the Apostles set downe hee proueth that it hath no similitude with their wrongfull imitation 7 He setteth out the same more plainly by the like example of Christ more briefly vrgeth it because beside the example of the Apostles which they cite they adde not only oile Gal. 4.2 but also name it with a Sacrilegious title while they cal it The Oile of saluation As the breathing of Christ vpon his disciples was but for a time for he did it but once so also the manner of the Apostles laying on of hand was but for a time Acts. 8.15 wherein it pleased the Lorde that the visible graces of the holy Ghost shoulde be distributed at their praiers not that they which came after shoulde pray like and without the thing in déed counterfaite an emptie colde signe as these apes doe As for their Oile Gala. 4. â— Paul hath taught to beware of suche beggerly trash they that call it the oile of saluation forswere the saluation which is in Christ they deny Christ and haue no part of his kingdome In the sacraments two thinges are to be looked for the substance of the bodily thing which is set before vs and the forme that is by the worde of GOD printed in it wherein lyeth the whole strenth in respect therefore that the bread wine water that are the sacraments offered to our sight do kéepe their own substance this saying of Paul is alwayes true Meate for the belly and belly for the meate â— Cor. 6.13 GOD shall destroy them both for they passe and vanish away with the fashioÌ„ of this world But in respect that they are sanctified by the word of God that they may be Sacraments they doe not holde vs in the flesh but doe truely and spiritually teache vs. 8 But more plainely to teache the same he exhorteth more néerely to beholde their confirmation and more diligently to examine the same for from hence foorth will their wicked false inuentions procéede first because they say the holy ghost is giuen in Baptisme to innocentie in confirmation to encrease of grace In Baptisme wee are newe begotten to life in confirmation we are prepared to battell so they say that Baptisme cannot bee doone without confirmation A most filthie wickednesse for we are in Baptisme buried together with Christ being made partakers of him that we may bee all partakers of his resurrection Rom. 5.4 which felowship with the death of Christ is the mortifiyng of the flesh and quickening of the spirite for that our olde man is crucified that wee may walke in newnes of life this is to be armed in battel Acts. 8.16 Where Luke saith That they were Baptised in the name of Iesus Christ which had not receiued the holy Ghost he doth not simply deny that they were endued with any gift of the holy Ghost which beléeued in Christ in hearte and confessed him in mouth but hee meaneth of the receiuing of the holy Ghost whereby the open powers and visible graces were receiued So the Apostles receiued the spirite on the day of Pentecost where as it had bin long said of Christ It is not you that speak but the spirite of my father which speaketh in you Acts. 2.4 The worde of God is that they which are baptised in Christ haue put on Christ with his giftes Gal. 3.27 De Cons dist Cap. S. P. The word of the Anointers is that they receiued no promise by which they may be armed in battels 9 Another is that as they say they caÌ„not be fully Christians but by this means theyr woordes are these But I had thought that whatsoeuer thinges pertained to Christianitie were al set forth in writing and comprehended in the Scriptures Now as I perceaue the true forme of religion is to bee sought and learned from else where then out of the Scriptures â—erb Cap. 1 â—onse Dist. 5 â—on Aurelium Cap. vt Ieiun therefore the whole wisedome of God the heauenly trueth the whole doctrine of Christ doeth but begin Christians and oile maketh them perfect The Apostles and many Martyrs were in poore state which had no oile at that time made 10 Thirdly because they would haue this their annointing to bée had in more reuerence then Baptisme and that first because it is bestowed of a more worthie maner by reason wherof they bewray themselues for Donatistes which measure the force of the Sacraments by the worthinesse of the Minister 11 Moreouer because it is in the more worthier part of the body which bringeth more force of vertue as they babble 12 As touching the antiquitie of this custome first he denieth that this can defende them if it were so Moreouer he sheweth that no suche thing was knowne to the Fathers and when they spake of confirmation they were of a farre other minde then these are 13 That old confirmation was such as it ought to bee restored which was catechising 14 As touching repentance first hée sheweth what the solemne vse of laying on of handes was with the fathers which they make as it were a foundation of this Sacrament 15 Moreouer it is not agréeed vppon among themselues by what reason and in what sense repentance should be called a Sacrament whatsoeuer it be the definition of the Sacrament doeth not agrée to it 16 They may much more colourably call absolution of the Priest a Sacrament then repentance notwithstanding that which they feare may be obiected on the contrary 17 In what part soeuer they haue set the Sacrament it is not truely a Sacrament and so much the more liceÌ„tiously they offeÌ„d when they set it out with such report calling it a seconde bord after shipwracke 18 The third fained sacrament is extréeme vnction Iames. 5.14 Marke 6.13 first he discusseth what it is Moreouer what it is by the place Iames which they cal for their defence to bée perceiued after which maner the Apostles did but after the grace of healing was vanished away and al other myracles which the Lord commanded to make the newe preaching of the Gospel maruellous for euer the signes also were taken away 19 They can by no other reason make a Sacrament of this ointment then of all other signes which are rehearsed to vs in the Scripture neither is there any power in theyr annointing at this day They may aswell appoint some Sâ—loath to swimme in wherevnto at certaine ordinary recourses of times sicke men may plunge theÌ„selues in they may as well lye along vpon dead men Ioh. 9.7 Act. 20.10 because Paul raysed vp a dead child with lying vpon him They may make claye made of spittle and dust a Sacrament as well 20 They are iniurious to the holie Ghost which make a stinking oile and of no force to be his power but whatsoeuer it be it is no sacrament The Apostles by the signe of Oyle openly testified that the grace of healing coÌ„mitted to them was not their own power but the power of the
