What rite or ceremonie of baptising is deliuered to the Churche What the ende and force of Baptisme is It was no man that did institute the Sacrament of baptisme but God him selfe though by man it tooke the name that is to say by Iohn it was ministred who of it was called the Baptist That we might vnderstand this the Euangelists in many places haue confirmed that the calling of Iohn was from heauen For thereby we may gather that his ministerie was from heauen Doth not he say him selfe in expresse words He which sent me to baptise with water the same sayde vnto me vpon whom so euer thou shalt see the holy ghost c. Also our Lord in the Gospell arguing that the baptisme of Iohn was not from men but from God he demaundeth of the Phariseis The baptisme of Iohn whence was it from heauen or of men Wherefore the

many peculiar things done in the scripture out of which if any man shal go about to draw general things coÌ„moÌ„ laws he shal bring in absurdities innumerable What if Moses in the same place doeth only describe the dÃ©ed of his wife moued there vnto by anger and displeasure not for religions sake to performe the ministerie vnto God For she grudging against her husbaÌ„d yea against God tooke the foreskin of her sonne which was cut away caste it at his Father her husbandes fÃ©ete not without reproche saying A bloudy husband art thou vnto me As if you should say Ich habb woll ein bluotigmann an dirr And though the Angel was appeased with Moses because he sÃ©emed to allow the dÃ©ed of the woman as wel pleasing God yet that is more to bee imputed to the mercie of god rather thaÌ„ to the righteousnes of the womans dÃ©ede It did grieuously displease God that Dauid had staine Vrias moreouer had taken BÃ©ersabe to him selfe to wife yet of his goodnesse and singular mercie hee vouchsafed to call Solomon who was born of Beersabe by this name Iedidia because the Lord loued him so the gratious Lord is also reconciled with Moses who either by his owne negligence or through the fault of his Madianitish wife lingered circumcisioÌ„ in the bodie â—f their sonne against the law longer than was mÃ©et is coÌ„tent with taketh in good part the circumcision which the womaÌ„ performed rather of indignatioÌ„ thaÌ„ for religion yet he wil not that after her as a perfect example other women shuld circuÌ„cise But you say by baptisme ministred by a woman the perill of death or eternal daÌ„nation was to be preuented into which the infant falleth if he depart this world without babtisme My answer is When thâ— infant being newly deliuered out of his mothers wombe departeth with too too spÃ©edie deathe so that the Parentes can not thoughe they would neuer so feigne bring him to bee baptised of the minister of the Churche this pinche of necessitie truely is not to the damnation or death of the Infante because hee being receiued into the couenant by the grace of God is deliuered from death through the bloud of the sonne of god We are not destitute of testimonies of scripture duly seruing in this behalfe In the lawe it was not lawfull to circumcise an Infante before the eighth day but it is certeine that verie many departed out of this worlde before the eighth day yet in the meane while if any manchilde had departed the thirde or fourth day after his birthe no condemnation was imputed vnto him For otherwise Dauid a verie sound man in religion and one that loued his children dÃ©erely and one verie desirous of the saluation of his housholde when his childe was dead whiche was begotten and borne vnto him of Beersabe coulde not haue shewed himselfe so cherefull to his courtiers to whome among other thinges he said that he shoulde goe vnto the dead childe to witte into the land of the liuing If it were no danger vnto women children to die vncircumcised for they without circumcision were saued neither verily shall it be damnable for men children being not baptised to die at the point of necessitie For we haue otentimes saide the holy baptisme entred tooke the place of circumcision Hitherto perteine the testimonies out of the law the prophetes In the law the Lord protesteth more than once that he hath a moste certeine care regarde of infants In Ionas he expressely professeth that he hath a consideration and a respect of those that are not yet come to the yeares of discretion For the Lorde spared the most famous citie of Niniue partely for their sakes Thou saist These testimonies of the olde testament perteine nothing to vs which liue vnder the new testament I aunswer That God after the comming of Christe in the fleash is not more rigorous vnto vs than he was before Christes comming For if it were so what should we say else but that Christe came not to fulfill but to weaken and abolishe the promises of GOD since that in times past amonge them of olde the grace and the promise were effectuall in necessitie withoute the signe but now among vs bÃ©eing without the signe they begin to be voide of no force Wherefore I trusting to Gods mercie and his true and vndoubted promise belÃ©eue that infants departing out of this world by too tâ—â— timely death before they can be baâ—â—â—sed are saued by the mÃ©ere mercie of God in the power of his trueth and promise through Christe who saieth in the Gospel Suffer little ones to come vnto me for of suche is the kingdome of God. Againe It is not the will of my father whiche is in Heauen that one of these little ones should perish For verily GOD who cannot lye hath said I am thy God and the God of thy seede after thee Wherevpon Sainte