houre others at the last Although they saw not all the errours yet such as overthrew the foundation of Christianitie no doubt they vnderstood and withstood And we are to thinke that vnto them many things were pardonable which now to vs are not And wee boldly say as did the Prophet had not the mercy of the Lord beene great to leaue vs a remnaent we had beene al as Sodome and had beene like to Gomorrha But when we speake of Gods mercy we speake of a thing that is bottomlesse and incomprehensible When they aske of vs. How many or who are they who thus were saued What other answer can they haue but this Who hath knowne the minde of the Lord or who hath beene his counsellour We are then to think that God had some which never bowed their knees to Baall many who although partakers of many their errors yet held the foundation Some also who being deepely sunke in their grosse idolatries were notwithstanding saved as brands halfe burnt out of the fire beeing effectually called some sooner others later according to the rich mercy of God There remaine as yet two points of those which haue beene proposed The former the Cause why God sendeth this great punishment Wherin we are to consider how il he taketh the contempt of his worde The later the order and severity of God in condemning of such as refuse the word of truth offered 11 And therefore God shall send them strong delusions that they should beleeue lies 12 That all they might be damned which beleeved not the truth but had pleasure in vnrighteousnesse But because the later containing the grievousnes of the punishment doth sufficiently expresse how il the Lord taketh the offence which deserveth it I shall touch the same so far as this giveth occasion Some there are to whom the word of truth was never sent which abide in darknes and ignorance so that no man can expresse the wrath that lyeth on them Howbeit if we compare it with the fircenes of that wrath which is here declared against them to whom the word of truth hath bin revealed but who haue refused it we shall see that it is but very little For here is laid downe the displeasure of God against them to whoÌ„ bread and water was offered but they as scornefull childreÌ„ haue cast it away and insteed thereof haue poison given them whereon they feed and drinke to their vtter destruction Foolish men who when they had the light sent amongst them loued darknes more then light who therefore had a perpetuall night brought on them and so were led from iniquity to iniquity til that punishment of damnation light vpon them The Iudgements here threatned are two 1 One in this life 2 The other in the life to come The former a punishment and sin A sin in that they take pleasure in beleeving lies and delusions a punishment in that they are given over therevnto The later a punishment only In the first men are both doers sufferers in the later they are sufferers only against their will The Pelagians long since the Papists at this day with some others whose names I spare haue so interpreted both this and the like places as having no other meaning but that God suffereth them to be given vp to delusions c least if they say as the Apostle doth that God sendeth them they should make him the author of sin But we may say to them as Iob Is it fit to lie for God We must say that which is the truth notwithstanding the vaine imagination which men haue of false consequents For the Scripture is plaine that God not only is a sufferer but a worker also in these punishments yet without all sin or blame For seeing it is said that he sendeth delusions as his messengers it is plaine that herein he hath his worke After which manner the scripture speaketh in other places The Lord put a lying spirit in the mouth of the Prophets And in the Prophet I the Lord haue deceived that Prophet The Rhemists in their marginal note on this place send vs to a place in Augustine out of which to learne how to expouÌ„d this and other like places But Augustine sheweth that in these things God is more then a bare sufferer When he calleth it a righteous iudgement which iudgment must needs be his work but to know S. Aug. meaning read the 5. lib. contra Pelag. c. 3. where hee sheweth that herein is not only his sufferance but his power So that God marveilously worketh not only in the bodies but also in the hearts of men And for all woâ—ks we are to hold this that if we say that God suffereth any thing which he careth not how or in what fort it falleth out we deny his Providence if he suffer any thing against his will we deny his omnipotent power But we may herein note the exceeding power of God which of the sins of the godly can make comfort to the godly raise glory to his name yea the sins of the faithful to turne to their good as he made the buffetings of Satan means to keep Paul from being prowd through the multitude of revelations If any man be curious in this wil not be satisfied but bring Gods woâ—ks to mans tribunal let him looke to be consumed of his glory he that cannot hereof speak with reverence let him hold his tongue altogiâ—her O that you would hold your tongue that it might be imputed vnto you for wisedome After then that men refuse the loue of the truth God in wrath leaveth them to the rage of Satan who finding the house swept returneth with 7. other worse then himselfe and there taketh vp possession leading them on from one sin to another and at last