what to aske of him Great is the profite of the commandementes if so much be giuen to frée will that the grace of God be the more honored Fayth obteyneth that which the lawe commaundeth yea the law therfore commaundeth that Fayth may obteyne that which was commaunded by the lawe yea God requireth Fayth it selfe of vs and findeth not what to require vnlesse he geue what to finde Againe let God geue what he commaundeth and commaund what he will Ioh. 2.12 Iâ—â— 31 1â— 8 Then also he sheweth by many testimonies of Scripture howe it may be aunswered to all those places Deu. 10 1â— Eze. 36.26 which come vnder those thrée sorts Augustine sayth that we doe not by frée wil of nature but he him self doeth it by nature Of the third sort was that exhortation of Paule and Barnabas Esd 16. 4.30 2. The. 1.3 2. Cor. 8.11 which is rehearsed by Luke that they should abide in the grace of God but that constancie Paule witnesseth doeth come from the Lord. 9 Neither must the Aduersaries bée suffred to cauill that those testimonies are so to be vnderstood that there may be no impediment that we may not ioyne our strengthes and God helpe our weake endeuours as though the effect of our conuersation must be parted in half betwéene God and vs. Zach. 1.3 Ier. 13.3 How weake also this is it is shewed before in the 2. Chapter sect 27. 10 The seconde sorte of their argumentes is Am. 5.14 Esa 5.16 Ier. 4.1 Deu. 28. â— Leu. 26.1 which doe alledge certayne promises wherewith God doeth couenaunt with our will wherby they conclude vnconueniently and in mockery that those benefites which the Lorde doeth offer in his promises are assigned to our owne will vnlesse it were in vs to stablish them or make them voyde But contrariwise it is shewed when promises are offered both to the faythfull and to the wicked they haue their vse with both sortes as in those particular benefites If you wil If you will heare neyther yet doeth the Lorde giue vs frée power to will or heare neither yet doeth hée mocke vs for our weakenesse for to the promises he adioyneth this condition to the wicked that are bounde with the fetters of sin that they shall then onely enioy his benefites if they depart from their wickednesse or for this purpose only that they may vnderstand that they are worthily excluded from those things that are due to the true worshippers of God And he stirreth vp the faithfull to call vpon his grace 11 The third sort of their argumeÌ„ts is wherby God reprocheth the vnthaÌ„kfull people Num. 14.43 Ier. 32.13 that they onely were the cause that they receaued not of his tender loue all kindes of good thinges whervpon they coÌ„clude that these euils are vainely layde to our charge which are not in our power to auoyde Héere therefore it is proued that it is not onely a foolishe and weake defence in pretence of necessitie but also when sinners by their owne fault not by others are depriued both of Gods benefites also chastized with punishmeÌ„ts as they that finde within themselues the spring heade of euils howe so euer they gape to finde them in forren causes That is enough truely to lose this knot Dan. 9. Ier. 7.27 Psal 78.8 Psal 119.112 Phi. 2.1 2. Pet. 1.5 1. The. 5.19 2. Cor. 7.1.2 1. Ioh. 5 18. Ioh. 17.15 1. Pet. 1.22 1. Ioh. 3.9 1. Ioh. 5.4 yet the vse of such reproches is two manner of wayes Where also hée willeth vs to take héede that wée séeke not the faulte without our selues or els attribute to our selues the office to doe well because many tymes the Scriptures to stirre vs vpp doe transferre vnto vs by permission that which yet in verie déede and properly they teach to belong to God only 12 The place of Deuteronomy is not agaynst this solution Den. 30 1â— For after the publishyng of the Lawe hée protesteth vnto the people in this manner The commaundement that I commaunde thee this day is not hid from thee neither farre of it is not in heauen but hard by thee it is in thy mouth and in the hart thou shouldest do it Which Paul here affirmeth Rom. 10.8 that Moses spake of doctrine of the Gospell for if Moses had onely spoken of the commaundementes he shoulde haue puffed vp the people with a most vayne confidence to haue throwne downe them selues hedlong in taking vppon them the kéeping of the lawe by their owne strength as a thing not hard for theÌ„ Wherfore there is nothing more certaine then that Moses in these wordes did meane the couenaunt of mercy which he publishing together with the straight requiring of the lawe for in a fewe verses before he had taught that our hartes must be circumcized by the hande of God Deu. 30.8 that we may loue him 13 The fourth place of their argumentes is where is shewed that God sometymes withdrawing the succour of his grace tryeth men and wayteth to sée to what end they woulde apply their endeuours Oâ—r 5 1â— that also maketh nothing for them The Lordes goyng farre away signifieth the takyng away of prophesie His lokyng what men will doe signifieth that he kéepyng silence and as it were hyding him selfe doeth for a tyme exercise them with diuers afflictions both those thinges he doth to humble vs the more For we shoulde sooner be dulled then amended with the scourges of aduersitie vnlesse he did frame vs to the tractablenes by his spirite 14 The fift and last of their argumentes is which they bring of a continuall manner of speaking which is vsed both in the Scriptures and in the talke of men that good workes are called ours and they no lesse say that we doe the thing that is holie and pleasing to God then that wée commit sinnes Neyther kynde of speach doeth make any thing for them For it were against reason that it shoulde bée sayde that we doe those things to the doing wherof being vnable of our owne motion we are moued by God lyke stones 〈◊〉 6.11 the bread is called ours which we pray to haue giueÌ„ vs of God what wil they get by this title of possession but that by the bountifulnesse and frée gift of God the same thing becommeth ours which otherwyse is not due to vs Augustine sayeth Thou wilt say vnto me then are we wrought and worke not yea thou both workest arte wrought and thou workest well when thou art wrought of that which is good the Spirit of God that worketh thée helpeth them that worke and giueth him selfe the name of a helper for that thou also workest somewhat so mans working is not taken awaye by the mouyng of the holy Ghost because will is of nature but to will well is of grace 15 The grace of GOD worketh all thinges in vs yet so that two wayes they may bée called ours whatsoeuer good we worke although our wil bring
it fréely but hath paid a price to deliuer vs froÌ„ the giltinesse death Ro. 3.24 1. Pe. 1.18 1. Cor. 6.20 Col. 1.14 Col. 5.2.14 Gal. 2.21 Leui. 18.5 Act. 13 38. Gal. 4.4 Rom 4.5 Ioh. 6.55 Eph. 3.2 Ro. 4.25 Ioh. 6.57 Phi. 1.29 6 It is a foolishe curiositie to searche with the schoolemen whether Christ deserued for him selfe or no Rom. 8 3â— Esay 9.6 Iohn 17.19 Phi. 2.9 Luke 24.26 séeing it was neither néedefull that hée shoulde bée carefull for him selfe neither doe the Scriptures teach that hee was geuen for him selfe but for vs. The thirde booke entreateth of the manner howe to receiue the grace of Christe and what profite doeth growe vnto vs and what effectes thereof The Argument THE principall places which hee entreateth of in this booke are seuen all which notwithstanding after a sort yet the chiefest part clearely doe belong to the entreating of faith And first hee sheweth howe it commeth to passe that those thinges profite vs which are spoken of Christ that is to say not by our owne power but by the secret and speciall working of the spirite Chapter first Moreouer because the spirite worketh this good onely by no other meanes then by faith hee ioyneth a iust entreatie of faith Chapter 2. Thirdly to the intent that this holsome faith may the better bee made knowne shewing what fruite doeth necessarily come thereof hee proueth that true repentance doeth alwayes proceede from it and reasoneth much thereof from the thirde to the tenth First entreating generally of repentance Chapter 3. Moreouer of papisticall repentance and for that cause of Contrition Confession and Satisfaction Chapter 4. Of indulgences also and Purgatorie Chapter 5. Last of all that hee may specially speake of true repentance that is the two partes thereof of mortification of