Paule also affirmeth that they are borne holy which are begotten of holie parents not that of flesh and bloud any holie thing is borne For that which is borne of the fleash is fleashe but because that holinesse and separation from the coÌ„mon seed of men is of promise and by the right of the couenaunt For we are all by nature and naturall birth borne the sonnes of wrathe death and damnation But Paul attributeth a speciall priuiledge to the children of the faithfull wherewith by the grace of God they which by nature were vncleane are purified So the same Apostle in an other place doeth gather holy braunches of an holy roote And againe elsewhere sayeth If by the sinne of one many be deade much more the grace of God and the gyft of Grace whiche is by one man Iesus Christ hath abounded vnto many And therefore Augustine doubted not to say As all which die die no otherwise but in Adam euen so all that are made aliue are not made aliue but in Christe And vpon this whosoeuer shal say vnto vs that any in the resurrection of the dead can be made aliue otherwise than in christ he is to be abhorred detested as a coÌ„mon plague of Christian faith Ad Hiero. epi. 28. They obiecte By this meanes the vse of baptisme is made void quite taken away Yea Pelagianisme is sprung vp againe which with so greate trauell S. Aug. with many other learned and holie men beate downe kept vnder He falsely spake that said The soule whose fore-skin is not circumcised shal be cut off froÌ„ his people because he hath brokeÌ„ my couenant He falsely spake that said Verily verily I say vnto you Except a man be borne of water and of the spirite he cannot enter into the kingdome of God. For if these sayinges be true children not baptised truly the sequele is that they dying without baptisme are not saued I aunswere that I weaken holy baptisme by no meanes muche lesse take it quite away when I

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 bÃ©e 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 bÃ©ene 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 bÃ©e 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 belÃ©eued yea in whome they had belÃ©eued if they had rightly belÃ©eued 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 bÃ©ene 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 sÃ©e that they are to be forsaken and shunned of all good men But wÃ©e haue sufficiently disputed against them as it sÃ©emeth Nowe wÃ©e 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 wÃ©e 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 wÃ©e 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 hÃ©e 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 wÃ©e 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 wÃ©e read in the Gospell according to Sainct Marke Iohn baptised in the desart preaching the baptisme of repentaunce for the remission of sinnes

coupled together in a faythful contemplation bycause they which partake the Sacramentes religiously doe not fasten their eyes on sensible thinges onely but rather on thinges insensible signified and heauenly so that the faithfull haue in them selues both twaine coupled together which otherwise in the signe or with the signe are knit together with no bonde For corporally sensibly they receiue the signes but spiritually they possesse comprehend renue and exercise the thinges signified In signification and likenesse of the thinges I say they are coupled together bycause the signe is a token of the thing signified And vnlesse signes haue likenes with those things whereof they are signes then coulde they be no signes They haue therefore most apt and verie neare affinitie betwÃ©ene them selues For as water washeth away the filthe of the body as breade and wine satisfieth and maketh merrie the hart of man euen so by the grace of God the people of God are purified euen so the body and bloude of the Lorde which was giuen for vs being apprehended by fayth doth both satisfie and make merrie the whole man that he maye yealde him selfe wholy vnto thankesgiuing and obedient to Godwarde I would speake here more largely of the Analogie or of the signe and thing signified but that I sÃ©e I maye doe the same hereafter in place more conuenient But I thinke I shall not nÃ©ed any more places out of the scripture to open these thinges more euidently since they followe of their owne accorde vppon that which we haue hitherto by testimonies of scriptures confirmed and will hereafter more at large confirme Moreouer in respect of the likenesse of the signe and the thing signified the name of the one is giuen to the other as I will proue by most euident testimonies of Scripture In Genesis 17. the Lorde sayth thus to Abraham Thou shalt keepe my couenaunt therefore bothe thou and thy seede after thee in their generations This is my couenaunt whiche ye shall keepe betweene me and you Euerie man-child among you shall be circumcised Ye shall circumcise the fleshe of your foreskinne and it shall be a token of the couenaunt betweene me and you The mouthe of the Lorde hath spoken this Who will gainesay the worde of GOD The worde of GOD calleth Circumcision a couenaunt therefore the name of the thing signified is giuen to the signe For in verie dÃ©ede Circumcision is not the couenaunt it selfe For the couenaunt is the bargaine and agreement betwÃ©ene GOD and men whiche hath certeine conditions and articles Wherfore afterwarde by interpretation the same Circumcision is called A token of the couenaunt And who will finde fault with this