to perpetuall destruction When that choice was offered David of the three punishments to take one he said he was in a great strait but if he had added for a fourth to haue bin left over to Satan and to haue bin forsaken of God the choice had bin easie Better it is said David to fall into the hands of God then of man but farre better had it bin to haue fallen into all the evils which all the world could do then to be giveÌ„ vp to be punished by Satan It is a pitifull sight to see children die at the head of every street for want of food or that the sworde should destroy our people or that the pestilence shoulde walke through our citties if it were to slay but one in a house as in Egypt but yet were all this comfortable in comparison to see our friends die before our eies whether famished slain with the sword or destroyed with pestilence if they died thus in the favor of God this I say were comfort in comparison of this to see them like wandring sheep scattered without hope forsaken of God bound with chaines of sin
Iudgments of God secretly iust iustly secret wherby though he acknowledge SataÌ„ to be a worker yet saith he not that he alone worketh For even the same action in respect of Satan is naught and wicked which yet in respect of God is iust and righteous 2 The second punishment is that all they may bee damned Wherein is laid downe the fearfull estate of the wicked who refusing life offered them haue therfore insteed therof sent theÌ„ false teachers whom they may beleeue that so being carryed from sin to sin c they may at the last be brought to finall destruction Here are out of this place 4 things to be considered 1 That Miracles are no sufficient proofe for vs now to trie Religion by 2 How far Satan can go in deceiving the world and herein to consider what we are to thinke of our fathers 3 How grievously the Lord taketh and how sore he punisheth the contempt of his truth 4 The order and great iustice of God in bringing punishment vpon the wicked 1 Miracles a wicked adulterous generatioÌ„ seeketh after a sign so deale our enemies with vs since the time of reformatioÌ„ calling on vs for signes and miracles to confirm our doctrin as Bernard saith that as men in danger of drowning lay hold fast on that which commeth next to hand be it dirt or what els and leaue it not at all so our enemies seeing their case desperate among other dirt and baggage which they haue laid hold on retaine still this one point of miracles as some great and high matter Bristow in his motiues making a distinctioÌ„ of miracles Dogmaticall personall teacheth that whatsoever doctrine hath beene proved by miracles is truth and that no instance can be brought against it And in another Whosoever wrought miracles was a preacher of the truth that no instance caÌ„ be brought against it And the Rhemists on the 15. of Iohn note that if the Iewes had not sinned in refusing Christ having not wrought such works and miracles among them that the foolishnesse of Catholickes were great to receiue Luther without miracles And as Occupiers which are ready to breake make the greatest shew and bring forth to the view whatsoever they haue so deale they in this matter bringing out all the stuffe they haue Herevpon Bristow telleth vs of hosts which being pricked did bleed And how Pius 5. was indued with the gift of working miracles who at one time droue the divels out of certaine women as also of one who playing the harlot in London and going beyond sea falling lame was afterward cured at a processioÌ„ The Rhemists also vpon the Acts tell vs of a stone which being throwne at Steven hitting him on the elbow rebounded back c for the truth whereof they refer vs to the 10. Tom. of Aug. 38. ser de diversis in editione Paris As for the 3. miraculous hosts which they say haue bin kept aboue 200. years we need beleeue the thing no whit the sooner therfore for the blood of Hales was kept amongst vs herein England a farre longer time Concerning Pius 5. we know not what power he had to binde commaunde Satan but we are sure he had no power to deliver vnto Satan for had hee it had gone with vs our realme very il by this time we conceiue that he had no great gift to do good with his blessing seeing such as he hath cursed most bitterly haue sped the better for it rather then the worse The healing of the lame woman were it well sisted would proue no such miracle as sundry of our Iustices of peace haue wrought in England more strange then that For that it was a peece of knavery coÌ„veied between the suffragan that wrought the feat and her may partly appeare in that the woman had told sundry before that such a day shee would cast awaie her crutch and that the Suffragan having the same day diverse geÌ„tlemen and great persons to minister the Masse vnto yet left them all of purpose to minister to her And if for this miracle any bee disposed to repaire to that place on pilgrimage they may a great deale better go to Bridewell where there are store of â—eliques of such miracles As for the place in Augustine if I should finde it I would craue pardoÌ„ of him if I beleeved it not But having sought it in all the editions I could see yet could I not finde it and having seene one Edition at Paris therein was no such thing And it is great marvel that seeing the edition of Aug. workes overseene by Pop. divines printed by Plantinâ— came out 5. yeares before the Rhemists Testament