the fleshe and quickenyng of the spirite so descending to the life of a Christian man which consisteth in both of them from the sixth to the tenth Fourthly more plainely to shewe what the profite of this faith is and what effectes followe First hee entreateth of iustification of faith from the eleuenth to the eighteenth Moreouer of Christian libertie which is as it were an appendix of iustification Chapter 19. Fifthly hee descendeth to prayer because the same is the principall exercise of faith as it were the mean or instrument wherby we dayly take holde of Gods benefites Chapter 20. Sixtly because before hee had saide in the first Chapter that all men doe not indifferently imbrace the communication of Christe which is offered through the Gospell but they onely whom GOD vouchsafeth by the power of the holye Ghost and speciall grace Least this should seeme absurde hee ioyneth a speciall treatise of Gods Eternall election from the one twentie to the foure and twentie Last of alll because manie wayes it may bee greeuous vnto vs to bee exercised vnder this harde warfare which alwayes accompanieth the lyfe of a Christian man hee proueth the same may bee pacified by meditation of the resurrection and for that cause hee ioyneth an entreatie thereof Chapter 25. Chapter 1. That those thinges which are spoken of Christ doe profite vs by secrete working of the holy Ghost HOwsoeuer the father bestoweth those gifts which wée haue spoken of vpon his only sonne hée hath not doone it for his priuate commoditie but to enrich vs which were without theÌ„ and néeded them Ephe. 4.11 Rom. 8.29 Gal. 3.16 1. Iohn 5. â— 1. Pet. 12. yet they do not apperteine vnto vs tyll wée growe together with him in one Which albeit wee obteine by faith yet when we sée that al men do not indifferently imbrace the enterpartening of Christ which is offered by the Gospel we must climbe somewhat higher and confesse also that it is brought to passe by the secrete and speciall working of the holy Ghost that wée inioy Christ Iesus and all his good thinges 2 Herevpon also it commeth to passe that Christ came furnished with the holy spirite after a certaine peculiar manner â—oel 2.28 Rom. 8.9.11 Iohn 7.37 Ephe. 4.7 1. Cor. 15.45 Rom. 5.5 not only to quicken and nourishe vs with his generall power but much more to seuer vs from the world to forme in vs an heauenly life and gather vs together into the hope of eternall inheritance this also he doeth not in that he is the eternall worde but also according to the person of a Mediator Gal. 4.6 2. Cor. 1.21 Rom. 8.10 Iohn 7.17 Eze. 36.25 1. Iohn 2.20 Luke 3.16 Acts. 1.21 Ephe. 4.15 Gal. 3.27 Ephe. 5.30 3 That the same power of the holy ghost is in vs either the titles wherwith he is maruellously set out do manyfestly proue as in that he is called the spirite of adoption the pledge and seale of our inheritance the water oile ointment fire spring and hand of God All which doe manifestly teach that we are his members by grace and power of the holy ghost and for that cause only he bringeth to passe that he should containe vs vnder him and we againe possesse him Iohn 1.23 Ephe. 1.13 2. The. 1.3 Iohn 14.17 â—â—ke 3.16 4 But comming to entreate of faith by this meanes hée maketh himselfe way Faith is the principall worke of the holy Ghost to it for the most part are referred all those things that wée commonly find spoken to expresse his force and working This he prooueth many wayes before hee intreat of the next Chapter of faith Cap. 2. Of faith wherein is both set the definition of it and the properties that it hath THis Chapter hath thrée principall partes for first he briefly toucheth certaine thinges whiche otherwise woulde let the entreatie of faith from the 1. to the 13. by occasion wherof he intreateth of the obiect of faith cap. 1. Moreouer of faith wrapped and hidden by occasion wherof he sheweth the difinition of faith from the 2. to the 7. Thirdly of an vnformed faith or of the reprobates froÌ„ the 8. to the 12. Last of all of the diuerse signification of the word 13. Moreouer that it may appeare to all men what that faith is which is entreated of he sheweth particularly the definition which hee shewed before froÌ„ the 14. to the 40. Last of all by the apostles authoritie he briefly coÌ„firmeth his owne definition and by that occasion hée sheweth against the schoolemen what relation faith hope and charitie haue betwéene them selues froÌ„ the .41 to the 43. 1. Tim. 6.16 Iohn 8.12 Luke 10.12 Acts. 20.17 2. Cor. 4.6 2. Pet. 2 2â— 1 First as touching the obiect of faith the schoolemen haue barely made God the obiect of faith leauing Christ when the scripture teacheth that the inuisible father is no otherwise to be sought for thaÌ„ in Christ as in his owne proper image 2 Moreouer as touching their fained deuise of an hidden faith that is obediently to submit our selues to the Church and to bée ready to imbrace for true what soeuer the Church appointeth committing to
of Gods word that the zeale of Fayth doeth enforce vs beyonde our bondes into some vice as Sara Rabecca and Isaac I see not why Iacob should not be reckoned among those of whome looke lib. 2. Cap. 10. sec 14. whose fall and weakenesse did darken Fayth but not put it cleane out yet wée in the meane space are admonished not to despaire although it bée neuer so little from the worde 32 The fifte member is that hée concludeth all the promises in Christ which he proueth by this means Ther is no promise which commeth not of loue but there is no loue but in Christe therefore there is no promise but in him Mat. 3.17 Ephe. 1.6 Ephe. 2.14 2. Kin. 5.17 his maior hee fortifieth against two obiections the first neither maketh it any matter c. the last neyther doeth it any more c. The minor first hée confirmeth by testimonyes of scriptures moreouer also hée maketh defence against certaine examples that may be obiected First Naamā the Sirian when he required of the Prophete the māner how to worship God aright it is not like that he was instructed concerning the Mediator yet his godlines is praysed But it may be answered that it had béene an absurditie for Elizeus when he taught him of small things to haue sayd nothing of the principall point therefore although they had a darke knowledge yet it is lyke that they had some knowledge because they did vse them selues in the sacrifices of the lawe which must haue bin deserued by the end of them that is Christ from the false sacrifices of the Gentiles whereas Namans sacrifices were allowed by the Prophet Act. 8.13 it could not haue ben done but by Faith And so the Eunuke to whō Philip was caried if he had had no faith he would not haue takē the trauell and expenses of so long a iourney to worship an vnknowne God and although when Philip examined him he bewrayed his ignorance of a Mediator and his Faith was partly vnexpressed not only concerning Christs person but also cōcerning his power and the office committed to him of the father yet it is certaine that they were instructed of such principles as gaue them some taste of Christ although but small Act. 10.4 Neither did Cornelius when he had once embraced the Iewish religion spend so much time without being acquainted with the first groundes of true doctrine 33 The sixt and last member is that Faith is no otherwayes reuealed in our mindes nor sealed in our harts 2. Tim. 1.14 Gal. 3.2 then by the holy Ghost but séeing this member is in two parts he sheweth both in this place that is that