interpretation of GOD The signes therefÃ³re yea GOD bÃ©eing the interpreter take the names of the thinges signified So you may reade in the twelfth chapter of Exodus Yee shall eate the lambe in hast for it is the Lords Passeouer Againe And the bloud shall be vnto you a signe in the houses wherein you are c. And againe This day shall be vnto you a remembraunce c. What can be spoken more plainely than that the Lambe is called the Passeouer But what is the proper meaning of the Passeouer Let vs giue eare to the Lorde here agayne expounding him selfe and saying I will pasle through the lande of Aegypte this same night and will smite all the first borne of Aegypt from man to beast and when I shall see the bloude of the Lambe I will passe ouer you and the plague shall not bee vppon you to destroye you Beholde the Passeouer GOD him selfe so interpreting it is that passing ouer whereby the Angel of GOD passing ouer the houses of the Israelites whiche were marked with the bloude of the Lambe spared their firstborne slue the first borne of the Egyptians If thou art ignoraunt what and what manner of Lambe it was listen againe to the Lorde instructing thÃ©e and saying In the tenth day of this moneth euerie man take vnto him a Lambe according to the housholde and let your Lambe be without blemishe a male of a yeare olde which yee shall take out from among the sheepe and from among the goates And here the Lambe is playnely called the Passeouer And who dothe not sÃ©e that the Lamb is not the Passeouer yet bycause it is a signe or remembrance of the passeouer as the mouth of the Lorde sayth surely it taketh the name of the Passeouer or passing by Againe you reade in the nintenth of Num. Thus spake the Lorde vnto Moses Speake vnto the children of Israel that they bring thee a red cow without blemishe And ye shall giue her vnto Eleazar the Priest that he may bring her without the hoast and cause her to bee slayne before his face and to bee burnt whole And a man that is cleane shal gather vp the ashes of the cow and lay them without the hoast in a cleane place And it shall bee kept for the multitude of the children of Israel for a water of separation or sprinckling For it is sinne Marke againe the manner of the speaking of the Scripture A heifer or cow is sinne that is a sacrifice for sinne as Christe is sayde to be made sinne for vs that for or by sinne he might condemne sinne whiche is that by the one oblation of his body he might cleanse and purge vs from sinne Hitherto also belongeth that whiche the Apostle speaking of sacrifices vnto the Hebrues sayth But in these sacrifices there is mention made of sinnes euerie yeare for it is not possible that the bloude of bulles and goates should take awaye sinnes As often therefore as sacrifices as Heifers Goates Bulls and Lambs are called sanctifications cleansings or sinnes the signes take the names of the thinges signiâ—ied For these were certein types and figures of the Prieste whiche was to come and of Christe vppon whome all our sinnes are layd For He truly is the Lambe of GOD whiche taketh away the sinnes of the worlde Nowe we are come also to the sacramentes of the newe Testament whose signes also beare the names of the thinges signified For Peter saythe Actes 2. Let euerie one of you bee baptised in the name of Iesus Christe for the remission of sinnes And Paule also in the Actes of the Apostles heareth Arise and be baptised and washe away thy sinnes by calling on the name of the Lorde Therefore truely baptisme is called a cleansing or washing awaye of sinnes And Peter also elsewhere saiths Baptisme saueth you not that therby the filthe of the fleshe is put awaye but in that a good coÌ„science maketh request vnto God. And Paule also saith Ye are washed ye are sanctified ye are iustified in the name of the Lord Iesus and by the spirite of our GOD. Therefore the due and right coÌ„paring of these places betweene them selues doth manifestly proue that to the signe of baptisme whithe is water is giuen the name of the thing signified

Iohn Baptist and requireth to be baptised of him in Iordan And when he refused and said I haue need to bee baptised of thee and comest thou to me he heareth Suffer it to be so nowe For thus it becommeth vs to fulfill all righteousnesse Certeinely righteousnesse giueth to euerie man that which is his own Faith therefore which is the righteousnesse of Christians giueth glory to God and belÃ©eueth that he being wonderfull wise doth wil well vnto men and therefore that he hath instituted nothing vnprofitably but all things for the saluation of his faithfull ones a faythfull man therefore vseth all the institutions of God without any reasoning or gainesaying Neither is there any here I think that will say that this dode of Christ parteyneth nothing to him whereby vndoubtedly he layd before vs an example to followe Yea that which he him selfe did he willed other also to doe when he sent his disciples forth and sayde Goe into the whole world and preach the Gospell to all creatures baptising them in the name of the father c. He which shall belÃ©eue and be baptised shall be saued where truly he ioyneth together both fayth and baptisme whiche to abide vpon he would not haue done if Sacramentes were superfluous there where fayth is Whereby it manifestly appeareth that they are wrong as farre as heauen is wyde whiche thinke that Sacramentes are indifferent that is to say a thing put to our owne will and choyce eyther to vse or not to vse For as we haue heard already a flat commandement