that they should not rather follow that but because indeed there is no such thing found therein they send vs to another edition which hath not that authority with them generally as the other and of vs cannot bee so soone met withall How they are deceived see Lyra on the 14. Dan. Alexander Hales confesseth that there hath sometime bin flesh seene in the Sacrament by the subtill working of Satan Canus complaineth on the impudency of such men as haue not spared the Virgin Mary no not Christ himselfe Ludovicus Vives also for that the histories of the Saints are so penned that they lie covered with the darknes of errour whereas the histories of the heathen flourish amongst al men But if it were true that many of these things were done indeed yet haue we warning that If one tell a thing and it come to passe and therevpoÌ„ he seeke to lead vs after other Gods that we should not for all that follow him Wherefore that of Bristow is false that whatsoever at any time hath beene taught by miracles is vndoubtedly true It shal be permitted to the beâ—st to giue signes on the earth as wee read also of the Inchanters of Egypt Lactantius confesseth many things reported of the Idols to be true and yet was it right and iust for the Christians then to oppose themselues against them Greg. Turonensis l. 10. c. 24. reporteth of one who tooke vpon him in Fraunce to be Christ who also healed such as hee touched Whereas our Adversaries wil vs to proue our new doctrine by miracles we answer that if wee brought any new doctrine they were accursed that should beleeue it not only though it were accompanied with miracles but even although an Angel from heaven should come and teach it Wheâ—efore the only way to try the truth of doctrine is the word of God And who so now receaueth not that without a wonder is as Aug. faith a wonder himselfe Let vs then remember Moses his rule Thou shalt not harken to the words of the Prophet or vnto that dreamer of dreames c. and that it was the scoffe of Christs enimies wheÌ„ they bad him to come from the crosse that they might beleeue in him And so doe our enimies call
Tertullian condeÌ„ned vtterly second mariage many of the ancient Fathers favored the Millenaries I thinke the Papists will bring slender proofes that they recalled their errors yet I think no Papist so presumptuous as to condemne al these to hel As for vs as wâ—e rest in hope that many of our Predicessors are saved so also hope we that they found mercy at the hands of our mercifull God whereby their eies were opened to see the truth so much as was necessary to salvation and to renounce the contrary errors Yet say I not that it was necessary they should renounce each particuler error but that they received mercy pardoÌ„ for them yea although they knew them not to be errors Wherefore the Prophet praieth Cleanse me from my secret faults who knoweth how oft he offendeth Now if we know not the faults for which we pray for pardon sure it is wee caÌ„not reforme theÌ„ yet do we pray by Gods mercy shal obtaine remissioÌ„ of theÌ„ That we may conceiue this matter the easier we are to marke that there is a difference both betweene sins and errors For There are sins some 1 Which we bring with vs from the wombe and such as are of infirmity 2 Crying sins ruling in vs and carrying vs away from all godlinesse Such as are of the first sort may be pardoned yet remaine in vs els could there not possibly any flesh be saved To Paule there was giveÌ„ a pricke in the flesh the messenger of Satan to buffet him He be sought the Lord â—hrice that it might depart froÌ„ him It was answered him My grâ—ce is sufficient for thee c. Paule himselfe was buffeted he praied yea thrice yet could not be delivered but received comâ—ortable answere that Gods grace should not faâ—le him And heÌ„ce may we gather stroÌ„g coÌ„solatioÌ„ that wheÌ„ we feele not in vs that zeale in praier which is required neither present release from those pricks of sin wherewith all we are troubled yet to keep vs stil on this grouÌ„d My grace is sufficient for thee The second sort of sins are Crying sinnes of which the Apostle speaketh know yee not the vnrighteous shall not inherit the kingdome of God Be not deceived neither fornicators nor Idolaters nor adulterers c. And againe no whoremoÌ„ger c hath any inheritaÌ„ce in the kingdome of Christ of God These are of that nature that although the children of God before their calling after it may fall into them yet they cannot finde pardon for them vnlesse they leaue and forsake them As is plaine by the wordes of the Prophet Isaiah For it is not enough to offer sacrifices to fast c vnlesse we put away the evill of our workes yea even the evill thoughts out of our harts and learne to do well without which reformation our prayers themselues shal be turned into sinne So that without the forsaking of them they cannot be pardoned vs. For it is not enough to confesse them so did Pharaoh neither to wish and craue for pardon for so did Balaam but this made him the more inexcusable that whereas he wished to dyâ—the death of the righteous he had no care to liue the life of the righteous As we haue devided sins so may we also distinguish Errors For there are Some 1 Which shake the very foundations of faith 2 That men build contrary to truth yet on the foundation These then haue a divers consideration For although some of them proceeding from ignorance may