Fayth is both waies the singular gift of God and that mās minde is purged or cleansed to taste the trueth of God and that the mind is stablished therein The holy Ghost also is not only a beginner of Fayth but also doeth by all and singular degrees encrease it till that it bring vs vnto the kingdome of heauen 34 First he proueth the former member both by reasons and testimonies 1. Cor. 2.11 Mat. 11.25 Luk. 10.21 Moreouer he openeth the same with certayne examples and a similitude shewing that mans vnderstanding receiuing brightnesse by the light of the holy Ghost doeth neuer til then truely begin to tast of those things that belong to the kingdome of God being before altogether vnsauory without iudgement of tast to take assay of them therefore when Christ did notably set out vnto two of his Disciples the mysteries of his kingdome Lu. 24 1◠yet he nothing preuayled till hée had opened their senses that they might vnderstande the Scriptures When the Apostles were so taught by his godly mouth yet the Spirit of trueth must be sent vnto thē to powre into their minds the same doctrine which they haue hearde with their eares Iob. 16.15 The word of God is like vnto the Sonne that shineth vnto all them to whom it is preached but to no profite among blinde men but we are all in this behalf blind by nature therfore it can not pearce into our mynde but by the inwarde Maister the holy Ghost making by his enlightening an entry into it 35 Wherefore the Spirite of Fayth is called Fayth it selfe 2. Cor 4 1◠2. Thes 1.11 it is the worke and good pleasure of God the patterne of the holy Ghost God also the more to shewe his liberalitie in so excellent a gift doeth not repute all men worthie thereof without difference but by singular priuiledge doeth imparte it on whome he will Augustine cryeth out that it would please the Sauior to teach him and that the very beléeuing it self is of gift and not of deseruing No man sayeth he commeth to me vnlesse my Father drawe him and to whom it is giuen of my Father It is maruellous that two doe heare the one despiseth the other ascendeth vp Let him that despiseth impute it to him selfe let him that ascendeth not arrogantly assigne it to him selfe 36 Takyng in hande the last member he draweth his confirmation from the former as it were from the lesse to the more that is to say that the distrustfulnes of the heart is greater then the blindnesse of the wit and it is far more harder to haue the mind furnished with assurednes then the wit to be instructed with thinking Ephe. 1.15 2. Cor. 1.21 The Spirit also for this cause is called the seale earnest and spirit of promise 37 Yet the Spirit doth not so cōfirm the mindes of the faithful Psal 46.3 Psal 3.5 Esai 30. Psal 37.7 Hebr. 10.36 but as before is declared sometyme they are tossed and yet stand they sure 38 Hereby we may iudge how pernicious pestilent is that doctrine of the scholemen that can no otherwise determine of the grace of God toward vs thē by morall cōiecture for nothing is more contrary to Fayth then eyther coniecture or any thing near vnto doubting And doe very ill wrythe to this purpose Ecle 9.2 this testimony of the Preacher No man knoweth whether he be worthy of hatred or loue that is to say if any man wil iudge by the present state of things whom God hateth or whō God loueth he laboureth in vaine and troubleth him selfe to no profite for his paines sith all things happen a like to the righteous to the wicked to him that offereth Sacrifices and to him that offereth none A little before it is written that the soule of man differeth not frō the soule of a beast as may be gathered Eccle. 3. ◠because it séemeth to die in like maner Shal wée therefore gather that the immortalitie of the soule standeth vpon coniecture shall wée gather that there is no certentie of Gods grace because we can conceaue none by the beholding of present things 39 That which they obiect 1. Cor. 2.12 that it is rashe presumption to professe an vndoubted knowledge of Gods good
by the law the contrary may not be forgeuen But it is to be vnderstoode of them that with aduised vngodlinesse haue choked the light of the holy spirite haue spit out against the tast of the heauenly gift haue estranged them selues from the sanctification of the holy ghost haue troden vnder foote the worde of God the powers of the worlde to come And where he saith there is left no sacrifice for them that sinne willingly after the knowledge of the trueth receiued he doth not deny that Christ is a continuall sacrifice to purge the iniquities of the holy ones which he sheweth in the whole Epistle but he saith Heb. 10.16 that there remaimaineth no other whē it is once forsaken and it is forsaken when the trueth of the Gospel is of set purpose renounced 24 In that it séemeth very hard to som that any at al are put away frō remission which flie to beséech gods mercy is thus wiped away Pardon is not denied to thē that repent but by the iust iudgement of god it is denied the reprobate for their vnthākfulnes Zac. 7.42 Eze. 18 2◠that they should at any time rise to repentance If on the contrary they séeke that the reprobate sometimes do crie vnto the Lord with howling wéeping the same is no true repentāce or inuocatiō but only a miserable carefulnesse and horrible torment which doth constraine them vnwillingly to God 25 If on the other side may be obiected that the wicked sometimes obteined pardon by their fained repentance and God was appeased yet must it bee vnderstood that god spareth no hypocrites at any time 1. Kings 28.29 Gen. 27.18 Psal 78.36.37 any otherwise but that the wrath of God shoulde continually lye vpon them and the same is doone not so much for their sakes as for common example whereby the godly vndoubtedly are more easily encouraged to an earnest correction of life and their pride is more gréeuously condemned that stubbornely kicke against the pricke Cap. 4. That all that the Sophisters babble in their schooles of penance is farre from the purenesse of the Gospell where is entreated of confession and satisfaction FIrst in generall and in summe hée toucheth the doctrine of the schoolemen Chapter 1. Moreouer hee examineth all the partes thereof Contrition 2. 3. Confession from the 4. to the 24. Satisfaction from the 25. to the 39. The schoolemen do vnluckily abide in the doctrine of repentaunce For first they wrongfully define it secōdly they foolishly diuide it thirdly they rayse Tragedies of light matters and with troublesome questions they entangle the mindes of the readers Last of all they entangle themselues so with a certayne saying of Hierome that they can neuer vnfold them selues out Furthermore they too grosely betray their owne blockishnes 2 When they diuide repentance into contrition of hart confessiō of mouth and satisfaction of workes and woulde haue remission of sins to depend therof First it is shewed that there can bée no such contrition as may deserue vs pardon secondly that such contrition ought not to be layde vpon mens mindes specially to that end that they shoulde not leaue of before they had payed the debt 3 No man hath at any tyme bin holpen by such contrition yet he willingly acknowledgeth and teacheth a certeyne sorowfulnesse or contrition but such as may teach vs to hunger thirst after the mercy of Christ but not such as may teach vs to discerue remission of sinnes by iust and full contrition Mar. 11.18 Esai 6.1 Luk. 4.18 whiche no sinne did at any tyme discharge As touching confession first hée sercheth whether it be by Gods law or no from the 4. to the 8. secondly hée sheweth what the same is which wée haue deliuered in the worde of God from the 9. to the 14. Lastly how foolish and vnseasoned things they are that they brable about confession frō the 15. to the 24. 