concerning baptisme so the Lord instituting and celebrating the supper sayth Doe this in the remembrance of me He therfore that despiseth these commaundements of God I sÃ©e not howe he can haue fayth whereby he should be inuisibly sanctified Hitherto belongeth nowe that whiche the faithfull prince of Acthiopia confesseth that he beleeued with all his hart in the Lorde Iesus yet neuerthelesse as soone as he sawe water he sayde Beholde heere is water what letteth me to be baptised He doth not saye I belÃ©eue with all my hart I fÃ©ele that I am instified and cleansed why then shoulde I be washed with water hauing no filth remayning Therefore wheresoeuer true fayth is there Sacramentes are not contenined or refused but more desired For Cornelius the Centurion also after he had receyued the holie Ghoste doth not gainesay Peter who sayde Can any man forbid water that these shuld not be baptised which haue receiued the holy Ghost as well as we Peter was a faithfull preacher of the Gospell a skilfull teacher of the trueth therefore he dereiueth no man and he teacheth vs by his owne dÃ©ede that fayth doth then specially prouoke vs to be partakers of the Sacraments when it is true in the faithfull To whome Paule his fellowe-minister agrÃ©eth saying Let euerie one proue himselfe and then let him eate of this breade and drinke of this cup but that prouing is made by faith therefore not faith but vnthankfulnesse doth contemptuously reiect the Sacraments Truely I am not ignoraunt that verie many withoute the vse of visible Sacraments haue beene sanctified and at this day also are sanctified but none of those despised or contemned them They were not partakers of the Sacraments being therevnto driuen by necessitie as there be at this day some that are helde captiues vnder the tyrannie of Antichrist and the Turk and for the time belÃ©eue with their whole heart in the Lord Iesus Therefore the examples of these or suche like are no defence for them which may receiue the Sacraments if they regarded the ordinaunces of God and set so muche by them as of duetie they should doe I will note here for the singular benefite of the readers S. Augustines dispufation bycause it maketh notably for our purpose He Quaest lib. in Leuit. 3. cap. 84. sayth It is demaunded not without cause whether inuisible sanctitication do profite nothing without visible Sacraments wherewith a man is visibly sanctified whiche withoute doubt is absurde For more tollerably it may be sayde that this sanctification â—s not without them than that it dothe not profite if it be without them since in sanctification all their profite conuÌ„teeth But we must also weigh this how it is rightly saide that without y Sacramentes sanctification can not be For visible baptisme did nothing profite Simon Magâ—s to whome inuisible sanctification was wanting but by cause this inuisible sanctification profited them that had it in like manner they whiche were baptised receyued also the visible sacraments And yet neither is it shewed where Moses himself was sanctified with visible sacrifices or oyle who notwithstanding did visibly sanctifie the priestes but who dare denie that he was inuisibly sanctified whose grace was so great surpassing and excellent This also may be sayd of Iohn Baptiste For he was first a baptiser before he was sÃ©en to be baptised whervpon we can deny by no means that he was sanctified yet we do not find that that was visibly wrought in him before he came to the ministerie of baptising This also may be verified of the thÃ©efe crucified with Christe to whome the Lorde sayde as he hong with him on the crosse To day shalt thou be with me in Paradise For he coulde not haue bÃ©ene partaker of so great felicitie vnlesse he had bÃ©ene inuisibly sanctified Whereby wegather that inuisible sanctification hath bene present with some and profited them without the visible sacraments and that visible sanctification whiche is wrought by visible Sacramentes may be present without this inuisible sanctification but yet maye not profite vs Yet neuerthelesse the visible Sacrament is not therefore to be contemned For the contemner therof â—an by no means be inuisibly sanctified Hereof it is that Cornelius and they that were with him whon they did now appeare to be inuisibly sanctified by the holy Ghoste poured into them yet notwithstanding they are baptised neyther is visible sanctification which had inuisible sanctification going before it counted superfluous Thus farre he With this disputation an other question also hath some affinitie or likenesse which is Whether Sacraments depend vpon the worthinesse of the ministers and whether they be hindred in their force by the vnworthinesse of the ministers Cyprian more than in one place doth contend That they can not baptise which want the holy Ghoste which errour springeth herevppon for that he attributeth too muche to the ministerie of baptisme He doth thinke that men are purified or cleansed by baptisme so that therby he dothe gather that an vncleane person can not purifie or cleanse and therefore not baptise and that the baptisme of an vncleane person is not baptisme from whence he deriueth Anabaptisme or rebaptising But if that holie man had rightly and religiously distinguished betwÃ©en power and ministerie betwÃ©ene the signe and the thing signified betwÃ©ene the outwarde and inwarde sanctification he had vndoubtedly vnderstoode that we are inuisibly sanctified by the mÃ©ere grace of God

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