finde mercy as the Prophet praied Clense thou me from my secret sins yet when ignorâ—ntly we defende and mainetaine such points as shake the foundation so far off is it that ignorance should excuse vs that rather it carieth vs on to greater sin punishment where the Apostle in the former chapt setteth this ignorance down as an especiall cause procuring Gods everlasting indignation Rendring veâ—geance vnto them that do not know God As on the contrary part It is life to know God to bee the only very true God and whom he hath sent Iesus Christ. So Paul though he had zeale what he did was ignorantly yet had he not received mercy to repent forsake his error ignorance he could not haue bin saved And even so all daÌ„nable heresies must be recalled in particular So Peter having told the Iewes that what they their Governours did it was through ignorance biddeth them Amend their liues turne that their sinnes might be put away Otherwaies such as renouÌ„ced not their sins were for their ignoraÌ„ce iustly by God punished Wheras then our adversaries aske of vs what is become of our Fathers we say that as wee hope wel of theÌ„ in the iudgement of charity so do we trust also that of God they received mercy to beleeue and know the foundation ground of faith although in other opinions by meÌ„ built on this foundation they might erre and continue therein But we say that he whosoever standeth on Fathers or predicessors what or howsoever they beleeved when Gods truth is laid open before him may receiue of men a coÌ„mendation for his naturall affection but he shall then be allowed of God saved when the natural man shal possesse the kingdome of heaveÌ„ For this shall you marke in the scripture for a certaine ground and sure Rule of a rebellious people to oppose the example of Fathers to Gods plaine word expresse commandement as the Iewes answered the Prophet The word that thou hast spoken vnto vs in the name of the Lord we wil not heare it of thee But we wil do whatsoever is gone out of our mouth as we haue done our fathers and our kings and our Princes It was a notable saying of Ierome which I take at another mans word not knowing where it is in his works but it is a saying worthy so excellent a man If my father stood weeping on his knees before me my mother hanging on my necke behinde me all my brethren sisters children kinsfolke howling on every side to retaine me in sinnefull life with them I would fling my mother to the ground despise all my kinred run over my father tread him vnder my feet therby to run to Christ when he calleth me Which as he said for reforming his manners so might he also say wel enough coÌ„cerning faith beliefe And howsoever Ierome either said or thought we know that one greater then Ierome had said no lesse Whosoever loueth father or mother c more then him is not worthie of him Moreover when to moue vs they cite a Catalogue of fathers whom they brag to haue bin of their Profession â—it hath bin Gods name be praised therefore made evident that al meÌ„ see how hitherto with this vaine shew they haue deceiued the world For it is manifest that these fathers and their childrens children were gathered to
they had borrowed We may thanke God for our sumptuous palaces ready prepared for vs. I would to God we were like to theÌ„ in other things At this time the kings of Israel had banished religion from amongst them these meÌ„ for the loue of the truth knowledge of God forsook their own dwellings contented to liue far froÌ„ all courtly preferment preferring their own buildings before the stately palaces of Samaria These men dwelt with Elizeus though the famine were great without murmuring so deare vnto them was it to heare the Covenant and be made partakers of the promise Elizeus was not behind for his part but as they were obedieÌ„t vnto him not to build without his leaue so went he in and out before them looking to them as the shepheard to his flocke not only instructing and teaching them but also in providing necessaries for them yea setting his owne meat provision before them So these men lived in this maner insomuch that I thinke if Saul had come into the midst of these men he would certainely haue prophecied among them But things goe not so among vs doe the Heads and Governours goe in and out before their children doe they take that which is sent them and set it before their Companies or rather take they not that which is appointed for others and devoure it themselues alone as though our Colleges were made only for Heads not at all for members We need not as Elizeus did part with our owne portions or not receâ—ue as Nehemiah the bread of the Governour nay wee lay ouâ— hands on that which is none of ours as if we were come to a common spoile wee set all things to sale and make marchandise of that which wee should bestowe freely And what though vnder some such naughtie Governours there haue good men come vp this is no great commendation nor more wonder then that a Buffard should hatch good haukes As for the common order to contemne Statuts and all good and lawfull orders is the readiest way to any preferment Popery is indeed in some sort banished our Colleges so that I thinke there be not in any of them any manifest recusant yet are there such whom we may looke vpon as the Prophet did on Hazaeli with watry eies remembring the harme that he should do to Israel But let vs for all this abide in Gods feare