4 Concerning confession there hath bin great strife betwéene the Canonists and the Schoole Diuines Gen. 3.9 Mat. 8.4 Luk. 5.14 Deu. 17.8 Heb. 7.11 these affirming that confession is by Gods lawe they deniyng But the Diuines haue wickedly wrested the Scriptures to draw their arguments to confirm their errour and the first is the place of the Lepers whom Christ sent to the priests to whom that he may answer he sheweth the reason of that true facte Christe sent that man that was healed of the leprosie to the Priest not to confession for he was not thertoo appointed but to be purged with the offring of sacrifice that the Priest might not cauill that hée did breake the lawe Mat. 20.14 Mat. 10.19 but rather pronounce the miracles of Christ that he was healed Ioh. 11.54 5 The secōd argument is also drawn from an Allegorie that is from that where they say that the Lord commanded his Disciples that when Lazarus was raised vp they should vnbinde and lose him from his bonds to this he aunswereth two waies first that it is more likely that Christe spake vnto the Iewes then to the Disciples secondly that that Allegory cannot so much be drawne to confirme confession as to counsell vs that we be ready to forgiue them whome the Lord had acquited 6 The third argument is drawne frō authoritie and from wordes spoken Mat. 3.6 Iac. 5.16 to whom he seuerally answereth First to the place of Mathewe in this wise No maruell if they that would be baptised did confesse their sins for it was said before that Iohn preached the Baptisme of repentance baptised in water to repentance whō should he haue baptised thē but those that had cōfessed thēselues sinners Baptisme is a tokē of forgiuenes of sinnes and who shoulde bée admitted to this token but sinners and they that acknowledged them selues to be such therefore they confessed their sins that they might be baptised Where Iames doeth bid vs confesse one to an other he addeth Pray one for an other he ioyneth together mutual confession and mutuall prayer therefore if wée must confesse to Priests only we must also pray for Priests only and so should others be smally beholding to vs but to let passe such trifles Gal. 3.22 Rom. 3.9 the Apostles meaning is that we shoulde laye our weaknesse one in an others bosom to receiue mutuall counsell mutuall compassion mutuall comfort one of an other then that we be naturally priuie to the weaknesse of our brethren shoulde pray for them to the Lord. 7 Confession therefore whereof hée speaketh is not of the lawe of God but although the vse thereof be very auncient yet was it alwayes frée till the tyme of Innocent the third who was about a thousand two hundred yeeres after Christe but it is shewed what and how foolishe a lawe it was but in olde ryme the vse thereof was frée and afterward in the Church of Constantinople was vtterly forbiddē by means of a Matron that playd the whore with a Deacon vnder that pretence and coulour
haue any shame in them they can neuer defende their tyranny which so often Gregorie condemneth which not only reiected the title of vniuersall Bishop head but also the power to commande 22 The present state of Papistrie cannot without shame bée defended as also manifestly appeareth by that that Gregory and Bernard very lamentably complained of the malice of their age which is certainly knowne doeth abounde a hundreth times more now 23 To conclude that he may more vehemently wring them make himselfe way to the treatise following of Antichrist Looke Cap. 2. Sect. 11.12 he denieth that at Rome there is either a Church or Bishop all things are at this day so corrupted 24 That he confirmeth and thervpon includeth that there is no Apostolike sea where we can sée nothing but horrible Apostasie the same is not the mother of all Churches where wée sée the seate of Antichrist set 25 The Bishoppe of Rome is Antichrist him selfe 2. Thes 2.4 Dan. 7.25 26 Therefore the Supremasie may not be bounde to the place although in tymes past it hath bin chief of all chiefly séeing the Church is now turned to a Court. 27 Hitherto hauing spoken of the thing it self now he commeth to the persons and first as touching religioÌ„ he accounteth all in general none other then Lucians and Atheists 28 Then also Iohn the 22. namely erred in the doctrine of the immortalitie of the soule and therefore necessarie iâ— be wiped out yet they say that because it was sayde to Peter Luk. 22.32 that his Fayth should not faynte they can not erre but if they will be Peters successours they must all be Sathans Maâ— 16.23 and herein more then he because they folow Satanisme continually which he forsooke 29 Moreouer as touching their manners they are most filthie both in the wickednes of others and their owne 30 Cardinals were nothing else in tymes past then Priests of the Romish Churche and muche inferiour to Bishops but as they are nowe they haue no true and lawful office in the church Cap. 8. Of the power of the Churche as touching the articles of Fayth and with how vnbrideled licentiousnes it hath in the Papasie beene wrested to corrupt all purenes of doctrine FIrst he sheweth what bonds ends they are which the Church ought to appoint it selfe in suche matters from the 1. to the 9. Moreouer he blameth the Churche of Rome that it dare transgresse them from the 10. to the 16. 1 The third place is of the power of the Church but the same partly is contayned in euery Bishop partly in CouÌ„cels and it partly consisteth either in doctrine or in iurisdiction or in making lawes the place also of doctrine hath two partes authoritie to deliuer rules and to expounde them but whatsoeuer is taught concerning the power of the Church 2. Cor. 10. â— must be applied not to destruction but to edification the onely way wherof is to preserue to Christ his authoritie which can no otherwise be vnlesse that be left vnto him which he receiued of his Father that is that hée be the only schoolemaster of the church Mat. 17.5 for it is written not of any other but of him onely Heare him 2 Whatsoeuer authoritie or dignitie the scripture giueth to the Ministers of the Churche all the same is giuen not properly to the men them selues but to the Ministerie ouer which they are appointed that same first is shewed in in the Priestes all the Ministers had authoritie to teache in the name of the Lorde 3 Moreouer in the Prophets 4 Last of all in the Apostles Mat. 28.9 Iob. 7.16 5 Christ taught alwayes his church yet by diuers orders for diuersitie of tyme first by Reuelations but the same not doubtful They that wil come to the knowledge of God must be directed by the eternall wisedome of the Father Mal. 2.7 6 Moreouer by the lawe the Prophets Heb. 1.5 7 Last of all by him selfe manifested in the fleshe Mat. 28.20 Mat. 24.8 8 No man ought to teache any other thing in the Church than that which is contained in the lawe the Prophetes and Apostolicall writings 9 Neither is it lawful for their Apostles nor their successors 1. Pet. 4.21 2. Cor. 10.4 no not for the whole Church to passe these boundes 10 Bishops and Prelates haue exercised very great tyranny for they both permit theÌ„selues power to make newe lawes and acknowledge no man for a ChristiaÌ„ that doth not certainly coÌ„sent to their doctrines as well affirmatiue as Negatiue 11 That which they alledge for them selues Mat. 27.20 Ioh. 14.16 that the Church shall neuer bee forsaken of her spouse but that it shall be guided by his Spirit into all trueth he sheweth in what sense it must be vnderstood the same vndoubtedly contendeth vnto daily increase more then to glory in perfection for no man hath attained the marke 12 When they except that whatsoeuer particular thing is attributed to euery one of the holy ones the same doth throughly fully belong to the Church it selfe and that which they drawe out to this and are diligeÌ„t to proue by two places of scripture he sheweth in what sense as well the foundation of their argument Ephe. 5.25 1. Tim. 3.15 as the places of scripture must be vnderstood that is they declare what Christ daily worketh for he daily purgeth sanctifieth abolisheth and wypeth all them that are his from all spots the beginning of that sanctifiyng is héere séene but the ende and full accomplishment shal be when the holiest of holie ones shall truely and fully fill it with his holinesse as elsewhere he teacheth that Christe gaue Apostles Pastors and Teachers that we should no more be carried about with euery worde of doctrine or be mocked of men but that being enlightened with the true knowledge of the sonne of God â—phâ— 4 1â— we should altogether méete in the vnitie of Fayth 13 In what sense the aduersaries deny that the Church may erre and what is to be determined thereof that forasmuch as it is guided by the Spirite of God it may goe safely without the worde that whatsoeuer it speaketh or thinketh it is trueth but we say that the spouse and scholler of Christe must be subiect to her husband and schoolemaster that shée continually hangeth on his mouth and they that doe so shal be sure to haue the Spirite to guide them into the right way and to stay them in their Fayth for there is nothing to bée looked for of his Spirite Iob. 16.12 but that hée should enlighteÌ„ our minds to perceaue the trueth of his doctrine but they haue not the Spirite that pretend that they haue of their owne 14. 15 These two beginnings doth nothing helpe them which they take Ioh 16.12 When the Disciples were wel instructed of the holy Ghost they left all in writing necessary to saluation how so euer their rudenes was before
shal not be peculiar to Christ but common with the Father and the holy Ghost forasmuche as there is not one righteousnesse of the one an other of the other and that which is naturally frō eternitie is not conueniently saide to be made to vs Therefore properly it belongeth to the person of the mediator Whereas Osiander braggeth of a place of Ieremie that the Lorde Iehouah shalbée our righteousnesse Esay 53.11 hee can get nothing by that but that Christe which is righteousnesse is God openly shewed in the fleshe In an other place where it is said that God purchased to himselfe the Church with his blood Act. 20.21 it cannot thereby bée gathered that the blood wherewith sinnes are purged was diuine or of the nature of Godheade Christ then was made righteousnesse when he did put on the forme of a seruant he did iustifie vs when he shewed himself obediēt to his father therfore doth not this according to his nature of Godhead but according to the office of dispensation committed vnto hym For although God alone is the fountaine of righteousnes and we be made righteous by no other mean but by the partaking of him yet because wee are by vnhappy disagréement estranged from his righteousnesse we must néeds come down to this lower remedy that Christ may iustifie vs with the force of his death and resurrection 9 If he obiect that this is a worke of such excellencie that it is aboue the nature of man therfore cānot be ascribed but to the nature of God this also he plainly sheweth of how litle waight it is Rom. 5.19 and howe maliciously he contendeth that the righteousnesse of God can be nothing else but his essentiall righteousnesse which Paule denieth and Christe himselfe when hee meaneth to seale the righteousnesse and saluation to which he hath brought vs setteth before vs an assured pledge thereof in his fleshe Iob. 6.51.55 he doeth in déede cal himselfe the liuely bread but expressing the maner héere he addeth that his fleshe is very meate and his blood is very drinke which maner of teaching is séene in the sacrament which although they direct our faith to whole Christ and not to halfe Christ yet they doe therewithall teach that the matter of righteousnes and saluation remaineth in his fleshe not in that he is onely man hee either iustifieth or quickeneth of himselfe but because it pleased God to shew openly in the Mediator that which was hidden incōprehensible in himselfe wherfore Christ is as it were a Fountaine set open for vs out of which we may draw that which otherwise shoulde without fruite lye hidden in that close and deepe spring that riseth vp vnto vs in the person of the Mediatour 10 Yet he confesseth that wee want this incomparable benefite till Christ be made ours where also he sheweth what this vnion should be truely a notable and an effectuall vnion but mysticall not essentiall Then he sheweth to what end Osiander requireth so importunately essentiall righteousnesse and essential habitatiō of Christ in vs that is to say first to obteine that God hath powred himself into vs by a grosse mixture and that to establish a carnall féeding of Christe in the Sacrament moreouer to wyn that God doth really breath his righteousnesse into vs whereby we may bee really righteous with him Through Christ saith Peter are geuen the precious and most great promises that we should be made partakers of the nature of GOD As though we were now such as the Gospell promiseth 2. Pet. 1.4 1. Iohn 3.1 that wee shal be at the last comming of Christ 11. 12 Hée seuerally wipeth away al the reasons wherewith he laboureth to ouercome this and the obiectiōs wherwith he endeuoureth against the truth that we are not iustified by frée imputation 1. Cor. 5.12 Rom. 4.7 Psalm 32.1 Gal. 3.18 Exod. 21.9 which the Apostle plainly affirmeth his first obiection is this that Christ is made wisedom which belongeth to none but to the eternall worde Therefore Christ in that he is man is not wisedome But the answere is that the onely begotten Sonne of God was in déede his eternall wisdome but the name is of Paul diuersly geuen because all the treasures of wisdome and knowledge are laide vp in him that therfore which he had with his father Col. 2. ◠hée disclosed vnto vs and so that which Paul saith is not referred to the essence of the sonne of God but to our vse is rightly applied to Christ his nature of manhood Iohn 8.12 because although he shined a light in the darkenesse before that he did put on fleshe yet it was a hidden light till the same Christ came foorth in the nature of man the shining Sun of righteousnesse which therefore calleth himselfe the light of the worlde It is foolishly obiected that the power of iustifiyng is farre aboue both Angels and men Gal. 13.3 forasmuch as this hangeth not vpon the worthinesse of any creature but vpon the ordinance of God for Angels can preuaile nothing to satisfie God that are not therevnto appointed but that belongeth to Christ being man albeit Christ is called the authour of life in respect that he suffered death Heb. 2.14 to destroy him that had the power of death yet the honour