and service such as are Governours and godly continue it considering what a worthie thing it is not only to beget children to God but even many Fathers to beget many children Let vs content our selues with the small portion which God hath allotted vs knowing that a little with the feare of God and his favour is better then all the world besides And as God did increase the widdowes oyle in her cruse so can he increase that little which we haue so that our hearts shall bee therewith more satisfied then when their corne and wine oile is encreased Let vs refuse no paines for pretious things Iacob served seauen yeares for his wife and it seemed a short while vnto him because he loued her yea though it should cost you twenty yearâ—s service as it did him yet the delight which I hope you haue in it will make them seeme short vnto you Blessed is hee that seeketh after wisdome and findeth it Take that counsell which Ioseph gaue his brethren fall not out by the way And that of the Apostle Obey them that haue the governance of you If we shall doe this wee are to hope that in the midst of our want God will open the heart of some well minded men to enlarge his benefits as he sent the man to Elizeus but if wee hold on there is no doubt but as the wrath of God fell in abundance vpon Abbeyes wherein he was dishonoured which rased the foundation and left not a stone vpon a stone alienated their lands from doing good to his Church so shall it likewise fall vpon our Colleges when hee will remoue the light of our Candlesticke and bring vpon vs either Poperie or Barbaritie which the Lord grant that by hartie and vnfeigned repentance wee may turne away from vs. 13 But we ought to giue thankes alway to God for you brethren beloued of the Lord because that God hath from the beginning chosen you to salvation through sanctification of the spirit the faith of truth 14 Wherevnto he called you by our Gospell to obtaine the glory of our Lord Iesus Christ. The Apostle hath heretofore opened the rising and fall of Antichrist the place where he should set the pride of his heart how farre he should prevaile the righteous and severe iudgement of God vpon such as should refuse the truth take pleasure in vnrighteousnesse howbeit notwithstanding that multitudes should be caried away with the spirit of deceaueablenesse so that who so should looke vpon the outward face of the Church with a carnall eie might thinke that there were none left to call vpon the name of the Lord and pray with Eliah to take away his soule c. because that both smal and great had taken the marke of the beast in their foreheads yet the Apostle setteth out that in this generall backsliding the Lord will keepe a residue though in comparison of the rest they should bee but as a cluster in the vintage or as one grape of a cluster there should be some saued though they were not but as a leg or an eare caught out of the mouth of the lion as the Prophet speaketh that howsoever Antichrist should deceaue the world yet that there should bee a number to stand with the lambe on mount Sion and to accompany him whether soever hee should goe The Evangelist shewing that when our Saviour came into the world and among his own the world knewe him not his own receaued him not yet it there followeth that some there were that receaued him for to them that receaued him hee gaue power that they should be the sonnes of God Therefore the Apostle commeth here to speake of the comfortable state of the godly how God preserueth them in these great changes 1 First then in the person of the Thessal he sheweth from whence such as are preserued haue this grace in these 2 verses 2 Secondly he setteth downe a rule for them to rest vpon vers 15. stand fast 3 Thirdly declaring that as the beginning and meanes so the end also and continuance was from God he shutteth vp the whole matter with prayer vnto God But we ought to giue thankes c. in which wordes hee declareth that both the beginning meanes and end come onely from the mercy of the Lord therfore least the wiâ—e man should glory in his wisdome c. hee lets them vnderstand whence it is thaâ— they stand where other fall beginning with thanks that God hath from the bâ—ginning chosen you even as hee had done in the
hath chosen them he calleth c. The meanes he vseth are two 1 Inward his Spirit 2 Outward his Word Which both are here expressed 1 Through sanctification of the spirit whereby God sanctifieth our mindes and causeth vs to yeeld obedience vnto him Where he nameth sanctification he sheweth how loathsome we are of our selues in Gods sight till he make vs cleane and pure And where he nameth the spirit he sheweth how we receiue this grace and what the cause is that some notwithstanding they heare the word yet remaine vnfruitfull It is his heavenly grace and holy spirit that worketh sanctification in vs thereby teaching that howsoever Paule plant and Apollo water that it is God alone that giveth the encrease vnlesse that God soften the ground the raine returneth without fruit for our salvation though effectuall on the other side to the hardning of our hearts So great a worke is it to saue a few miserable sinners that as first they were to be chosen by God so no creatuâ—e in the world but only Gods holy spirit can worke this sanctification in vs. Here also is consolation for the faithful minister who considering the small successe of his travell