is not taken away from whole Christ as hée was openly shewed God in the fleshe but a distinction onely made how the righteousnesse of God is conueied vnto vs that we may inioye it Neither doe we denie that which is openly geuen vs in Christ to procéede from the secret grace and power of God Phi. 2.15 and the righteousnes which Christ geueth to be the righteousnesse of God that procéedeth from God but we hold this that wée haue righteousnes and life in the death and resurrection of Christ and we hold this also that God worketh in vs both to will and perfourme and refourmeth with his spirite vnto holynesse of life and righteousnesse but he doth not this by himselfe and immediately but by the hande of his sonne with whom hée hath left all the fulnesse of his holy spirite that with his abundant store hée would supply the néed of his members And although righteousnesse come vnto vs out of the secrete fountaine of the Godhead yet it followeth not the Christ which sanctified himselfe in the flesh for our sakes was righteousnesse vnto vs according to his nature of Godhead Iohn 17.19 In redéeming the Churche Esay saith God did put on his righteousnesse as a harnesse but hée did it not to spoile Christ of his armour which hee had geuen him to make him no perfect redéemer but the Prophet ment nothing els but that God borrowed nothing out of himselfe Esay 59.15 Rom. 3.25 nor was holpen by any aide to redéeme vs. 13 And so comming to other that imagine righteousnesse to bee made of faith and workes Phi. 8.3 Rom. 2.4 he sheweth that the righteousnesse of
expoundeth certaine places whereby they woulde defende their opinion first 1. Cor. 10.5 those which séeme to extenuate or diminishe Circumcision Paul sheweth that God regardeth not the outwarde washing whereby wée enter into profession of religion vnlesse the minde within be both cleansed and continue in cleannesse to the end Nothing is abated in these places of the dignitie of Circumcisiō Paul disputeth either against them which required it as necessary when it was nowe abrogate therfore he warneth the faithful that leauing the olde shadowes they would stand fast to the trueth these maisters cal vpon you that your bodies may bee circumcised but yée are spiritually circumcised according to the soule and body yée haue the deliuerance of the thing in déede which is better then the shadowe and least it bee obiected that the figure nowe of Circumcision is not to bée despised therefore because they had the thing in déed forasmuch as that putting away of the olde man which hee there spake of was also among the fathers the Apostle saith We are buried with Christ by Baptisme that is Baptisme is the same to Christians that Circumcision was to the olde people 25 Moreouer those which séeme to condemne the whole Lawe with al the Ceremonies Sacrifices which they falsly gather out of the Hebrewes wher Paul disputing against false Prophets sheweth what value Ceremonies are of themselues Iohn 6.27 so did Christ also appliyng his speache to the grosse opinion of the people 26 Last of all those whereby the olde Fathers did immoderately exalt our Sacramentes so oft as they compared ours with the Israelites But suche their Sentences are both hyperbolicall and also to bée vnderstoode not of the power but of the maner of signifiyng Cap. 15. Of Baptisme FIrst hée speaketh of the two ends of Baptisme of the first from the 1. to the 12. of the last 13. Moreouer of the lawfull vse thereof and certaine other things that procéede thereof from the 14. to the 22. 1 What Baptisme is it hath two endes the first is that it serue our faith with God Mark 16.16 and the same chiefly consisteth in thrée things the first is that it witnesseth remission of sinnes 2 What remissino of sinnes hee approoueth by certaine places of Scripture Ephe. 5.26 Baptisme promiseth no other clensing but by sprinkling of the blood of Christ which is figured by water 3 Neither is it of things to come only Rom. 3.25 but also of thinges past but héere wee may not take leaue to sinne afterwarde 4 They which so diuide betwéene Baptisme and Repentance that they woulde assigne remission of the former to Baptisme the last to repentance are fouly deceiued Rom. 6.3 5 The second is that we may vnderstande that wée are grafted togeather with Christ into mortification newenesse of life 6 The thirde that wée may knowe that we are so vnited in Christ Matth. 3.13 that we might be partakers of all his goodnesse And the more plainely to approue these two last Matth. 3.6 Luke 3.16 first he proueth that both are plaine and manifest as well in the baptisme of Iohn as of the Apostles Acts. ◠28 7 Moreouer to this ende the baptisme of Iohn and the Apostles are one the selfe same 8 Neither maketh this any thing that more abundant grace of the spirite is powred out since the resurrection of Christ for the Baptisme which the Apostles ministred while hée was on the earth was called his yet it had no larger plentifulnesse of the spirite then the Baptisme of Iohn yea euen after his ascention the spirite was not giuen to the Samaritans aboue the common measure of the faithfull Acts. 8.14 before the ascention although they were baptised in the name of Iesus Christ Matth. 3.11 till Peter and Iohn were sent to lay handes vppon them 9 Thirdly 1. Cor. 10.2 those same are shadowed out to vs in the people of Israell by their passing ouer the Sea refreshing The cloude was a signe of cleansing for as then the Lord couered them with a cloude cast ouer them and gaue them refreshing cold least they should faint and pine away with so cruell burning of the Sunne so in Baptisme wée acknowledge our selues couered and defended with the blood of Christ Num. 9.14 least the seueritie of God which is in déede an intollerable flame shoulde lye vppon vs. 10 Wée may not agrée to thē which haue taught that we are deliuered by Baptisme Col. 5.19 from the corruptions of nature and are restored to the same puritie of nature which in the beginning Adam had before the fal For the selfe same originall corruption remaineth 11 And doth neuer ceasse in vs but continually worketh in vs. 12 This last hée confirmeth both by example and testimony of scripture 13 The other end of Baptisme is to serue our confession with mē he sheweth by what reason this is Héerevnto had Paul respect 1. Cor. 1.2 when hee asked the Corinthes whether they had not béene baptized in the name of Christ meaning that euen in this they were baptized into his name if they vowed themselues to him swore to his name bounde their faith to him before men that they coulde confesse none other but Christ alone 14 As touching this second parte of the Chapter first hee treateth of the vse of Baptisme Rom. 7.14 14. 15. Moreouer of the vnworthinesse or worthinesse of the minister from the 16. to the 18. Thirdly of the Corruptions wherwith this Sacrament hath beene defiled 19. Last he sheweth to whom this administration belongeth from the 20. to the 22. 14 As touching the first of these which are spoken of the ends of Baptisme hée taketh occasion to teach what way we haue to vse and to take it first for confirmation of our faith 15 Which he declareth by the example of Cornelius and Paul Moreouer Acts. 10 4◠for confession of our faith 16 There is nothing added or taken away from baptisme either by the worthinesse or vnworthinesse of the minister therefore they are not to bée baptized againe which are baptized vnder popery For Baptisme is not in the name of man but in the name of the Father the Sonne and the holy Ghost Iosias Matth. 28.19 and Ezechias when they had gathered out of Israell them that had departed from God did not call them to a second Circumcision 17 Neither is that argument strong enough which they séeme to draw as it were from the effectes because after Baptisme we remaine certaine yéeres blinde vnbeléeuing yet the promise it selfe continueth alwayes true and stedfast 18 That same also is very weake which by the example of Paul they defende themselues Acts. 19.3 as though hée rebaptised certaine disciples which he sheweth must otherwise bée vnderstood that is to say the visible grace of the spirite was giuen them by the laying on of handes which may wel be expressed by the name of