though hee saith with Christ I haue laboured in vaine c. And that it be truely said that the founder casteth in vaine the lead is consumed c yet let him know that his message may be faithfull that he may say with Christ my worke is with the Lord for the converting of soules is a worke proper to the holy Ghost So in these words he sheweth the especiall and first cause that bringeth this to passe viz the holy Ghost working in vs an effectual faith which is the meane whereby we lay hold of the benefits of Christ. For notwithstanding Gods grace be offered to all yet they only that beleeue shal be saved so that all receiue not commoditie by Christ though he be the sonne of God full of power yet all are not profited by him but only they that receaue him too and to receaue him is to beleeue in him But for asmuch as all faith doth not iustifie the Apostle limiteth it when he calleth it the faith of truth Wherefore the zeale of the Iew in this case profiteth not because it is without knowledge nor of the Papists that submit not themselues wholy to Gods wisdome nor of any other hereticke can iustify it must be the faith of truth In the former Chapter it was obserued that such as are to be eternally punished are said to bee such as haue not knowne God The thing that sanctifieth vs the word of truth Gods word is truth Here haue I iust occasion to complaine of our adversaries who haue made it a ground of their religion to bee ignorant for which they labour by all meanes to keepe away from men the key of knowledge whatsoever other groundes they pretend that it is not good for the common people to heare or read the Scriptures And although they haue translated the Testament yet it appeareth that their meaning is to bury vp the true knowledge of God therein coÌ„teined In their fourth rule concerning the forbâ—dding of reading certaine bookes they so terrâ—fic the multitude from medling with them that they say who so readeth those bookes translated without permission they cannot haue remission of their sins And in the sixt rule they teach that to read bookes of controversie it is not lawfull no not for some Iesuits So eveÌ„ for those that must bee their guids it is not lawfull to come to the truth any further then they giue them leaue no they let them not read even their own corrupt translation least eveÌ„ in that puddle they should meet with some cleane water Wherevnto he called you by our Gospell here he expresseth the outward meanes for the inward meanes as hath beene said is Gods spirit taking possession in our hearts and working faith in vs the ordinary meanes to bring the which to passe is the preaching of the Gospell which was also set downe in the former chapter because our testimony towards you was beleeued which he calleth our testimony because they delivered it The Gospell therefore preached by the Apostles and Pastors is the ordinary meanes to bring men to salvation the onely rule to direct our knowledge and deeds And when he calleth it ours he sheweth also how the grace of God and word of God is thus fruitfull in vs namely when it is preached sincerely by such as are therevnto lawfully called For though it be profitable to read and meditate in the word of God necessary for parents to instruct their children yet the word hath then especially the promise of fruit and effect when it is to vs delivered by those that are appointed stewards over Gods household Wherefore as before the comming of Christ the Church of God was provided of Prophets so Christ hath ordained that to the ende of the world there should bee Pastours over his Church to preach his word to his people and gather together his Saints therefore this promise is not tied to the bare word but to the preaching and hearing thereof And those speciall prerogatiues and promises annexed to the word chiefly take effect when the word is preached by them that are in that office So Iames meaneth when he willeth vs to receaue with meeknesse the word that is engrafâ—ed c. where hee compareth the Minister vnto a husbandman by whom the word preached is as it were engrafted into vs. So also St Paul when he saith that saith commeth by hearing he sheweth what hearing nameof a preacher and how can they heare without a Preacher This as it is to bee considered and obserued against the fanaticall dreames of the Anabaptists which refuse the ordinarie means of ingendring faith and flie to their dreames and revelations so also to the iust reproofe of our adversaries who not requiring the preaching of the word in the Ministers haue also given the administration of the Sacrament vnto them that are no ministers For we are to thinke that as the ordinary promise appertaineth to the word lawfully preached so also the promise of the Sacrament belongeth to the due and lawfull administration thereof Moreover as hence this is to be noted that no man take this honour vpon him but he that is therevnto called as was Aaron so seeing wee knowe that this is the meanes appointed by God to saue such as he calleth let al such feare as cloath themselues with the skinnes of Gods people drinke their bloud not regarding at al to feed them over whom the holy Ghost hath made them overseers c. To obtaine the glory of our Lord Iesus Christ. this is the last point which is here to be observed of vs the end of all If the Apostle had said that God had chosen vs to greater store of health wealth honor