Baptisme 19 This sacrament as touching the outwarde administration is manye waies and meruellously corrupted many ages agoe with mens inuentions 20 Of whome it ought to bée administred that is to say of the Ministers of the Church not by priuate men or women Gen. 17.10 from whence this abuse toke his force There is no necessitie to driue any to the vsurping of that which belongeth not to them for God promiseth that hée will be a God to vs and to our séede after vs. 21 Tertullian and Epiphanius haue not allowed this corruption yea and wisely doth impugne it 22 The example of Sephora maketh nothing for them Exo. 4.25 neither are infants depriued of the kingdome of heauen Matth. 28.19 who passe out of this life before they are baptised if contempt and negligence bée away Sephoraes Circumcising was not to doe seruice vnto God for séeing her sonne in daunger shee grudged and murmured and not without stomaking threwe the foreskinne on the ground and so taunted her husbande that shée was also angry with GOD as appeareth by that shée sayde shée was compelled to shed her sonnes blood It was also presūptuous rashnesse her husbande being presente to take it in hande Again it is vnlawfull to plucke asunder those thinges that God hath coupled Cap. 16. That the Baptisme of infants doth very well agree with the institutions of Christe and the nature of the signe FIrst he confirmeth the doctrin from the 1. to the 9. Moreouer he generally confuteth the arguments of the aduersaries from the 10. to the 30. Last of all he seuerally debateth with Seruetus 31. 32. 1 Baptising of children was not brought in by the bouldenesse of men but by the institution of Christ 2 This hee approoueth may easily be shewed by the consideration of the promises Gen. 17.10 Matth. 22.32 3 But what these promises are which are ioyned to this signe can no better be perceiued than in the institution of Circumcision 4 The promises and the thing signified are so all one in both that no difference at all may bée founde but in the outward Ceremonie Paul willeth to examine the exposition of Scripture by the proportion of faith 5 Thereby he concludeth that Baptisme doeth no lesse belong to the children of the faithful then Circumcision to the Iewes neither ought they to bée kept from the signe which are partakers of the thing signified 6 Hée vrgeth the same with the couenant which the Lord made with Abraham Gen. 17 1◠because at the comming of Christ it woulde not be brought to passe that the grace of God shoulde be darker and lesse approoued to vs than it was before to the Iewes 7 He draweth another argument to confirme the former also from the example of Christ Matth. 9.13 courteously imbrasing infants muniteth the same against the gainsayers that say that it maketh nothing for baptisme But the place diligently wayed must néedes condemne thē when Christ cōmāded infāts to be brought to him he added a reason why bicause of such is the kingdom of heauē after he witnesseth his will with déede when he imbrasing thē hee cōmendeth them to his father with his prayer and blessing if it bée they bee brought to Christe then is it méete for them to be receiued to Baptisme the signe of our communion fellowship with Christ If the kingdome of heauen bee theirs then the signe shal not be denied them whereby there is as it were an entrie opened into the Church that being admitted to it they may bée numbred among the heires of the heauenly kingdome Their argument to prooue they were good bigge children bicause Christ saide Let little ones come to me is to smal purpose for the Euangelist calleth them Brephe and Paidia which doth signifie Babes yet hanging vpon their mothers breastes Therefore this worde to Come is simply to haue accesse 8 That they denie that it was euer doone of the Apostles therein they say more then they are able to prooue and it is more likely that they did baptise Infants Acts. 16.15 And all antiquitie do referre the beginning of baptising children to the Apostles 9 The fruite that commeth by this obseruation aswel to the parents them selues as to the infants which are baptised with holy water is not bee despised but rather damnation ought greatly to make vs afraide that GOD will take vengeance of it if any man despise to marke his sonne with the signe of the Couenant because by suche contempt the grace offered is refused and as it were forsworne 10 As touching their argumentes first he examineth that which they are wont to take of the dissimilitude of baptisme and Circumcision and when seeing they put the dissimilitude in thrée hée sheweth seuerally howe foolishly they may doe it to wit neither are diuerse thinges signified 11 Neither is the gouernance diuers in any thing Col. 2.11 12 And the naming of children is not figuratiue but simple Gal. 4.22 and the same to both 13. 14. 15 The last that hee may more certainely conuince in the thrée next sections he prosecuteth the same 1. Cor. 6.14 Rom. 15.8 Acts. 2.39 Ephe. 2.11 16 All other differences which they labour to cast betwéene Baptisme and Circumcision are nothing at all which he sheweth by two examples 17. 18. 19. 20. 21 Their other argumēt is while they alledge that infants are not méete by meanes of age to attaine to the mystery there signified to whome he assigneth the fiue sections folowing Rom. 14.11 Rom. 6.4 Col. 2.12 Gal. 3.27 1. Pet. 4.21 Ephe. 5.26 22 Hée professeth that he will prosecute certain other of their arguments this he discusseth in the next place because they deny baptisme to belong vnto children 1. Cor. 12.17 bicause it is geuen in remission of sinnes as though all infantes were frée of all sinne 23. 24 The fourth argument is that they reason of the practise of the Apostles time that none were admitted to Baptisme Acts. 2.37 but such as had professed their faith repentance before to this he answereth in these two sections Eze. 16.20 Ephe. 2.12 Matth. 3.6 25 The fift Argument is Iohn 3.31 that of Christes wordes euill vnderstoode they striue that present regeneration is required in baptisme To this first he answereth that ther is no mention made of Baptisme but that Christ sheweth the manner howe God doth regenerate vs namely by water and the spirit as though hee shoulde say by the spirite which in cleansing and watering faithfull soules doeth the office of water therefore water and the spirite is simply to be taken for the spirite which is water Matth. 3.31 The like speach is vsed in Matthewe 26 Moreouer he prooueth by a natural sense of that place Matth. 19.14 Matth. 28.19 that their false inuention is to be reiected which adiudge all those that are not baptised to eternall death 27. 28 The sixth argument they take of the commandement and